Luke 2:20–52

And the angel of the Lord, he says, appeared to the shepherds, proclaiming joy to them: "For [Luke 2:11, etc.] there is born in the house of David, a Saviour, which is Christ the Lord. Then [appeared] a multitude of the heavenly host, praising God, and saying, Glory in the highest to God, and on earth peace, to men of good will." The falsely-called Gnostics say that these angels came from the Ogdoad, and made manifest the descent of the superior Christ. But they are again in error, when saying that the Christ and Saviour from above was not born, but that also, after the baptism of the dispensational Jesus, he, [the Christ of the Pleroma,] descended upon him as a dove. Therefore, according to these men, the angels of the Ogdoad lied, when they said, "For unto you is born this day a Saviour, who is Christ the Lord, in the city of David." For neither was Christ nor the Saviour born at that time, by their account; but it was he, the dispensational Jesus, who is of the framer of the world, the [Demiurge], and upon whom, after his baptism, that is, after [the lapse of] thirty years, they maintain the Saviour from above descended. But why did [the angels] add, "in the city of David," if they did not proclaim the glad tidings of the fulfilment of God's promise made to David, that from the fruit of his body there should be an eternal King? For the Framer [Demiurge] of the entire universe made promise to David, as David himself declares: "My help is from God, who made heaven and earth;" and again: "In His hand are the ends of the earth, and the heights of the mountains are His. For the sea is His, and He did Himself make it; and His hands founded the dry land. Come ye, let us worship and fall down before Him, and weep in the presence of the Lord who made us; for He is the Lord our God." The Holy Spirit evidently thus declares by David to those hearing him, that there shall be those who despise Him who formed us, and who is God alone. Wherefore he also uttered the foregoing words, meaning to say: See that ye do not err; besides or above Him there is no other God, to whom ye should rather stretch out [your hands], thus rendering us pious and grateful towards Him who made, established, and [still] nourishes us. What, then, shall happen to those who have been the authors of so much blasphemy against their Creator? This identical truth was also what the angels [proclaimed]. For when they exclaim, "Glory to God in the highest, and in earth peace," they have glorified with these words Him who is the Creator of the highest, that is, of super-celestial things, and the Founder of everything on earth: who has sent to His own handiwork, that is, to men, the blessing of His salvation from heaven. Wherefore he adds: "The shepherds returned, glorifying God for all which they had heard and seen, as it was told unto them." [Luke 2:20] For the Israelitish shepherds did not glorify another god, but Him who had been announced by the law and the prophets, the Maker of all things, whom also the angels glorified. But if the angels who were from the Ogdoad were accustomed to glorify any other, different from Him whom the shepherds [adored], these angels from the Ogdoad brought to them error and not truth.

(non occ.) But every one rejoiced in the nativity of Christ, not with human feelings, as men are wont to rejoice when a son is born, but at the presence of Christ and the lustre of the Divine light. As it follows: And the shepherds returned, glorifying and praising God for every thing they had heard, &c.

And the shepherds returned, glorifying and praising God for all the things they had heard and seen, as it was told unto them. The shepherds glorify and praise God for all the things they had heard from the angels, and seen in Bethlehem, as it was told unto them, that is, they glorify also in this, that upon coming they found nothing else than what had been told unto them; or as it was told unto them, they give glory and praise to God. For indeed the angels commanded them to do this, not with commanding words, but offering the form of their devotion, when they resonated with unanimous exultation "Glory to God in the highest." For he who says: "I bring you good news of great joy, which shall be to all people" (Here above), indeed provokes to glorify and praise God. But also the shepherds of spiritual flocks, while the others are sleeping, sometimes ascend by contemplation of the heavens, sometimes go around surveying the camps of the faithful and seeking examples of virtue, and sometimes return to the public duties of the pastoral office by teaching, so that they may proclaim to their neighbors the memory of the abundance of the sweetness of God, which they had tasted by a fleeting vision (Psalm CXLV).

That is to say, from the Angels, and had seen, i. e. in Bethlehem, as it was told them, i. e. they glory in this, that when they came they found it even as it was told them, or as it was told them they give praise and glory to God. For this they were told by the Angels to do, not in very word commanding them, but setting before them the form of devotion when they sung glory to God in the highest.

The masters of the spiritual flocks also, while others sleep, at one time by contemplation enter into the heavenly places, at another time pass around them by seeking the examples of the faithful, at another time by teaching return to the public duties of the pastoral office.

Every one of us, even he who is supposed to live as a private person, exercises the office of shepherd, if, keeping together a multitude of good actions and pure thoughts, he strive to rule them with due moderation, to feed them with the food of the Scriptures, and to preserve them against the snares of the devil.

And the shepherds returned etc. Here the diligence of the shepherds is commended on account of the gratitude of devotion. For devotion to be acceptable to God, it is necessary that the hand, the mind, and the tongue resound and harmonize together: the hand by working, the tongue by praising, the mind by recognizing. The devotion of the shepherds was therefore praiseworthy on account of due operation, by reason of which it is said: The shepherds returned, namely to the custody of the flock entrusted to them. In this the devout are instructed that after the contemplation of the Savior they should return to the exercise of action: Ezekiel 1: "The living creatures went and returned in the likeness of a flash of lightning"; and below, chapter 8: "Return to your house and tell how great things God has done for you." A figure of this is found in Joshua 2: "The spies returned and descended from the mountain and came to Joshua." In this is signified that in time of temptation one must have recourse to prayer and afterwards return to action.

It was also praiseworthy on account of due thanksgiving, by reason of which is added: Glorifying and praising God: Ecclesiasticus 43: "Glorify the Lord as much as you can: he will yet surpass, and his magnificence is wonderful. Blessing the Lord, exalt him as much as you can: he is greater than all praise." Against this it is said of the wise of this world, Romans 1: "Because when they knew God, they did not glorify him as God or give thanks, but became vain in their thoughts, and their foolish heart was darkened. For professing themselves to be wise, they became fools." And therefore he who does not wish to be blinded must give thanks to God for his benefits: therefore it is said, Colossians 3: "All that you do in word or in work, do all in the name of our Lord Jesus Christ, giving thanks to God."

It was also praiseworthy on account of due recognition, by reason of which is added: In all things which they had heard and seen, as it was told to them: whence they could say that word of the Psalm: "As we have heard, so we have seen in the city of our God." Then was verified that word of the Psalm: "Behold, we heard of it in Ephrata, we found it in the fields of the forest." And note that it says: In all things which they had heard and seen, — in which is shown the fullness of gratitude: Ephesians 5: "Be filled with the Holy Spirit, speaking to yourselves in psalms, hymns, and spiritual canticles, singing and making melody in your hearts to God, giving thanks always for all things in the name of our Lord Jesus Christ to God the Father." And note the order in which he says: In all things which they had heard and seen: because, Isaiah 7, according to another reading, "unless you believe, you will not understand"; but Romans 10: "Therefore faith comes by hearing," but understanding comes by sight, below, chapter 10: "Blessed are the eyes that see the things which you see"; Job, last chapter: "By the hearing of the ear I heard you, but now my eye sees you."

The shepherds returned with thanksgiving to God for all things; for they were not envious like the Jews.

Who is this Child, but He of whom it was said, Unto us a child is born, unto us a son is given? (Is. 9:6, Gal. 4:5.) For He was made under the law, that He might redeem them who were under the law.

(De Sabbato et Circumcisione.) For circumcision expressed nothing else, but the stripping off of the old birth, seeing that part was circumcised which caused the birth of the body. And thus it was done at that time as a sign of the future baptism through Christ. Therefore as soon as that of which it was a sign came, the figure ceased. For since the whole of the old man Adam is taken away by baptism, there remains nothing which the cutting of a part prefigures.

He therefore received in the flesh the circumcision decreed by the law, although he appeared in the flesh absolutely without any blemish of pollution. He who came in the likeness of sinful flesh—not in sinful flesh—did not turn away from the remedy by which sinful flesh was ordinarily made clean. Similarly, not because of necessity but for the sake of example, he also submitted to the water of baptism, by which he wanted the people of the new law of grace to be washed from the stain of sins.…The reason "the child who was born to us, the son who was given to us," received the name Jesus (that is, "Savior") does not need explanation in order to be understood by us, but we need eager and vigilant zeal so that we too may be saved by sharing in his name. Indeed, we read how the angel interprets the name of Jesus: "He will save his people from their sins." And without a doubt we believe and hope that the one who saves us from sins is not failing to save us also from the corruptions which happen because of sins, and from death itself, as the psalmist testifies when he says, "Who forgives all your iniquity, who heals all your diseases." Indeed, with the pardoning of all of our iniquities, all our diseases will be completely healed when, with the appearance of the glory of the resurrection, our last enemy, death, will be destroyed.… We read that circumcision was done with knives made of rock, and the rock was Christ. And by Christ's faith, hope and love the hearts of the good are purified not only in baptism but furthermore in every devout action. This daily circumcision of ours (that is, the continual cleansing of our heart) does not cease from always celebrating the sacrament of the eighth day.

And when eight days were completed for the circumcision of the child, his name was called Jesus, the name given by the angel before he was conceived in the womb. The rite and religion of circumcision took its beginning from the blessed patriarch Abraham. Since he, still being in uncircumcision, believed perfectly in God, it was accounted to him as righteousness, and he received the sign of circumcision, a seal of the righteousness of faith while in uncircumcision. From him also arose the custom that on the day of circumcision, a name would be given to infants. For he himself, when he received the covenant of circumcision from God, on that very day, along with his wife, merited an augmentation of his name: he who was originally called Abram, which means 'exalted father,' would henceforth, on account of the merit of his faith, be called Abraham, which means 'father of many nations;' likewise, Sarai would be called Sarah.

Circumcision was also a type and figure of many things. For it was a seal (as stated) of the righteousness of the faith of Abraham and his seed, an indication for chastening those who belong to this seed and faith, from all filthiness of flesh and spirit, a prophecy of the Savior who would be born from this seed, who would both in the present purify us from all pollution of deadly action through baptism and in the future liberate us from all corruption of death itself through resurrection forever, and it especially - pleased the Grace and Law-giver to administer the gift of remission, which would release from the sin of Adam's transgression at that time. For he who now says, "Unless one is born of water and the Spirit, he cannot enter the kingdom of God" (John 3), also then said, "The soul that has not had the flesh of his foreskin circumcised will be cut off from his people, for he has broken my covenant" (Genesis 17). Surely not the covenant of circumcision, which not an infant, who could not yet discern this, but elders, who knew how to observe it, could and should have kept unbroken; rather, the covenant which God made with the first man, which every man who has lived even one day on earth is found to have transgressed, and therefore, it is evident that everyone is in need of some remedy for salvation. For those who became faithful from foreign nations either before the time of circumcision or even after the giving of circumcision, such as the example of Job's patience and his friends and children, they saved themselves and theirs from original sin, either by sacrifices of victims or certainly by faith alone, because "the just shall live by faith" (Rom. I), and "without faith it is impossible to please God" (Heb. XI). But these remedies are needed by those who are propagated by the lineage of sin, conceived in iniquities, and born in pleasures. However, our Redeemer, who came into the world without sin to take away the sins of the world, not only provided remedies for us by his baptism, that is, consecrating the waters of which he underwent the washing for cleansing our crimes, but also by the circumcision which he received, he did not purify his own sins (since he had none), but taught that the old nature in us should be renewed, and now visibly it should be purged from vice through him, and on the last day signifying that it will be completely restored from the pest of varied mortality and death. Hence, it is fitting that Jesus is said to have been circumcised on the eighth day, which we hardly read about anyone being done in the Old Testament, although it was often commanded to all, except only Isaac, who is reported to have received circumcision on the eighth day as the first son of promise. Well, I say, Jesus is circumcised on the eighth day. Because evidently, this refers to both the renewals we mentioned, that is, both the present and future, both of spirit and flesh, which were prefigured in his resurrection and are to be accomplished in ours someday. Indeed, concerning our first resurrection, which is meanwhile celebrated by a reformation of life and faith, the Apostle says: "For as many of us who were baptized into Christ Jesus were baptized into his death, so that as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life" (Rom. VI). Regarding the second, which is hoped for at the end, he says: "For if we believe that Jesus died and rose again, so too God will bring with him those who sleep through Jesus" (I Thess. IV). It is clear almost universally that the number eight corresponds to the glory of resurrection. For the Lord also rose on the eighth day, that is, after the seventh of the Sabbath, and we ourselves will rise after the six ages of this world and the seventh Sabbath of souls, which now in the meantime is carried out in another life, almost as in the eighth time, then truly circumcised, that is, stripped of all the vices and corruptions of carnal desire, in which lust mostly reigns, truly the foreskin is cut off. For, as the Lord says: "The children of this age marry and are given in marriage. But those who are accounted worthy to attain that age and the resurrection from the dead neither marry nor are given in marriage; nor can they die anymore, for they are equal to angels and are children of God, being children of the resurrection" (Luke XX).

His name was called Jesus, said he, which was named by the angel before he was conceived in the womb. Jesus means Savior, a name in which the faithful and elect rejoice to participate in each of their circumcisions, as has been sufficiently said, so that as Christians are named from Christ, so also are those who are saved named from the Savior; now indeed saved in hope through faith, but then in reality through the vision of the glory which is in Christ Jesus our Lord, a name which was given to them by God not only before they were conceived in the womb of the Church through faith, but also before the secular times. The sacred name's etymology and the numerical value it carries are redolent of the mysteries of our perpetual salvation. For it is written with six letters in Greek Ἰησοῦς, namely ι, η, σ, ο, υ, ς, whose numbers are 10, 8, 200, 70, 400, and 200, which together make 888. This number, which signifies the figure of resurrection, has been sufficiently discussed above. For what eight simply placed means, the same also multiplied by ten or a hundred signifies. Or certainly, the perfection of numbers believed to indicate firmness. We can also say that the name of the Savior contains the number eight completed, because he provided the example of resurrection to mortals by rising on the eighth day. It also contains the number tenfold, because the Decalogue of the law, as it should be fulfilled, is instituted and helped by the figures of his resurrection. Just as he, rising from the dead, dies no more, death no longer has dominion over him, so we also must consider ourselves dead to sin but alive to God in Christ Jesus (Rom. VI). It also contains the number a hundred times, because showing the glory of his resurrection, which follows us in the future, portends retribution. The number one hundred, which after so many on the left side of the course of numbers first seeks the right, aptly fits the depiction of the joys of that age when the last enemy, death, will be destroyed (1 Cor. XV), when we who are alive, who are left, will be caught up together with those who have risen, in the clouds to meet the Lord in the air, and so we will always be with the Lord (1 Thess. IV). Hence beautifully, in the type of all the elect, the first son of promise, born and circumcised to a hundred-year-old father, was called, according to the Lord's prediction, Isaac, which means laughter or joy, prefiguring in all respects the right hand felicity of that time of which the Lord said: I will see you again, and your heart will rejoice, and no one will take your joy from you (John XVI). But because the discussion is about circumcision, it is pleasing to inquire why Moses himself, who presents the law of circumcision both as given by God to the fathers and repeatedly impressed upon himself, did not wish anyone to be circumcised during the entire time of his leadership, except only one, his own son, whom his mother circumcised with a sharp stone to prevent him from being struck by the Lord, and left all who were born in the wilderness to be circumcised by Joshua; evidently, a divinely commanded custom, observed for four hundred and six years and handed down by ancestral succession, he discontinued for forty continuous years. I would not believe this was done in vain, but rather with great mystery. About this, preserving the understanding of the elders, I will briefly say what I think. Moses preaches circumcision, but Joshua fulfills it, because the law was given through Moses, but grace and truth through Jesus Christ (John 1). And the letter that commands is of no benefit unless the grace that helps is present. With Moses preaching, the foreskin grows, because, as the Apostle says, by the works of the law no flesh will be justified in His sight. For through the law comes the knowledge of sin (Rom. 3). And elsewhere: For until the law, sin was in the world. But sin is not imputed when there is no law (Rom. 5). And again: The law came in so that the offense would increase. For I would not have known coveting if the law had not said, "You shall not covet." But sin, taking opportunity through the commandment, produced in me coveting of every kind (Rom. 7). But Joshua, having led the people into the promised land, cuts off with stone knives the foreskin that had grown while Moses was alive. Because where sin abounded, grace abounded much more (Rom. 5). For anyone who reads understands why Joshua uses stone knives for circumcision, because the rock was Christ (1 Cor. 10), and upon this rock, He says, I will build My church (Matt. 16). For what was impossible for the law, in that it was weak through the flesh, God, sending His own Son in the likeness of sinful flesh and as an offering for sin, condemned sin in the flesh, so that the requirement of the law might be fulfilled in us, who do not walk according to the flesh but according to the Spirit (Rom. 8). But this grace of Christ not only justifies the faithful of the New Testament but also all those who were made perfect under the law, not by works of the law, but by the same grace of Christ who was to come in the flesh, they were saved through faith. And these people circumcised by Joshua represent those who with the severity of the law forced themselves to learn to implore the grace of Christ, as if avoiding the impending sword of the Lord, they avoided circumcision by the stone, with Peter attesting who, speaking of the yoke of the law, says: Which neither our fathers nor we were able to bear, but we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they (Acts 15). And the Psalmist, who, as though enclosed in the custodial prison of the law and finding no way of escape except in the grace of Christ, exclaims: When my heart was overwhelmed, You led me to the rock that is higher than I. You have been a refuge for me, a tower of strength against the enemy (Psalm 61). Surely no one who hears of circumcision preaching would think that only one part of the body is commanded to be continent, as if it were sufficient to exist safe from fornication, temperate in lawful marriage, or glorious in virginity, without adding other virtues, but rather that the chastisement of all our senses, both of the heart and the body, is commanded. For even Moses, receiving the most pure words of God, complained that he was uncircumcised in lips, and Stephen, saying to the disbelieving Jews, "You stiff-necked people, uncircumcised in heart and ears; you always resist the Holy Spirit" (Acts VII). Therefore, he is cleansed by true circumcision, who stops his ears from hearing about bloodshed (Isaiah XXXIII), and shuts his eyes so as not to see evil, who guards his ways so as not to sin with his tongue (Psalm XXXVIII), and keeps himself vigilant so that his heart is not weighed down with dissipation and drunkenness (Luke XXI), who, as long as breath is in him and the Spirit of God is in his nostrils (Job XXVII), does not speak iniquity with his lips (Ibid.), who washes his hands in innocence (Psalm XXVI), and refrains his feet from every evil way (Psalm CXVIII), who disciplines his body and brings it into subjection in all things (I Cor. IX), and with all diligence keeps his heart because from it flow the issues of life (Prov. IV). He, after circumcision, is brought to Jerusalem and presented to the Lord, who, according to the one who says: "Turn from evil and do good" (I Pet. III), after ceasing from sins, begins to abound in good works. Who can say: "My eyes are ever toward the Lord, and I will go about your altar, O Lord, that I may hear the voice of your praise" (Psalm XXVI). Who says: "We are the aroma of Christ to God" (II Cor. II), and "I have lifted my hands to your commandments, and have turned my feet to your testimonies" (Psalm CXVIII). Who, whether he eats, or drinks, or does anything else, does everything to the glory of God (I Cor. X), and says: "How sweet are your words to my taste" (Psalm CXVIII); and finally: "My heart and my flesh exult in the living God" (Psalm LXXXIII). But even his good action, which is hidden, no less needs circumcision, so that when I fast, pray, give alms, I seek glory from within. For if I stand on the street corners, disfiguring my face, sounding a trumpet before me to be seen and praised by men (Matt. VI), I appear circumcised outwardly, but remaining impure in heart, I incur the penalties of feigned holiness. As an example indeed, the Shechemites, who appeared to imitate the circumcision of the patriarchs, but not for the covenant of the Lord, but for the sake of lust, did not gain any reward. Rather, on the third day when the pain of their wounds was most severe, they perished among the ruins of their city. Such people, having forgotten the prophetic warning: "Circumcise yourselves to the Lord, and remove the foreskins of your hearts" (Jer. IV), when the time of resurrection comes, having been stripped of the virtues in which they trusted, will be cast into eternal death. Therefore, the Apostle also diligently commends the hidden circumcision in the heart, whose praise is not from men, but from God (Rom. II).

(Hom. ubi sup.) Every one of us, even he who is supposed to live as a private person, exercises the office of shepherd, if, keeping together a multitude of good actions and pure thoughts, he strive to rule them with due moderation, to feed them with the food of the Scriptures, and to preserve them against the snares of the devil.

(ubi sup.) Having related our Lord's nativity, the Evangelist adds, And after that eight days were accomplished for the circumcision of the child.

He was circumcised also that He might enjoin upon us by His example the virtue of obedience, and might take compassion on them who being placed under the law, were unable to bear the burdens of the law, to the end that He who came in the likeness of sinful flesh might not reject the remedy with which sinful flesh was wont to be healed. For circumcision brought in the law the same assistance of a saving cure to the wound of original sin which Baptism does in the time of the grace of revelation, except that as yet the circumcised could not enter the gates of the heavenly kingdom, but comforted after death with a blessed rest in Abraham's bosom, they waited with a joyful hope for their entrance into eternal peace.

Now in His resurrection was prefigured the resurrection of each of us both in the flesh and the Spirit, for Christ has taught us by being circumcised that our nature must both now in itself be purged from the stain of vice, and at the last day be restored from the plague of death. And as the Lord rose on the eighth day, i. e. the day after the seventh, (which is the Sabbath,) so we also after six ages of the world and after the seventh, which is the rest of souls, and is now carrying on in another life, shall rise as on the eighth day.

That upon the day of His circumcision He also received the imposition of the name was likewise done in imitation of the old observances. For Abraham, who received the first sacrament (Gen. 17:5.) of circumcision, was on the day of his circumcision thought worthy to be blessed by the increase of his name.

Of this name the elect also in their spiritual circumcision rejoice to be partakers, that as from Christ they are called Christians, so also from the Saviour they may be called saved, which title was given them of God not only before they were conceived through faith in the womb of the Church, but even before the world began.

As to the first, it should be noted that "everyone who humbles himself shall be exalted"; therefore the humiliation according to the precept of the Law is set forth first, when it is said: And after eight days were completed, that the child should be circumcised etc. For so it was commanded in Genesis seventeen: "An infant of eight days shall be circumcised among you." And rightly are those days said to be completed on account of the perfection of humility and the beginning of our salvation; Sirach eighteen: "When a man shall have completed," namely the eight days, "then he shall begin," namely to free us. For already on the eighth day he was beginning to shed his blood for us. Bernard: "We have heard the fitting lesson concerning the Word abbreviated: it was abbreviated in the flesh, and it will be further abbreviated by undergoing circumcision of the flesh." And further: "He whom no one can convict of sin himself endures the remedy for sin, at once humble and austere." Now the Lord willed to be circumcised both on account of the approval and fulfillment of the Law, concerning which he says in Matthew five: "I have not come to destroy the Law, but to fulfill it." And also on account of the demonstration of humility; the Psalm: "Because of the words of your lips, I have kept hard ways"; another reading: "the ways of the robber." Bernard: "He who is without sin does not disdain to be regarded as a sinner," indeed "he was marked with the brand of a robber." And also on account of the introduction of spiritual circumcision; Jeremiah four: "Be circumcised to the Lord and take away the foreskins of your hearts, men of Judah." And also on account of the commendation of conformity and concord; Hebrews two: "He ought to be made like his brethren in all things." Bernard: "Jesus, the lover and commender of community, how could he abandon it?"

Then is added the clarification on account of the name imposed, when it is added: His name was called Jesus, that is, Savior, so that by the very name you may know that he did not receive circumcision on account of the necessity of his own healing, but on account of the dispensation of our salvation; Job 13: "He himself shall be my savior." Now this is a name worthy of all veneration; Philippians 2: "He humbled himself," etc. "For which reason God also exalted him and gave him the name which is above every name, that at the name of Jesus every knee should bow." Now this name belongs to Christ himself truly and properly: truly, according to that passage of Matthew 1: "You shall call his name Jesus; for he himself shall save his people from their sins"; it also fits properly, according to that passage of Acts 4: "There is no salvation in any other. For there is no other name under heaven given to men, by which we must be saved."

Lastly is added the approval of the imposed name through the angelic proclamation, when it is added: Which was called by the Angel before he was conceived in the womb; Isaiah 62: "You shall be called by a new name, which the mouth of the Lord shall name"; and Ecclesiastes 6: "He who is to be, his name has already been called, and it is known that he is man." And this indeed was done now; above in chapter one: "You shall call his name Jesus." This name is truly divine and angelic, which the bride desires in Song of Songs 1: "Your name is oil poured out." Bernard: "All food of the soul is dry if it is not steeped in this oil; it is tasteless if it is not seasoned with this salt. If you write, it has no savor for me unless I read Jesus there. If you dispute or confer, it has no savor unless Jesus has sounded there. Jesus is honey in the mouth, melody in the ear, jubilation in the heart." And therefore it is said in Isaiah 26: "Your name and your memorial are in the desire of the soul."

Spiritually note that by the eight days are understood the eight Ages, of which six are in the course of the world according to six notable distinctions, the seventh in the rest of souls, which runs simultaneously with the sixth and has no evening, the eighth in the resurrection, in which circumcision from all fault and misery takes place. And therefore circumcision was performed on the eighth day for the designation of that circumcision.

According to the tropology and allegory simultaneously, the sevenfold virtue of the Spirit is understood, and the eighth is final perseverance, which never fails. The first therefore pertains to the light of faith, because on the first day light was made; Proverbs four: "The path of the just, as a shining light, goes forth and increases unto the perfect day." The second pertains to the firmness of hope, in which the firmament was made; Hebrews six: "We have the strongest consolation, who have fled to hold fast the hope set before us." The third to the verdure of charity, when the earth brought forth vegetation; Proverbs eleven: "The just shall sprout like a green leaf." Gregory: "The branch of a good work has nothing of greenness unless it remains in the root of charity." The fourth, in which the luminaries were made, to the luminous discernment of prudence, which flourishes in the mature age; Ecclesiastes twelve: "Remember your Creator, before the time of affliction comes"; and Philippians two: "You shine as luminaries in the world." The fifth, to the strength of power, which is proved in the waters of tribulation, since on the fifth day the adornment of the waters was made: Psalm: "Save me, O God, for the waters have entered in"; Psalm: "He sent from on high and took me up from many waters." The sixth to the rectitude of justice, on account of severity with respect to bestial motions, and piety with respect to men, since on the sixth day brute animals were brought forth together with man: Job five: "Know that your tabernacle shall have peace, and visiting your dwelling, you shall not sin." The seventh to the sanctification of temperance, since he sanctified the seventh day, on which he rested; Exodus nineteen: "Go to the people and sanctify them today and tomorrow, and let them wash their garments"; and twenty: "Remember to sanctify the Sabbath day." The eighth to the consummation of final perseverance: Leviticus twenty-three: "The eighth day shall be most celebrated and most holy"; whence also the Psalm which is about the passage to glory, namely: "O Lord, rebuke me not in your fury," is entitled Psalm for the octave.

VERY numerous indeed is the assembly, and earnest the hearer:----for we see the Church full:----but the teacher is but poor. He nevertheless Who giveth to man a mouth and tongue, will further supply us with good ideas. For He somewhere says Himself, "Open thy mouth wide, and I will fill it." Since therefore ye have all come together eagerly on the occasion of this joyous festival of our Lord, let us with cheerful torches brightly celebrate the feast, and apply ourselves to the consideration of what was divinely fulfilled, as it were, this day, gathering for ourselves from every quarter whatsoever may confirm us in faith and piety. But recently we saw the Immanuel lying as a babe in the manger, and wrapped in human fashion in swaddling bands, but extolled as God in hymns by the host of the holy angels. For they proclaimed to the shepherds His birth, God the Father having granted to the inhabitants of heaven as a special privilege to be the first to preach Him. And to-day too we have seen Him obedient to the laws of Moses, or rather we have seen Him Who as God is the Legislator, subject to His own decrees. And the reason of this the most wise Paul teaches us, saying, "When we were babes we were enslaved under the elements of the world; but when the fulness of the time came, God sent forth His Son, born of a woman, born under the law, to redeem them that were under the law." Christ therefore ransomed from the curse of the law those who being subject to it, had been unable to keep its enactments. And in what way did He ransom them? By fulfilling it. And to put it in another way: in order that He might expiate the guilt of Adam's transgression, He showed Himself obedient and submissive in every respect to God the Father in our stead: for it is written, "That as through the disobedience of the One man, the many were made sinners, so also through the obedience of the One, the many shall be made just." He yielded therefore His neck to the law in company with us, because the plan of salvation so required: for it became Him to fulfil all righteousness. For having assumed the form of a slave, as being now enrolled by reason of His human nature among those subject to the yoke, He once even paid the half shekel to the collectors of the tribute, although by nature free, and as the Son not liable to pay the tax. |20 When therefore them seest Him keeping the law, be not offended, nor place the free-born among the slaves, but reflect rather upon the profoundness of the plan of salvation. Upon the arrival, therefore, of the eighth day, on which it was customary for the circumcision in the flesh to be performed according to the enactment of the law, He receives His Name, even Jesus, which by interpretation signifies, the Salvation of the people. For so had God the Father willed that His Son should be named, when born in the flesh of a woman. For then especially was He made the salvation of the people, and not of one only, but of many, or rather of every nation, and of the whole world. He received His name, therefore, on the same occasion on which He was circumcised. But come, and let us again search and see, what is the riddle, and to what mysteries the occurrence directs us. The blessed Paul has said, "Circumcision is nothing, and uncircumcision is nothing." To this it is probable that some may object, Did the God of all then command by the all-wise Moses a thing of no account to be observed, with a punishment decreed against those that transgressed it? Yes, I say: for as far as regards the nature of the thing, of that, I mean, which is done in the flesh, it is absolutely nothing, but it is pregnant with the graceful type of a mystery, or rather contains the hidden manifestation of the truth. For on the eighth day Christ arose from the dead, and gave us the spiritual circumcision. For He commanded the holy Apostles: "Having gone, make ye disciples of all nations, baptizing them into the Name of the Father, and of the Son, and of the Holy Ghost." And we affirm that the spiritual circumcision takes place chiefly in the season of holy baptism, when also Christ makes us partakers of the Holy Ghost. And of this again, that Jesus of old, who was captain after Moses, was a type. For he first of all led the children of Israel across the Jordan: and then having halted them, immediately circumcised them with knives of stone. So when we have crossed the Jordan, Christ circumcises us with the power of the Holy Ghost, not purifying the flesh, but rather cutting off the defilement that is in our souls. On the eighth day, therefore, Christ is circumcised, and receives, as I said, His Name: for then, even then, were we saved by Him and through Him, "in Whom, it saith, ye were circumcised with a circumcision not made with hands in the putting off of the fleshly body, with Christ's circumcision, having been buried together with Him in baptism, wherein also ye were raised with Him." His death, therefore, was for our sakes. as were also His resurrection and His circumcision. For He died, that we who have died together with Him in His dying unto sin, may no longer live unto sin: for which reason it is said, "If we have died together with Him, we shall also live together with Him." And He is said to have died unto sin, not because He had sinned, "for He did no sin, neither was guile found in His mouth," but because of our sin. Like as therefore we died together with Him when He died, so shall we also rise together with Him. Again, when the Son was present among us, though by nature God and the Lord of all, He does not on that account despise our measure, but along with us is subject to the same law, although as God He was Himself the legislator. Like the Jews, He is circumcised when eight days old, to prove His descent from their stock, that they may not deny Him. For Christ was expected of the seed of David, and offered them the proof of His relationship. But if even when He was circumcised they said, "As for This man, we know not whence He is;" there |22 would have been a show of reason in their denial, had He not been circumcised in the flesh, and kept the law. But after His circumcision, the rite was done away by the introduction of that which had been signified by it, even baptism: for which reason we are no longer circumcised. For circumcision seems to me to have effected three several ends: in the first place, it separated the posterity of Abraham by a sort of sign and seal, and distinguished them from all other nations. In the second, it prefigured in itself the grace and efficacy of Divine baptism; for as in old time he that was circumcised, was reckoned among the people of God by that seal, so also he that is baptized, having formed in himself Christ the seal, is enrolled into God's adopted family. And, thirdly, it is the symbol of the faithful when established in grace, who cut away and mortify the tumultuous risings of carnal pleasures and passions by the sharp surgery of faith, and by ascetic labours; not cutting the body, but purifying the heart, and being circumcised in the spirit, and not in the letter: whose praise, as the divine Paul testifies, needs not the sentence of any human tribunal, but depends upon the decree from above.

St. Paul says that "neither circumcision counts for anything nor uncircumcision." On the eighth day Christ rose from the dead and gave us the spiritual circumcision. He then commanded the holy apostles, "Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit." And we affirm that the spiritual circumcision takes place chiefly in holy baptism, when Christ makes us partakers of the Holy Spirit too. Of this Joshua, that Jesus of old, who became the leader of the Israelites after Moses, was also a type. He led the children of Israel across the Jordan, then made them stop and immediately circumcised them with knives of stone. So when we have crossed the Jordan, Christ circumcises us with the power of the Holy Spirit, not by purifying the flesh but rather by cutting off the defilement that is in our souls. On the eighth day, therefore, Christ was circumcised and, as I said, received his name. We were saved by him and through him, because "in him also you were circumcised with a circumcision made without hands, by putting off the body of flesh in the circumcision of Christ. And you were buried with him in baptism, in which you were also raised with him." His death, therefore, was for our sake, as were also his resurrection and his circumcision. For he died, so that we who have died together with him in his dying to sin, would no longer live for sin. Thus if we have died together with him, we shall also live together with him. He is said to have died to sin, not because he had sinned, for he was without sin, neither was guile found on his lips, but because of our sin. Therefore, just as we died together with him when he died, so will we also rise together with him.…After Jesus' circumcision, the rite was abolished by the introduction of baptism, of which circumcision was a type. For this reason we are no longer circumcised. It seems to me that circumcision achieved three distinct ends. In the first place, it separated the descendants of Abraham by a sort of sign and seal and distinguished them from all other nations. Second, it prefigured in itself the grace and efficacy of divine baptism. Formerly a male who was circumcised was included among the people of God by virtue of that seal; nowadays, a person who is baptized and has formed in himself Christ the seal, becomes a member of God's adopted family. Third, circumcision is the symbol of the faithful when they are established in grace, as they cut away and mortify the tumultuous rising of carnal pleasures and passions by the sharp surgery of faith and by ascetic labors. They do this not by cutting the body but by purifying the heart. They do this by being circumcised in the spirit and not in the letter. Their praise, as St. Paul testifies, needs not the sentence of any human tribunal, but depends upon the decree from above.

It was the custom on the eighth day to perform the circumcision of the flesh. For on the eighth day Christ rose from the dead, and conveyed to us a spiritual circumcision, saying, Go and teach all nations, baptizing them. (Matt. 28:19.)

But according to the command of the law, on the same day He received the imposition of a name, as it follows, His name was called Jesus, which is interpreted Saviour. For He was brought forth for the salvation of the whole world, which by His circumcision He prefigured, as the Apostle says to the Colossians, "Ye are circumcised with a circumcision made without hands, in the stripping off of the body of the flesh, to wit, the circumcision of Christ." (Col. 2:11.)

(lib. i. Hær. 30.) Now the followers of Ebion and Cerinthus say e, "It is enough for a disciple if he be as his Master. But Christ circumcised Himself. Be thou therefore circumcised." But herein do they deceive themselves, destroying their own principles; for if Ebion should confess that Christ as God descended from heaven and was circumcised on the eighth day, it might then afford the ground of an argument for circumcision; but since he affirms Him to be mere man, surely as a boy he cannot be the cause of Himself being circumcised, as neither are infants the authors of their own circumcision. But we confess that it is God Himself who has descended from heaven, and that inclosed in a virgin's womb, He abode there the whole time necessary for her delivery, until He should perfectly form to Himself of the virgin's womb a human body; and that in this body He was not in appearance but truly circumcised on the eighth day, in order that the figures having come to this spiritual fulfilment, both by Himself and His disciples, might now be spread abroad no longer the figures but the reality.

(ubi sup.) Christ was circumcised for several reasons. First indeed to show the reality of His flesh, in opposition to Manichæus f and those who say that He came forth in appearance only. Secondly, that He might prove that His body was not of the same substance with the Deity, according to Apollinaris, and that it descended not from heaven, as Valentinian said. Thirdly, to add a confirmation to circumcision which He had of old instituted to wait His coming. Lastly, to leave no excuse to the Jews. For had He not been circumcised, they might have objected that they could not receive Christ uncircumcised.

In "that he died," Christ "died to sin"; not because he himself had sinned — "for he did no sin, neither was guile found in his mouth" — but he died so that we, who were dead, might, by his dying "to sins," by no means live "to sin" and to vices. Whence it is written: "If we have died together with him, we shall also live together with him"; therefore, just as "we died together" then, when he died, and rose together with him when he rose again, so were we circumcised with him and, after the circumcision, cleansed by the solemn purification. Whence we now have no need whatsoever of carnal circumcision. And that you may know that he was circumcised for our sake, hear Paul preaching most plainly: "in whom," he says, "dwells all the fullness of the Godhead bodily, and you are filled in him, who is the head of all principality and power; in whom also you were circumcised with a circumcision made without hands, in the putting off of the body of the flesh, in the circumcision of Christ, buried together with him in baptism, in whom also you rose together with him through the faith of the working of God, who raised him from the dead". Therefore both his death and his resurrection and his circumcision were done for us.

"When," it says, "the days for circumcising the child were fulfilled, his name was called Jesus, which had been called by the angel before he was conceived". The name of Jesus, glorious and most worthy of all adoration and worship, "the name which is above every name," was not fitting to be pronounced first by human beings, nor to be brought forth by them into the world, but by some more excellent and greater nature. Whence the evangelist pointedly added, saying: "and his name was called Jesus, which had been called by the angel before he was conceived in the womb".

For it is not by incantations that Christians seem to prevail (over evil spirits), but by the name of Jesus, accompanied by the announcement of the narratives which relate to Him; for the repetition of these has frequently been the means of driving demons out of men, especially when those who repeated them did so in a sound and genuinely believing spirit. Such power, indeed, does the name of Jesus possess over evil spirits, that there have been instances where it was effectual, when it was pronounced even by bad men, which Jesus Himself taught (would be the case), when He said: "Many shall say to Me in that day, In Thy name we have cast out devils, and done many wonderful works." Whether Celsus omitted this from intentional malignity, or from ignorance, I do not know.

As we have died with Him at His death, and risen together with Him at His resurrection, so with Him have we been circumcised, and therefore need not now circumcision in the flesh.

But the name of Jesus, a glorious name and worthy of all honour, a name which is above every other, ought not first to be uttered by men, nor by them be brought into the world. Therefore significantly the Evangelist adds, which was called of the Angel, &c.

When the Law gave the commandments, then the transgressors of them were subjected to a curse. So the Lord is circumcised in order that, having fulfilled the Law in this respect too and having omitted nothing of what it commanded, He might redeem us from the curse. Let those henceforth be put to shame who say that He was incarnate only in appearance, for how was He circumcised if He was incarnate only in appearance? To investigate where the circumcised part is, however, is useless. For one ought not to inquire into what Scripture has passed over in silence. And it is entirely useless besides. One may say that after being cut off it fell to the ground and sanctified it, just as the blood and water that flowed from His side. And He, in a manner known to Him, preserved this part unharmed and after the Resurrection took it up again, so that in this respect too He would not be found lacking — just as we also in the resurrection shall receive our body in its entirety. Note that the Lord was not conceived immediately when the Angel said, "and behold, you will conceive" (Lk. 1:31), but after this, when He willed. For see what it says here: "named by the Angel before His conception in the womb." This is evident from the very expression itself, for he did not say "you are conceiving," but "you will conceive." From this one may conclude that the Lord was conceived at that time, but not at the very moment when the Angel was speaking, but perhaps when he finished speaking. However, we do not say this with certainty.

But when was the Lord hid from His Father's eye, that He should not be seen by Him, or what place is excepted from His dominion, that by remaining there He should be separate from His Father, unless brought to Jerusalem and introduced into the temple? But for us perhaps these things were written. For as not to confer grace on Himself was He made man and circumcised in the flesh, but to make us Gods through grace, and that we might be circumcised in the Spirit, so for our sakes is He presented to the Lord, that we also might learn to present ourselves to the Lord.

And when the days of her purification according to the law of Moses were fulfilled, they brought him to Jerusalem to present him to the Lord. It was indeed a decree of the law that a little one, on the thirty-third day after his circumcision, be brought to the temple of the Lord and an offering be given for him; and that the firstborn male be made holy to the Lord. Mystically, as we have said, implying that no one except one circumcised from vices is worthy of the Lord's view, and no one except one released from the bonds of mortality can perfectly enter the joys of the heavenly city. For it is said: "The wicked will not dwell near you; the unjust shall not remain before your eyes" (Psalm V). And the Apostle: "Flesh and blood cannot inherit the kingdom of God, nor will the perishable inherit the imperishable" (1 Cor. XV). Truly, if you inspect the words of the law more diligently, you will surely find that not only the incarnate Lord was free from the contamination of sin and the condition of the law, which he condescended to take upon himself more precisely to prove that it was holy, righteous, and good, and to free us from its servitude and fear by the grace of faith, but also that the Mother of God herself, being free from male involvement, was also immune from the legal requirement. For Moses says: "If a woman has conceived seed and borne a male child, she shall be unclean seven days, according to the days of her menstruation separation, and on the eighth day the infant shall be circumcised. She shall then remain thirty-three days in the blood of her purification. She shall touch no holy thing, nor come into the sanctuary, until the days of her purification are completed, etc." (Leviticus XII), which concerns the rite of the childbirth woman. Note therefore that not every woman who gives birth, but she who has conceived seed and borne, is designated unclean, and is taught by the law to be cleansed, to distinguish thus the one who conceived as a virgin and bore a son, and called his name Emmanuel, which is interpreted "God with us" (Isa. VII). Therefore, the Son who is God with man, and the Mother who bore by the working of the Holy Spirit, did not need the offerings of sacrifices for purification, but that we might be freed from the bond of the law, as the Lord Christ, so also the blessed ever-virgin Mary was willingly subject to the law.

Mary, God's blessed mother and a perpetual virgin, was, along with the Son she bore, most free from all subjection to the law. The law says that a woman who "had received seed" and given birth was to be judged unclean and that after a long period she, along with the offspring she had borne, were to be cleansed by victims offered to God. So it is evident that the law does not describe as unclean that woman who, without receiving man's seed, gave birth as a virgin. Nor does it so describe the son who was born to her. Nor does it teach that she had to be cleansed by saving sacrificial offerings. But as our Lord and Savior, who in his divinity was the one who gave the law, when he appeared as a human being, willed to be under the law.… So too his blessed mother, who by a singular privilege was above the law, nevertheless did not shun being made subject to the principles of the law for the sake of showing us an example of humility.

If you diligently examine the words of the law, you will find indeed that the mother of God as she is free from all connection with man, so is she exempt from any obligation of the law. For not every woman who brings forth, but she who has received seed and brought forth, is pronounced unclean, and by the ordinances of the law is taught that she must be cleansed, in order to distinguish probably from her who though a virgin has conceived and brought forth. But that we might be loosed from the bonds of the law, as did Christ, so also Mary submitted herself of her own will to the law.

On the thirty-third day after His circumcision He is presented to the Lord, signifying in a mystery that no one but he who is circumcised from his sins is worthy to come into the Lord's sight, that no one who has not severed himself from all human ties can perfectly enter into the joys of the heavenly city. It follows, As it is written in the law of the Lord.

First, therefore, with respect to the appointed time, it says: And after the days of her purification according to the law of Moses were fulfilled. Leviticus 12: "If a woman, having received seed, shall bear a male child, she shall be unclean seven days. And she shall remain thirty-three days in the blood of her purification." In this, however, that it says: "If, having received seed, she shall bear," it is shown that the blessed Virgin was not subject to that law by necessity, but was obedient out of humility. Bernard: "Do you think that Moses, about to say that a woman who had borne a male child would be unclean, did not fear to bring the charge of blasphemy upon the Mother of God, and therefore prefixed: having received seed?" And afterwards: "Truly, O blessed Virgin, you have no cause, nor do you have need of purification. But did your Son have need of circumcision?" Whence it can be said what Ahasuerus said to Esther, chapter 15: "Not for you, but for all has this law been established."

Second, with respect to the designated place, it is added: They brought him to Jerusalem, to present him to the Lord. For this was the place chosen for divine worship; Second Paralipomenon 6: "I have chosen Jerusalem, that my name might be in it." And in this place the offspring was to be presented to God; Deuteronomy 16: "Three times in the year shall all your males appear in the sight of the Lord your God, in the place which the Lord shall choose."

Spiritually, however, as to the mystery of the purification of Mary, it should be noted that Mary, who is interpreted as "star of the sea," or "bitter sea," designates the soul, whether it be in the light of the contemplative life, or in the bitterness of the active life; and purification is necessary for both. For the contemplative soul, purification from pride is necessary, which indeed is accomplished through fear; Job 41: "When he shall be raised up, the angels shall fear, and being terrified shall be purified." For the active soul, purification from negligence is necessary, which is accomplished through rigor and labor; Ecclesiasticus 7: "Purge yourself of negligence with a few."

As to the sacrament of the Lord's presentation, it should be noted that we read that the child Jesus was brought to Jerusalem; we also read that he was brought to Egypt, Matthew 2. In this it is opened to us that the offspring of our mind, which is understanding, at one time must be elevated to the contemplation of external things, which is designated by Jerusalem — for Jerusalem is interpreted as "vision of peace" — at another time must be brought low to the consideration of our defects, which is designated by Egypt — for Egypt is interpreted as "darkness." And this is what is said in the Psalm: "For you light my lamp, O Lord; my God, enlighten my darkness"; and Job, last chapter: "I had heard of you by the hearing of the ear, but now my eye sees you," etc.

This is Anna the daughter of Phanuel, who gave thanks to God concerning Him in the temple, when His parents brought Him up into the temple in the days of their purification, to present Him to the Lord, as it is written.

After His circumcision, she next waits for the time of her purification: and when the days were fulfilled, and the fortieth was the full time, God the Word, Who sitteth by the Father's side, is carried up to Jerusalem, and brought into the Father's presence in human nature like unto us, and by the shadow of the law is numbered among the firstborn. For even before the Incarnation the firstborn were holy, and consecrated to God, being sacrificed to Him according to the law. O! how great and wonderful is the plan of salvation! "O the depth of the riches both of the wisdom and knowledge of God!" He Who is in the bosom of the Father, the Son Who shares His throne, and is coeternal with Him: by Whom all things are divinely brought into existence, submitted nevertheless to the measure of human nature, and even offered a sacrifice to His own Father, although adored by all, and glorified with Him. And what did He offer? As the firstborn and a male a pair of turtles, or two young doves, according to what the law prescribed. But what does the turtle signify? And what too the other, the dove? Come, then, and let us examine this. The one, then, is the most noisy of the birds of the field: but the other is a mild and gentle creature. And such did the Saviour of all become towards us, showing the most perfect gentleness, and like a turtle moreover soothing the world, and filling His own vineyard, even us who believe in Him, with the sweet sound of His voice. For it is written in the Song of Songs, "The voice of the turtle has been heard in our land." For Christ has spoken to us the divine message of the Gospel, which is for the salvation of the whole world. Turtles, therefore, and doves were offered, when He presented Himself unto the Lord, and there might one see simultaneously meeting together the truth and the types. And Christ offered Himself for a savour of a sweet smell, that He might offer us by and in Himself unto God the Father, and so do away with His enmity towards us by reason of Adam's transgression, and bring to nought sin that had tyrannized over us all. For we are they who long ago were crying, "Look upon me, and pity me."

Next after the circumcision they wait for the time of purification, as it is said, And when the days of her purification according to the law of Moses were come.

(Hom. xi.) Oh the depth of the riches of the wisdom and knowledge of God! (Rom. 11:33.) He offers victims, Who in each victim is honoured equally with the Father. The Truth preserves the figures of the law. He who as God is the Maker of the law, as man has kept the law. Hence it follows, And that they should give a victim as it was ordered in the law of the Lord, a pair of turtle doves or two young pigeons. (Lev. 12:8.)

(ubi sup.) But let us see what these offerings mean. The turtle dove is the most vocal of birds, and the pigeon the gentlest. And such was the Saviour made unto us; He was endowed with perfect meekness, and like the turtle dove entranced the world, fillinga His garden with His own melodies. There was killed then either a turtle dove or a pigeon, that by a figure He might be shown forth unto us as about to suffer in the flesh for the life of the world.

When they brought Him to the temple to present Him to the Lord, they offered the oblations of purification. For if the gifts of purification according to the law were offered for Him, in this indeed He was made tinder the law. But the Word was not subject to the law in such wise as the sycophants fancy, since He is the law Himself; neither did God need sacrifices of purification, for He purifieth and sanctifieth all things at once in a moment. But though He took to Himself the frame of man as He received it from the Virgin, and was made under the law, and was thus purified after the manner of the first-born, it was not because He needed this ceremonial that He underwent its services, but only for the purpose of redeeming from the bondage of the law those who were sold under the judgment of the curse.

And still further does Luke say in reference to the Lord: "When the days of purification were accomplished, they brought Him up to Jerusalem, to present Him before the Lord, as it is written in the law of the Lord, That every male opening the womb shall be called holy to the Lord; and that they should offer a sacrifice, as it is said in the law of the Lord, a pair of turtle-doves, or two young pigeons:" [Luke 2:22] in his own person most clearly calling Him Lord, who appointed the legal dispensation. But "Simeon," he also says, "blessed God, and said, Lord, now lettest Thou Thy servant depart in peace; for mine eyes have seen Thy salvation, which Thou hast prepared before the face of all people; a light for the revelation of the Gentiles, and the glory of Thy people Israel." [Luke 2:29, etc.] And "Anna" [Luke 2:38] also, "the prophetess," he says, in like manner glorified God when she saw Christ, "and spake of Him to all them who were looking for the redemption of Jerusalem." Now by all these one God is shown forth, revealing to men the new dispensation of liberty, the covenant, through the new advent of His Son.

Hence it was that the ark of God removed from the inn at Bethlehem, for there He paid to the law that debt of the forty days, due not to justice but to grace, and rested upon the mountains of Sion, and receiving into His pure bosom as upon a lofty throne, and one transcending the nature of man, the Monarch of all, she presented Him there to God the Father, as the joint-partner of His throne and inseparable from His nature, together with that pure and undefiled flesh which he had of her substance assumed. The holy mother goes up to the temple to exhibit to the law a new and strange wonder, even that child long expected, who opened the virgin's womb, and yet did not burst the barriers of virginity; that child, superior to the law, who yet fulfilled the law; that child that was at once before the law, and yet after it; that child, in short, who was of her incarnate beyond the law of nature.

Then there follows: "when the days of their purification were fulfilled, according to the law of Moses, they brought him to Jerusalem". On account of the purification, he says, "of them". Of whom, "of them"? If it had been written: on account of her purification, that is, of Mary, who had given birth, no question would arise, and we would boldly say that Mary, who was human, had need of purification after childbirth. But now, in that it says: "the days of their purification", it seems to signify not one, but another or several. Did Jesus, then, have need of purification and was he unclean, or defiled with some filth? Perhaps I seem to speak rashly, but I am moved by the authority of the Scriptures. See what is written in Job: "no one is clean from filth, not even if his life should be of a single day". He did not say: "no one is clean from sin," but: "no one is clean from filth". For filth and sins do not signify the same thing; and that you may know that filth means one thing and sin another, Isaiah teaches most plainly, saying: "the Lord will wash away the filth of the sons and daughters of Zion, and will cleanse the blood from their midst, by the spirit of judgment the filth and by the spirit of burning the blood". Every soul that has been clothed with a human body has its own "filth". And that you may know that Jesus too was made filthy by his own will, because for our salvation he had assumed a human body, listen to the prophet Zechariah saying: "Jesus was clothed with filthy garments". And this indeed makes against those who deny that our Lord had a human body, but say it was woven of heavenly and spiritual things. For if his body was of heavenly things and, as they falsely assert, of the stars and some other more sublime and spiritual nature, let them answer why a spiritual body could be filthy, or how they interpret what we have set down: "Jesus was clothed with filthy garments". But if they are compelled by necessity to accept that a filthy garment is understood as a spiritual body, they must consequently say that what is set down in the promises has been fulfilled, that is: "an animal body is sown, a spiritual body rises," and that we rise polluted and filthy — which even to think is a sacrilege, especially when one knows it is written: "it is sown in corruption, it will rise in incorruption; it is sown in dishonor, it will rise in glory; it is sown in weakness, it will rise in strength; an animal body is sown, a spiritual body will rise". It was necessary, therefore, that for our Lord and Savior, who had been "clothed with filthy garments" and had assumed an earthly body, there should be offered those things which by the law were accustomed to purge filth. What is frequently asked among the brethren I take up again, prompted by the occasion of this passage. Little children are baptized "for the remission of sins". Of what "sins"? Or at what time did they sin? Or how can that reasoning of the washing hold in the case of little children, except according to that sense of which we spoke a little before: "no one is clean from filth, not even if his life should be of a single day upon the earth"? And because through the sacrament of baptism the "filth" of birth is laid aside, therefore little children too are baptized: for "unless one be born again of water and the Spirit, he cannot enter into the kingdom of heaven".

"When," it says, "the days of their purification were fulfilled". The "days" are fulfilled also mystically. For a soul is not purified immediately, as soon as it is born, nor can it attain perfect purity in its very origin; but just as it is written in the law: "If she bears a male, the mother shall sit seven days in unclean blood, and then thirty-three days in pure blood, and at the last both she and the infant shall sit in most pure blood", so, because the law is spiritual and "has a shadow of the good things to come", we can understand that true purification comes to us after a time. I think that even after the resurrection from the dead we shall have need of a sacrament that washes and purges us — for no one will be able to rise without filth —, and that no soul can be found which is at once free from all vices. Whence in the regeneration of baptism a sacrament is received, so that, just as Jesus according to the dispensation of the flesh was purified by an offering, so we too may be purified by spiritual regeneration. "They brought him according to the law of Moses to Jerusalem, to present him before the sight of the Lord". Where are those who deny the God of the law, who say that it was not this God, but another different from Christ, who was proclaimed in the Gospel: "God sent his Son, made of a woman, made under the law"? Are we then to suppose that the good God made his Son under the law of the Creator and under the right of an enemy, a right which he himself had not given? Rather, he was made under the law for this reason, "that he might redeem those who were under the law", and subject them to another law, concerning which it was read a while ago: "Attend, my people, to my law", and the rest.

Spare also the babe from circumcision, that he may escape the pain thereof; nor let him be brought into the temple, lest he burden his parents with the expense of the offering; nor let him be handed to Simeon, lest the old man be saddened at the point of death.

He rightly said "according to the law of Moses," for truly the Virgin had no need to await the days of purification, which, in the case of a male birth, were forty. In the Law it is said: "a woman shall conceive and bear a male child" (Lev. 12:2); but the Virgin conceived not from seed, but gave birth by the Holy Spirit. Therefore she had no need, but came to the temple out of a desire to fulfill the law. Why then in the case of a male birth are the days of purification seven, but for a female double? "If a woman," it is said, "conceives and bears a male child, then she shall be unclean seven days... But if she bears a female child, then during her purification she shall be unclean two weeks" (Lev. 12:2, 5)? Because she who has borne a male brings into the world another Adam, while she who has borne a female gives birth to another Eve—a weak and feeble vessel, a clay vessel, broken, a reed of deception, a teacher of disobedience.

Therefore the Evangelist has well observed, that the days of her purification were come according to the law, who since she had conceived of the Holy Spirit, was free from all uncleanness. It follows, They brought him to Jerusalem to present him to the Lord.

For no union with man disclosed the secrets of the virgin's womb, but the Holy Spirit infused the immaculate seed into an inviolate womb. He then who sanctified another womb in order that a prophet should be born, He it is who has opened the womb of His own mother, that the Immaculate should come forth. By the words opening the womb, he speaks of birth after the usual manner, not that the sacred abode of the virgin's womb, which our Lord in entering sanctified, should now be thought by His proceeding forth from it to be deprived of its virginity.

For among those that are born of a woman, the Lord Jesus alone is in every thing holy, who in the newness of His immaculate birth experienced not the contagion of earthly defilement, but by His Heavenly Majesty dispelled it. For if we follow the letter, how can every male be holy, since it is undoubted that many have been most wicked? But He is holy whom in the figure of a future mystery the pious ordinances of the divine law prefigured, because He alone was to open the hidden womb of the holy virgin Church for the begetting of nations.

As it is written in the law of the Lord: Every male that opens the womb shall be called holy to the Lord. Which means: Every male that opens the womb, including the firstborn of both man and beast, because both are called holy to the Lord, and therefore it is commanded that they belong to the priest. Specifically, he should take a redemption price for the firstborn of man, and redeem every unclean animal. Its redemption, he says, shall be one month old for five shekels of silver (Leviticus 27). Here, without delving into a more detailed discussion, it should be briefly indicated that all those firstborn were either a figure of Him, who, though He was the only-begotten Son of God, deigned to become the firstborn of all creation, truly and singularly holy to the Lord, because He committed no sin, nor was deceit found in His mouth (Isaiah 53), or they were surely a sign of our devotion, who ought to attribute all beginnings of good action, which we as if give birth in our hearts, to the grace of the Lord, and redeem those actions done ill, offering worthy fruits of repentance for each of the five senses of body or soul. Therefore, the phrase "that opens the womb" follows the usual manner of speaking of birth. It does not imply that our Lord, who sanctified the sacred womb He entered, should be believed to have despoiled it when He exited, as heretics claim, who say that blessed Mary was a virgin until childbirth but not after childbirth, but rather, according to the catholic faith, that He emerged from the closed womb of the virgin as a bridegroom proceeding from his chamber. Concerning which the Prophet beautifully says: And He turned me towards the way of the sanctuary's outer gate, which looked to the east, and it was closed, and the Lord said to me: This gate will be closed, it will not be opened, and no man will pass through it, for the Lord, the God of Israel, has entered through it; and it will be closed for the prince, the prince shall sit in it to eat bread before the Lord (Ezekiel 44). Although it can also be mystically understood that no one besides the Lord can open the virgin womb of the Church through water and the Holy Spirit for generating children to God, and hence this male is called holy to the Lord with incomparable dignity.

By the words, opening the womb, he signifies the first-born both of man and beast, and each one of which was, according to the commandment, to be called holy to the Lord, and therefore to become the property of the priest, that is, so far that he was to receive a price for every first-born of man, and oblige every unclean animal to be ransomed.

Third, with respect to the written commandment, it is added: As it is written in the law of the Lord, that every male opening the womb shall be called holy to the Lord: Exodus 13: "Sanctify to me every firstborn that opens the womb among the children of Israel, as well of men as of beasts." But this does not seem to apply to the Virgin Mary, who is the closed gate before birth and after birth and in birth. And therefore it can be said, as was said above concerning the law of purification. Or indeed, the opening of the womb is understood with respect to fecundation, not with respect to the opening of the enclosure; Genesis 29: "The Lord opened the womb of Leah, her sister remaining barren"; and First Kings 1: "Her rival reproached Anna, because the Lord had closed her womb, for she was barren."

(in Hom. de occursu Domini.) Now this commandment of the law seems to have had its fulfilment in the incarnate God, in a very remarkable and peculiar manner. For He alone, ineffably conceived and incomprehensibly brought forth, opened the virgin's womb, till then unopened by marriage, and after this birth miraculously retaining the seal of chastity.

(ubi sup.) But the offspring of this birth is alone seen to be spiritually male, as contracting no guilt from being born of a woman. Hence He is truly called holy, and therefore Gabriel, as if announcing that this commandment belonged to Him only, said, That Holy thing which shall be born of thee shall be called the Son of God. Now of other first-borns the wisdom of the Gospel has declared that they are called holy from their being offered to God. But the first-born of every creature, That holy thing which is born, &c. the Angel pronounces to be in the nature of its very being holy.

But as, in accordance with the train of our discussion, we have been constrained to come to the matter of the days of the dominion of the adversary, it is necessary to state in the first place what concerns his nativity and growth; and then we must turn our discourse, as we have said before, to the expounding of this matter, viz., that in all respects the accuser and son of lawlessness is to make himself like our Saviour. Thus also the demonstration makes the matter clear to us. Since the Saviour of the world, with the purpose of saving the race of men, was born of the immaculate and virgin Mary, and in the form of the flesh trod the enemy trader foot, in the exercise of the power of His own proper divinity; in the same manner also will the accuser come forth from an impure woman upon the earth, but shall be born of a virgin spuriously. For our God sojourned with us in the flesh, after that very flesh of ours which He made for Adam and all Adam's posterity, yet without sin. But the accuser, though he take up the flesh, will do it only in appearance; for how should we wear that flesh which he did not make himself, but against which he warreth daily? And it is my opinion, beloved, that he will assume this phenomenal kind of flesh as an instrument. For this reason also is he to be born of a virgin, as if a spirit, and then to the rest he will be manifested as flesh. For as to a virgin bearing, this we have known only in the case of the all-holy Virgin, who bore the Saviour verily clothed in flesh. For Moses says, "Every male that openeth the womb shall be called holy unto the Lord." This is by no means the case with him; but as the adversary will not open the womb, so neither will he take to himself real flesh, and be circumcised as Christ was circumcised. And even as Christ chose His apostles, so will he too assume a whole people of disciples like himself in wickedness.

They [heretics - disciples of Valentinus] moreover affirm that the Saviour is shown to be derived from all the Aeons, and to be in Himself everything by the following passage: "Every male that openeth the womb." For He, being everything, opened the womb of the enthymesis of the suffering Aeon, when it had been expelled from the Pleroma. This they also style the second Ogdoad, of which we shall speak presently. And they state that it was clearly on this account that Paul said, "And He Himself is all things;" and again, "All things are to Him, and of Him are all things;" and further, "In Him dwelleth all the fulness of the Godhead;" and yet again, "All things are gathered together by God in Christ." Thus do they interpret these and any like passages to be found in Scripture.

All heretics have gone astray by not understanding the mystery of his nativity. The statement "he who opens the womb shall be called holy to the Lord" is more applicable to the special nativity of the Savior than to that of all men, for Christ alone opened the closed doors of the womb of virginity, which nevertheless remained permanently closed. This is the closed east door, through which only the high priest enters and leaves, and nevertheless it is always closed.

"They brought him" therefore "that they might present him before the sight of the Lord". Fulfilling the precepts of what Scripture? Surely of this one: "as it is written," he says, "in the law of Moses, that every male that opens the womb shall be called holy to the Lord", and: "three times a year every male shall appear in the sight of the Lord God". The males which were holy from the fact that they had opened their mother's womb were offered before the altar of the Lord: "every male," it says, "that opens the womb", sounds something sacred. For whatever male you may say has been poured forth from the womb, he does not open his mother's womb as the Lord Jesus does, because in all women it is not the birth of the infant, but the intercourse of the man, that unlocks the womb. But the womb of the Lord's mother was unlocked at that time at which the birth also was brought forth, because before the birth of Christ no male at all touched that holy womb, to be venerated with all reverence. I dare to say something further: that even in what is written, "The Spirit of God shall come upon you, and the power of the Most High shall overshadow you", was the beginning of the seed and of the conception, and that without the unlocking of the womb the new offspring grew in the womb. Whence the Savior himself speaks: "but I am a worm and not a man, the reproach of men and the outcast of the people". He saw in his mother's womb the uncleanness of bodies; walled about on this side and that by her inward parts, he endured the confinements of earthly dregs; whence he likens himself to a worm and says: "I am a worm and not a man". For man is wont to be born of male and female, but I was born not of male and female, according to the rite and nature of men, but after the pattern of the "worm", whose seed is not from elsewhere, but whose origin is in the very bodies, and from the very bodies, in which it grows together.

Where are they who deny that Christ proclaimed in the Gospel the law to be of God, or can it be supposed that the righteous God made His own Son under a hostile law which He Himself had not given? It is written in the law of Moses as follows, Every male which openeth the womb shall be called holy unto the Lord. (Ex. 13:2, 12.)

Indeed, hers is the womb on account of which it is written of others also: "Every male that openeth the womb shall be called holy to the Lord." For who is really holy but the Son of God? Who properly opened the womb but He who opened a closed one? But it is marriage which opens the womb in all cases.

The words of the Law: "Every firstborn male that opens the womb shall be consecrated to the Lord" (Ex. 13:2, 12; 34:19) were fulfilled properly in Christ alone; for He Himself opened the womb of the Virgin, whereas with other mothers the womb is opened by the husband.

But let us come to the turtle-dove, which the law of God has chosen as the offering of a chaste victim. Finally, when the Lord was circumcised, it was offered; for it is written in the law of the Lord that they should offer a pair of turtle-doves or two young pigeons. For this is truly the sacrifice of Christ, chastity of the body, and grace of the spirit. Chastity is referred to the turtle-dove, grace to the pigeon.

(ubi sup.) He ordered two things to be offered, because as man consists of both body and soul, the Lord requires a double return from us, chastity and meekness, not only of the body, but also of the soul. Otherwise, man will be a dissembler and hypocrite, wearing the face of innocence to mask his hidden malice.

And to offer a sacrifice, according to what is said in the law of the Lord, a pair of turtledoves or two young pigeons. It is said in the law that for a child, if it is a male, as I have said before, on the fortieth day, if it is a female, on the eightieth day of birth, a year-old unblemished lamb for a burnt offering, and a turtledove or a young pigeon will be offered for a sin offering. However, if his hand cannot find it or he is unable to offer a lamb, he shall take two turtledoves or two young pigeons, one for a burnt offering and the other for a sin offering (Leviticus XII). Therefore, the Lord Jesus Christ, although He was rich, became poor for us and desired a poor sacrifice to be offered for Him. That by His one poverty He might make us wealthy in faith here and heirs of the kingdom there, which God has promised to those who love Him. Morally, whether someone has performed valiant works or created weak ones, which are distinguished by the names male and female, so that these might legitimately be consecrated to the Lord, it is necessary to offer a lamb of innocence and equally a turtledove or a pigeon of compunction. For since these birds have moaning instead of singing, they rightfully signify the tears of the humble, by which we greatly need even in our good works. For although we know that our works are good, we do not know with what strictness they must be examined by the Lord or with what perseverance they must be completed by us. But whoever does not have the wealth of virtues, about which the Apostle said to the Corinthians: "For you have been made rich in everything in Him, in all speech and in all knowledge" (1 Corinthians 1), if he does not find in the flock of his deeds a lamb of innocent life, let him at least offer two turtledoves or two young pigeons, that is, let him seek the aid of tears. And rightly two, one for sin and one for a burnt offering (Leviticus XII). For a burnt offering is called wholly burnt; because there are surely two kinds of compunction. The soul longing for God is first pricked by fear, then by love. First, it is moved to tears because, recalling its evils, it greatly fears to suffer eternal punishments for them. But when the anxiety of prolonged sorrow has consumed the fear, a certain security of presumed forgiveness is born, and the soul is inflamed with the love of heavenly joys. The mind contemplates what those choirs of angels are, that very assembly of blessed spirits, the majesty of the eternal vision of God, and weeps more because it is deprived of eternal goods, than it wept before when it feared eternal evils. Therefore, he who at first wept not to be led to punishment offered a turtledove for sin; of the other, he makes a burnt offering when afterward he begins to weep bitterly because he is deferred from the kingdom. He offers a dove for sin who labors in his groaning, washes his bed every night, that is, in each darkness of striking guilt, with good works, in which he should rest, he does not cease to wash with tears. They bring the young of doves as a burnt offering, who lamenting the absence of the heavenly fatherland say: "By the rivers of Babylon, there we sat and wept, when we remembered you, Zion" (Psalm 137). For as doves delight to sit beside the flowing waters, so that they might foresee and evade the advent of the hawk in the shadow's swift flight over the waters: thus indeed, thus the souls of the poor in spirit, surpassing the waves of the world in their minds, the more they are nourished by their lamentations in this Babylon, the more they see the examples of the wicked enemy, the more frequently they raise their wings to the eternal of their desire. Certainly, there is this difference between the signification of the turtledove and the dove, that the dove, which is accustomed to associate, fly, and coo in flocks, demonstrates the frequency of active life: of which it is said: "Now the multitude of those who believed were of one heart and one soul, and no one said that any of the things he possessed was his own, but they had all things in common" (Acts 4). But the turtledove, which delights in solitude, so much so that if it loses its mate by chance, it remains alone thereafter, signifies the heights of contemplative life, because this virtue is for the few, and attributed to them individually. Isaiah alone sees the Lord of hosts, contemplates the praises of the Seraphim, and because he has spoken ill, he groans like a solitary turtledove. Moses, when the people are trembling afar, ascends alone to the Lord, and lest the same people be struck, he obtains by tearful prayers. Daniel is alone among the angels when his companions flee. Ezekiel alone marvels at the chariots of the Cherubim and the lofty buildings of the celestial city. Paul alone is caught up to the delights of paradise and to see the secrets of the third heaven. Likewise, when I enter the chamber, closing the door, I pray to the Father in secret, I offer the turtledove. But when I seek companions of the same work, by singing with the Prophet: "Come, let us worship and bow down before the Lord, who made us" (Psalm 95), I offer doves on the altar. And because both sacrifices are equally acceptable to the Creator, Luke wisely does not say whether turtledoves or young pigeons were offered for the Lord, lest he prefer one form of living to another, but teaches both are to be followed, both to be offered in divine worship. Therefore, since the discourse on purification has been extended, what the number of days of purification contains of mystery, and why the same is ordered to be doubled in the purification of the woman who has given birth will be more suitably explained in Leviticus.

Now this was the victim of the poor. For the Lord commanded in the law that they who were able should offer a lamb for a son or a daughter as well as a turtle dove or pigeon; but they who were not able to offer a lamb should give two turtle doves or two young pigeons. Therefore the Lord, though he was rich, deigned to become poor, that by his poverty He might make us partakers of His riches.

Or the pigeon denotes simplicity, the turtle dove chastity, for the pigeon is a lover of simplicity, and the turtle dove of chastity, so that if by chance she has lost her mate, she heeds not to find another. Rightly then are the pigeon and turtle dove offered as victims to the Lord, because the simple and chaste conversation of the faithful is a sacrifice of righteousness well pleasing to Him.

But while each bird, from its habit of wailing, represents the present sorrows of the saints, in this they differ, that the turtle is solitary, but the pigeon flies about in flocks, and hence the one points to the secret tears of confession, the other to the public assembling of the Church.

Or the pigeon which flies in flocks sets forth the busy intercourse of active life. The turtle, which delights in solitariness, tells of the lofty heights of the contemplative life. But because each victim is equally accepted by the Creator, St. Luke has purposely omitted whether the turtles or young pigeons were offered for the Lord, that he might not prefer one mode of life before another, but teach that both ought to be followed.

Nor do groanings alone commend the turtledove; chastity also commends it. By the merit of this chastity indeed it was worthy to be given as an offering for the virginal birth. For so you have it: "A pair of turtledoves, or two young pigeons" (Lk 2:24). And although elsewhere indeed the Holy Spirit is usually designated by a dove; yet because it is a lustful bird, it was not fitting that it be offered in sacrifice to the Lord, except at that age when it would not know lust. But no age is specified for the turtledove, because its chastity is recognized at every age.

Fourth, with respect to the price offered, it is added: And that they might give for him a sacrifice, according to what is said in the law of the Lord, a pair of turtledoves, or two young pigeons. For this was the offering of the poor; Leviticus 12: "But if her hand does not find nor is she able to offer a lamb, she shall take two turtledoves or two young pigeons, one for a holocaust and the other for sin; and the priest shall pray for him, and so he shall be cleansed." Behold, the wondrous poverty in the parents of Christ, that they did not have a lamb! And note that he places both offerings under a disjunction, to show that both befit the Lord. By the dove, therefore, is understood the active life, but by the solitary turtledove, the contemplative life, both of which render a person acceptable to God, as Bede says. And note three offerings concerning our sacrifice, which is the Lord Jesus. The first is his offering by his parents, which invites us to humility. The second is the offering for him of birds, which invites us to poverty. The third is the offering on the cross for all, which invites us to piety. Of the first two we have here; of the third, Isaiah 53: "He was offered, because he himself willed it."

As to the significance of the offering, it should be noted that the offering is understood indeterminately of the turtledove and the dove. For each bird has a groaning in place of song, but the groaning of the turtledove befits contemplatives. And this is doubled: whence it is said: a pair of turtledoves. The first groaning is of love; Romans 8: "We ourselves, having the firstfruits of the Spirit, we ourselves groan within ourselves, awaiting the adoption of the sons of God." The second is of devotion; Romans 8: "What we should pray for as we ought, we do not know: but it is the Spirit who intercedes for us with unutterable groanings"; Song of Songs 2: "The voice of the turtledove has been heard in our land." But the groaning of the dove befits actives; and this also is twofold: one for one's own sins; Psalm: "I was afflicted and humbled exceedingly; I roared from the groaning of my heart"; Isaiah 59: "We shall all roar like bears, and meditating like doves we shall groan." The second groaning is for the sins of others; Lamentations 1: "All her gates are destroyed, her priests groaning"; Nahum 2: "The soldier was led away captive, and her handmaids, groaning, were moaning like doves."

In this purification, therefore, and bearing up and offering, it is signified that he who has been purified from pride and from negligence is disposed to ascend to the contemplation of God and descend to the consideration of self, and ascending upward to groan from love and devotion, returning downward to groan from contrition and compassion; and in these consists the perfection of the holy soul devoted to God.

And when He says, "as suckling calves," He again alludes figuratively to us; and "as an innocent and gentle dove," the reference is again to us. Again, by Moses, He commands "two young pigeons or a pair of turtles to be offered for sin;" thus saying, that the harmlessness and innocence and placable nature of these tender young birds are acceptable to God, and explaining that like is an expiation for like. Further, the timorousness of the turtle-doves typifies fear in reference to sin.

Whence it also seems marvelous that Mary's offering did not have the first victim, that is, "a yearling lamb," but the second, as one whose "hand did not suffice" for the first. For thus it is written concerning her: there came, it says, her parents, "that they might offer" for him "a victim, according to that which is written in the law of the Lord, a pair of turtledoves or two young pigeons." But in this too is shown to be true that which is written, that Christ Jesus, "whereas he was rich, became poor." Therefore for this reason he both chose a poor mother, of whom he would be born, and a poor fatherland, of which it is said: "And thou, Bethlehem, art the least among the thousands of Judah," and the rest.

For this reason, because "every male that opens the womb shall be called holy to the Lord", he was brought "to Jerusalem", that he might appear before the sight of God, and on account of that which follows: "that a gift might be given for him, according to what is written in the law of the Lord: a pair of turtledoves or two young pigeons". We see a pair of turtledoves and two young pigeons offered for the Savior. I even think those birds blessed, which were offered for the birth of the Lord; and just as I marvel at Balaam's ass and heap up her happiness, because she was worthy not only to see the angel of God, but also, with her mouth unlocked, to break forth into human speech, so much more do I proclaim and exalt these birds, that they were offered for our Lord and Savior before the altar. "That they might offer for him a pair of turtledoves or two young pigeons". Perhaps I may seem to bring in something novel, but something too little worthy of the majesty of the matter. Just as the generation of the Savior was new, not of man and woman, but of a virgin alone only, so also this "pair of turtledoves and two young pigeons" were not such as we behold with the eyes of the flesh, but such as the Holy Spirit is, who "descended in the form of a dove and came" upon the Savior, when he was baptized in the Jordan. Such too was the "pair of turtledoves": those birds were not, like these, such as flit through the air, but something divine and, for human contemplation, more august, appeared under the form of a dove and a turtledove, so that he who was being born for the whole world and was to suffer might be cleansed before the Lord not with such victims as all men use, but, as his whole dispensation was new, so he might have new victims also, according to the will of Almighty God in Christ Jesus: to whom is glory and dominion unto the ages of ages. Amen.

The Law (Lev. 12:6–8) commanded to offer a pair of turtledoves as an indication that the childbearing was from a pure marriage. For it is said of the turtledove that she is a chaste bird, such that, having lost her mate, she does not couple with another. But if the parents did not have turtledoves, they offered two young pigeons, so that the life of this child might serve for the multiplication of offspring; for the pigeon is a prolific bird.

Not only did Angels and Prophets, the shepherds and his parents, bear witness to the birth of the Lord, but the old men and the righteous. As it is said, And, behold, there was a man in Jerusalem whose name was Simeon, and he was a just man, and one who feared God. For scarcely is righteousness preserved without fear, I mean not that fear which dreads the loss of worldly goods, (which perfect love casteth out,) (1 John 4:18) but that holy fear of the Lord which abideth for ever, (Ps. 19:9.) by which the righteous man, the more ardent his love to God, is so much the more careful not to offend Him.

Well is he called righteous who sought not his own good, but the good of his nation, as it follows, Waiting for the consolation of Israel.

He desired indeed to be loosed from the chains of bodily infirmity, but he waits to see the promise, for he knew, Happy are those eyes which shall see it. (Job 6.)

And behold, there was a man in Jerusalem whose name was Simeon, and this man was just and devout, waiting for the consolation of Israel, and the Holy Spirit was upon him. When the Lord was born in the flesh, not only did angels from heaven, but also every age of mortals and both sexes, bear witness. For it was fitting that the Savior of all, as he was to come in the flesh, be foretold by the deeds or words of all the faithful throughout the ages, and thus also coming, be proclaimed by the common praise of all, fulfilling the prophecy which says: Praise the Lord from the heavens (Psalm 148), etc., up to where it says: Young men and maidens, old men and children, let them praise the name of the Lord, for his name alone is exalted. His majesty is above heaven and earth. Just, it says, and devout (Ibid.), because justice is difficultly kept without fear. I do not refer to that fear which under penal law dreads the loss of temporal goods, which perfect love is accustomed to cast out, but the holy fear of the Lord which remains forever, by which the just man, the more ardently he loves his God, the more diligently he avoids offending Him.

Simeon and Anna, a man and a woman of advanced age, greeted the Lord with the devoted services of their professions of faith. As they saw him, he was small in body, but they understood him to be great in his divinity. Figuratively speaking, this denotes the synagogue, the Jewish people, who, wearied by the long awaiting of his incarnation, were ready with both their arms (their pious actions) and their voices (their unfeigned faith) to exalt and magnify him as soon as he came. They were ready to acclaim him and say, "Direct me in your truth and teach me, for you are my saving God, and for you I have waited all the day." What needs to be mentioned, too, is that deservedly both sexes hurried to meet him, offering congratulations, since he appeared as the Redeemer of both.

As to reputation, it is said: And behold, there was a man in Jerusalem whose name was Simeon; which city was royal and priestly, where the worship of God according to the observance of the Law most especially flourished, whence it is called holy. From this it is given to understand that a man who had a reputation in such a city was of great integrity. And the Evangelist indicates this by pointing him out and explaining his name; whence that passage of Sirach fifteen can fittingly apply to him: "In the midst of the Church he shall open his mouth, and the Lord shall fill him with the spirit of wisdom"; and afterwards it is added: "And with an eternal name he shall make him an heir." Whence he is rightly designated by Simeon, the son of Onias, of whom Sirach fifty says: "Simeon, the son of Onias, the great priest"; and afterwards it is added, with some intervening words: "Around him was the crown of brethren, like a planting of cedars on Mount Lebanon."

As to life, it is added: And this man was just: where he is shown to be perfectly ordered in life as to things to be chosen: on account of which it is said: And this man was just. "Justice is the rectitude of the will," which makes a person walk along the straight path; Wisdom ten: "The Lord led the just man through right ways and showed him," etc. And a right intention is most helpful for this; Proverbs eleven: "The justice of the upright shall direct his way"; and again: "The simplicity of the just shall direct them." And as to things to be fled; on account of which it is said: And God-fearing. "For fear drives out sin," Sirach one; Proverbs fifteen: "In the fear of the Lord everyone turns away from evil"; Job one: "There was a man in the land of Uz named Job, upright and simple and fearing God and departing from evil." And as to things to be awaited; on account of which he adds: Awaiting the consolation of Israel, according to that passage of Genesis forty-nine: "I will await your salvation, O Lord"; and Judith eight: "Let us humbly await his consolation." Whence the Holy Spirit especially said to him that passage of Habakkuk two: "If he should delay, wait for him, for he who is coming shall come and shall not tarry."

As for grace, it is added: And the Holy Spirit was in him, namely through grace and charity, according to Romans 5: "The charity of God is poured forth in our hearts by the Holy Spirit"; and 1 John 4: "He who abides in charity abides in God." Whence of him could be said what is said of Stephen in Acts 6, that he was "full of faith and the Holy Spirit"; of whom, namely, 1 Corinthians last chapter: "The grace of our Lord Jesus Christ be with you."

The prophet Isaiah says, "Beautiful are the feet of them that bring good tidings of good:" and what could there be so sweet to learn as that God has saved the world by the mediation of the Son, in that He was made like unto us? For it is written, "that there is one God, and one Mediator of God and men, the Man Jesus Christ, Who gave Himself a ransom for us." For of His own accord He descended to our poverty, that He might make us rich by our gaining what is His. Behold Him therefore as one in our estate presented unto the Father, and obedient to the shadows of the law, offering sacrifice moreover according to what was customary, true though it be that these things were done by the instrumentality of His mother according to the flesh. Was He then unrecognised by all at Jerusalem, and known to none dwelling there? How could this be the case? For God the Father had before proclaimed by the holy prophets, that in due season the Son would be manifested to save them that were lost, and to give light to them that were in darkness. By one too of the holy prophets He said, "My righteousness approacheth quickly, and My mercy to be revealed, and My salvation shall burn as a torch. But the mercy and righteousness is Christ: for through Him have we obtained mercy and righteousness, having washed away our filthy vileness by faith that is in Him. And that which a torch going before them is to those in night and darkness, this has Christ become for those who are in mental gloom and darkness, implanting in them the divine light. For this reason also the blessed prophets prayed to be made partakers of His great grace, saying, "Shew us Thy mercy, O Lord, and grant us Thy salvation." Christ therefore was carried into the temple, being yet a little child at the breast: and the blessed Symeon being endowed with the grace of prophecy, takes Him in his arms, and filled with the highest joy, blessed God, and said; "Lord, now lettest Thou Thy servant depart in peace according to Thy Word, for mine eyes have seen Thy Salvation, Which Thou hast prepared before the face of all the nations, the Gentiles' light for revelation, and a glory of Thy people Israel." For the mystery of Christ had been prepared even before the very foundation of the world, but was manifested in the last ages of time, and became a light for those who in darkness and error had fallen under the devil's hand. These were they "who serve the creation instead of the Creator," worshipping moreover the dragon, the author of evil, and the impure throng of devils, to whom they attach the honour due unto God: yet were they called by God the Father to the acknowledgment of the Son Who is the true light. Of them in sooth He said by the voice of Isaiah, "I will make signs unto them, and receive them, because I will ransom them, and they shall be multiplied, as they were many: and I will sow them among the nations, and they who are afar off shall remember Me." For very many were they that were astray, but were called through Christ: and again they are many as they |26 were before; for they have been received and ransomed, having obtained as the token of peace from God the Father, the adoption into His family and the grace that is by faith in Jesus Christ. And the divine disciples were sown widely among the nations: and what is the consequence? Those who in disposition were far from God, have been made near. To whom also the divine Paul sends an epistle, saying, "Now ye who some time were afar off have been made near in the blood of Christ." And having been brought near, they make Christ their glorying: for again, God the Father has said of them, "And I will strengthen them in the Lord their God, and in His Name shall they glory, saith the Lord." This also the blessed Psalmist teaches, speaking as it were unto Christ the Saviour of all, and saying, "Lord, they shall walk in the light of Thy countenance, and in Thy Name shall they exult all the day, and in Thy righteousness shall they be exalted: for Thou art the glorying of their strength." And we shall find also the prophet Jeremiah calling out unto God, "Lord, my strength and my help, and my refuge in the day of my evils, to Thee shall the heathen come from the end of the earth, and say, Our fathers took unto themselves false idols, in which there is no help." Christ therefore became the Gentiles' light for revelation: but also for the glory of Israel. For even granting that some of them proved insolent, and disobedient, and with minds void of understanding, yet is there a remnant saved, and admitted unto glory through Christ. And the firstfruits of these were the divine disciples, the brightness of whose renown lightens the whole world. And in another sense Christ is the glory of Israel, for He came of them according to the flesh, though He be "God over all, and blessed for evermore, Amen." And Symeon blesseth also the holy Virgin as the handmaid of the divine counsel, and the instrument of the birth that submitted not itself to the laws of human nature. For being a virgin she brought forth, and that not by man, but by the power of the Holy Ghost having come upon her. And what does the prophet Symeon say of Christ? "Behold This child is set for the fall and rising again of many in Israel, and for a sign that shall be spoken against." For the Immanuel is set by God the Father for the foundations of Sion, "being a stone elect, chief of the corner, and honourable." Those then that trusted in Him were not ashamed: but those who were unbelieving and ignorant, and unable to perceive the mystery regarding Him, fell, and were broken in pieces. For God the Father again has somewhere said, "Behold I lay in Sion a stone of stumbling and a rock of offence, and He that believeth on It shall not be ashamed; but on whomsoever It shall fall, It will winnow him." But the prophet bade the Israelites be secure, saying, "Sanctify the Lord Himself, and He shall be thy fear: and if thou trust upon Him, He shall be thy sanctification, nor shall ye strike against Him as on a stone of stumbling, and a rock of offence." Because however Israel did not sanctify the Emmanuel Who is Lord and God, nor was willing to trust in Him, having stumbled as upon a stone because of unbelief, it was broken in pieces and fell. But many rose again, those, namely, who embraced faith in Him. For they changed from a legal to a spiritual service: from having in them a slavish spirit, they were enriched with That Spirit Which maketh free, even the Holy Ghost: they were made partakers of the divine nature: they were counted worthy of the adoption of sons: and live in hope of gaining the city that is above, even the citizenship, to wit, the kingdom of heaven. And by the sign that is spoken against, he means the precious Cross, for as the most wise Paul writes, "to the Jews it is a stumbling-block, and foolishness to the heathen." And again, "To them that are perishing it is foolishness: but to us who are being saved, it is the power of God unto salvation." The sign therefore is spoken against, if to those that perish it seem to be folly; while to those who acknowledge its power it is salvation and life. And Symeon further said to the holy Virgin, "Yea, a sword shall go through thy own soul also," meaning by the sword the pain which she suffered for Christ, in seeing Him Whom she brought forth crucified; and not knowing at all that He would be more mighty than death, and rise again from the grave. Nor mayest thou wonder that the Virgin knew this not, when we shall find even the holy Apostles themselves with little faith thereupon: for verily the blessed Thomas, had he not thrust his hands into His side after the resurrection, and felt also the prints of the nails, would have disbelieved the other disciples telling him, that Christ was risen, and had showed Himself unto them, The very wise Evangelist therefore for our benefit teaches us all things whatsoever the Son, when He was made flesh, and consented to bear our poverty, endured for our sakes and in our behalf, that so we may glorify Him as our Redeemer, as our Lord, as our Saviour, and our God: by Whom and with Whom to God the Father and the Holy Ghost be the glory and the power for over and ever, Amen

(ubi sup.) It was not surely worldly happiness that the prudent Simeon was waiting for as the consolation of Israel, but a real happiness, that is, a passing over to the beauty of truth from the shadow of the law. For he had learnt from the sacred oracles that he would see the Lord's Christ before he should depart out of this present life. Hence it follows, And the Holy Spirit was in him, (by which indeed he was justified,) and he received an answer from the Holy Spirit.

(Mor. 7.) Hereby also we learn with what desire the holy men of Israel desired to see the mystery of His incarnation.

This he says regarding the conspiracy into which they were to enter against the Lord. And that he means this conspiracy, is evident to us. For the blessed David sings, "Rulers have taken counsel together against the Lord," and so forth. And of this conspiracy the Spirit prophesied, saying, "Let not my soul contend," desiring to draw them off, if possible, so that that future crime might not happen through them. "They slew men, and houghed the bull; "by the "strong bull" he means Christ. And "they houghed," since, when He was suspended on the tree, they pierced through His sinews. Again, "in their anger they houghed a bull." And mark the nicety of the expression: for "they slew men, and houghed a bull." For they killed the saints, and they remain dead, awaiting the time of the resurrection. But as a young bull, so to speak, when houghed, sinks down to the ground, such was Christ in submitting voluntarily to the death of the flesh; but He was not overcome of death. But though as man He became one of the dead, He remained alive in the nature of divinity. For Christ is the bull,-an animal, above all, strong and neat and devoted to sacred use. And the Son is Lord of all power, who did no sin, but rather offered Himself for us, a savour of a sweet smell to His God and Father. Therefore let those hear who houghed this august bull: "Cursed be their anger, for it was stubborn; and their wrath, for it was hardened." But this people of the Jews dared to boast of houghing the bull: "Our hands shed this." For this is nothing different, I think, from the word of folly: "His blood" (be upon us), and so forth. Moses recalls the curse against Levi, or, rather converts it into a blessing, on account of the subsequent zeal of the tribe, and of Phinehas in particular, in behalf of God. But that against Simeon he did not recall. Wherefore it also was fulfilled in deed. For Simeon did not obtain an inheritance like the other tribes, for he dwelt in the midst of Judah. Yet his tribe was preserved, although it was small in numbers.

A reason worthy of God's gift must be sought, as to how "Simeon, a holy man and pleasing to God", as it is written in the Gospel, "awaiting the consolation of Israel, received an answer from the Holy Spirit that he would not meet death before he saw the Christ of the Lord". What good did it do him to see Christ? Did he have only this in the promise, that he should see him, and gain no benefit from seeing him, or does some gift worthy of God lie hidden here, which the blessed Simeon both deserved and received? "A woman touched the fringe of Jesus' garment and was healed". If she gained so much benefit from the outermost part of the garment, what must we suppose about Simeon, who "received into his own arms" the infant, and holding him in his embrace rejoiced and was glad, seeing carried by himself the little child who had come to release those in bonds and to free his very self from the knots of the body — knowing that no one could send anyone out from the prison of the body with the hope of the life to come except him whom he held in his arms? Hence too he speaks to him: "now, Lord, you dismiss your servant in peace"; for as long as I was not holding Christ, as long as I was not clasping him with my arms, I was shut in and could not go out from my chains. And this must be understood not only of Simeon, but of the whole human race. If anyone departs from the world, if anyone is released from prison and the house of the bound to go to reign, let him take Jesus in his hands and encircle him with his arms, let him hold him wholly in his bosom, and then, exulting, he will be able to go where he desires. Consider how great a dispensation preceded, that Simeon should deserve to hold the Son of God. First he had received an answer from the Holy Spirit "that he would not see death, unless he had first seen the Christ of the Lord". Then, not by chance and simply did he enter the temple, but "he came to the temple in the Spirit of God"; "for as many as are led by the Spirit of God, these are the sons of God". Therefore the Holy Spirit led him into the temple. You too, if you wish to hold Jesus and to embrace him with your hands and to become worthy to go out of prison, strive with all your effort to have the Spirit as your guide and to come to the temple of God. Behold, now you stand in the temple of the Lord Jesus, that is, in his Church: this is the temple built "of living stones". And you stand in the temple of the Lord when your life and conduct are most worthy of the name of the Church. If you come "in the Spirit to the temple", you will find the little child Jesus, you will lift him up in your arms and will say: "Now, Lord, you dismiss your servant in peace according to your word." And at the same time note that "peace" has been added to the release and dismissal. For he does not say: I wish to be dismissed, but with an addition: to be dismissed "in peace". For this same thing was promised also to the blessed Abraham: "but you shall go to your fathers in peace, nourished in a good old age". Who is it that dies "in peace", except the one who has "the peace of God, which surpasses all understanding and guards the heart" of its possessor? Who is it that departs from this world "in peace", except the one who understands that "God was in Christ reconciling the world to himself", and has nothing hostile and opposed to God, but has taken up all peace and concord in himself by good works, and so "in peace" is dismissed to go to the holy fathers, to whom Abraham also went forth? Why do I speak of the fathers? One must go also to the very prince and lord of the patriarchs, Jesus, of whom it is said: "it is better to be dissolved and to be with Christ". He has Jesus who dares to say: "I live, now not I, but Christ lives in me". Therefore, that we too, standing in the temple and holding the Son of God and embracing him, may be worthy of release and of departure to better things, let us pray to almighty God, let us pray also to the little child Jesus himself, whom we long to address and to hold in our arms: to whom is glory and dominion for ever and ever. Amen.

And if these blessings accrue through Christ, they will not have been prophesied of another than Him through whom we consider them to have been accomplished.

Spare also the babe from circumcision, that he may escape the pain thereof; nor let him be brought into the temple, lest he burden his parents with the expense of the offering; nor let him be handed to Simeon, lest the old man be saddened at the point of death. Let that old woman also hold her tongue, lest she should bewitch the child.

Simeon was not a priest, but was a God-loving man; he expected that Christ would come, the comforter of the Jews and liberator from the slavery of sin, and perhaps also from the slavery of the Romans and of Herod. For whoever believed in Christ was truly free and honored by kings and all people. Look at the apostles. Were they not slaves of the Romans? But now the Roman kings honor them and bow down before them. Thus, for them, the Israelites, Christ became a consolation.

And he had received a response from the Holy Spirit that he would not see death before he had seen the Lord's Christ; and he came in the Spirit into the temple. Observe the expressions of the Scriptures: he said to see death. How is it seen, and with what eyes, that thing which, upon coming, closes the very eyes so that they may see nothing? But to see death signifies to experience it. And very fortunate is he who will see the death of the flesh, whoever first strives to see the Lord's Christ with the eyes of the heart, having his conversation in the heavenly Jerusalem, frequently visiting the thresholds of God's temple, that is, by following the pious examples of the saints in whom the Lord dwells, yearning with the Psalmist: One thing I have asked of the Lord; this will I seek after: that I may dwell in the house of the Lord all the days of my life, that I may behold the Lord's delight (Psalm 26). For thus he will also be worthy to receive in his hands the word of God, and to embrace it with the arms of his faith and charity. But when he says: And he came in the Spirit into the temple, it signifies that through the same grace of the Spirit by which he had previously known beforehand that he would come, he also now recognized that he himself was coming and was now about to see the Savior.

To see death means to undergo it, and happy will he be to see the death of the flesh who has first been enabled to see with the eyes of his heart the Lord Christ, having his conversation in the heavenly Jerusalem, and frequently entering the doors of God's temple, that is, following the examples of the saints in whom God dwells as in His temple. By the same grace of the Spirit whereby he foreknew Christ would come, he now acknowledges Him come, as it follows, And he came by the Spirit into the temple.

And he had received an answer. Here secondly he is commended by the Spirit of truth as leading him to wait upon a divine response; with respect to which it says: And he had received an answer from the Holy Spirit, namely through revelation: Isaiah 30: "At the voice of your cry, as soon as he shall hear, he will answer you." He had received a consolatory answer, according to Zechariah 1: "The Lord answered the Angel who spoke in me good words, words of consolation." And therefore it is added: That he should not see death before he had seen the Christ of the Lord. Whence he could say with Job 19: "In my flesh I shall see God my Savior," so that the qualification in the flesh refers to both the one seeing and the one seen. And he could also sing with the Prophet: "I shall not die, but I shall live," etc. He could also say with the Apostle, 1 Corinthians 2: "We have not received the spirit of this world, but the Spirit that is of God, that we might know the things that are given us from God."

The salvation of God here signifies Christ; for thus also Symeon, when he took up Christ in his arms, prayed God to be allowed to depart from this life, since his eyes had seen the salvation of God, namely Christ himself for it had been revealed to him by the Spirit that he should not see death, until he had seen the Lord Christ

And when his parents brought in the child Jesus, to do for him according to the custom of the law, he also took him into his arms. Indeed, the power of the Lord is great, but his humility shines no less, so that he who is not contained by heaven and earth is carried wholly in the arms of an aged man. But Simeon also tropically takes Christ, the old man the infant, to teach us to put off the old man who is corrupted by his deeds, and to be renewed in the spirit of our mind to put on him who, according to God, is created in righteousness and holiness and truth (Ephesians 4), that is, putting away lying, to speak the truth, and to perform the rest of what pertains to the state of the new man, by mouth, heart, and deed. The righteous and devout elder according to the law takes the child Jesus into his arms to signify the justice of the works that was from the law (For who does not know that works are always represented by the hands and arms?), indeed humble, but to be changed by the grace of the salvific faith of the Gospel. The elder takes the infant Christ to suggest that this age as if already worn out and fatigued by long life, will return to the innocence and (if I may say so) infancy of Christian conduct, and like the youth of an eagle, his youth will be renewed.

Secondly he is also commended by the Spirit of truth as leading him to meet in the temple; with respect to which it is said: And he came in the Spirit into the temple; he came indeed as one led by the Holy Spirit: Romans 8: "Whosoever are led by the Spirit of God, they are the sons of God." He came indeed to serve and venerate the Lord, so that he could say that word of the Psalm: "I will go into your house; I will worship toward your holy temple in your fear"; and again: "We shall go into his tabernacle; we shall worship in the place where his feet have stood."

Lastly he is commended by the Spirit of truth as leading him to embrace with joy; and this, when it is said: And when his parents brought in the child Jesus, namely into the temple, according to Malachi 3: "Presently the Lord whom you seek shall come to his holy temple," etc. They brought him in, I say, to do for him according to the custom of the Law, because, as is said in Philippians 2, he was "made in the likeness of men, and in habit found as a man."

If thou wilt touch Jesus and grasp Him in thy hands, strive with all thy strength to have the Spirit for thy guide, and come to the temple of God. For it follows, And when his parents brought in the child Jesus, (i. e. Mary His mother, and Joseph His reputed father,) to do for him after the custom of the law, then took he him up in his arms.

This Simeon, moved by the Holy Spirit, went up to the temple when the Mother brought the Lord.

Observe then that this just man, confined as it were in the prison house of his earthly frame, is longing to be loosed, that he may again be with Christ. (Phil. 1:23.) But whoso would be cleansed, let him come into the temple;—into Jerusalem: let him wait for the Lord's Christ, let him receive in his hands the word of God, and embrace it as it were with the arms of his faith. Then let him depart that he might not see death who has seen life.

The just Simeon saw him with his heart, because he recognized the infant. He saw him with his eyes, because he took the infant in his arms. Seeing him in both ways, recognizing the Son of God, and cuddling the one begotten of the Virgin, he said, "Now, Lord, you are letting your servant go in peace, since my eyes have seen your salvation." Notice what he said. You see, he was being kept until he should see with his eyes what he already perceived with faith. He took the baby body, he cradled the body in his arms. On seeing the body, that is, on perceiving the Lord in the flesh, he said, "My eyes have seen your salvation." How do you know this is not the way in which all flesh is going to see the salvation of God?

Now the righteous man, according to the law, received the Child Jesus in his arms, that he might signify that the legal righteousness of works under the figure of the hands and arms was to be changed for the lowly indeed but saving grace of Gospel faith. The old man received the infant Christ, to convey thereby that this world, now worn out as it were with old age, should return to the childlike innocence of the Christian life.

And he himself received him into his arms. Behold, the devotion of the old man in embracing the little child, by which he offered his whole self to Christ, so that he could say that word of the bride in Song of Songs 1: "My beloved is a bundle of myrrh to me; he shall abide between my breasts." For he wished to fulfill that word of the last chapter of Song of Songs: "Set me as a seal upon your heart, as a seal upon your arm"; nay, upon both arms: both, to show that he must be firmly embraced: Song of Songs 3: "I found him whom my soul loves; I held him and will not let him go," etc. He also shows that with both hands and all our strength we ought to serve the Lord, like those who fought with one hand and did the work with the other, Nehemiah 4: not like those "who impose heavy and unbearable burdens, yet are unwilling to move them with their own finger," Matthew 23.

And he blessed God and said. After the merit of holiness, there is here subjoined the proclamation of truth raising up to wonder; whence it concludes in wonder, when it is said: And they were marveling, on account of the greatness of the proclamation. The excellence of this proclamation is gathered from three things, namely, from the preliminary blessing: from the devout praise and magnification of Christ, there: Now you dismiss, in the canticle of Simeon; and from the wonder of the parents, there: And his father and mother were marveling.

Therefore there is set forth first the blessing of God, when it is said: And he blessed God, that is, by blessing he gave thanks, so that he would say: "Bless the Lord, O my soul, and all that is within me, bless his holy name"; 2 Maccabees 10: "In hymns and thanksgivings they blessed God, who had done great things in Israel"; and Sirach 32: "Bless God, who created you, who inebriates you with all his good things."

Accordingly, the Son came to the servant; not that the Son might be presented by the servant, but that by the Son the servant might present to His Lord Priesthood and Prophecy, to be laid up with Him. For prophecy and priesthood, which were given through Moses, were handed down, both of them, and reached to Simeon. For he was a pure vessel, who sanctified himself that he might be like Moses, capable for both of them. There are small vessels which are capable for great gifts. There are gifts for which one is capable, by reason of their grace; yet many are not capable for them, by reason of their greatness. Thus, then, Simeon presented our Lord, and in Him offered both these things; so that that which was given to Moses in the wilderness, was received from Simeon in the Temple. But seeing that our Lord is the vessel wherein all fulness dwells, when Simeon was offering Him before God, he poured over Him (as a drink-offering) those two (gifts), priesthood from His hands and prophecy from His lips. Priesthood continued on the hands of Simeon, because of his purifications; and prophecy dwelt in operation upon his lips, because of revelations. When then these two powers saw Him who was Lord of both, they two united together and poured themselves into the vessel that was capable of both; that could contain priesthood and kingdom and prophecy. That Infant then, who was wrapped in swaddling clothes, because of His graciousness, clothed Himself in priesthood and prophecy because of His Majesty. For Simeon clothed Him in these, and gave Him to her who had wrapped Him in swaddling clothes. For when he gave Him to His mother, he gave along with Him the priesthood; and when he prophesied to her concerning Him, This (child) is set for the fall and rising again, he gave prophecy also with Him. Then Mary received her firstborn and went forth. He was outwardly wrapped in swaddling clothes, but secretly He was clothed with prophecy and priesthood. Whatsoever then was handed down from Moses, was received from Simeon, but continued and was possessed by the Lord of both. So then the steward first, and the treasurer lastly, handed over the keys of priesthood and prophecy to Him who has authority over the treasurer of them both. Therefore, His Father gave Him the spirit not by measure, because all measures of the spirit are under his hand. And that our Lord might show that He received the keys from the former stewards, He said to Simeon: To thee I will give the keys of the doors. But how should He have given them to another, had He not received them from another? So, then, the keys which He had received from Simeon the priest, them He gave to another Simeon the Apostle; that even though the People had not hearkened to the former Simeon, the Gentiles might hearken to the latter Simeon.

(ubi sup.) How blessed was that holy entrance to holy things through which he hastened on to the end of life, blessed those hands which handled the word of life, and the arms which were held out to receive Him!

They say, too, that Simeon, "who took Christ into his arms, and gave thanks to God, and said, Lord, now lettest Thou Thy servant depart in peace, according to Thy word," [Luke 2:28] was a type of the Demiurge, who, on the arrival of the Saviour, learned his own change of place, and gave thanks to Bythus.

If we marvel to hear that a woman was healed by touching the hem of a garment, what must we think of Simeon, who received an Infant in his arms, and rejoiced seeing that the little one he carried was He who had come to let loose the captive. Knowing that no one could release him from the chains of the body with the hope of future life, but He whom he held in his arms. Therefore it is said, And he blessed God, saying, Lord, now lettest thou thy servant depart.

As if he said, "As long as I held not Christ, I was in prison, and could not escape from my bonds."

Having received Him into his arms, he confesses Him as God.

(Photius.) Simeon blessed God also, because the promises made to him had received their true fulfilment. For He was reckoned worthy to see with his eyes, and to carry in his arms the consolation of Israel. And therefore he says, According to thy word, i. e. since I have obtained the completion of thy promises. And now that I have seen with my eyes what was my desire to see, now lettest thou thy servant depart, neither dismayed at the taste of death, nor harassed with doubting thoughts: as he adds, in peace.

"Ye children, praise the Lord: praise the name of the Lord." We praise Thee, we sing hymns to Thee, we bless Thee for Thy great glory, O Lord our King, the Father of Christ the immaculate Lamb, who taketh away the sin of the world. Praise becomes Thee, hymns become Thee, glory becomes Thee, the God and Father, through the Son, in the most holy Spirit, for ever and ever. Amen. "Now, O Lord, lettest Thou Thy servant depart in peace, according to Thy word; for mine eyes have seen Thy salvation, which Thou hast prepared before the face of all people, a light for the revelation to the Gentiles, and the glory of Thy people Israel."

Now, it is a custom in Scripture to call the Christ of God, salvation, as Simeon says: "Now let your servant depart in peace, O Lord, because my eyes have seen your salvation." Therefore let us subject ourselves to God, because from him is salvation. He explains what salvation is. It is not some mere active force, which provides us with a certain grace for deliverance from weakness and for the good health of our body. What then is salvation?"For he is my God and my Savior: he is my protector, I shall be moved no more." The Son, who is from God, is our God. He himself is also Savior of the human race, who supports our weakness, who corrects the disturbance that springs up in our souls from temptations.

(Hom. de grat. act.) If you examine the words of the righteous, you will find that they all sorrow over this world and its mournful delay. Alas me! says David, that my habitation is prolonged. (Ps. 120:5.)

And he blessed God and said: Now you dismiss your servant, Lord, according to your word in peace. You see that not only the just of the New, but also of the Old Testament had the desire of future life in hope, to be released from the body, indeed they considered the way of peace to be laying down the earthly burden, as they did not doubt that they would have perpetual rest in the bosom of Abraham. Finally even Idithun, that is, the one who leaps over secular desires, after he had long silently contemplated many evils of the world, and had become fervent with internal meditation of the heart, finally spoke with his tongue, disclosing what he had done inwardly: Make known to me, O Lord, my end, and the number of my days, what it is, that I may know what is lacking in me. Behold, you have made my days old (Psalm 38). With these words, without a doubt, he reveals how greatly he hopes to attain solace in the end from the present calamities, which he desires to arrive as soon as possible.

Now you dismiss etc. Here is subjoined the devout magnification of Christ made by Simeon, filled with the Holy Spirit. And first in this canticle there is set forth the spiritual consolation of the old man. Second, there is subjoined the sublime commendation of the infant, there: Because my eyes have seen your salvation.

The aged Simeon therefore showed that he was consoled in the presence of Christ for a threefold reason: on account of the condescension of majesty, for which he says: Now you dismiss your servant, Lord, because the Lord had come to his servant: 2 Kings 24: "What is the reason that my lord the king should come to his servant?" and the Psalm: "What is man, that you are mindful of him, or the son of man, that you visit him?" On account of the fulfillment of truth, for which he says: According to your word, namely the word that was promised: Isaiah 55: "The word that shall go forth from my mouth shall not return void." And therefore he could say that word of the Psalm: "You have dealt well with your servant, O Lord, according to your word." On account of the attainment of tranquility, for which he says: In peace. For now, with the coming of him who says: "In me you shall have peace," John 16, the just man declared that he would die in peace. Now for true consolation he could say that which Jacob said to Joseph, Genesis 46: "Now I shall die happy, because I have seen your face and I leave you surviving." And this Tobit sought, in chapter 3: "And now, Lord, deal with me according to your mercy, and command that my spirit be received in peace." This he had already granted to Simeon himself, as he had promised; whence he could say that word: "In peace, in the selfsame, I will sleep and I will rest," because he awaited nothing else.

This is the righteous Simeon who, when he had taken up the Lord Christ in his arms, prayed to God to let him depart this life, as it had been revealed to him by the spirit, saying thus: Lord, now lettest thou thy servant depart, in peace, according to thy word, for mine eyes have seen thy salvation, which thou hast prepared before the face of all people—a light for revelation to the gentiles, and the glory of thy people Israel.

For it is written that the just lives by faith. If you are just, and live by faith, if you truly believe in Christ, why, since you are about to be with Christ, and are secure of the Lord's promise, do you not embrace the assurance that you are called to Christ, and rejoice that you are freed from the devil? Certainly Simeon, that just man, who was truly just, who kept God's commands with a full faith, when it had been pledged him from heaven that he should not die before he had seen the Christ, and Christ had come an infant into the temple with His mother, acknowledged in spirit that Christ was now born, concerning whom it had before been foretold to him; and when he had seen Him, he knew that he should soon die. Therefore, rejoicing concerning his now approaching death, and secure of his immediate summons, he received the child into his arms, and blessing the Lord, he exclaimed, and said, "Now lettest Thou Thy servant depart in peace, according to Thy word; for mine eyes have seen Thy salvation; " assuredly proving and bearing witness that the servants of God then had peace, then free, then tranquil repose, when, withdrawn from these whirlwinds of the world, we attain the harbour of our home and eternal security, when having accomplished this death we come to immortality. For that is our peace, that our faithful tranquillity, that our stedfast, and abiding, and perpetual security.

That no one should be made sad by death; since in living is labour and peril, in dying peace and the certainty of resurrection. In Genesis: "Then said the Lord to Adam, Because thou hast hearkened to the voice of thy wife, and hast eaten of that tree of which alone I commanded thee that thou shouldest not eat, cursed shall be the ground in all thy works; in sadness and groaning shalt thou eat of it all the days of thy life: thorns and thistles shall it cast forth to thee; and thou shalt eat the herb of the field in the sweat of thy brow. Thou shall eat thy bread until thou return unto the earth from which also thou wast taken; because earth thou art, and to earth thou shall go." Also in the same place: "And Enoch pleased God, and was not found afterwards: because God translated him." And in Isaiah: "All flesh is grass, and all the glory of it as the flower of grass. The grass withered, and the flower hath fallen away; but the word of the Lord abideth for ever." In Ezekiel: "They say, Our bones are become dry, our hope hath perished: we have expired. Therefore prophesy, and say, Thus saith the Lord, Behold, I open your monuments, and I will bring you forth from your monuments, and I will bring you into the land of Israel; and I will put my Spirit upon you, and ye shall live; and I will place you into your land: and ye shall know that I the Lord have spoken, and will do it, saith the Lord." Also in the Wisdom of Solomon: "He was taken away, lest wickedness should change his understanding; for his soul was pleasing to God." Also in the eighty-third Psalm: "How beloved are thy dwellings, Thou Lord of hosts? My soul desires and hastes to the courts of God." And in the Epistle of Paul to the Thessalonians: "But we would not that you should be ignorant, brethren, concerning those who sleep, that ye sorrow not as others which have no hope. For if we believe that Jesus died and rose again, so also them which have fallen asleep in Jesus will God bring with Him." Also in the first Epistle to the Corinthians: "Thou fool, that which thou sowest is not quickened except it have first died." And again: "Star differeth from star in glory: so also the resurrection. The body is sown in corruption, it rises without corruption; it is sown in ignominy, it rises again in glory; it is sown in weakness, it rises again in power; it is sown an animal body, it rises again a spiritual body." And again: "For this corruptible must put on incorruption, and this mortal put on immortality. But when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall come to pass the word that is written, Death is absorbed Into striving. Where, O death, is thy sting? Where, O death, is thy striving? " Also in the Gospel according to John: "Father, I will that those whom Thou hast given me be with me where I shall be, and may see my glory which Thou hast given me before the foundation of the world." Also according to Luke: "Now lettest Thou Thy servant depart in peace, O Lord, according to the word; for mine eyes have seen Thy salvation." Also according to John: "If ye loved me, ye would rejoice because I go to the Father; for the Father is greater than I."

(ubi sup.) For since Christ has destroyed the enemy, which is sin, and has reconciled us to the Father, the removal of saints has been in peace.

And still further does Luke say in reference to the Lord: "When the days of purification were accomplished, they brought Him up to Jerusalem, to present Him before the Lord, as it is written in the law of the Lord, That every male opening the womb shall be called holy to the Lord; and that they should offer a sacrifice, as it is said in the law of the Lord, a pair of turtle-doves, or two young pigeons:" [Luke 2:22] in his own person most clearly calling Him Lord, who appointed the legal dispensation. But "Simeon," he also says, "blessed God, and said, Lord, now lettest Thou Thy servant depart in peace; for mine eyes have seen Thy salvation, which Thou hast prepared before the face of all people; a light for the revelation of the Gentiles, and the glory of Thy people Israel." [Luke 2:29, etc.] And "Anna" [Luke 2:38] also, "the prophetess," he says, in like manner glorified God when she saw Christ, "and spake of Him to all them who were looking for the redemption of Jerusalem." Now by all these one God is shown forth, revealing to men the new dispensation of liberty, the covenant, through the new advent of His Son.

Therefore Abraham also, knowing the Father through the Word, who made heaven and earth, confessed Him to be God; and having learned, by an announcement [made to him], that the Son of God would be a man among men, by whose advent his seed should be as the stars of heaven, he desired to see that day, so that he might himself also embrace Christ; and, seeing it through the spirit of prophecy, he rejoiced. [Genesis 17:17] Wherefore Simeon also, one of his descendants, carried fully out the rejoicing of the patriarch, and said: "Lord, now lettest Thou Thy servant depart in peace. For mine eyes have seen Thy salvation, which Thou hast prepared before the face of all people: a light for the revelation of the Gentiles, and the glory of the people Israel." [Luke 2:29, etc.] And the angels, in like manner, announced tidings of great joy to the shepherds who were keeping watch by night. [Luke 2:8] Moreover, Mary said, "My soul doth magnify the Lord, and my spirit hath rejoiced in God my salvation;" [Luke 1:46] — the rejoicing of Abraham descending upon those who sprang from him — those, namely, who were watching, and who beheld Christ, and believed in Him; while, on the other hand, there was a reciprocal rejoicing which passed backwards from the children to Abraham, who did also desire to see the day of Christ's coming. Rightly, then, did our Lord bear witness to him, saying, "Your father Abraham rejoiced to see my day; and he saw it, and was glad."

Upon all this that righteous man, waxing bold and yielding to the exhortation of the mother of God, who is the handmaid of God in regard to the things which pertain to men, received into his aged arms Him who in infancy was yet the Ancient of days, and blessed God, and said, "Lord, now lettest Thou Thy servant depart in peace, according to Thy word: for mine eyes have seen Thy salvation, which Thou hast prepared before the face of all people; a light to lighten the Gentiles, and the glory of Thy people Israel." I have received from Thee a joy unmixed with pain. Do thou, O Lord, receive me rejoicing, and singing of Thy mercy and compassion. Thou hast given unto me this joy of heart. I render unto Thee with gladness my tribute of thanksgiving.

In my view, and according to the word of God, the soul, released from labors, released from sweats, has been deprived of the flesh and can say: "Now Thou lettest Thy servant depart, O Master, according to Thy word, in peace." It goes forth in peace and reposes with Christ.

But who departs from this world in peace, but he who is persuaded that God was Christ reconciling the world to Himself, (2 Cor. 5.) who has nothing hostile to God, having derived to himself all peace by good works in himself?

For to say, "Now You are releasing Your servant, O Master," could only be said by one who confessed that He is the Lord of life and death. See how the saints considered the body to be bonds. Therefore he also says, "Now You are releasing," loosing as if from bonds. "According to Your word": he speaks of the prophecy he had received, that he would not die until he had seen Christ. "In peace" means: in tranquility. For a man, as long as he lives, "is troubled," as David says (Ps. 38:7); but the one who has died is at peace. "In peace" can also be understood in another way, namely: with the obtaining of what was expected. Before I saw the Lord, he says, I was not at peace in my thoughts, but I was awaiting Him and always pondered with anxiety when He would come; but now, when I have seen Him, I am at rest and have ceased to think — I am released.

When he says Lord, he confesses that He is the very Lord of both life and death, and so acknowledges the Child whom he held in his arms to be God.

(ubi sup.) But it had been twice promised to him that he should not sec death before he should sec the Lord's Christ, and therefore he adds, to show that this promise was fulfilled, For mine eyes have seen thy salvation.

(non occ.) That is to say, the salvation wrought by Christ for the whole world. How then was it said above that he was watching for the consolation of Israel, but because he truly perceived in the spirit that consolation would be to Israel at that time when salvation was prepared for all people.

For my eyes have seen your salvation, which you have prepared before the face of all peoples. Blessed are the eyes that see what Simeon saw: blessed are they who have not seen, and have believed (John 20). That very thing, he says, which you have prepared to be beheld with mind and faith by all nations, peoples, and tongues afterward, and which you foresaw was to be sought with hope and love, I now contemplate your salvation, long desired, with the eyes of both flesh and heart.

Because my eyes have seen etc. Here secondly is added the magnification of Christ according to the threefold excellence of piety, wisdom, and majesty. From piety and clemency comes salvation; from wisdom shines light; from majesty, glory and praise: salvation, namely, for all peoples; light for the nations; and glory for the Israelites.

As for the salvation of clemency, it is said: Because my eyes have seen your salvation; whence that word of Job 33 could be said to Simeon: "You shall see his face with joy"; Baruch 3: "After these things he was seen upon earth and conversed with men."

(ubi sup.) Blessed are the eyes, both of thy soul and thy body. For the one visibly embrace God, but the others not considering those things which are seen, but enlightened by the brightness of the Spirit of the Lord, acknowledge the Word made flesh. For the salvation which thou hast perceived with thy eyes is Jesus Himself, by which name salvation is declared.

He called the incarnation of the Only-begotten "salvation," which God prepared before all ages.

(Photius.) Mark the wisdom of the good and venerable old man, who before that he was thought worthy of the blessed vision, was waiting for the consolation of Israel, but when he obtained that which he was looking for, exclaims that he saw the salvation of all people. So enlightened was he by the unspeakable radiance of the Child, that he perceived at a glance things that were to happen a long time after.

But this salvation was not particular, but universal; and therefore he adds: Which you have prepared before the face of all peoples, according to that word of Isaiah 52: "All the ends of the earth shall see the salvation of our God." He already saw verified that word of the Psalm: "The Lord has made known his salvation; in the sight of the nations"; there follows: "All the ends of the earth have seen the salvation of our God"; Isaiah 49: "It is a small thing that you should be my servant for converting the remnants of Israel. I have given you as a light to the nations, that you may be my salvation even to the ends of the earth."

The mystery of Christ had been prepared even before the very foundation of the world but was manifested in the last ages of time. It became a light for those who in darkness and error had fallen under the devil's hand. These were they "who serve the creature instead of the Creator," worshiping moreover the dragon, the author of evil, and the impure throng of devils, to whom they attach the honor due God. Yet God the Father called them to the acknowledgment of the Son who is the true Light.…Christ therefore became the Gentiles' light for revelation, but also for the glory of Israel. For even granting that some of them proved insolent and disobedient, and with minds that did not understand, yet there is a remnant there, saved and admitted to glory through Christ. The first fruits of these were the divine disciples, the brightness of whose renown lightens the whole world. In another sense, Christ is the glory of Israel, for he came out of Israel according to the flesh, though he is God over all, and blessed for evermore. Amen.

(ubi sup.) But Christ was the mystery which has been revealed in the last times of the world, having been prepared before the foundation of the world. Hence it follows, which thou hast prepared before the face of all men.

"He prepared... this salvation before the face of all people." For He became incarnate in order to save the world and so that His incarnation would be made manifest to all.

By these words, Before the face, he signifies that our Lord's incarnation would be visible to all men.

(non occ.) For the Gentiles before the coming of Christ were lying in the deepest darkness, being without the knowledge of God.

A light for revelation to the Gentiles, and for glory to your people Israel. Light indeed for both the peoples, God's salvation, that is, Christ prepared by God the Father. Who is rather the glory of Israel, long hoped for by them, from whom pre-announced he has come, but he is said to be the revelation for the Gentiles, whose eyes of mind sunk in deep blindness and raised by no hope of the Lord's coming, he himself has deigned to visit, reveal, and illuminate alike. And it is well that the revelation of the Gentiles is preferred to the glory of Israel, because when the fullness of the Gentiles has entered, then all Israel will be saved. As the Psalmist also says: The Lord hath made known his salvation; he hath revealed his justice in the sight of the nations (Psalm 97); he joined on and says: He hath remembered his mercy to Jacob, and his truth to the house of Israel (Psalm 98).

And well is the enlightening of the Gentiles put before the glory of Israel, because when the fulness of the Gentiles shall have come in, then shall Israel be safe. (Rom 11:26.)

And as to the light of wisdom: on account of which he adds: A light for the revelation of the Gentiles: Isaiah 9: "To those dwelling in the region of the shadow of death, a light has risen for them." And this light will reveal the glory of God to the nations: Isaiah 40: "The glory of the Lord shall be revealed, and all flesh shall see the salvation of God"; Daniel 2: "He reveals deep and hidden things and knows what is established in darkness, and light is with him."

As to the sublimity of glory, there is added: And the glory of your people Israel, because from Israel he was born according to the flesh: Isaiah 4: "The branch of the Lord shall be in magnificence and glory, and the fruit of the earth shall be sublime, and an exultation for those who shall have been saved out of Israel." And now is fulfilled what is said in Esther 8: "A new light seemed to rise for the Jews, joy and honor and dancing among all peoples."

Christ is therefore magnified under the aspect of the salvation of all, the light of the Gentiles, and the glory of the Jews. The first manifests clemency, the second wisdom, and the third power — under the aspect of peace from the consolation of the old man: whence he is praised in this canticle as peace, as salvation, as light, as glory. Peace, because he is mediator; salvation, because he is redeemer; light, because he is teacher; glory, because he is rewarder. And in these four consists the perfect commendation and magnification of Christ, indeed a certain most brief comprehension of the entire evangelical history with respect to the incarnation in peace, preaching in light, redemption in salvation, resurrection in glory. And because that canticle thus contains the fullness of the praise of Christ and the consolation of the dying old man, therefore it is sung in the evening at Compline. Whence these three canticles are ordered: of Mary, of Zechariah, of Simeon: the first in the evening, the second in the morning, the third at nightfall, because the following one begins where the preceding one ends. It is also signified in this that every state of life ought to praise God for the incarnation, namely that of virgins, of the married, and of widows; of contemplatives, of prelates, and of those in the active life; of laity, of clergy, and of religious, who also ought to be consecrated to the Lord.

(ubi sup.) But Christ coming was made a light to them that sat in darkness, being sore oppressed by the power of the devil, but they were called by God the Father to the knowledge of His Son, Who is the true light.

(ubi sup.) Israel was enlightened though dimly by the law, so he says not that light came to them, but his words are, to be the glory of thy people Israel. Calling to mind the ancient history, that as of old Moses after speaking with God returned with his face glorious, so they also coming to the divine light of His human nature, casting away their old veil, might be transformed into the same image from glory to glory (2 Cor. 3:7.) For although some of them were disobedient, yet a remnant were saved and came through Christ to glory, of which the Apostles were first-fruits, whose brightness illumines the whole world. For Christ was in a peculiar manner the glory of Israel, because according to the flesh He came forth from Israel, although as God He was over all blessed for ever.

(ubi sup.) He said therefore, of thy people, signifying that not only was He adored by them, but moreover of them was He born according to the flesh.

And in addition to this, when besides the spectacle, and even beyond the spectacle, they heard an old man, very righteous, very worthy of credit, worthy also of emulation, inspired by the Holy Spirit, a teacher of the law, honoured with the priesthood, illustrious in the gift of prophecy, by the hope which he had conceived of Christ, extending the limits of life, and putting off the debt of death—when they saw him, I say, leaping for joy, speaking words of good omen, quite transformed with gladness of heart, entirely rapt in a divine and holy ecstasy; who from a man had been changed into an angel by a godly change, and, for the immensity of his joy, chanted his hymn of thanksgiving, and openly proclaimed the "Light to lighten the Gentiles, and the glory of Thy people Israel."

The cleansing of the Syrian rather was significant throughout the nations of the world of their own cleansing in Christ their light, steeped as they were in the stains of the seven deadly sins: idolatry, blasphemy, murder, adultery, fornication, false-witness, and fraud.

This salvation is "a light for the enlightenment of the Gentiles," that is, for the enlightenment of the darkened Gentiles, "and for the glory... of Israel," for Christ is truly the glory of the people of Israel, because from them He shone forth, and the truly prudent find their greatness in this. So says Simeon. And it seems to me that to this Simeon the words of David are also fitting: "With long life will I satisfy him, and show him My salvation" (Ps. 90:16).

And this salvation he says is to be the light of the Gentiles and the glory of Israel, as it follows, A light to lighten the Gentiles.

(Photius.) The knowledge of supernatural things, as often as it is brought to the recollection, renews the miracle in the mind, and hence it is said, His father and mother marvelled at those things which were said of him.

(de Con. in Evan. ii. 1.) He however might be called His father in that light in which he is rightly regarded as the husband of Mary, that is, not from any carnal connection, but by reason of the very bond of wedlock, a far closer relationship than that of adoption. For that Joseph was not to be called Christ's father was not, because he had not begotten Him by cohabitation, since in truth he might be a father to one whom he had not begotten from his wife, but had adopted from another.

And his father and mother were marveling at what was said about him, and Simeon blessed them. He calls Joseph the father of the Savior, not that he was truly his father according to the Photinians, but since he was considered by all to be the father for the preservation of Mary's reputation. Nor did the Evangelist forget that he told she had conceived by the Holy Spirit and given birth as a virgin, but expressing the opinion of the people, which is the true law of history, he calls Joseph the father of Christ. Although in that way, he can rightly be called his father, as he is rightly understood as the husband of Mary without physical union, by the marriage bond itself, much more closely united indeed than if he had been adopted from elsewhere. For neither should Joseph be called the father of Christ because he had not begotten him through intercourse, since he would rightly be the father even if he had adopted someone not born from his wife elsewhere.

Joseph is called the father of the Saviour, not because he was (as the Photinians say) His real father, but because from regard to the reputation of Mary, all men considered him so.

And his father and mother were etc. Here thirdly is added the wonder of the parents arising from this, when it is added: And his father and mother were marveling at those things which were spoken concerning him, namely at the four things aforementioned. For Christ is admirable insofar as he is a mediator in the concord of peace: Esther 15: "You are very admirable, Lord, and your face is full of graces." Admirable also insofar as he is a savior in clemency: on account of which it is said thus in the Psalm: "God is wonderful in his saints," because "grace and mercy are upon his saints, and he has regard for his elect," Wisdom 4. Admirable insofar as he is a teacher in wisdom: Psalm: "Your knowledge has become wonderful beyond me." Admirable insofar as he is a triumphator in power, according to that of the Psalm: "The Lord is wonderful on high"; and Exodus 15: "Who is like you among the mighty, O Lord? Who is like you, magnificent in holiness, terrible and praiseworthy, working wonders?" And therefore it is not surprising if the putative father and the true mother were marveling at those things which were spoken.

"And", he says, "his father and mother were marveling over these things, which were said of him". Let us gather together into one the things that were said and written about Jesus at his birth, and then we shall be able to know that each single one is worthy of wonder. For which reason both the father was marveling — for so Joseph too was called, because he was a foster-father — the mother also was marveling over all the things "which were said of him". What then are the things that rumor had spread abroad concerning the little child Jesus? "There were shepherds in that region, keeping watch and observing the night-watches over their flock." At the very hour of Jesus' birth an angel came and said to them: "I announce to you great joy: go, and you will find an infant wrapped in swaddling-cloths and laid in a manger". The angel had not yet finished his words, and behold, "a multitude of the heavenly host" began to praise and bless God. When the shepherds, trembling, had beheld this, and "the angel had departed from them, they said to one another: Let us go to Bethlehem and see this deed which the Lord has shown us". They came and found the little child. Both they and the parents marveled over these things which had been done. And of Simeon it is written that he increased the report and was even a great part of the miracle. For he held the child in his arms and said: "Now, Lord, you dismiss your servant in peace, according to your word, for my eyes have seen your salvation". The summit and, so to speak, the crown of the things that were noised abroad concerning Jesus, at which both his father and mother marveled, was the word of Simeon. For it did not suffice him to hold the little child and to speak out the things that were written concerning himself, but he "blessed" his father and his mother, and prophesied about the infant himself also, saying: "Behold, this one is set for the fall and rising of many in Israel, and for a sign which shall be contradicted. A sword shall pierce through your own soul also, that the thoughts of many hearts may be revealed".

Luke, who wrote: "The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore also that which will be born holy will be called the Son of God", and who plainly handed down to us that Jesus was the son of a virgin and was not conceived of human seed, this same Luke bore witness that Joseph was his father, saying: "And his father and mother were marveling at the things that were said of him". What reason, then, was there that he should record as father one who was not the father? He who is content with a simple exposition will say: the Holy Spirit honored him with the title of father, because he had nourished the Savior. But he who inquires into something more profound can say: since the order of generation is traced from David down to Joseph, lest Joseph seem to be named in vain — he who had not been the father of the Savior — in order that the order of generation might have its place, he was called the "father" of the Lord. "His father", then, "and mother were marveling at the things that were said of him" both by the angel and by the "multitude of the heavenly host", and also by the shepherds. For hearing all these things they marveled most vehemently.

Both by the angel and the multitude of the heavenly host, by the shepherds also, and Simeon.

But they who look deeper into the matter may say, that since the genealogy is deduced from David to Joseph, therefore lest Joseph should seem to be mentioned for no purpose, as not being the father of the Saviour, he was called His father, that the genealogy might maintain its place.

Behold what abundant grace is extended to all men by the birth of the Lord, and how prophecy is withheld from the unbelievers, not from the righteous. Simeon also prophesies that Christ Jesus has come for the fall and rising again of many.

That is, to distinguish the merits of the just and the unjust, and according to the quality of our deeds, as a true and just Judge, to decree punishment or rewards.

He is set for the fall of the unbelieving Jews, but for the resurrection of the believing Gentiles. "And for a sign that is spoken against." The cross is a sign that is spoken against. Why? Because many who did not believe denied him at the cross. They ridiculed it both by deeds and words. They gave him vinegar to drink, offered him gall for his thirst, twisted a wreath of thorns to put on his brow, pierced his side with a spear, struck him with their hands, and shouted at him with offensive clamor: "He saved others, but cannot save himself."

(ubi sup.) Having given praise to God, Simeon now turns to bless them that brought the Child, as it follows, And Simeon blessed them. He gave to each a blessing, but his presage of hidden things he imparts only to the mother, in order that in the common blessing He might not deprive Joseph of the likeness of a father, but in what he says to the mother apart from Joseph he might proclaim her to be the true mother.

(ep. 260. ad Opt.) The sign which is spoken against is called in Scripture, the cross. For Moses, it says, made a brazen serpent, and placed it for a sign. (Numb. 21:8.)

(ubi sup.) For a sign betokens something marvellous and mysterious, which is seen indeed by the simple minded.

And he said to Mary his mother: Behold, this child is set for the fall and rising of many in Israel, and for a sign that will be spoken against. Blessed indeed in the rising for he is the light, the glory of the people of Israel, as he said: I am the resurrection and the life: he who believes in me, though he were dead, shall live, and whoever lives and believes in me shall never die (John XI). But how is he set for the fall, except that he is also a stone of stumbling and a rock of offense? That is to say, a downfall to those who stumble upon the word and do not believe. Of whom he himself says: If I had not come and spoken to them, they would not be guilty of sin; but now they have no excuse for their sin (John XXII). He is set not only in himself, but also in his preachers for the fall and rising of many, as the Apostle testifies who says: For we are to God the aroma of Christ among those who are being saved and those who are perishing. To the one, we are an aroma that brings death; to the other, an aroma that brings life (II Cor. II). For whoever hears the word preached by the Apostle and follows it in love rises with a good aroma and is saved. Whoever follows it in hatred falls and perishes by the same aroma. But the sign that will be spoken against, understand as the faith in the Lord's cross. Of which the Apostle Paul says Jews: For as concerning this sect, it is known to us that it is spoken against everywhere (Acts XXVIII). And the Apostle himself: For we preach Christ crucified, to the Jews a stumbling block, and to the Greeks foolishness (I Cor. I).

And Simeon blessed them etc. After the merit of the one testifying and the proclamation of the testimony, there is here thirdly added the tempering of the proclamation, humbling toward compassion, whence it terminates in compassion: Psalm: "For in the hand of the Lord there is a cup of unmixed wine, full of mixture"; therefore after Christ's dignity he adds his infirmity. In this tempering, first is set forth the consolation of prophetic blessing; then is added the mystery of the Lord's passion; thirdly is added the martyrdom of maternal compassion.

As to the consolation of prophetic blessing, it is set forth: And Simeon blessed them, that is, he proclaimed blessed Mary, because she conceived, and Joseph, because he raised him; whence he could say to them that Davidic word: "Blessed are you by the Lord." For parents are blessed in their son and on account of their son, just as, in 1 Kings 2, "Eli blessed Elkanah and his wife," namely on account of Samuel, the most excellent boy.

Note that this blessing is set forth here both for consolation, and for strengthening, and also for commendation, lest the passion about to be foretold should disturb, lest it should terrify, lest it be believed that the fault of the near parents is the cause. Or he blessed them in order to signify that in him the blessings of the Fathers were fulfilled: Genesis 22: "Blessing, I will bless you," etc. Or in order to intimate that through the passion of Christ we have been freed from every curse: Galatians 3: "Christ redeemed us from the curse of the Law, having been made a curse for us."

As to the mystery of the Lord's passion, there is added: And he said to Mary, his mother: Behold, this one is set for the fall and for the resurrection of many in Israel: and this by divine judgment: John nine: "For judgment I have come into this world, that those who do not see may see, and those who see may become blind"; and Isaiah eight: "The Lord shall be to you for sanctification: but for a stone of stumbling and a rock of scandal to the two houses of Israel, for a snare and for ruin to the inhabitants of Jerusalem." And therefore he is said to be set, namely by divine judgment: First Peter two: "To you who believe, honor; but to the unbelieving, the stone which the builders rejected has become a stone of stumbling and a rock of scandal to those who stumble at the word"; and this on account of their own fault. In Second Corinthians two something similar is said of the Apostles: "We are the good fragrance of Christ to God; to some indeed the odor of death unto death, but to others the odor of life unto life." And the reason for this is the contradiction of error; on account of which there is added: And for a sign which shall be contradicted: Lamentations three: "He bent his bow and set me as a target for the arrow"; this is said on account of those who contradict: Hebrews twelve: "Consider him who endured such contradiction from sinners against himself." And this contradiction was the occasion and cause of ruin in many: Isaiah forty-one: "The men who contradict you shall perish"; and therefore it is said in Ecclesiasticus four: "Do not contradict the word of truth in any way."

(non occ.) Mark the nice distinction here observed. Salvation is said to be prepared before the face of all people, but the falling and raising is of many; for the Divine purpose was the salvation and sanctification of every one, whereas the falling and lifting up stands in the will of many, believers and unbelievers. But that those who were lying in unbelief should be raised up again is not unreasonable.

(non occ.) But by this he signifies a fall to the very lowest, as if the punishment before the mystery of the incarnation, fell far short of that after the giving and preaching of the Gospel dispensation. And those spoken of are chiefly of Israel, who must of necessity forfeit their ancient privileges, and pay a heavier penalty than any other nation, because they were so unwilling to receive Him Who had long been prophesied among them, had been worshipped, and had come forth from them. In a most especial manner then he threatens them with not only a fall from spiritual freedom, but also the destruction of their city, and of those who dwelt among them. But a resurrection is promised to believers, partly indeed as subject to the law, and about to be delivered from its bondage, but partly as buried together with Christ, and rising with Him.

(hom. de occ. Dom.) Now from these words, you may perceive through the agreement of men's minds on the word of prophecy, that one and the same God and lawgiver hath spoken both in the Prophets and the New Testament. For the language of prophecy declared that there shall be a stone of fulling, and a rock of offence, that they who believe on Him should not be confounded. (Is. 8:14, Rom. 9:33.) The fall therefore is to them who are offended with the meanness of His coming in the flesh; the rising again to those who acknowledge the stedfastness of the Divine purpose.

(non occ.) He has joined together honour and dishonour. For to us Christians this sign is a token of honour, but it is a sign of contradiction, inasmuch by some indeed it is received as absurd and monstrous, by others with the greatest veneration. Or perhaps Christ Himself is termed a sign, as having a supernatural existence, and as the author of signs.

The Lord is represented to us as a horseman; and the "heel" points us to the "last times." And His "falling" denotes His death; as it is written in the Gospel: "Behold, this (child) is set for the fall and rising again of many." We take the "robber" to be the traitor. Nor was there any other traitor to the Lord save the (Jewish) people. "Shall rob him," i.e., shall plot against him. At the heels: that refers to the help of the Lord against those who lie in wait against Him. And again, the words "at the heels" denote that the Lord will take vengeance swiftly. He shall be well armed in the foot (heel), and shall overtake and rob the robber's troop.

As the light though it may annoy weak eyes, is still light; in like manner the Saviour endures, though many fall away, for His office is not to destroy; but their way is madness. Wherefore not only by the salvation of the good, but by the scattering of the wicked, is His power shewn. For the sun the brighter it shines, is the more trying to the weak sight.

The resurrection is a new life and conversation. For when the sensual man becomes chaste, the covetous merciful, the cruel man gentle, a resurrection takes place. Sin being dead, righteousness rises again. It follows, And for a sign which shall be spoken against.

Then the Scripture says: "Simeon blessed them and said to Mary his mother: Behold, this one is set for the ruin and for the resurrection of many in Israel, and for a sign that shall be contradicted. And a sword shall pierce through your own soul, that the thoughts out of many hearts may be revealed". In what way the Savior came "for the ruin and for the resurrection of many" is to be contemplated. He who expounds simply can say that he came "for the ruin" of unbelievers and "for the resurrection" of believers. But he who is a careful interpreter says that by no means does one fall who has not first stood. Give me, then, who that one was who stood, and for whose "ruin" the Savior came, and also him who rises up. For surely he rises up who had before fallen. And so we must see whether perhaps the Savior did not come "for the ruin" of some and "for the resurrection" of others, but came for the same persons both "for ruin and for resurrection". "For judgment", he says, "I have come, that those who did not see may see, and those who saw may become blind". For there is in us one thing that saw before and afterward ceased to see, and another thing that did not see and afterward began to see. For example, I wish to see with those eyes with which I did not see before and which were afterward opened to me, since after the disobedience of both Adam and Eve "their eyes were opened", concerning which we treated in the previous discourse. But now we must interpret what this means which he says: "Behold, this one is set for the ruin and for the resurrection of many in Israel". It is fitting that I first fall, and, when I have fallen, that I afterward rise up well, lest the Savior be to me the cause of an evil ruin. But for this reason he made me fall, that I might rise up, and the ruin has been far more useful to me than that time in which I seemed to stand. For I was standing in sin at that time in which I was living in sin; and because I was standing in sin, the first benefit to me was that I should fall and die to sin. Finally, the holy prophets too, when they contemplated something more august, fell upon their faces; and they fell for this reason, that through this fall their sins might be more fully purged. This very thing the Savior first grants to you as well, that you may fall. You were a heathen — let the heathen fall in you; you loved harlots — let the fornicator first perish in you; you were a sinner — let the sinner fall in you, that you may thereafter rise again and say: "if we have died with him, we shall also live with him", and: "if we have been made conformable to his death, we shall be conformable also to his resurrection". This one, therefore, "is set for the ruin and for the resurrection of many in Israel", that is, among those who are able to behold with full keenness and reason, and "for a sign that shall be contradicted". Everything that the account relates concerning the Savior is contradicted. The mother is a virgin — it is a sign that is contradicted: the Marcionites contradict this sign and say that he was not at all born of a woman; the Ebionites contradict the sign, saying that he was born of man and woman just as we too are born. He had a human body, and this is a sign that is contradicted: for some say that he came from the heavens, others that he had a body such as ours, so that through the likeness of the body he might also redeem our bodies from sins and give us the hope of resurrection. He rose from the dead, and this is a sign that is contradicted: in what way he rose, whether he himself and such as he had died, or rather rose in a body of better substance; and there is endless dispute, some saying: he showed to Thomas the mark of the nails in his hands, others arguing from the opposite side: if he had the same body, how did he "enter through closed doors and stand"? You see, therefore, how by various arguments even the question of his resurrection is stirred up, and how it is "a sign that is contradicted". I think that this too, which was foretold by the mouth of the prophets, is a sign that is contradicted; for there are many heretics who assert that he was not at all foretold by the prophets. And what need is there for me to pursue many things? Everything that the account relates concerning him is a sign that is contradicted — not that those who believe in him contradict it (for we indeed know that all things which are written are true), but because among unbelievers everything that is written concerning him is a sign that is contradicted.

What does this mean which he says: "behold, this one is set for the fall and rising of many in Israel"? To this I have found something similar written in the Gospel according to John: "for judgment I have come into this world, that those who do not see may see, and those who see may be made blind". Therefore, just as he came for judgment, that "those who do not see" of the nations "might see", and those who saw before, of Israel, "might be made blind", so he came "for the fall and rising of many". For at the coming of the Lord the Savior, those who had stood before fell down, and those who had fallen rose up. This is one interpretation of that which was said: "behold, this one is set for the fall and rising of many in Israel". But there is also something deeper to be understood against those especially who bark against the Creator, and, gathering together from here and there out of the Old Testament testimonies which they do not understand, "deceive the hearts of the simple". For they say: behold, the God of the Law and the Prophets, see what sort he is. "I", he says, "will kill, and I will make alive; I will strike, and I will heal, and there is none who can deliver out of my hands". They hear: "I will kill", and they do not hear: "I will make alive"; they hear: "I will strike", and they disdain to hear: "and I will heal". On occasions of this kind they slander the Creator. Therefore, before I interpret what sense there is in: "I will kill and make alive, I will strike and heal", I will set against them a testimony of the Gospel and will say against the heretics — for there are countless heresies which receive the Gospel according to Luke —: If the Creator is bloodthirsty and only a judge and cruel because he says: "I will kill and make alive, I will strike and heal", it is most manifest that Jesus too is his son; for the same things are written of him: "behold, this one is set for the fall and rising of many in Israel", not "for the rising" only, but also "for the fall". If it is evil to kill, let it be evil also to come "for the fall". What will they answer? Will they either withdraw from his worship, or will they seek some interpretation and flee to figurative readings, so that his coming "for the fall" may sound of kindness rather than of severity? And how will it be just, when something of this sort is found in the Gospel, to flee to allegories and new understandings, but when it is found in the Old Testament, at once to accuse and to accept no explanation, however probable it may be? But even this which follows: "for judgment I have come into this world, that those who do not see may see, and those who see may be made blind", however much they seek to expound it, they will not be able to fulfill. But I, who desire to be of the Church and to be named and to bear a name not from any heresiarch, but from the appellation of Christ, and to have a name that is blessed upon the earth, and long to be and to be called a Christian both in work and in thought, seek an equal principle both in the old and in the new law. God speaks: "I will kill"; I am glad that God kills. For when the old man is in me and I still live as a man, I long that God may kill in me the old man and make me alive from the dead. For, he says, "the first man was of the earth, earthly; the second man from heaven, heavenly. As we have borne the image of the earthly, let us bear also the image of the heavenly". According to this sense that also is understood: "for judgment I have come into this world, that those who do not see may see, and those who see may be made blind". We all have in ourselves both sight and blindness. Adam both saw and did not see. Eve too, before her eyes were opened, is described as having seen: "the woman saw", it says, "the tree, that it was good for eating and most delightful to the eyes for seeing: and taking of the fruit of the tree she ate, and gave to her husband, and they ate". Therefore they were not blind, but saw. Then it follows: "and their eyes were opened". Therefore they had been blind and did not see, whose eyes were afterward opened; but those who had seen well before, after they transgressed the commandment of the Lord, began to see badly, and afterward, as the offense crept in, they lost the sight of obedience. Thus I understand also that which God says: "Who made the mute and the deaf, the seeing and the blind? Was it not I, the Lord God?" There is an eye of the body, with which we behold these earthly things, an eye according to the sense of the flesh, of which the Scripture says: "walking vainly, puffed up by the sense of the flesh". To this we have another, contrary and better, that savors of divine things; and because it was blind in us, Jesus came to make it see, that those who did not see might see, and those who saw might be made blind. According to this sense, then, is that also to be understood which we now have in hand: "behold, this one is set for the fall and rising of many in Israel". I have something in me that stands badly and raises itself up in the pride of sin: let this fall, let this be pulled down; and if it falls, that which had before fallen down will, rising, stand. My "inner man" once lay struck down, and the outer stood erect. Before I believed in Jesus, the good in me lay down, the evil stood. After he came, then what was evil in me fell down, and that was fulfilled: "always carrying about the dying of Jesus in the body", and that: "put to death your members upon the earth, fornication, uncleanness, luxury, idolatry, sorceries", and the rest. The fall of all these has been made useful. And of this fall it is said: "Wherever the corpse shall be, there the eagles will be gathered". For a corpse (cadaver) has received its name from falling (a casu). Good is this fall, to which Jesus first comes, and he cannot bring about the rising unless the fall has gone before. Let him come first to destroy what was evil in me, so that, when that is destroyed and put to death, there may rise up in me and be made alive that which is good, so that in it may follow the kingdom of heaven: to whom is glory and dominion unto the ages of ages. Amen.

They who explain this simply, may say that He came for the fall of unbelievers, and the rising again of believers.

The careful interpreter will say, that no one falls who was not before standing. Tell me then, who were they who stood, for whose fall Christ came?

There is also a deeper meaning aimed against those who raise their voices against their Creator, saying, Behold the God of the Law and the Prophets of what sort He is! He says, I kill, and I make alive. (Deut. 32:39.) If God then is a bloody judge and a cruel master, it is most plain that Jesus is His Son, since the same things here are written of Him, namely, that he comes for the fall and rising again of many.

But we must take care lest by chance the Saviour should not come to some equally for the fall and rising again; for when I stood in sin, it was first good for me to fall, and die to sin. Lastly, Prophets and Saints when they were designing some great thing, used to fall on their faces, that by their fall their sins should be the more fully blotted out. This it is that the Saviour first grants to thee. Thou wert a sinner, let that which is sin fall in thee, that thou mayest thence rise again, and say, If we be dead with Him, we shall also live with Him. (2 Tim. 2:11.)

But all the things which history relates of Christ are spoken against, not that those who believe on Him speak against Him, (for we know that all the things which are written of Him are true,) but that every thing which has been written of Him is with the unbelievers a sign which is spoken against.

Everything that the plain narrative recounts about the Savior is spoken against. The Virgin is a mother. This is "a sign that is spoken against." "The Marcionites speak against this sign and insist that he was not born of a woman." The Ebionites speak against this sign and say that he was born of a man and a woman in the same way as we are born. He had a human body.There is still another "sign that is spoken against." Some say that he came down from heaven. Others say that he had a body like ours, so that he could also redeem our bodies from sin by the likeness of his body to ours and give us hope of the resurrection. He rose from the dead. This is also "a sign that is spoken against." How did he rise? Was he just as he was when he died, or did he surely rise into a body of a better substance?… I myself think that even the fact that the mouths of the prophets foretold him is a sign that is spoken against.… It does not mean that those who believe in him speak against these signs. We know indeed that everything that Scripture records is true. But, for unbelievers, all things that are written about him are "a sign that is spoken against."

This stumbling-stone Marcion retains still. Now, what is that "foolishness of God which is wiser than men," but the cross and death of Christ? What is that "weakness of God which is stronger than men," but the nativity and incarnation of God? If, however, Christ was not born of the Virgin, was not constituted of human flesh, and thereby really suffered neither death nor the cross there was nothing in Him either of foolishness or weakness; nor is it any longer true, that "God hath chosen the foolish things of the world to confound the wise; "nor, again, hath "God chosen the weak things of the world to confound the mighty; "nor "the base things" and the least things "in the world, and things which are despised, which are even as nothing" (that is, things which really are not), "to bring to nothing things which are" (that is, which really are).

We acknowledge, however, that the prophetic declaration of Simeon is fulfilled, which he spoke over the recently-born Saviour: "Behold, this child is set for the fall and rising again of many in Israel, and for a sign that shall be spoken against." The sign (here meant) is that of the birth of Christ, according to Isaiah: "Therefore the Lord Himself shall give you a sign: behold, a virgin shall conceive and bear a son.

Simeon blessed them both, but directed his words to the true Mother, leaving aside the supposed father. "Behold," he says, "this Child is set for the fall and rising of many in Israel"; "for the fall" of the unbelieving, and for the believing — "for the rising." Or in another sense: the Lord is set "for the fall" of the evil nestled in our souls, and "for the rising" of good; fornication falls, chastity rises. It can also be understood in yet another way: Christ "is set... for the fall" means: He Himself is to suffer and undergo death, and through His fall many are to rise. So after the words "for the fall," place a period, then begin: "And for the rising of many." "The sign" is the cross, which to this day finds contradiction against itself, that is, it is not accepted by unbelievers. The Incarnation of the Lord is also called a sign, and a wondrous sign, since God became man and a Virgin became a Mother. And this sign, that is, the Incarnation of Christ, is contradicted. For some say the body is from heaven, others that it is phantasmal, and still others babble other nonsense.

Neither letter nor history teaches that Mary passed from this life by the bodily suffering of death; for it was not the soul, but the body, that was pierced by the material sword. And therefore, the prudence of Mary shows her to be not unaware of the heavenly mystery. For the living word of God, and sharp and piercing with every sharpest sword, penetrates even to the division of soul and spirit, of joints and marrow, and searches the thoughts and secret intentions of the heart; for all things are naked and open to the Son of God, to whom the secrets of consciences do not deceive.

Or it shows the wisdom of Mary, that she was not ignorant of the heavenly Majesty. For the word of God is living and strong, and sharper than the sharpest sword. (Heb. 4:12.)

(de Nov. ac vet, Test. c. 73.) Or by this is signified that Mary also, through whom was performed the mystery of the incarnation, looked with doubt and astonishment at the death of her Lord, seeing the Son of God so humbled as to come down even to death. And as a sword passing close by a man causes fear, though it does not strike him; so doubt also causes sorrow, yet does not kill; for it is not fastened to the mind, but passes through it as through a shadow.

"That the thoughts of many hearts may be revealed" means that after the scandal which happened at the cross of Christ to both the disciples and to Mary herself, some swift healing will follow from the Lord, confirming their hearts in their faith in him. Thus we see that even Peter, after having stumbled, clung more firmly to his faith in Christ. What was human, therefore, was proven unsound in order that the power of the Lord might be manifested.

And a sword shall pierce through your own soul also. No history teaches that blessed Mary departed from this life by the sword's killing, especially since it is not the soul, but the body that is usually killed by iron. Hence it must be understood that this sword, of which it is said: And a sword is in their lips (Psalm LVIII), passed through her soul, meaning the sorrow of the Lord's passion. Even though she knew Christ to be the Son of God and thus would not doubt he would overcome death, she, however, could not without sorrow witness her flesh and blood being crucified. For the iron that is said to have transpierced Joseph's soul is best understood as severe mental tribulation.

That the thoughts of many hearts may be revealed. It was uncertain once who among the Jews would accept the grace of Christ, which they surely knew was to come, and who would rather reject it. But upon hearing of His birth, with the thoughts of hearts soon revealed, King Herod was troubled, and all Jerusalem with him. The shepherds, with fear and joy, resounded praises to God, announced the message of peace to men. With His teaching and power being spread abroad, some flocked to Him as a teacher of truth, others fled from Him as a deceiver. With His sign of the cross raised, some mocked blasphemously as if justly condemned to death, others mourned bitterly as if the author of life were dying. And even to this day, and to the end of the present age, the sword of most severe tribulation does not cease to pierce through the soul of the Church, while it considers many hearing the Word of God and rising with Christ, but many more falling away from belief. With the thoughts of many hearts revealed, where the best seed of the Gospel is sown, there the weeds of vices either prevail more than they should or, gravely to say, alone germinate and reign.

No history tells us that Mary departed this life by being slain with the sword, therefore since not the soul but the body is killed with iron, we are left to understand that sword which is mentioned, And a sword in their lips, (Ps. 59:7.) that is, grief because of our Lord's passion passed through her soul, who although she saw Christ the very Son of God die a voluntary death, and doubted not that He who was begotten of her flesh would overcome death, could not without grief see Him crucified.

But now even down to the close of the present time, the sword of the severest tribulation ceases not to go through the soul of the Church, when with bitter sorrow she experiences the evil speaking against the sign of faith, when hearing the word of God that many are raised with Christ, she finds still more falling from the faith, when at the revealing of the thoughts of many hearts, in which the good seed of the Gospel has been sown, she beholds the tares of vice overshooting it, spreading beyond it, or growing alone.

The blessed Virgin did not have pain preceding the delivery, because she did not conceive from sin, as did Eve, to whom the curse was given; rather, she had pain after the delivery. Whence she gave birth before she was in labor. On the cross she labored; whence in Luke: "And a sword shall pierce your own soul." In other women there is pain of the body, in her there is pain of the heart; in others there is pain of corruption, in her there is pain of compassion and charity. Whence she invites us to consider her sorrow, in Jeremiah: "All you," she says, "who pass by the way, attend and see if there is any sorrow like my sorrow."

As to the martyrdom of maternal compassion, it is said: And your own soul a sword shall pierce, that is, your very own, the sword of compassion; whence that verse of the Psalm applies to her: "The iron pierced through his soul." Damascene: "The pains which she escaped in giving birth, she endured at the time of the Passion." And Bernard: "While your Jesus is pierced by the lance — everyone's indeed, but especially yours: the sword did not pierce through his soul, because he had already expired, but yours; whence we proclaim you more than a Martyr." And Jerome: "Because she suffered in her mind, she was more than a Martyr." Whence, because she truly loved, she suffered with him most vehemently from her inmost affection. But others, who did not direct their hearts aright, exulted; therefore there is added: That the thoughts from many hearts may be revealed. Thus it followed here, because this followed upon the Passion of Christ, because namely the iniquity of heart of the carnal Jews and hypocrites was revealed: Hosea seven: "When I would have healed Israel, the iniquity of Ephraim was revealed, and of Samaria, before me"; because, as is said in Matthew ten, "nothing is covered that shall not be revealed, and hidden that shall not be known." But this shall be especially so in the judgment: First Corinthians four: "Judge not before the time, until the Lord comes, who will illuminate the hidden things of darkness and will make manifest the counsels of hearts," etc.

Note spiritually, that from the consideration of the passion of Christ a threefold spiritual sword ought to pierce through the soul. The first is the sword of the discernment of right faith: Ephesians 6: "And the sword of the Spirit, which is the word of God." The second is the sword of the rigor of severe judgment: Apocalypse 1: "From his mouth there went forth a sword sharp on both sides." The third is the sword of the division of human desire: Matthew 10: "I have not come to bring peace, but a sword." Now the first sword pierces through souls by true faith: Hebrews 4: "The word of God is living and more penetrating than every sword." The second, by the rigor of penance: Psalm: "Two-edged swords in their hands." The third, by the ardor of benevolence: Song of Songs 3: "Behold the bed of Solomon," and afterward: "All holding swords."

Against this threefold sword there is another threefold sword: namely the sword of rancor: 1 Kings 31: "Saul seized his sword and fell upon it." The sword of detraction: Psalm: "The sons of men, their teeth are arms and arrows, and their tongue a sharp sword." The sword of heresy, which is division from the unity of faith: Proverbs 5, under the metaphor of the harlot: "Her end is bitter as wormwood, and her tongue is sharp as a two-edged sword"; and Psalm: "They have unsheathed the sword," there follows: "to slaughter the upright of heart." The first spiritual sword is to be purchased: Luke 22: "He who does not have one, let him sell his tunic and buy a sword." But the other is to be put back into its sheath: John 18: "Put your sword into its sheath." And the reason for this is that the first kills the carnal life, but the second kills the spiritual life.

How then does Judith signify the glorious Virgin? Consider the New Testament and the Old. Holy Simeon said: "A sword shall pierce your own soul," that is, a living sorrow. Whence? Surely from the passion of Christ. Who inflicted the passion upon Christ? The Jew, the pagan, Pilate. These were the instruments, but who was moving them to this? Surely the devil was forging the sword by which the soul of the Virgin was pierced, and she herself was healed, and the devil was vanquished. The devil wished to have the bait of Christ's flesh; but the Divinity clung to his throat like a hook.

Simeon said likewise, "You will remove the sword." Mary removed the sword that protected Paradise because of Eve. Alternatively, "you will remove the sword," that is, a denial. For the Greek says clearly, the inner thoughts of a great number will be revealed, that is, the thoughts of those who had doubted. For he said, "You will remove the sword." Indeed, you too will doubt, because she thought that he was the gardener. Mary wondered at his birth, it is said, and at his conception. She recounted to others how she had conceived, and indeed how she had given birth. Those who had doubted it were comforted by the wonderment of her word.

(non occ.) Though these things are said of the Son, yet they have reference also to His mother, who takes each thing to herself, whether it be of danger or glory. He announces to her not only her prosperity, but her sorrows; for it follows. And a sword shall pierce through thy own heart.

(de occ. Dom. non occ.) But it is not meant that she alone was concerned in that passion, for it is added, that the thoughts of many hearts may be revealed. The word that marks the event; it is not used causatively; for when all these events took place, there followed the discovery of many men's intentions. For some confessed God on the cross, others even then ceased not from their blasphemies and revilings. Or this was said, meaning that at the time of the passion the thoughts of men's hearts should be laid open, and be corrected by the resurrection. For doubts are quickly superseded by certainty. Or perhaps by revealing may be meant, the enlightening of the thoughts, as it is often used in Scripture.

However, this blessed one, who had been found worthy of gifts surpassing nature, did at the time of the passion suffer the pangs which she had escaped at childbirth. When she saw him put to death as a criminal—the man she knew to be God when she gave birth to him—her heart was torn from maternal compassion and she was rent by her thoughts as by a sword. This is the meaning of "and a sword will pierce through your own soul." But her grief gave way to the joy of the resurrection, the resurrection which proclaimed him to be God who had died in the flesh.

Then Simeon says: "and a sword shall pierce through your own soul". What is this sword, which pierced not only through the hearts of others, but even through the heart of Mary? It is plainly written that in the time of the passion all the apostles were scandalized, the Lord himself also saying: "you shall all be scandalized in me this night". Therefore they were all scandalized to such a degree that even Peter, the chief of the apostles, denied him three times. What are we to think — that, while the apostles were scandalized, the mother of the Lord was immune from scandal? If she suffered no scandal at the passion of the Lord, then Jesus did not die for her sins. But if "all have sinned and lack the glory of God, being justified by his grace and redeemed", then surely Mary too was scandalized at that time. And this is what Simeon now prophesies, saying: "and your own soul" — you who know that you gave birth as a virgin without a man, you who heard from Gabriel: "The Holy Spirit will come upon you, and the power of the Most High will overshadow you" — "the sword" of unbelief "shall pierce through", and you will be struck by the blade of doubt, and your thoughts will tear you in different directions, when you see him, whom you had heard to be the Son of God and knew to have been begotten without the seed of a man, crucified and dying and subjected to human torments and at the last tearfully complaining and saying: "Father, if it is possible, let this cup pass from me". "And" therefore "a sword shall pierce through your soul, that the thoughts out of many hearts may be revealed". There were evil thoughts in men, which were for this reason revealed, that, being brought out into the open, they might be destroyed and slain, and cease to be, being dead, and that he who died for us might slay them. For as long as the thoughts were hidden and not brought out into the open, it was impossible for them to be utterly slain. Hence we too, if we have sinned, ought to say: "I have made my sin known to you, and my iniquity I have not hidden. I said: I will declare my injustice against myself to the Lord". For if we do this and reveal our sins not only to God but also to those who are able to heal our wounds and sins, our sins will be blotted out by him who says: "behold, I will blot out your iniquities like a cloud, and your sins like a mist".

But the evil thoughts of men were revealed, that He Who died for us might slay them; for while they were hidden, it was impossible to utterly destroy them. Hence also when we have sinned we ought to say, Mine iniquity have I not hid. (Ps. 32:5.) For if we make known our sins not only to God, but to whoever can heal our wounds, our sins will be blotted out.

He calls the "weapon" perhaps the grief that occurred during the Passion, or perhaps the scandal that assailed Her upon seeing the Lord crucified. For She, perhaps, pondered how He Who was born without seed, worked miracles, and raised the dead, was crucified, put to death, and spat upon. This means that "the thoughts of many" who are scandalized "will be opened and revealed," and once exposed, they will find swift healing. For example, You too, O Virgin, will be opened and revealed in Your thinking about Christ, and then will be confirmed in faith in Him. Likewise, Peter was shown to have denied; but the power of God was revealed, having received him again through repentance. And in another sense: "the thoughts of many hearts" were opened when the betrayer was exposed and those who loved Him were revealed, such as, for example, Joseph, who came to Pilate, and the women who stood at the Cross.

Therefore Simeon prophetized, the Virgin had prophesied, the one united in marriage had prophesied, and so too should the widow; so that neither the profession nor the sex may be lacking. And for this reason Anna is introduced with both the wages of widowhood and the character of such; so that she may be truly believed to have been worthy to announce the redeemer of all. Since we have described her merits elsewhere, when we exhorted widows, in this place as we hasten to other matters, we do not think it necessary to repeat. However, she spent eighty-four years of widowhood not idly; because both seven decades and two forties seem to represent a sacred number.

Simeon had prophesied, a woman united in marriage had prophesied, a virgin had prophesied, it was meet also that a widow should prophesy, that there might lack no sex or condition of life, and therefore it is said, And there was one Anna a prophetess.

Now Anna, both from the duties of her widowhood and her manner of life, is found to be such that she is thought worthy to announce the Redeemer of the world. As it follows, She was of a great age, and had lived with her husband, &c.

But if any younger woman, who has lived but a while with her husband, and has lost him by death or some other occasion, and remains by herself, having the gift of widowhood, she will be found to be blessed, and to be like the widow of Sarepta, belonging to Sidon, with whom the holy prophet of God, Elijah, lodged. Such a one may also be compared to "Anna, the daughter of Phanuel, of the tribe of Aser, which departed not from the temple, but continued in supplications and prayers night and day, who was fourscore years old, and had lived with an husband seven years from her virginity, who glorified the coming of Christ, and gave thanks to the Lord, and spake concerning Him to all those who looked for redemption in Israel." Such a widow will have a good report, and will be honoured, having both glory with men upon earth, and eternal praise with God in heaven.

O Eternal God, the Father of our Lord Jesus Christ, the Creator of man and of woman, who didst replenish with the Spirit Miriam, and Deborah, and Anna, and Huldah; who didst not disdain that Thy only begotten Son should be born of a woman; who also in the tabernacle of the testimony, and in the temple, didst ordain women to be keepers of Thy holy gates,-do Thou now also look down upon this Thy servant, who is to be ordained to the office of a deaconess, and grant her Thy Holy Spirit, and "cleanse her from all filthiness of flesh and spirit," that she may worthily discharge the work which is committed to her to Thy glory, and the praise of Thy Christ, with whom glory and adoration be to Thee and the Holy Spirit for ever. Amen.

And there was Anna, a prophetess, daughter of Phanuel, from the tribe of Asher; she had advanced in many days, etc. According to the history of her devout conversation and equally venerable age, and worthy in all aspects to bear witness to the incarnate Lord, Anna is taught to have been. According to the mystical understanding, because she signifies the Church, which in the present is as if widowed by the death of her spouse and Lord, the number of her years of widowhood also designates the time of the Church, when established in the body, she journeys as a pilgrim away from the Lord, and with the affection of great devotion, keeping the thresholds of the heavenly temple, awaits that daily coming of the Lord. Concerning this He says: We shall come and make our abode with him (John 14). For seven times twelve make eighty-four. And indeed seven refers to the course of this world, which revolves in seven days. Twelve, on the other hand, pertains to the perfection of apostolic doctrine. Therefore, whether it is the universal Church, or any faithful soul who cares to dedicate the entire span of their life to apostolic institutions, it is praised as if multiplying seven by twelve, and serving the Lord in the figurative eighty-four years. Also as the time of seven years, during which she stayed with her husband, most fittingly corresponds to the time of the Lord's incarnation. For by the number seven (as I said), the perfection of time is usually indicated. But there, due to the privilege of the Lord's majesty by which He taught in the flesh, the simple number of seven years is expressed. Here, on account of the apostolic summit of dignity, seven years are multiplied by twelve. However, it pleases the mysteries of the Church that Anna is interpreted as grace and that she is the daughter of Phanuel, which means face of God, singing with the Psalmist: The light of your face, O Lord, is signed upon us (Psalm 4). And she descends from the tribe of Asher, which means blessed, which among the twelve patriarchs is the eighth in the order of birth. About which number, because it is sacred to the New Testament, it has been repeatedly emphasized.

According to the mystical meaning, Anna signifies the Church, who at present is indeed a widow by the death of her Husband; the number also of the years of her widowhood marks the time of the Church, at which established in the body, she is separated from the Lord. For seven times twelve make eighty-four, seven indeed referring to the course of this world, which revolves in seven days; but twelve had reference to the perfection of Apostolic teaching, and therefore the Universal Church, or any faithful soul which strives to devote the whole period of its life to the following of Apostolic practice, is said to serve the Lord for eighty-four years. The term also of seven years, during which she lived with her husband, coincides. For through the prerogative of our Lord's greatness, whereby abiding in the flesh, He taught, the simple number of seven years was taken to express the sign of perfection. Anna also favours the mysteries of the Church, being by interpretation its "grace," and being both the daughter of Phanuel, who is called "the face of God," and descended from the tribe of Aser, i. e. the blessed.

And there was Anna, a prophetess, etc. After the testimony of the male sex, there follows here the testimony of the female sex. For it was fitting that the coming of Christ should have testimony from every kind of person, so that those who do not believe the Gospel may be without excuse. Hence Christ had testimony both angelic and human, and again with respect to the simple and the perfect, and again among the perfect in both sexes, to show that both sexes pertained to redemption, just as both had fallen. Hence, so that nothing might be lacking for the firmness of the testimony, Christ at his birth had sevenfold testimony: namely, from celestial nature, that is, the star: Matthew 2: "We saw his star in the east." From the supercelestial, that is, angelic: above in the same chapter: "There was with the Angel a multitude of the heavenly host," etc. From subcelestial nature, that is, the simple male, as the shepherds: above: "And the shepherds returned," etc. The wise male, as the Magi: Matthew 2: "Behold, Magi came from the East," etc. The aged in the masculine sex, as Simeon: above: "He came in the Spirit into the temple." The aged in the feminine sex, as here: And there was Anna, a prophetess, the daughter of Phanuel, etc. The infantile, who "confessed not by speaking but by dying"; Matthew 2: "He sent and killed all the boys," etc.: and then was fulfilled that word of the Psalm: "Out of the mouth of infants and sucklings you have perfected praise." And every nature, every sex, every age bore testimony to Christ at his birth, because he himself was to restore all things. Hence also, when the children were crying out in the temple and the Pharisees were objecting, it was said below in the nineteenth chapter: "If these should be silent, the stones will cry out."

By reason of the prophetic gift it is said: And there was Anna, a prophetess. "Anna is interpreted as 'grace,'" in which it is shown that it was rightly fitting for such a woman to prophesy, who was a dwelling-place of grace: Proverbs 11: "A gracious woman will find glory"; hence she herself could say that word of 1 Corinthians 15: "By the grace of God I am what I am." Therefore it is no wonder that Anna was a prophetess, because in Wisdom 7 it is said of wisdom that "she passes into holy souls and makes them friends of God and establishes them as prophets."

But by reason of natural origin it is added: The daughter of Phanuel, of the tribe of Aser; and thus she was of the race of Israel, from whose race were kings, priests, and Prophets, and Christ the Lord: in Romans 9 it is said of the Israelites: "Whose is the adoption of sons, and the glory, and the testament, and the legislation, and the service, and the promises; whose are the fathers, and from whom is Christ according to the flesh." And specifically she was of the tribe of Aser, to which was given a blessing among the sons: Deuteronomy 33: "Blessed among the sons is Aser; let him be pleasing to his brothers"; "As the days of your youth, so also those of your old age." And most specifically she is called the daughter of Phanuel, which is interpreted "the face of God": by which it is shown that she was of the lineage of those to whom it is said: "Seek his face always." Nothing therefore was lacking by reason of origin on the part of the dignity of her parents; nor even by reason of the antiquity of her days, which contributes very greatly to dignity and authority: Proverbs 16: "Old age is a crown of dignity, which is found in the ways of justice." And therefore it is added: And she was advanced in many days: Job 29: "I shall die in my nest, and like a palm tree I shall multiply my days."

And she had lived with her husband, etc. Here secondly is described the holiness of the one testifying with regard to the perfection of the active and contemplative life. With regard to the active life, which consists in the governance of one's own household, it is said: And she had lived with her husband seven years from her virginity; and thus she was a virgin before she was known by her husband.

(ubi sup.) Or because at that time there were several others who were called by the same name, that there might be a plain way of distinguishing her, he mentions her father, and describes the quality of her parents.

They also assert that by Anna, who is spoken of in the gospel [Luke 2:36] as a prophetess, and who, after living seven years with her husband, passed all the rest of her life in widowhood until she saw the Saviour, and recognised Him, and spoke of Him to all, was most plainly indicated Achamoth, who, having for a little while looked upon the Saviour with His associates, and dwelling all the rest of the time in the intermediate place, waited for Him till He should come again, and restore her to her proper consort. Her name, too, was indicated by the Saviour, when He said, "Yet wisdom is justified by her children." [Luke 7:35] This, too, was done by Paul in these words, "But we speak wisdom among them that are perfect." [1 Corinthians 2:6]

After the prophecy of Simeon, because it was necessary that women too should be saved, there came a prophetess, a woman, of whom it is written: "and there was Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser". How beautiful the order! The woman does not come before the man, but first comes Simeon, who took up the infant and held him in his arms, then the woman, whose words indeed are not set down, but it is said generally that "she confessed to the Lord and spoke of him to all who were awaiting the redemption of Jerusalem". And rightly did the holy woman deserve to receive the spirit of prophecy, because by long chastity and long fastings she had ascended to this height. See, women, the testimony of Anna, and imitate it! If it should ever happen to you that you lose your husbands, consider what is written of her: "she lived seven years from her virginity with a husband" and the rest; for this reason she was a "prophetess"; for the Holy Spirit did not dwell in her at random and by chance. It is good and best, if any woman is able to possess the grace of virginity; but if she has not been able to do this, and it has befallen her to lose her husband, let her remain a widow. And this she ought to have in mind not only after the death of her husband, but even while he lives, so that, even if her own will and resolve do not come to pass, she may be crowned by the Lord and may say: this I vow and promise, that if anything human, which I do not wish for, should befall me, I will do nothing else than remain undefiled and a widow. But now second and third and fourth marriages — to say nothing of more — are found in the Church, and we are not unaware that such a union will cast us out of the kingdom of God. For just as not only fornication but also second marriages exclude a man from ecclesiastical dignities — for neither a bishop nor a presbyter nor a deacon nor a widow can be twice-married — so perhaps the twice-married man will also be cast out from the assembly of the "firstborn and undefiled", the "Church, which has no spot or wrinkle"; not that he is sent into the eternal fire, but that he has no part in the kingdom of God. I recall that, when I was interpreting that which is written to the Corinthians: "to the church of God which is at Corinth, with all who call upon him", I said that there is a distinction between the "church" and those "who call upon" the name of the Lord. For I think that the man of one marriage and the virgin and he who perseveres in chastity belong to the church of God, but that he who is twice-married, although he may have had a good manner of life and abound in the other virtues, nevertheless does not belong to the "church" and to that number which "has no wrinkle or spot, or any such thing", but belongs to a second rank and to those "who call upon" the name of the Lord, and who are indeed saved in the name of Jesus Christ, yet are by no means crowned by him: to whom be glory and dominion for ever and ever. Amen.

For the Holy Spirit dwelt not by chance in her. For the highest blessing, if any can possess it, is the grace of virginity, but if this cannot be, and it chance to a woman to lose her husband, let her remain a widow, which indeed not only after the death of her husband, but even while he is living, she ought to have in her mind, that supposing it should not happen, her will and determination might be crowned by the Lord, and her words should be, "This I vow, and promise, that if a certain condition of this life be mine, (which yet I wish not,) I will do nothing else but remain inviolate and a widow." Most justly then was this holy woman thought worthy to receive the gift of prophecy, because by long chastity and long fastings she had ascended to this height of virtue, as it follows, Who departed not from the temple with fastings and prayers, &c.

From which it is plain that she possessed a multitude of other virtues; and mark how she resembles Simeon in his goodness, for they were both in the temple together, and both counted worthy of prophetic grace, as it follows, And she coming in at this very instant, gave thanks to the Lord.

Let that old woman also hold her tongue, lest she should bewitch the child." After such a fashion as this, I suppose you have had, O Marcion, the hardihood of blotting out the original records (of the history) of Christ, that His flesh may lose the proofs of its reality.

We produce, too, our remaining (evidences). For we now hasten to modern proofs. On the threshold of the Gospel, Anna the prophetess, daughter of Phanuel, "who both recognised the infant Lord, and preached many things about Him to such as were expecting the redemption of Israel," after the pre-eminent distinction of long-continued and single-husbanded widowhood, is additionally graced with the testimony of "fastings" also; pointing out, as she does, what the duties are which should characterize attendants of the Church, and (pointing out, too, the fact) that Christ is understood by none more than by the once married and often fasting.

The Evangelist dwells on the narrative about Anna, listing her father and tribe, so that we may know that he speaks the truth, since he invites, as it were, many witnesses who know her father and tribe.

The Evangelist continues with this account of Anna. He lists both her father and her tribe, so that we might be convinced he is speaking the truth. He is summoning, as it were, many witnesses who knew her father and her tribe.

The Evangelist dwells some time on the account of Anna, mentioning both her father's tribe, and adding, as it were, many witnesses who knew her father and her tribe.

And she was a widow even unto eighty-four years; and thus she had virginal, widowed, and conjugal continence according to place and time. Whence she was praiseworthy in the custody of her body, on account of which that passage from Judith 15 was fitting for her: "You have acted manfully, and your heart has been strengthened, because you have loved chastity and after your husband have not known another." And therefore this widow is to be honored, according to that passage in First Timothy 5: "Honor widows who are truly widows"; and again: "Let a widow be chosen who is not less than sixty years old, who has been the wife of one husband, having testimony in good works." Such was Anna: in which it is apparent that she had the perfection of the active life.

As for the perfection of the contemplative life, it is said: Who did not depart from the temple. She was wholly devoted to contemplation devoutly. The Gloss: "An example is given to widows who are in the Church," namely that they may say with the Psalm: "This is my rest forever and ever"; against those widows of whom the Apostle speaks in First Timothy five, that "being idle they learn to go about from house to house, and not only idle, but also gossips and busybodies, speaking things which they ought not." She was also devoted dutifully: whence it is added: Serving God with fastings and prayers, just as that good widow Judith, in chapter eight, is said to have "made for herself a secret chamber in the upper part of her house, in which she dwelt shut up with her maidens, having a haircloth about her loins, and she fasted all the days of her life"; and this most fittingly, because, as it is said in First Timothy five, "the widow who lives in pleasures is dead while living." And well does he join fasting and prayer, because "by fasting the plagues of the body are healed, by prayer the plagues of the soul"; Tobit twelve: "Prayer is good with fasting and almsgiving," etc. She was also devoted continually: whence it is said: Night and day: according to the pattern of the Apostle; First Timothy five: "She who is a widow indeed and desolate, let her hope in the Lord and continue in prayers night and day."

Let not us, then, who are in Christ-that is, always in the lights cease from praying even during night. Thus the widow Anna, without intermission praying and watching, persevered in deserving well of God, as it is written in the I Gospel: "She departed not," it says, "from the temple, serving with fastings and prayers night and day." Let the Gentiles look to this, who! are not yet enlightened, or the Jews who have remained in darkness by having forsaken the light. Let us, beloved brethren, who are always in the light of the Lord, who remember and hold fast what by grace received we have begun to be, reckon night for day; let us believe that we always walk in the light, and let us not be hindered by the darkness which we have escaped. Let there be no failure of prayers in the hours of night-no idle and reckless waste of the occasions of prayer. New-created and newborn of the Spirit by the mercy of God, let us imitate what we shall one day be. Since in the kingdom we shall possess day alone, without intervention of night, let us so watch in the night as if in the daylight. Since we are to pray and give thanks to God for ever, let us not cease in this life also to pray and give thanks.

And coming up at that moment she gave thanks to the Lord and spoke about him to all who were looking forward to the redemption of Jerusalem. [Simeon prophesied, the one joined in marriage prophesied, the virgin prophesied, and the widow should also prophesy, so that no state of life or sex should be wanting. And therefore, Anna is introduced with the merit of widowed life and such behavior that she is plainly believed to be worthy to announce that the Redeemer has come for all.

And she, at that very hour, etc. Here thirdly is described the solemnity of the testimony, both by reason of the fitting time and by reason of the consenting multitude. By reason of the fitting time it is said: And she, at that very hour coming up, was giving thanks to the Lord: in which it appears that this gathering was made by divine impulse, and therefore the feast of the Purification is called the feast of Hypapante, that is, of those meeting, because Simeon and Anna met Joseph and Mary without any convocation; and therefore on that day a procession is universally made. Whence just as she came by the same Spirit as Simeon, so also she prophesied by the same Spirit; and that was fulfilled from Joel two: "And your sons and your daughters shall prophesy, your old men shall see visions," etc. Nevertheless, the testimony of Simeon is described explicitly and in the manner of preaching, but that of Anna implicitly and in the manner of confession, because to teach in the Church belongs not to women but to men: First Timothy two: "I do not permit women to teach in the church nor to have dominion over a man." And note that concerning Christ there prophesied Simeon and Zechariah, the Virgin Mary and Elizabeth joined in marriage; and therefore it is fitting that a widow also should prophesy, lest any state of life or sex be lacking.

But by reason of the consenting multitude, there is added: And she spoke of him to all who were awaiting the redemption of Israel. For they gladly heard, whence they said that word of Isaiah twenty-five: "Behold, the Lord our God, we have waited for him, and he will save us." Already one could sing: "The Lord has sent redemption to his people." She spoke to all, because upon this depended the salvation of all: Isaiah forty-nine: "And all flesh shall know that I am the Lord who saves you and your redeemer, the Mighty One of Jacob."

And note here in the spiritual sense that at the offering of the Lord four persons were present, namely Joseph and Mary, Simeon and Anna, because the soul that wishes to offer a true sacrifice to God must have the accompaniment of the four cardinal virtues. For by Simeon, whose name is interpreted as hearing, is understood prudence: Proverbs one: "A wise man hearing shall be yet wiser." But by Anna, whose name is interpreted as grace, is understood temperance: Hebrews, the last chapter: "It is best to establish the heart with grace, not with foods." By Joseph, the just man, whose name is interpreted as increase, is understood justice: Second Corinthians nine: "He will multiply your seed and increase the growth of the fruits of your justice." By Mary, whose name is interpreted as mistress, is understood fortitude, Proverbs sixteen: "The patient man is better than the strong man." Concerning these four virtues it is written in praise in Wisdom eight: "For she teaches sobriety and prudence and justice and fortitude." And these are signified by the four women who were prophetesses, of whom mention is made in Scripture: namely Mary, the sister of Moses, Exodus fifteen; Deborah, Judges five; Huldah, Fourth Kings twenty-two; and Anna, as here. By Anna, as has been said, is understood temperance: by Huldah, whose name is interpreted as my discernment, is understood prudence: by Deborah, whose name is interpreted as a bee having a sting, is understood justice with respect to severity and clemency; by Mary, whose name is interpreted as mistress and bitter sea, is understood fortitude with respect to magnanimity and patience. And these four virtues are understood through the four prophetess daughters of Philip: Acts twenty-one: "He had four daughters, virgins who prophesied." By Philip, whose name is interpreted as mouth of the lamp, is understood wisdom, which teaches and generates the aforesaid fourfold virtue.

When, then, to these sacred rites, prophecy and the priesthood had been jointly called, and that pair of just ones elected of God—Simeon, I mean, and Anna, bearing in themselves most evidently the images of both peoples—had taken their station by the side of that glorious and virginal throne,—for by the old man was represented the people of Israel, and the law now waxing old; whilst the widow represents the Church of the Gentiles, which had been up to this point a widow,—the old man, indeed, as personating the law, seeks dismissal; but the widow, as personating the Church, brought her joyous confession of faith and spake of Him to all that looked for redemption in Jerusalem, even as the things that were spoken of both have been appositely and excellently recorded, and quite in harmony with the sacred festival. For it was fitting and necessary that the old man who knew so accurately that decree of the law, in which it is said: Hear Him, and every soul that will not hearken unto Him shall be cut off from His people, should seek a peaceful discharge from the tutorship of the law; for in truth it were insolence and presumption, when the king is present and addressing the people, for one of his attendants to make a speech over against him, and that to this man his subjects should incline their ears. It was necessary, too, that the widow who had been increased with gifts beyond measure, should in festal strains return her thanks to God; and so the things which there took place were agreeable to the law.

But because Anna's words were nothing remarkable, and of no great note respecting Christ, the Gospel does not give the particulars of what she said, and perhaps for this reason one may suppose that Simeon anticipated her, since he indeed bore the character of the law, (for his name signifies obedience,) but she the character of grace, (which her name is by interpretation,) and Christ came between them. Therefore He let Simeon depart dying with the law, but Anna he sustains living beyond through grace.

She, together with others, "praised the Lord," that is, thanked Him, and told everyone about the Lord, that He is the Savior and consolation of us who await redemption.

That is, returned thanks for seeing in Israel the Saviour of the world, and she confessed of Jesus that He was the Redeemer and the Saviour. Hence it follows, And she spoke of him to all, &c.

(Metaphrastes.) Or again, Luke is here describing the time before the descent to Egypt, for before her purification Joseph had not taken Mary there. But before they went down into Egypt, they were not told by God to go to Nazareth, but as living more freely in their own country, thither of their own accord they went; for since the going up to Bethlehem was for no other reason but the taxing, when that was accomplished they go down to Nazareth.

And when they had completed everything according to the law of the Lord, they returned to Galilee, to their city Nazareth. In this place, Luke omitted what he knew to be sufficiently explained by Matthew, namely that the Lord, after these things, so that he would not be found and killed by Herod, was taken by his parents to Egypt, and after Herod's death, he thus returned to Galilee, and began to inhabit his city Nazareth. For the evangelists individually are accustomed to omit certain things that they either saw were mentioned by others, or foresaw would be mentioned by others in the spirit, so that in the continuous series of their own narrative, they appear to have omitted nothing. Nevertheless, a diligent reader can find out at what point omissions were made by considering the writing of the other evangelist.

Luke has omitted in this place what he knew to have been sufficiently set forth by Matthew, that the Lord after this, for fear that He should be discovered and put to death by Herod, was carried by His parents into Egypt, and at Herod's death, having at length returned to Galilee, came to dwell in His own city Nazareth. For the Evangelists individually are wont to omit certain things which they either know to have been, or in the Spirit foresee will be, related by others, so that in the connected chain of their narrative, they seem as it were to have omitted nothing, whereas by examining the writings of another Evangelist, the careful reader may discover the places where the omissions have been. Thus after omitting many things, Luke says, And when they had accomplished all things, &c.

And when they had performed etc. After Christ's humiliation according to the precept of the Law and his glorification through the testimony of truth have been described, there is here subjoined the last section of this part, in which is described the consummation of the aforesaid things, and this is stated first with respect to the legal precept, then with respect to the prophetic oracle. As to the consummation of the legal precept, it says: And when they had performed all things according to the Law of the Lord: because, according to what is said in Matthew 5, "I came not to destroy the Law, but to fulfill it"; and again: "One jot, or one tittle shall not pass from the Law, till all be fulfilled." But as to the completion of the prophetic oracle, it adds: They returned into Galilee, to their own city Nazareth: Matthew 2: "Being warned in a dream, he withdrew into the parts of Galilee. And he came and dwelt in a city called Nazareth, that it might be fulfilled which was spoken by the Prophets: He shall be called a Nazarene"; Isaiah 9: "The way of the sea beyond the Jordan, Galilee of the Gentiles, was made heavy." But the scribes did not know this, who said, in John 7: "Search the Scriptures, and see that no Prophet arises from Galilee." And note that according to Augustine in the second book of On the Harmony of the Evangelists, the child Jesus was first carried from Judea into Egypt before he went down into Galilee, because on account of the persecution of Herod he went down into Egypt, and on account of fear of Archelaus he withdrew into the parts of Galilee, returning from Egypt.

After fulfilling everything, they returned to Galilee, to their own city of Nazareth. Bethlehem was also their city, but as a homeland, while Nazareth was their place of residence.

Bethlehem was indeed their city, their paternal city, Nazareth the place of their abode.

(lib. de Incarn. Christi cont. Apollin.) But if as some say the flesh was changed into a Divine nature, how did it derive growth? for to attribute growth to an uncreated substance is impious.

And the child grew and became strong, filled with wisdom, and the grace of God was upon him. The distinction of the words is notable, because the Lord Jesus Christ, in that he was a child, that is, had assumed the condition of human frailty, had to grow and become strong. But in that he was also the Word of God and the eternal God, he did not need to become strong nor did he need to grow. Hence, he is very rightly said to be full of wisdom and grace. Wisdom because in him dwells all the fullness of deity bodily. Grace because to the same mediator between God and men, the man Jesus Christ, great grace was given, so that from the moment he began to be man, he might be perfect and God. Similar to this is what John writes, that he is full of grace and truth, he himself setting forth that same excellence of divinity of truth, which Luke commends under the name of wisdom.

We must observe the distinction of words, that the Lord Jesus Christ in that He was a child, that is, had put on the condition of human weakness, was daily growing and being strengthened.

Wisdom truly, for in Him dwelleth all the fulness of the Godhead bodily, (Col. 2:19.) but grace, because it was in great grace given to the man Christ Jesus, that from the time He began to be man He should be perfect man and perfect God. But much rather because He was the word of God, and God needed not to be strengthened, nor was in a state of growth. But while He was yet a little child He had the grace of God, that as in Him all things were wonderful, His childhood also might be wonderful, so as to be filled with the wisdom of God.

But the child grew etc. Above the Evangelist described how the Savior was made subject to the ceremonial law; here he describes how he was made subject to the moral law. But since the whole ordering of morals is principally concerned with three things, namely, with the worship of the divine majesty and the pursuit of truth and the duty of piety: by the first a person is subjected to his Creator, by the second to his teacher, by the third to his parent.

The excellence of virtue in Christ is shown on the part of the mind, although there was a deficiency of age on the part of the flesh: on account of which he first sets forth the advance of age in the flesh and then adds the perfection of virtue in the mind. As for the advance of age in the flesh it is said: But the child grew, namely in body, as Bede explains: "Insofar as he was a child, that is, a fragile man, he could grow, just as other men, not insofar as he was the Word." As for the perfection of virtue in the mind it is added: He was strengthened. The perfection of mental virtue consists in three things, namely in the vigor of power with respect to the irascible, in the splendor of wisdom with respect to the rational, and in the fervor of grace with respect to the concupiscible. As for the vigor of power of the irascible, it is said: And he was strengthened: Ezekiel three: "The hand of the Lord was with me, strengthening me"; Philippians, the last chapter: "I can do all things in him who strengthens me". As for the splendor of wisdom in the rational, it is added: Full of wisdom: Colossians two: "For in him are hidden all the treasures of wisdom and knowledge"; and Isaiah eleven: "The spirit of the Lord shall rest upon him, the spirit of wisdom and understanding". As for the fervor of grace in the concupiscible, it is added: And the grace of God was in him: Sirach twenty-four: "In me is all grace of the way and of truth, in me is all hope of life", etc.; and John one: "And we saw his glory, the glory as of the Only-begotten from the Father, full of grace and truth".

TO say that the child grew, and waxed strong in spirit, being filled with wisdom, and the grace of God was upon Him, must be taken as referring to His human nature. And examine, I pray you, closely the profoundness of the dispensation: the Word endures to be born in human fashion, although in His divine nature He has no beginning nor is subject to time: He Who as God is all perfect, submits to bodily growth: the Incorporeal has limbs that advance to the ripeness of manhood: He is filled with wisdom Who is Himself all wisdom. And what say we to this? Behold by these things Him Who was in the form of the Father made like unto us: the Rich in poverty: the High in humiliation: Him said to "receive," Whose is the fulness as God. So thoroughly did God the Word empty Himself! For what things are written of Him as a man show the manner of the emptying. For it were a thing impossible for the Word begotten of God the Father to admit ought like this into His own nature: but when He became flesh, even a man like unto us, then He is born according to the flesh of a woman, and is said also to have been subject to the things that belong to man's state: and though the Word as being God could have made His flesh spring forth at once from the womb unto the measure of the perfect man, yet this would have been of the nature of a portent: and therefore He gave the habits and laws of human nature power even over His own flesh. Be not therefore offended, considering perchance within thyself, How can God increase? or how can He Who gives grace to angels and to men receive fresh wisdom? Rather reflect upon the great skill wherewith we are initiated into His mystery. For the wise Evangelist did not introduce the Word in His abstract and incorporeal nature, and so say of Him that He increased in stature and wisdom and grace, but after having shown that He was born in the flesh of a woman, and took our likeness, he then assigns to Him these human attributes, and calls Him a child, and says that He waxed in stature, as His body grow little by little, in obedience to corporeal laws. And so He is said also to have increased in wisdom, not as receiving fresh supplies of wisdom,----for God is perceived by the understanding to be entirely perfect in all things, and altogether incapable of being destitute of any attribute suitable to the Godhead:----but because God the Word gradually manifested His wisdom proportionably to the age which the body had attained. The body then advances in stature, and the soul in wisdom: for the divine nature is capable of increase in neither one nor the other; seeing that the Word of God is all perfect. And with good reason he connected the increase of wisdom with the growth of the bodily stature, because the divine nature revealed its own wisdom in proportion to the measure of the bodily growth.

Rightly with the growth in age, St. Luke has united increase in wisdom, as he says, And he was strengthened, (i. e. in spirit.) For in proportion to the measure of bodily growth, the Divine nature developed its own wisdom.

My Lord Jesus was born, and his parents went up to Jerusalem to fulfill the things that had been commanded in the law, and to offer for him "a pair of turtledoves or two young pigeons". Simeon held him in his arms, as was read a little while ago, and prophesied concerning him the things that the account relates. And after everything was completed according to custom, the parents returned. In what year was Jesus at that time? He was assuredly still a little child, and yet he "grew and became strong and was filled with wisdom" and grace; he had not yet completed the forty days of purification, he had not yet come to Nazareth, and already he was receiving all wisdom. Scripture could have said: "he grew and became strong, and received the Spirit"; but because "he had emptied himself, taking the form of a servant", as soon as the sacrifice was offered for his purification, that which he had emptied out he filled up again — not that his body was thereupon made greater, but that something more sacred might be shown, as Scripture reports: "but the child grew and became strong and was filled with wisdom". Let us inquire whether anywhere else it is written of a little child: "he grew and became strong", so that by comparing many passages we may be able to understand what more is said in the case of our Lord. We read concerning John: "but the child grew and became strong", and yet there is not added: "and was filled with wisdom", but rather: "he became strong in spirit". But here, concerning the Lord, it says: "he grew and became strong and was filled with wisdom, and the grace of God was upon him". All these things were said of a child who had not yet completed twelve years.

Since some who seem to believe the holy Scriptures deny the divinity of the Savior, as though for the glory of the almighty God, it seems just to me that they should be taught from the authority of those very Scriptures that something divine came into a human body, and not only into a human body, but also into a human soul. Yet, if we attend carefully to the meaning of the Scriptures, that soul had something more than the rest of human souls. For every human soul, before it comes to virtue, is defiled by vices. But the soul of Jesus was never stained with the filth of sin. Indeed, before he reached the twelfth year of his age, the Holy Spirit writes concerning him in the Gospel of Luke: "But the boy grew and was strengthened and was filled with wisdom". This human nature does not admit, that one should be filled with wisdom before twelve years. It is one thing to have a part of wisdom, another to be filled with wisdom. Let us not doubt, therefore, that something divine appeared in the flesh of Jesus, and something beyond not only man, but beyond every rational creature as well. And "he grew", it says. For "he had humbled himself, taking the form of a servant", and by the same power by which "he had humbled himself", he grows. He had appeared weak, because he had taken up a weak body, and for that reason he is again strengthened. The Son of God "had emptied himself", and therefore he is again filled with wisdom. "And the grace of God was upon him". Not when he came to adolescence, not when he was teaching openly, but while he was still a little child, he had the grace of God; and just as all things in him had been marvelous, so also his childhood was marvelous, that the wisdom of God might be fulfilled.

Jesus "grew" in body. Although He could have attained the measure of manhood from the very womb, He would then have appeared to be a phantom; therefore He grows little by little. With age, the wisdom of God the Word was manifested. For He was not wise through progress in learning — away with such a thought! But since He revealed His innate wisdom little by little, it is said that He advanced and "grew strong in spirit" in proportion to His bodily growth. For if He had displayed all wisdom at His very earliest age, He would have appeared monstrous. But now, revealing Himself as much as possible in accordance with His age, He was fulfilling the dispensation, not receiving wisdom. For what could be more perfect than He who was perfect from the beginning? Yet He reveals His inherent wisdom little by little.

Now our Lord might have come forth from the womb in the stature of mature age, but this would seem like something imaginary; therefore His growth is gradual, as it follows, And the child grew, and waxed strong.

For if while yet a little child, He had displayed His wisdom, He would have seemed a miracle, but together with the advance of age He gradually showed Himself, so as to fill the whole world. For not as receiving wisdom is He said to be strengthened in spirit. For that which is most perfect in the beginning, how can that become any more perfect. Hence it follows, Filled with wisdom, and the grace of God was in him.

(de Con. Evan. ii. 9.) Perhaps it may strike you as strange that Matthew should say that His parents went with the young Child into Galilee because they were unwilling to go to Judæa for fear of Archelaus, when they seem to have gone into Galilee rather because their city was Nazareth in Galilee, as Luke in this place explains it. But we must consider, that when the Angel, said in a dream to Joseph in Egypt, Rise, and take the young child and his mother, and go into the land of Israel, (Matt. 2:20.) it was at first understood by Joseph as a command to go into Judæa, for so at first sight the land of Israel might have been taken to mean. But when afterwards he finds that Herod's son Archelaus was king, he was unwilling to be exposed to that danger, seeing the land of Israel might also be understood to include Galilee also as a part of it, for there also the people of Israel dwelt.

(de Con. Ev. ii. 10.) But it may be asked, how did His parents go up all the years of Christ's childhood to Jerusalem, if they were prevented from going there by fear of Archelaus? This question might be easily answered, even had some one of the Evangelists mentioned how long Archelaus reigned. For it were possible that on the feast day amid so great a crowd they might secretly come, and soon return again, at the same time that they feared to remain there on other days, so as neither to be wanting in religious duties by neglecting the feast, nor leave themselves open to detection by a constant abode there. But now since all have been silent as to the length of Archelaus' reign, it is plain that when Luke says, They were accustomed to go up every year to Jerusalem, we are to understand that to have been when Archelaus was no longer feared.

And his parents went every year to Jerusalem, at the feast of Passover. You see this evangelist, among the four creatures, not without reason compared to the calf, which, as if designated for sacrifices, revolves around the temple and Jerusalem with the course of his narrative. For indeed at the beginning he places a priest praying at the altar, establishes a multitude of people in the courts of the temple, soon sends Mary, having conceived the Lord, to Jerusalem, introduces her into the house of the High Priest. There he recounts the birth of the Baptist, and immediately after the birth, transfers the Lord with an offering. He leads him there every year with his parents, and at the age of twelve inserts him into the choir of doctors in the temple. Where among other things, he says astonishing things to the wise: Because it behooves me to be in the things of my Father (Luke 2). And after such things, he concludes his Gospel with the disciples praising God in the temple.

The Lord's coming every year to Jerusalem for the Passover with his parents is an indication of his human humility. It is characteristic of human beings to gather to offer God the votive offerings of spiritual sacrifices, and by plentiful prayers and tears to dispose their Maker toward them. Therefore the Lord, born a human being among human beings, did what God, by divine inspiration through his angels, prescribed for human beings to do. He himself kept the law which he gave in order to show us, who are human beings pure and simple, that whatever God orders is to be observed in everything. Let us follow the path of his human way of life. If we take delight in looking upon the glory of his divinity, if we want to dwell in his eternal home in heaven all the days of our lives, it delights us to see the Lord's will and to be shielded by his holy temple. And lest we be forever buffeted by the wind of wickedness, let us remember to frequent the house, the church of the present time, with the requisite offerings of pure petitions.

And his parents went etc. Here is described the reverence of the divine majesty, which consists in the worship of religion, and is shown in Christ according to the guidance of the parents and according to his own instinct. As for the guidance of the parents it is said: And his parents went every year to Jerusalem. For so it was commanded in the Law: Exodus twenty-three: "Three times in the year you shall celebrate feasts to me". And it is to be believed that they also brought Jesus, because it is added there: "Three times in the year every male of yours shall appear before the Lord your God"; and this in Jerusalem, according to the precept of Deuteronomy, the twelfth chapter: "You shall come to the place which the Lord your God shall choose out of all your tribes". And this place was Jerusalem, according to what is said in Second Chronicles, the seventh chapter: "I have chosen and sanctified this place, that my name may be there forever". And they performed this worship especially at the Passover, and therefore it is added: On the solemn day of the Passover: Exodus twelve: "You shall have this day as a memorial, and you shall celebrate it as a solemnity to the Lord throughout your generations with everlasting worship".

(Orat. cont. Judæos.) At the feast of the Hebrews the law commanded men not only to observe the time, but the place, and so the Lord's parents wished to celebrate the feast of the Passover only at Jerusalem.

"And so his parents went according to custom to Jerusalem to the solemn day of the Passover. And when he was twelve years old". Observe carefully, that before he was twelve years old, he was being filled with the wisdom of God and with the other things that are written of him.

But we must not wonder that they are called His parents, seeing the one from her childbirth, the other from his knowledge of it, deserved the names of father and mother.

Jesus goes to Jerusalem together with His parents, in order to show in everything that He neither opposes God nor resists the requirements of the Law.

In the twelfth year, as we read, the beginning of the Lord's discussion is taken; for here the number of evangelizers who were to preach the faith was owed.

Or the twelfth year was the commencement of our Lord's disputation with the doctors, for this was the number of the Evangelists necessary to preach the faith.

(Geometer) His indication of wisdom did not exceed the measure of His age, but at the time that with us the powers of discernment are generally perfected, the wisdom of Christ shows itself.

And when he was twelve years old, as they went up to Jerusalem according to the custom of the feast day, and having completed the days as they returned, the boy Jesus remained in Jerusalem. The one who, from birth, indeed from human conception, was approved by clear signs of miracles showing that he is God, even then, as soon as the time of age was appropriate, began reverently to reveal and open both his natures, namely, what in truth of divine majesty belonged to the Father, and what, according to the frailty of human assumption, belonged to the mother. Nor without foresight did he reveal the first rudiments of his faith at twelve years old, which by the ministry of the twelve apostles was to be revealed and elucidated throughout the world. We can also say this, that as with the number seven, similarly the number twelve, which consists of the multiplied parts of seven, may designate the totality and perfection of things or times. And for this reason, that it is fitting for all places or times to be occupied, the light rightly takes its beginning from the number twelve. Therefore, it is not idly said that he appeared to have been unmindful of his parents, but that he instructs us, because not only before his own parents, but even before Abraham was made, he is, he delights rather to reside in the city and temple of God, as if by paternal right.

We may also say, that as by the seventh number, so also by the twelfth, (which consists of the parts of seven multiplied alternately by one another,) the universality and perfection of either things or times is signified, and therefore rightly from the number twelve, the glory of Christ takes its beginning, being that by which all places and times are to be filled.

(in Hom. post Epiph.) Now that the Lord came up every year to Jerusalem at the Passover, betokens His humility as a man, for it is man's duty to meet together to offer sacrifices to God, and conciliate Him with prayers. Accordingly the Lord as man, did among men what God by angels commanded men to do. Hence it is said, According to the custom of the feast day. (Gal. 3:14, Judges 6:20; 13:16.) Let us follow then the journey of His mortal life, if we delight to behold the glory of His divine nature.

But as regards his own impulse, the boy Jesus also devoted himself to divine worship: concerning which it is added: And when he was twelve years old; in which it is shown that the boy Jesus devoted himself to divine worship without his parents' company, without their counsel, without their approval. Without their company indeed: for although he went up with the company of his parents, nevertheless he remained without them: on account of which it is said: As they went up to Jerusalem according to the custom of the feast day, namely to pray, as below in the eighteenth chapter, "Two men went up to the temple to pray"; and Acts chapter three: "Peter and John went up to the temple," etc.

After the Evangelist had said, that Jesus advanced in wisdom and grace with God and men, he next shows that what he says is true: for he carries Him to Jerusalem in company with the holy Virgin, upon the summons of the feast: and then he says that He remained behind, and was afterwards found in the temple sitting in the midst of the doctors both asking and answering questions regarding those things, as we may feel sure, which were spoken of old by the law: and that He was wondered at by all for His questions and answers. Thou seest Him advancing in wisdom and grace, by reason of His becoming known unto many as being what He was.

The Evangelist having said before that the Child grew and waxed strong, verifies his own words when he relates, that Jesus with the holy Virgin went up to Jerusalem; as it is said, And when he was twelve years old, &c.

(cont. Hær. l. ii. hær. 31.) Let Ebion know that at twelve years old, not thirty, Christ is found the astonishment of all men, wonderful and mighty in the words of grace. We can not therefore say, that after that the Spirit came to Him in Baptism He was made the Christ, that is, anointed with divinity, but from His very childhood He acknowledged both the temple and His Father.

(Metaphrastes vel Geometer.) The feast having been celebrated, while the rest returned, Jesus secretly tarried behind. As it follows, And when they had fulfilled the days, as they returned, the child Jesus tarried behind in Jerusalem; and his parents knew not of it. It is said, When the days were accomplished, because the feast lasted seven days. But the reason of His tarrying behind in secret was, that His parents might not be a hindrance to His carrying on the discussion with the lawyers; or perhaps to avoid appearing to despise his parents by not obeying their commands. He remains therefore secretly, that he might neither be kept away nor be disobedient.

And his parents did not know. But assuming that he was in the company, they went a day's journey, and sought him among relatives and acquaintances, and not finding him, they returned to Jerusalem searching for him. Someone might ask how the Son of God, reared with such care by his parents, could have been forgotten and left behind as they went away. To this, it must be answered that it was the custom of the sons of Israel that during festive times, whether they converged on Jerusalem or returned to their own places, the men and women would walk separately in choruses, and infants or children could go with either parent indifferently. And thus, the blessed Mary or Joseph might have thought by turns that the boy Jesus, whom they did not see accompanying themselves, had returned with the other parent.

But some one will ask, how was it that the Son of God, brought up by His parents with such care, could be left behind from forgetfulness? To which it is answered, that the custom of the children of Israel while assembling at Jerusalem on the feast days, or returning to their homes, was for the women and men to go separately, and the infants or children to go with either parent indiscriminately. And so both Mary and Joseph each thought in turn that the Child Jesus, whom they saw not with them, was returning with the other parent. Hence it follows, But they, supposing him to have been in the company, &c.

And when the days were completed, as they returned, namely to their own homes, according to that passage in Judith chapter sixteen: "When the feast was celebrated, each one returned to his own home." And while all returned, Jesus nevertheless did not: whence it is added: The boy Jesus remained in Jerusalem, and thus alone, without the company of his parents. A figure of this preceded in the boy Samuel, of whom it is said in First Kings chapter two, that "Elkanah departed," his father, and his mother departed "to her own home: but the boy ministered before the Lord." Whence he had remained alone, so that he might better devote himself to prayer: Lamentations chapter three: "He shall sit solitary and be silent." And thus he remained by his own impulse without the company of his parents.

He also remained without counsel: whence it is added: And his parents did not know. A figure of this preceded in Samson, "who did not wish to tell his father and mother that he had taken honey from the mouth of the lion," Judges chapter fourteen. In this he also gave an example that in carrying out divine service, counsel is not to be sought from carnal parents: Deuteronomy chapter thirty-three: "He who said to his father and mother: I do not know you: and to his brothers: I know you not: these have kept your word and preserved your covenant."

But when he was twelve years old, he remained behind in Jerusalem. His parents, not knowing this, seek him anxiously and do not find him.

When therefore, as we have said, he was twelve years old, and the days of the solemnity had been completed according to custom, and his parents were returning, "the boy remained in Jerusalem and his parents did not know it". And here understand something more sublime than human nature undergoes. For he did not simply "remain" while his parents were ignorant of where he was; but just as it is written in the Gospel of John, when the Jews were lying in wait for him and he slipped away out of their midst and did not appear, so also now I think that the boy remained in Jerusalem and that his parents were ignorant of where he had remained. Nor let us wonder that they are called parents, of whom the one merited the name because of the childbirth, the other because of his service to the mother and the father.

But as when the Jews plotted against Him He escaped from the midst of them, and was not seen; so now it seems that the Child Jesus remained, and His parents knew not where He was. As it follows, And not finding him, they returned to Jerusalem, seeking for him. (John 10:29.)

Jesus goes to Jerusalem together with His parents, in order to show in everything that He neither opposes God nor resists the requirements of the Law. When they had fulfilled the days, that is, the seven days of Passover, He "remained... in Jerusalem."

And lest you think that this ignorance was from negligence, on account of which Mary would be blameworthy, he adds the cause: But supposing him to be in the company, they came a day's journey: because, since the men traveled with the men, and the women with the women separately, it was probable to the father that the boy was with his mother, and probable to the mother that he was with his father. And therefore they were mistaken. He was not of the kind of those about whom it is said in Job chapter twenty-one: "Their seed endures before them, the throng of their kinsmen and grandchildren in their sight," but he was like him of whom it is said in the Psalm: "I looked to the right hand and saw, and there was none who knew me." And thus he remained without his parents' counsel.

He also remained without approval, because they sought with sorrow him whom they had lost: whence it is added: And they sought him among their kinsfolk and acquaintances: and yet they did not find him, because such people are far removed from him; Job chapter nineteen: "My acquaintances have withdrawn from me as strangers."

And when they sought him, they did not find him "among their kinsfolk". For human kinship could not contain the Son of God. They did not find him "among their acquaintances", because the divine power was greater than mortal acquaintance and knowledge.

They seek "among their kinsfolk", they seek "in the company", they seek "among their acquaintances", and in all these they do not find him. Jesus, then, is sought by his parents, by the father who had been his nurse and companion when he went down to Egypt, and yet he is not found immediately when he is sought. For Jesus is not found among relatives and kinsmen of the flesh, not among those who are joined to him bodily. In the company of many my Jesus cannot be found.

He is not found as soon as sought for, for Jesus was not among His kinsfolk and relations, among those who are joined to Him in the flesh, nor in the company of the multitude can He be found. Learn where those who seek Him find Him, not every where, but in the temple. And do thou then seek Jesus in the temple of God. Seek Him in the Church, and seek Him among the masters who are in the temple. For if thou wilt so seek Him, thou shalt find Him. They found Him not among His kinsfolk, for human relations could not comprehend the Son of God; not among His acquaintance, for He passes far beyond all human knowledge and understanding. Where then do they find Him? In the temple! If at any time thou seek the Son of God, seek Him first in the temple, thither go up, and verily shalt thou find Christ, the Word, and the Wisdom, (i. e. the Son of God.)

And therefore there follows: And not finding him, they returned to Jerusalem, so that him whom they could not find in the company of their kindred they might find in the place of prayer, according to that word of the Psalm: "Behold, we heard of him in Ephrata"; and after: "We shall enter into his tabernacle." They returned, I say, seeking him; according to that word of Song of Songs chapter three: "I will rise and go about the city; I will seek him whom my soul loveth"; thus spoke the Virgin Mary; and again Song of Songs chapter five: "I sought him, and found him not; I called him, and he did not answer me." "I adjure you, O daughters of Jerusalem, that if you find my beloved, you tell him that I languish with love."

In this moreover we are admonished that from infancy itself we should be devoted to divine worship: First Kings chapter two: "Samuel ministered before the face of the Lord, a boy girded with a linen ephod"; and especially from the twelfth year, because then begins the time of discretion to be turned toward the good. Whence it is said of Saint Martin that "when he was twelve years old, he desired the desert"; similarly it is said of blessed Benedict. Therefore the Evangelist specifies this age. We are also admonished that we should in no way interrupt divine worship on account of love for parents: whence Jerome: "Over your trampled father, go forward; over your trampled mother, go forward, and fly to the standard of the cross. For the highest kind of piety is to be cruel in these matters"; for it is said in Matthew chapter ten: "He who loves father or mother more than me is not worthy of me."

(ordin.) Or they feared lest Herod who sought Him in His infancy, now that He was advanced to boyhood might find an opportunity of putting Him to death.

Nor is it unimportant that, mindful of his earthly parents, who were certainly filled with the wisdom and grace of God according to the flesh, he is found in the temple after three days; so that he might provide evidence that after three days of his triumphant passion on the heavenly throne, and with divine honor, he would offer himself as resurrected for our faith, who was believed to be dead.

After three days He is found in the temple, that it might be for a sign, that after three days of victorious suffering, He who was believed to be dead should rise again, and manifest Himself to our faith, seated in heaven with divine glory.

(Metaphrastes vel Geometer.) He asks questions with reason, He listens with wisdom, and answers with more wisdom, so as to cause astonishment. As it follows, And they who saw it were astonished.

And it happened after three days, they found him in the temple, sitting in the midst of the doctors, listening to them and asking questions. As a fountain of wisdom sits in the midst of the doctors, but as an example of humility, he first seeks to listen and ask questions of the doctors rather than to teach the unlearned. So that the little ones may not be ashamed to learn from their elders, and he himself, for the sake of human age appropriateness, is not ashamed to listen to men, though he is God. So that the weak may not dare to teach, he, as a boy, wished to be taught by asking questions, who by the power of divinity provided the word of knowledge to his very doctors.

To show that He was a man, He humbly listened to the masters; but to prove that He was God, He divinely answered those who spake.

He shows that the Savior assumed the form of a disciple, when it is said: And it came to pass, after three days they found him in the temple sitting. Sitting designates rest and humility: for he knew that "it is better to sit in a corner of the housetop than with a quarrelsome woman and in a common house," Proverbs twenty-one. Sitting, I say, in the midst of the doctors: Ecclesiasticus fifteen: "In the midst of the church he opened his mouth, and filled him with the spirit of wisdom and understanding." For he knew it was written: "He who walks with the wise shall be wiser; the friend of fools shall become like them," Proverbs thirteen. And in this he teaches that the fellowship of students is to be cherished, not for disputing, but for conferring: on account of which it is added: Listening to them and asking them questions. For this is the exercise of the learner, that he should listen and ask about doubtful matters: Ecclesiasticus thirty-two: "Listen in silence, and for your reverence good grace shall come to you," because "a good ear will hear wisdom with all desire," Ecclesiasticus three: and therefore it is said in John eight: "He who is of God hears the words of God." Because it is not sufficient to hear, therefore it is added: And asking them questions: Job eight: "Ask the former generation, and diligently search the memory of the fathers"; and Deuteronomy thirty-two: "Ask your father, and he will declare to you," etc. He was asking, however, not that he might be taught, but rather that he might teach. Jerome: "The Savior had completed twelve years, and questioning the priests in the temple, he teaches more while he prudently questions."

In this, however, it is to be noted spiritually that Christ teaches us that we ought to learn before we teach, according to that saying of Ecclesiasticus eighteen: "Before you speak, learn." And therefore he willed to be found in the midst of the doctors and in the temple, because in the reading of the Scriptures and in prayer truth is found.

Whence note that Christ was found in a manger: above in the same chapter: "This shall be a sign unto you"; that is, in the study of sacred Scripture, because, according to what is said in Proverbs fourteen, "where there are no oxen, the manger is empty." The oxen are preachers: First Corinthians nine: "You shall not muzzle the ox that treads out the grain," etc. He was found in a house: Matthew two: "Entering the house"; that is, in the examination of a quiet conscience: Wisdom eight: "Entering my house, I shall find rest with her." He was also found in the temple, as here, that is, in the fellowship of the holy Church, because "the Lord is in his holy temple," as is said in the Psalm. But he is not found in the tomb of erroneous doctrine: Luke last chapter: The women "came to the tomb and did not find the body of Jesus"; nor indeed in the bed of a restless conscience: Song of Songs three: "In my bed I sought him whom my soul loves; I sought him and did not find him"; nor is he found in the fellowship of a worldly life: Job twenty-eight: "But wisdom, where is it found?" and afterwards: "It is not found in the land of those who live pleasantly."

(ordin.) They were on their way home, one day's journey from Jerusalem; on the second day they seek for Him among their kinsfolk and acquaintance, and when they found Him not, they returned on the third day to Jerusalem, and there they found Him. As it follows, And it came to pass, after three days they found him.

(ubi sup.) Or because the advent of Christ, which was looked for by the Patriarchs before the Law, was not found, nor again, that which was sought for by prophets and just men under the Law, but that alone is found which is sought for by Gentiles under grace.

Learn where those seeking him find him, so that you too, seeking with Joseph and Mary, may find him. And seeking him, it says, "they found him in the temple". Not anywhere in some other place, but "in the temple", and not simply "in the temple", but "in the midst of the teachers, hearing them and questioning them". You too, therefore, seek Jesus "in the temple" of God, seek him in the Church, seek him among the masters who are "in the temple" and do not go out from it; for if you seek in this way, you will find him. Moreover, if anyone says that he is a master and does not have Jesus, that man is a master in name only, and therefore Jesus, the word of God and wisdom, cannot be found with him. He was found, it says, "in the midst of the teachers". Just as it is written in another place concerning the prophets, so also now understand "in the midst of the teachers". "If", it says, "anything is revealed to another who is sitting by, let the first keep silence". They find him "sitting in the midst of the teachers", and not only "sitting", but also "questioning and hearing them". And now too Jesus is present; he questions us and hears us speaking.

Where, then, do they find him? "In the temple"; for there the Son of God is found. If ever you too shall seek the Son of God, seek first the temple, hasten thither, there you will find Christ, the Word and the wisdom, that is, the Son of God. But because he was a little one, he is found "in the midst of the teachers", sanctifying and instructing them. Because he was a little one, he is found "in the midst" not teaching them, but "questioning", and this in accordance with the duty of his age, that he might teach us what befits children, however wise and learned they be, namely that they should rather hear their masters than desire to teach, and should not vaunt themselves with vain display. He was questioning, I say, the masters, not that he might learn something, but that in questioning he might instruct. For from one fountain of teaching flows both to question and to answer wisely; and it belongs to the same knowledge to know what you should ask and what you should answer. It was fitting that the Savior should first become a master of learned questioning, that afterward he might respond to questions according to the reason and word of God: to whom is glory and dominion unto the ages of ages. Amen.

Because moreover He was the Son of God, He is found in the midst of the doctors, enlightening and instructing them. But because He was a little child, He is found among them not teaching but asking questions, as it is said, Sitting in the midst of the doctors, hearing them, and asking them questions. And this He did as a duty of reverence, that He might set us an example of the proper behaviour of children, though they be wise and learned, rather to hear their masters than teach them, and not to vaunt themselves with empty boasting. But He asked not that He might learn, but that asking He might instruct. For from the same source of learning is derived both the power of asking and answering wisely, as it follows, All who heard him were astonished at his wisdom.

He sat among the teachers, and listened unto them, and asked them questions, and He bowed His ear, and received instruction, that thou also mightest hear and ask questions, and incline thine ear continually to the hearing of the divine commandments, and that thou mightest ask questions and learn those things which are beneficial to thy life, even from those who are inferior to thee in knowledge, even as our Lord Himself asked questions of those who were inferior to Him in knowledge, and He received doctrine from those who had gathered together doctrine from the law which He Himself had given.

He was reasoning with the scribes, posing questions to them from the Law.

And all who heard him were astonished at his wisdom and answers, and seeing him, they were amazed. Note the distinction of words, and diligently examine the mysteries of your salvation and faith. They were astonished at what they heard from him, and seeing him, they were amazed. And they were all the more astonished at the wisdom of his answers, the more they despised the fewness of his years seeing it. His tongue revealed divine wisdom, but his age pretended human infirmity. Truly, let these things astound the doctors of the Jews as if they were new, and let them be disturbed by a doubtful amazement among the high things they hear and the weak things they see. But let us, knowing that this is he of whom the Prophet once rejoiced, saying, "A child is born to us, a son is given to us, and his name shall be called Wonderful, Counselor, Mighty God" (Isaiah 9); let us in no way wonder at him, who has been made a little child and yet has always remained what he was, namely, God and mighty, displaying at times signs of his divinity, at times signs of his humanity to those he wished to instruct. But let us give thanks to him with faith, hope, and charity, because he who was great and exceedingly praiseworthy, though we did not know him, was born as a little child for us, so that by growing and advancing among the little ones, he might gradually lead them to embrace the secrets of his virtue and greatness.

For from His tongue there went forth divine wisdom, while His age exhibited man's helplessness, and hence the Jews, amid the high things they hear and the lowly things they see, are perplexed with doubts and astonishment. But we can in no wise wonder, knowing the words of the Prophet, that thus unto us a Child is born, that He abideth the mighty God. (Is. 9:6.)

And they were astonished, etc. Here after the humiliation he adds the clarification: when it is said: And all who heard him were astonished at his understanding and his answers: because he answered most wisely, beyond estimation. For astonishment arises from an unusual and great impression: below in chapter five: "Astonishment seized them all"; Job twelve: "He leads counselors to a foolish end and judges to astonishment." And thus was fulfilled that saying of Wisdom eight: "On account of her I shall have glory among the multitudes and honor among the elders, though young; I shall be found keen in judgment, and in the sight of the powerful I shall be admirable; the faces of princes shall wonder at me." This was fulfilled in Christ at this time. A figure of this preceded in Third Kings ten, where it is said that "the queen of Sheba, seeing the wisdom of Solomon, had no more spirit in her," on account of exceeding wonder.

(sup. Joh. Hom. 20.) The Lord truly did no miracle in His childhood, yet this one fact St. Luke mentions, which made men look with wonder upon Him.

"And all", it says, "were amazed". At what were they "amazed"? Not at his questions, although these too were marvelous, but "at his answers". For it is one thing to ask, another to answer. He was questioning the teachers, and because at times they could not answer, he himself answered them concerning the things about which he had asked. But that an answer signifies not the alternation of conversing but teaching in the holy scriptures, let the divine law teach you. "Moses spoke, and God answered him by a voice". That answer was concerning the matters about which the Lord was instructing the ignorant Moses. Sometimes Jesus asks, sometimes he answers, and as we said above, although his questioning is marvelous, nevertheless his answering is far more marvelous.

And all "were amazed." Do you see how He was advancing in wisdom, so that for many He became an object of curiosity and wonder? For the manifestation of His wisdom is His very advancement.

(ubi sup.) But the ever-wonderful mother of God, moved by a mother's feelings, as it were with weeping makes her mournful enquiry, in every thing like a mother, with confidence, humility, and affection. As it follows, And his mother said unto him, Son, what hast thou done?

And his mother said to him: Son, why have you done this to us? Behold, your father and I, sorrowing, have been seeking you. And he said to them: Why were you seeking me? Did you not know that I must be about my Father's business? Not Joseph, who provided nothing for his generation except service and affection, whence he is called father both by the evangelist and by Mary herself for his faithful service; Christ does not deny him as his parent, but simply and openly indicates who is his true Father, equally to us and to them. He does not reproach them for seeking him as a son, but rather compels them to raise the eyes of their mind to what is owed to him who is the eternal Son. For as he is both God and man, he now exhibits the heights of divinity, now the depths of human frailty. As a man, he questions the elders, as God he responds to matters which astonish the elders and the learned. As the Son of God, he dwells in the temple of God, and as the son of man, he returns with his parents where they command.

And not only those strangers were astonished, but also the parents: whence it is added: And seeing him, they wondered: Matthew seven: "The crowds wondered at his teaching." And truly it was wondrous that he answered what he had not learned: John seven: "The Jews wondered, saying: How does this man know letters, since he has not learned?"

And his Mother said, etc. Here thirdly he shows how he was made subject to the moral law with respect to the duty of piety: in which first is set forth the humiliation, and then is added the clarification, at the point: And his Mother kept all these words in her heart. Humiliation, however, is shown in two things, namely in submitting to one who corrects and in obeying one who commands. For Christ subjected himself to his Mother correcting him: on account of which it is said: And his Mother said to him: Son, why have you done this to us? She speaks with greater confidence and asks the reason for his departure, since she knows that she ought to be honored by him, according to that passage in Exodus 20: "Honor your father and your mother"; and Proverbs 6: "Keep, my son, the precepts of your father, and do not forsake the law of your mother." But you, she says, have troubled us: whence she adds: Your father, namely putative or adoptive or nurturing: and I have been seeking you sorrowing, as if together we were saying that passage from Tobit 10: "Alas, my son, why did we send you away to travel, the light of our eyes, the staff of our old age, the comfort of our life! For having all things in you alone, we ought not to have let you go."

His mother certainly knew that He was not the child of Joseph, but she so speaks to avoid the suspicions of the Jews. And upon her saying, that "Thy father and I have sought Thee sorrowing," the Saviour answers...

If, from the fact that some are called brothers of our Lord, people think that these are sons of Mary, take note that he was called son of Joseph. Not only did Jews call him the son of Joseph, but also Mary called him Joseph's son. For "I and your father have been seeking you with much anxiety." If the angel commanded Joseph to take Mary into his care, this was to eliminate any suspicion from her slanderers, and especially so that he might protect her in case those who were scandalized in thinking that it was from the angel that she was pregnant might kill her. It was a great source of scandal to them that a virgin should give birth, because they were convinced that through her giving birth their city would be destroyed and that their kingdom, priesthood and prophecy would be abolished. It was for this reason too that they also killed the prophet Isaiah who announced these things, that a virgin would give birth to a child.

Therefore, that we too may hear him and that he may set before us questions which he himself may resolve, let us beseech him and seek him with the utmost labor and sorrow, and then we shall be able to find him whom we seek. For it is not written in vain: "I and your father have been seeking you with sorrow". He who seeks Jesus must seek not negligently, not carelessly, not in passing, as some seek and therefore cannot find him. But let us say: "with sorrow we seek you".

There follows: "sorrowing we were seeking you". I do not think that they sorrowed for this reason, because they supposed the boy had strayed or perished; nor could it happen that Mary, who knew that she had conceived of the Holy Spirit, who had heard both the angel speaking and the shepherds hastening and Simeon prophesying, should fear that she might lose the boy through his wandering off. Remove this opinion especially from Joseph, to whom it had been commanded by the angel that he should take the boy and go to Egypt, who had heard: "do not fear to take Mary your wife; for that which is born in her is of the Holy Spirit". It could never come to pass that he should dread as lost the infant whom he had known to be divine. The sorrow and the seeking of the parents sounds like something other than the simple reader understands. Just as you, if ever you read the Scriptures, seek in them the meaning with a certain sorrow and torment—not that you should judge the Scriptures to have erred or to contain something amiss, but because they hold within a word and reason of truth, and you are unable to find what is true: so also they were seeking Jesus, lest perhaps he had withdrawn from them, lest, leaving them, he had migrated to other things and—what I think more likely—lest he had returned to the heavens, intending, when it should please him, to descend again. "Sorrowing", therefore, they were seeking the Son of God.

The holy Virgin knew that He was not the Son of Joseph, and yet calls her husband His father according to the belief of the Jews, who thought that He was conceived in the common way. Now to speak generally we may say, that the Holy Spirit honoured Joseph by the name of father, because he brought up the Child Jesus; but more technically, that it might not seem superfluous in St. Luke, bringing down the genealogy from David to Joseph. But why sought they Him sorrowing? Was it that he might have perished or been lost? It could not be. For what should cause them to dread the loss of Him whom they knew to be the Lord? But as whenever you read the Scriptures you search out their meaning with pains, not that you suppose them to have erred or to contain anything incorrect, but that the truth which they have inherent in them you are anxious to find out; so they sought Jesus, lest perchance leaving them he should have returned to heaven, thither to descend when He would. He then who seeks Jesus must go about it not carelessly and idly, as many seek Him who never find Him, but with labour and sorrow.

The Mother of God calls Joseph father, even though she knew that he was not the father. Without doubt, she names Joseph His father for the sake of the Jews, so that they would not conceive any impure thought concerning His birth. Otherwise: since Joseph applied fatherly care and service in His upbringing, she fittingly called him father himself, as though the Holy Spirit honored him with the title of father.

There are two generations in Christ, one from His Father, the other from His mother; the Father's more divine, the mother's that which has come down for our use and advantage.

(Metaphrastes et Geometer.) But the Lord Himself sets every thing at rest, and correcting as it were her saying concerning him who was His reputed father, manifests His true Father, teaching us not to walk on the ground, but to raise ourselves on high, as it follows, And he says unto them, What is it that you ask of me?

(Geometer.) This is the first demonstration of the wisdom and power of the Child Jesus. For as to what are called thea acts of His childhood, we can not but suppose them to be the work not only of a childish but even of a devilish mind and perverse will, attempting to revile those things which are contained in the Gospel and the sacred prophecies. But should one desire to receive only such things as are generally believed, and are not contrary to our other declarations, but accord also with the words of prophecy, let it suffice that Jesus was distinguished in form above the sons of men; obedient to His mother, gentle in disposition; in appearance full of grace and dignity; eloquent in words, kind and thoughtful of the wants of others, known among all for a power and energy, as of one who was filled with all wisdom; and as in other things, so also in all human conversation, though above man, Himself the rule and measure. But that which most distinguished Him was His meekness, and that a razor had never come upon His head, nor any human hand except His mother's. But from these words we may derive a lesson; for when the Lord reproves Mary seeking Him among His relations, He most aptly points to the giving up of all fleshly ties, showing that it is not for him to attain the goal of perfection who is still encompassed by and walks among the things of the body, and that men fall from perfection through love of their relations.

Clearly the abode in the hearts of the elect of the holy Trinity, the nature of whose divinity is one and indivisible, cannot be disparate. Therefore, when he was sitting in the temple, the Lord said, "I must be about my Father's business," and this is a declaration of his power and glory which are co-eternal with God the Father's. However, when he returned to Nazareth, he was subject to his parents, and this is an indication of his true humanity as well as an example of humility. He was subject to human beings in that human nature in which he is less than the Father. Hence he himself said, "I go to the Father because the Father is greater than I." In that human nature, he was made a little less than the angels. In that other nature, however, in which he and the Father are one, and in virtue of which he does not go to the Father only now and then but is always in him, all things were made through him, and he is before all things.

He blames them not that they seek Him as their son, but compels them to raise the eyes of their mind to what was rather due to Him whose eternal Son He was. Hence it follows, Knew ye not? &c.

And note that he responds to the question humbly and wisely: whence it is added: And he said to them: Why is it that you sought me? As if I were absent, when I was present to you: Jeremiah 23: "I fill heaven and earth"; and this showed that he was the Son of the eternal Father. Whence he adds: Did you not know that I must be about the things that are my Father's? John 6: "I came down from heaven, not to do my own will, but the will of him who sent me." Whence you ought not to wonder if I left you on account of the eternal Father, because thus it is said in Acts 5: "It is necessary to obey God rather than men."

Here then first He makes more open mention of Him Who is truly His Father, and lays bare His own divinity: for when the holy Virgin said, Child, why hast Thou so done unto us? then at once shewing Himself to transcend the measure of human things, and teaching her that she had been made the handmaid of the dispensation in giving birth to the flesh, but that He by nature and in truth was God, and the Son of the Father That is in heaven, He says, Did ye not know that I must be at My Father's? Here let the Valentinians, when they hear that the temple was God's, and that Christ was now at His own, Who long before also was so described in the law, and represented as in shadows and types, feel shame in affirming, that neither the Maker of the world, nor the God of the law, nor the God of the temple, was the Father of Christ.

He says this then by way of showing that He surpasses all human standards, and hinting that the Holy Virgin was made the handmaid of the work in bringing His flesh unto the world, but that He Himself was by nature and in truth God, and the Son of the Father most high. Now from this let the followers of Valentinus, hearing that the temple was of God, be ashamed to say that the Creator, and the God of the law and of the temple, is not also the Father of Christ.

Some passages, also, which occur in the Gospels, receive from them a colouring of the same kind, such as the answer which He gave His mother when He was twelve years of age: "Wist ye not that I must be about My Father's business?" Thus, they say, He announced to them the Father of whom they were ignorant.

And when we have said this, he will answer our laboring soul that seeks him with sorrow, and will say: "Do you not know that I must be in my Father's house?". Where are the heretics, where are the impious and the mad, who assert that the law and the prophets do not belong to the Father of Jesus Christ? Surely Jesus was "in the temple" that was built by Solomon, and he confesses that that temple belongs to his Father, whom he revealed to us, whose Son he said he was. Let them answer, how one God is good and another just. Since, therefore, the Savior is the Son of the Creator, let us together praise the Father and the Son, whose is the law, whose also is the temple: to whom be glory and dominion unto the ages of ages. Amen.

Mary and Joseph were seeking Jesus "among their kinsfolk" and did not find him; they were seeking him "in the company" and could not find him. They sought him "in the temple", and not simply "in the temple", but with the teachers, and "in the midst of the instructors" they find him. Wherever the teachers may be, there "in the midst of the teachers" Jesus is found, if only the teacher sits "in the temple" and never departs from it. Jesus profited his own teachers, and those whom he seemed to be questioning he taught, speaking "in their midst", and in a certain way he stirred them up to seek out the things they did not know, and to investigate the things which, up to that point, they were unable to know—whether they knew them or were ignorant of them. Jesus, then, is found "in the midst of the teachers", and once found he says to those who sought him: "Why is it that you were seeking me? Did you not know that I must be in my Father's house?" First, understanding this simply, let us arm ourselves against the impious heretics who say that the Creator is not the Father of Christ Jesus, nor the God of the Law and the prophets. Behold, the Father of Christ is asserted to be the God of the temple. Let the Valentinians blush when they hear Jesus saying: "I must be in my Father's house". Let all the heretics blush who receive the Gospel according to Luke and yet despise the things that are written in it. Let these things, as I said, be understood in the simpler sense. But since it is added: "they, however, did not understand the saying", let us more diligently sift out the meaning of the Scripture.

Were they so foolish and senseless that they did not know what he was saying—whether this, which he says, "I must be in my Father's house", signified "in the temple", or whether it signifies something else more profound, and something that edifies the hearers more? Each one of us, if he is good and perfect, is a possession of God the Father. Generally, therefore, concerning all, the Savior taught that he ought not to be anywhere except among those who are the Father's. If any one of you belongs to God the Father, he has Jesus in his midst. Let us indeed believe the one who says: "I must be in my Father's house". And I suspect that this is the more rational and living and true temple of God, rather than that one which was built typologically by an earthly work. Hence, as he was in that temple typologically, so also typologically he withdrew from it. For he "went out of the temple" that was earthly, saying: "Behold, your house shall be left to you desolate", and leaving that house he came to the possession of God the Father—the churches scattered throughout the whole world—and says: "I must be in my Father's house". Then, therefore, "they did not understand the word which he spoke to them".

This He Himself, in those other Gospels also, testifies Himself to have been from His very boyhood: "Wist ye not," says He, "that I must be about my Father's business? " Satan likewise knew Him to be this in his temptations: "Since Thou art the Son of God.

Why then were they seeking Him? Did they suppose that He, as a child, had gotten lost or gone astray? Away with such a thought! For it could not have occurred either to the most wise Mary, who had received countless revelations about Him, or to Joseph, to whom it had also been revealed that He was of the Holy Spirit. Rather, they were seeking Him lest He had somehow fallen behind them, lest He had somehow left them. And when they found Him, see how He answers them! Since the Virgin had called Joseph His father, He says: he, Joseph, is not My true Father, although I was in his house; but God is My Father, and therefore I am in His house, that is, in His temple.

And they did not understand the word that he spoke to them. And he went down with them, and came to Nazareth, and was subject to them. How much an example of piety and humility in the Lord! His parents did not understand the word that he spoke to them about his divinity, and yet he, not ungrateful for their human diligence towards him, descended to where they commanded, and was subject to them. For what would the teacher of virtue be if he did not fulfill the duty of piety? What else among us than that he would do what he wanted us to do? He deferred to a man, he deferred to a maidservant. For she herself says: Behold the handmaid of the Lord (Luke 1). He deferred to the simulated father, he deferred to the true father who is God. And indeed he had preserved his mother, born of a virgin, as a virgin and chaste; indeed, he did not differ from the father by will, by act, or by time. In order that, being admonished by his example, we might recognize what we owe to our parents, who suffer so much for us. The Arians are wont to say that the Son was imperfect because he said, The Father is greater than I (John 14). But what marvel if from human reception he asserts himself lesser than the Father in heaven, from which he was also subject to his parents on earth?

It follows, And they understood him not, that is, the word which He spoke to them of His divinity.

And because the word was hidden, it is added: And they did not understand: First Corinthians 2: "We speak wisdom hidden in mystery"; and Tobit 12: "It is good to hide the secret of a king." In this, however, that Christ, when he was corrected, humbly excused himself, and when he was invited by his Mother to perform a miracle, responded harshly, he gave us an example and pattern of humility, so that we should prefer to be corrected rather than praised: Ecclesiastes 7: "It is better to be corrected by a wise man than to be deceived by the flattery of fools." At the same time he also intimated by this that piety toward God is to be preferred to piety with respect to parents.

Or they knew not whether when He said about my Father's business, He referred to the temple, or something higher and more edifying; for every one of us who doeth good, is the seat of God the Father; but whoso is the seat of God the Father, has Christ in the midst of him.

"But they did not understand" what He said to them, for this was a mystery.

And can you wonder if He who is subject to His mother, also submits to His Father? Surely that subjection is a mark not of weakness but of filial duty. Let then the heretic so raise his head as to assert that He who is sent has need of other help; yet why should He need human help, in obeying His mother's authority? He was obedient to a handmaid, He was obedient to His pretended father, and do you wonder whether He obeyed God? Or is it a mark of duty to obey man, of weakness to obey God?

(ubi sup.) All that time of the life of Christ which He passed between His manifestation in the temple and His baptism, being devoid of any great public miracles or teaching, the Evangelist sums up in one word, saying, And he went down with them.

(ubi sup.) Sometimes by His word He first institutes laws, and He afterwards confirms them by His work, as when He says, The good shepherd layeth down his life for his sheep. (John 10:11) For shortly after seeking our salvation He poured out His own life. But sometimes He first sets forth in Himself an example, and afterwards, as far as words can go, draws therefrom rules of life, as He does here, showing forth by His work these three things above the rest, the love of God, honour to parents, but the preferring God also to our parents. For when He was blamed by His parents, He counts all other things of less moment than those which belong to God; again, He gives His obedience also to His parents.

(Amphilochius.) He increased then in age, His body growing to the stature of man; but in wisdom through those who were taught divine truths by Him; in grace, that is, whereby we are advanced with joy, trusting at last to obtain the promises; and this indeed before God, because having put on the flesh, He performed His Father's work, but before men by their conversion from the worship of idols to the knowledge of the Most High Trinity.

He who had commanded to honour our parents, was Himself subject to them.

(in Const. Mon. 4.) But from His very first years being obedient to His parents, He endured all bodily labours, humbly and reverently. For since His parents were honest and just, yet at the same time poor, and ill supplied with the necessaries of life, (as the stable which administered to the holy birth bears witness,) it is plain that they continually underwent bodily fatigue in providing for their daily wants. But Jesus being obedient to them, as the Scriptures testify, even in sustaining labours, submitted Himself to a complete subjection.

And his mother kept all these words in her heart. Whether what she understood, or what she could not yet understand of the words of the Gospel, she kept all in her heart to be pondered upon and diligently examined. Let us then learn the chastity of the holy virgin in all things, who, no less modest in speech than in body, kept the arguments of faith in her heart. And if she kept silent before the apostolic precepts, why do you, after the apostolic precepts, more desire to teach than to learn?

For what is the teacher of virtue, unless he fulfil his duty to his parents? What else did He do among us, than what He wished should be done by us?

The Virgin, whether she understood or whether she could not yet understand, equally laid up all things in her heart for reflection and diligent examination. Hence it follows, And his mother laid up all these things, &c. Mark the wisest of mothers, Mary the mother of true wisdom, becomes the scholar or disciple of the Child. For she yielded to Him not as to a boy, nor as to a man, but as unto God. Further, she pondered upon both His divine words and works, so that nothing that was said or done by Him was lost upon her, but as the Word itself was before in her womb, so now she conceived the ways and words of the same, and in a manner nursed them in her heart. And while indeed she thought upon one thing at the time, another she wanted to be more clearly revealed to her; and this was her constant rule and law through her whole life. It follows, And Jesus increased in wisdom.

Have you not read in the Gospel what pattern of obedience the boy Jesus handed on to holy children? For when he had remained in Jerusalem and had said that he must be about the things that are his Father's, yet when his parents did not agree, he did not disdain to follow them to Nazareth—the Master following disciples, God following human beings, the Word and Wisdom following a carpenter and a woman. What? The sacred history even adds: "And he was," it says, "subject to them." How long will you be wise in your own eyes? God entrusts and subjects himself to mortals; and you still walk in your own ways?

The Lord also submitted to the one commanding; on account of which it is added: And he went down with them and came to Nazareth. Now that passage from Baruch 3 was fulfilled: "After these things he was seen on earth and conversed with men." He went down, I say, which is a sign of humiliation: Song of Songs 6: "I went down into my garden to see the fruits of the valleys," that is, the humble. "For the Lord is high and regards the lowly," namely from near at hand, "and knows the lofty from afar." On account of which it is also added: And he was subject to them. Bernard: "Who? To whom? God to men. God, I say, subjects himself to men: and you, eager to dominate, set yourself before your Creator? For as often as I desire to be set over men, so often do I strive to go before my God, so that the Lord might respond something like this to me: Get behind me, Satan, for you do not savor the things that are of God." Whence he could truly say that passage from 1 Corinthians 9: "Though I was free from all, I made myself the servant of all." And we ought to be subject to all out of love for him: 1 Peter 2: "Be subject to every human creature for the sake of God."

And his Mother etc. Here is described his clarification, and this through two things, namely through the testimony of the Mother and through the indication of his own virtue. As for the testimony of the Mother, it is said: And his Mother kept all these words, so that she might bear witness at the proper place and time, as Bede says in the Gloss. So it is said in Daniel 12: "But you, Daniel, close the book and seal the words until the appointed time." And because she understood these things, therefore it is said: Pondering in her heart, according to that passage from Ecclesiastes 8: "The heart of the wise understands the time and the answer"; and in Mark 9 it is said concerning the transfiguration of the Lord that "the disciples kept the word among themselves." For the Apostles had not yet come, to whom "it was given to know the mystery of the kingdom of God," as is said in Matthew 13, who also might confer with one another, according to that passage from Galatians 2: "I conferred with them the Gospel which I preach among the Gentiles."

Conformity to Christ is consonant with evangelical perfection: but Christ by sheer liberality subjected himself to a human being, Luke 2: And he was subject to them: therefore to subject oneself to another makes one conformed to Christ. But this is done most of all through the vow of obedience. For since Christ the Lord not only gave us to ourselves, but also gave himself to us; and for our sake not only made himself man, but also subjected himself to men: hence it is fitting that we subject not only what we have and our members, but also what we are, that is, our will.

Be not therefore offended, considering perchance within thyself, How can God increase? or how can He Who gives grace to angels and to men receive fresh wisdom? Rather reflect upon the great skill wherewith we are initiated into His mystery. For the wise Evangelist did not introduce the Word in His abstract and incorporeal nature, and so say of Him that He increased in stature and wisdom and grace, but after having shewn that He was born in the flesh of a woman, and took our likeness, he then assigns to Him these human attributes, and calls Him a child, and says that He waxed in stature, as His body grow little by little, in obedience to corporeal laws. And so He is said also to have increased in wisdom, not as receiving fresh supplies of wisdom,----for God is perceived by the understanding to be entirely perfect in all things, and altogether incapable of being destitute of any attribute suitable to the Godhead:----but because God the Word gradually manifested His wisdom proportionably to the age which the body had attained.

(Orat. in 1 Cor. 15:28.) Further, since the young have not yet perfect understanding, and have need to be led forward by those who have advanced to a more perfect state; therefore when He arrived at twelve years, He is obedient to His parents, to show that whatever is made perfect by moving forward, before that it arrives at the end profitably embraces obedience, (as leading to good.)

(Hom. 3. in Cant.) The word also increases in different degrees in those who receive it; and according to the measure of its increase a man appears either an infant, grown up, or a perfect man.

How does he who is Wisdom receive understanding? "Jesus advanced in wisdom and age and grace before God and men." This means not so much that the Son was instructed by the Father but that his human nature was instructed by his own divinity. There is the seer's prophecy of him who blossomed from the root of Jesse, "The spirit of the Lord shall rest upon him: a spirit of wisdom and of understanding."

He is said to have progressed in wisdom and age and grace, because he did increase in age and by this increase in age brought more into evidence the wisdom inherent in him further. By making what is ours altogether his own, he made his own the progress of people in wisdom and grace, as well as the fulfillment of the Father's will, which is to say, people's knowledge of God and their salvation. Now, those who say that he progressed in wisdom and grace in the sense of receiving an increase in these are saying that the union was not made from the first instant of the flesh's existence. Neither are they holding the hypostatic union, but, misled by the empty-headed Nestorius, they are talking falsely of a relative union and simple indwelling, "understanding neither the things they say, nor whereof they affirm." For, if from the first instant of its existence the flesh was truly united to God the Word—rather, had existence in him and identity of person with him—how did it not enjoy perfectly all wisdom and grace? It did not share the grace, and neither did it participate by grace in the things of the Word. Rather, because the human and divine things had become proper to the one Christ by the hypostatic union, then, since the same was at once God and man, it gushed forth with the grace and the wisdom and the fullness of all good things for the world.

And at the same time attend to this: that, as long as he was in the possession of his Father, he was above. And because Joseph and Mary did not yet have full faith, for that reason they could not remain above with him, but he is said to have come down with them. Frequently Jesus comes down with his disciples, nor is he always dwelling on the mountain, nor without end does he hold to sublime things. On the mountain he is with Peter, with James, with John, and again in another place with the rest of the disciples. Further, because those who labored under various sicknesses were not able to ascend the mountain, therefore he "came down and came" to those who were below. Now also it is written: "he came down with them and came to Nazareth and was subject to them". Let us learn, children, to be subject to our parents: the greater is subject to the lesser. He, because he saw that Joseph was greater in age, therefore honored him with the honor due to a parent, giving to all sons an example, that they should be subject to their fathers and, if they have no fathers, that they should be subject to those who are of a father's age. Why do I speak of parents and children? If Jesus the Son of God is subject to Joseph and Mary, shall I not be subject to the bishop, who has been appointed by God as a father to me? Shall I not be subject to the presbyter, who by the Lord's condescension has been set over me? I think that Joseph understood that Jesus, who was subject to him, was greater than he; and knowing that the greater one was subject, he tempered his authority with awe. Let each one, then, see that often an inferior is set over better people, and it sometimes happens that the one who is subject is better than the one who seems to be set over him. When one who is higher in dignity understands this, he will not be lifted up with pride because he is greater, but he will know that a better one is subject to him, just as Jesus too was subject to Joseph. Then it follows: "But Mary kept all these words in her heart". She surmised something more than about a man; hence also she "kept all his words in her heart", not as the words of a boy who was twelve years old, but of him who had been conceived of the Holy Spirit, whom she saw "advancing in wisdom and grace with God and men".

Or they knew not whether when He said about my Father's business, He referred to the temple, or something higher and more edifying; for every one of us who doeth good, is the seat of God the Father; but whoso is the seat of God the Father, has Christ in the midst of him.

Jesus frequently went down with His disciples, for He is not always dwelling on the mount, for they who were troubled with various diseases were not able to ascend the mount. For this reason now also He went down to them who were below. It follows: And he was subject to them, &c.

Let us then also ourselves be subject to our parents. But if our fathers are not, let us be subject to those who are our fathers. Jesus the Son of God is subject to Joseph and Mary. But I must be subject to the Bishop who has been constituted my father. It seems that Joseph knew that Jesus was greater than he, and therefore in awe moderated his authority. But let every one see, that oftentimes he who is subject is the greater. Which if they who are higher in dignity understand, they will not be clated with pride, knowing that their superior is subject to them.

It is written that before His baptism He was subject unto His parents; "He went back with them to Nazareth, and was subject unto them." But observe that, after the baptism, when He was delivering a rule of life which was more perfect than this to the children of men, He was not persuaded to acknowledge parents after the body. And although He was obedient and subject unto His parents before baptism, in the time which followed, when He was delivering the rule and course of life of spiritual beings, He said, "I know them not"; and they called Him to go forth to them, but He would not be persuaded. Now if our Lord had done this before baptism when He was keeping the law, that is, if He had been called by His mother, and He had not obeyed, He would have transgressed the law; but in this case, He did not transgress except to shew that He was more obedient to the Father of nature than to the parents of grace, and that He might also teach those who are perfect to be more obedient unto the Father of grace than unto natural parents.

Jesus was obedient to His parents, giving us also an example, so that we too would be obedient to our parents. The Virgin kept all these things; for the deeds and words of the Child were divine and revealed in Him not a twelve-year-old child, but a fully mature man.

Not that He became wise by making progress, but that by degrees He revealed His wisdom. As it was when He disputed with the Scribes, asking them questions of their law to the astonishment of all who heard Him. You see then how He increased in wisdom, in that He became known to many, and caused them to wonder, for the showing forth of His wisdom is His increase. But mark how the Evangelist, having interpreted what it is to increase in wisdom, adds, and in stature, declaring thereby that an increase or growth in age is an increase in wisdom.

He says before God and men, because we must first please God, then man.

And Jesus increased in wisdom and stature, and in favor with God and men. This passage refutes both the Manichaeans and the Apollinarians alike, showing that the Lord truly had flesh and a true soul. For as stature pertains to the body, so wisdom and favor pertain to the soul. And indeed, it would not have increased in wisdom if it did not have the natural understanding that was granted to humans for the sake of reason. Not because the God who assumed this needed it, especially since He is described above as having been full of wisdom even as a child, but because He chose this as part of the remedy for our salvation, through the effect of a loving assumption, so that while flesh and a rational soul were assumed by God, both would be equally saved.

But as to the indication of his own virtue, there is added: And Jesus advanced in age, namely on the part of the body, as Samuel: 1 Kings 2: "The boy Samuel advanced and grew, and was pleasing both to God and to men." And this advancement was according to essence, but the interior advancement was according to evidence, of which it is said: And in wisdom, namely in the intellect, and in grace, in the affections, before God, namely to be honored, and men, to be edified. Nor is this contrary to what is said just above, that "he was full of wisdom"; whence Gregory: "He advanced in wisdom, not by receiving through the passage of time what he did not have, but by revealing to others the gifts of grace and wisdom which he had"; and this for the edification of others: 2 Corinthians 8: "We provide good things, not only before God, but also before men." Whence for our edification he hid his wisdom for a time, to show that we ought to be silent until the proper time, according to that passage of Ecclesiasticus 20: "There is one who is silent, not having the sense of speech, and there is one who is silent, knowing the fitting time. A wise man will be silent until the proper time." At the proper time also he showed it for our salvation, according to that passage of Ecclesiasticus 4: "Do not withhold the word in the time of salvation." Whence, because he did not seek his own glory but God's, not his own advantage but our salvation, therefore he found grace before God and men. The first pertained to justice, the second to mercy: on account of which, Proverbs 3: "Let not mercy and truth forsake you, and you shall find grace and good discipline before God and men."

From the foregoing, therefore, we can gather how we ought to attend to the worship of the divine Majesty, the study of truth, and the service of piety. For the worship of the divine Majesty ought to be undertaken from infancy and ought to be preferred to all else out of divine reverence. The study of truth ought to be with due companionship, namely of those who are skilled, and in due order, so that one be a disciple before being a master. The service of piety is observed in this, that we submit ourselves to a spiritual father, whether correcting or commanding. And if we keep these things, then there follows what is set down last, that we advance before God and men.

That besides uncreated wisdom Christ had also created wisdom is argued thus: Jesus advanced in wisdom and age and grace before God and men; but this could not be through uncreated wisdom. Therefore, besides that wisdom he had created wisdom.

The soul of Christ, since it is a creature, was wise with both wisdoms, namely created and uncreated: uncreated as principally moving and regulating and quieting; created however as informing, disposing, and elevating, so that it might fully attain to that uncreated wisdom. For created intelligence does not attain to that fontal wisdom unless it has been made deiform, and through this elevated and disposed: elevated above itself, and disposed in itself. Therefore it is necessary that something be given to it coming from above, which is nevertheless proportionate to it and inhering in it; and this we call the influence of the eternal light: and because it disposes the soul for wisdom, it is called created wisdom.

(Thes. l. x. c. 7.) But the Eunomian Hereticsb say, "How can He be equal to the Father in substance, who is said to increase, as if before imperfect." But not because He is the Word, but because He is made man, He is said to receive increase. For if He really increased after that He was made flesh, as having before existed imperfect, why then do we give Him thanks as having thence become incarnate for us? But how if He is the true wisdom can He be increased, or how can He who gives grace to others be Himself advanced in grace. Again, if hearing that the Word humbled Himself, no one is offended (thinking slightingly of the true God,) but rather marvels at His compassion, how is it not absurd to be offended at hearing that He increases? For as He was humbled for us, so for us He increased, that we who have fallen through sin might increase in Him. For whatever concerns us, Christ Himself has truly undertaken for us, that He might restore us to a better state. And mark what He says, not that the Word, but Jesus, increases, that you should not suppose that the pure Word increases, but the Word made flesh; and as we confess that the Word suffered in the flesh, although the flesh only suffered, because of the Word the flesh was which suffered, so He is said to increase, because the human nature of the Word increased in Him. But He is said to increase in His human nature, not as if that nature which was perfect from the beginning received increase, but that by degrees it was manifested. For the law of nature brooks not that man should have higher faculties than the age of his body permits. The Word then (made man) was perfect, as being the power and wisdom of the Father, but because something was to be yielded to the habits of our nature, lest He should be counted strange by those who saw Him, He manifested Himself as man with a body, gradually advancing in growth, and was daily thought wiser by those who saw and heard Him.

Jesus "advanced in wisdom" and appeared wiser through each successive age. Was he not wise, that he should become wiser? Or was it that, since he had "emptied himself, taking the form of a servant", he was taking up again what he had laid down, and being filled again with the virtues which, a little before, upon assuming a body, he had seemed to relinquish? He "advanced", therefore, not only "in wisdom", but also "in age". There is also an advancement of age. Two ages are spoken of in the Scriptures: one of the body, which is not in our power but in the law of nature; the other of the soul, which properly lies within us, and according to which, if we will, we daily grow and come to its summit, "so that we may be no longer little children, tossed about and carried around by every wind of doctrine", but, ceasing to be "little children", may begin to be "men" and may say: "when I became a man, I destroyed the things that belonged to a little child". Of this age, as I said, the advancement, which is the increase of the soul, is in our power. But if this testimony is not enough, let us take yet another example from Paul: "until we all attain", he says, "to a perfect man, to the measure of the age of the fullness of the body of Christ". It is in us, therefore, that we should "attain to the measure of the age of the body of Christ"; and, if it is in us, let us strive with all effort to lay aside the little child and to destroy him and to come to the remaining ages, so that we too may be able to hear: "but you shall go to your fathers in peace, nourished in a good old age"—a spiritual old age, surely, which is truly a good old age, growing gray and coming through to the very end in Christ Jesus: to whom is glory and dominion unto the ages of ages. Amen.

Sin makes a man small and slight, virtue renders him eminent and great. For just as sickness of the body makes a man's body meager and slight, but health makes it flourishing and strong, so understand that sickness of sin makes the soul too lowly and small, but the health of the inner man and the works of virtue make it great and eminent, and the more it grows in virtues, the more it renders the greatness of itself extensive. Thus do I understand that which is written of Jesus: that "he advanced in wisdom and in stature and in grace with God and men". For who among men is there who does not "advance in stature" in boyhood, that this should be written of Jesus as though it were something remarkable? To you I say this, who hear in a bodily way that Jesus "advanced in stature". Understand therefore that "he advanced in the stature" of the soul, and his soul became great because of the great and enormous works which he did. Indeed the Apostle too, knowing that this stature is to be understood of the inner man, writes thus: "until we all meet in the perfect man, in the measure of the stature of the fullness of Christ". For to grow according to the body and to become great is not in our power. For the body takes the material of its quantity from its generative origin, so as to become either great or slight; but the soul has in us the causes and the freedom of choice, so as to be either great or small.

I blush not at an error which I have ceased to hold, because I am delighted at having ceased to hold it, because I recognise myself to be better and more modest. No one blushes at his own improvement. Even in Christ, knowledge had its stages of growth; through which stages the apostle, too, passed.

To explain what it means "to increase in wisdom," the Evangelist adds: "and stature," for the increase "in stature" he calls an increase "in wisdom." That is, he did what was pleasing to God and praiseworthy before men; but first he was acceptable before God, and then before men; for one must first please God, and then men.