Oratio de hypapante

A discourse of our father among the saints John Chrysostom, Archbishop of Constantinople, on the Meeting of our Lord Jesus Christ, delivered in Antioch, containing at the end a very profitable moral lesson. Father, give the blessing. Bright is the spectacle for us today, and the gathering more splendid than usual. What then is the cause? When we interpret the evangelical sayings, the church is filled with a multitude of hearers. For, beloved, when a virgin is announced, then the salvation of the world takes place. But since some have murmured about what was just read, asking why we have now proclaimed something not pertinent to the present festival, I entreat your love to be led by the decrees of the priesthood, and to doubt nothing of what is ordained by the fathers. Since the sheep resist the shepherds, it is right for us to set forth the time when Symeon received the Lord. But attend to me with all precision, for I wish to make the teaching clearer, so that what is said may be easily grasped by the hearers. The blessed virgin, the Mother of God Mary, gave birth to the Lord in the month of December, as we proved in Antioch to all who contradicted us when we expounded to you the conception of the Forerunner and the silence of Zacharias, as those diligent in the scriptures remember, when we also brought forward ancient testimonies agreeing with the evangelical words. Count, then, from the birth of Christ until now, how many days there are; that is, from the twenty-fifth of the month of December until the present.

Complete the seven days of December, counting also the very day on which the Virgin gave birth, and the thirty-one days of January, and the two days of the present month, and the days become forty. Since the Lord came, incarnate from the holy Virgin, he was eager in his own flesh to undergo the law, so that he might give it fulfillment and thus begin to bestow the gifts of grace. For this truly belongs to the all-wise economy of the Lord: to undergo the commands of the law in his own flesh, so as to show the law to be a type and shadow of the spirit and of grace. And that the law proclaimed everything prophetically, hear Paul saying: "The law is spiritual," and again: "The law has become our pedagogue to Christ." Since Christ, as was said before, was eager to do all the things of the law, so as to give an end to the law and begin to bestow the gifts of grace, having shown the law to be a type and shadow of the true things of grace, let us hear the law itself crying out: "For the Lord spoke," it says, "to Moses, saying: If a woman is impregnated with the seed of intercourse and bears a son, she shall be unclean for seven days; and on the eighth day she shall circumcise the child, cutting the flesh of his foreskin, and she shall sit in blood and in her purification for thirty-three days." So the day on which the infant is to be circumcised is one of the thirty-three days. Count then the seven days of uncleanness and the thirty-three of purification, and they become forty days.

Behold, then, from the fifth of the month of December up to today, there are forty days. Since we have satisfied your beloved concerning the number of days and the nature of the law, let us come to Symeon, who walks on earth and dances with angels. But if you still doubt that the Virgin did not act entirely according to the law, listen to what the Evangelist says: "When the days of their purification according to the law of Moses were fulfilled, they brought the child up to Jerusalem to present him to the Lord, as it is written in the law of the Lord: that every male that opens the womb shall be called holy to the Lord." See, then, the Evangelist himself persuades us: he completed the forty days according to the law of Moses. And then "they brought the child up to Jerusalem to present him to the Lord," that is, to the Father, the one who had not yet been separated from the Father; "they brought him up to present to the Lord" the Lord of all ages; "they brought him up to present" the one who is enthroned with the Father, before whom the Cherubim stand with fear; "they brought him up," says the Evangelist, "to present to the Lord, as it is written in the law of the Lord, that every male that opens the womb shall be called holy to the Lord." But why did the Lord, when he came, do what the law required? In order to bring the law to an end, for this is characteristic of the wisdom and foreknowledge of God. For through both the writings and the words, he was shutting down their evil intentions, saying, "I did not come to destroy the law but to fulfill it." For the Jews did not hesitate to invent accusations against the Lord, and even though he did the commandments of the law, he was still dishonored by them.

But if he did not observe the law, what would then shut the shameless mouths of those who were about to say such things, that from some weakness, being unable to perform the commands of the law, he devised another, lighter law to proclaim, being himself unable to do or perform the things of the law? Nevertheless, he did not follow their words, since he performed many mysteries for the sake of our salvation and economy; yet he hastened both to draw them to salvation and to fulfill for us the mystery of the economy. For his performing the things of the law is nothing other than to give fulfillment to the law, and to begin to bestow the gifts of grace. This is not the only thing, but it is a type and shadow of the true things of grace. And God the Word took up the things of the law in his own flesh, and having closed the law, he opened through his own compassion the gifts of grace. Therefore, let us marvel at Paul crying out: "O depth of wealth and wisdom and knowledge of God, how inscrutable are his judgments and untraceable his ways." And Christ cries out: "I did not come to destroy the law or the prophets, but to fulfill them." For truly the Son of God and Father came to take upon himself in his own flesh the things of the law, not having brought down the flesh from somewhere above, but having entered the womb of the Virgin and been made flesh from her; not a pre-existing infant, but after entering her womb, then being made flesh from the Virgin's members without seed. And the all-holy Virgin, having conceived him from the Holy Spirit—him whom the whole universe could not contain—bore him incarnate.

Oh, the wonder of the fearful and awe-inspiring mystery! Who hearing it is not astounded? Who considering it would not marvel? That which the whole universe could not contain, a virgin's womb contained. Since the law requires that the woman who has given birth bring a one-year-old lamb for a whole burnt offering, and two turtledoves or two young pigeons, she did not bring the lamb, because she did not have one at hand. For indeed the law also says: "But if their hand is not well-off, they shall bring two turtledoves or the two young pigeons." Do you see where God dwelt, the only rich one? Do you see into what poverty and destitution he descended? And such poverty that the virgin could not even afford a lamb? Know then where God dwells, not in a very wealthy woman sunk in riches, but in the wealth of a virtuous soul. Our parents, when they are about to join their own children to a wife, inquire where a girl is rich, having heaps of money, then if she is fair and beautiful, and they do not investigate if she is chaste or anything else of that sort, but wealth, which is always

lifting up the souls of the young, and the fair-seeming but slippery beauty which soon brings lamentations to the man. Let us therefore imitate the Lord and Master, who became poor for our sake and did everything for our pattern and salvation. The blessed Mary the Theotokos preserved chastity beyond all human nature, and for this reason she conceived the Lord in her womb. If there had been any other virgin adorned with chastity beyond this virgin, the Lord would surely have brought her forward and dwelt in her. Since he himself was the lamb sacrificed for the life of the world, the spotless lamb, as John also proclaimed him a lamb, there was no need of another lamb. For the words of Paul are true: "For it is impossible," he says, "for the blood of goats and bulls to remove sins." And concerning the slaughter of the lamb, the fellow-leader of Paul, Peter, cries out thus: "By whose wound we were healed." Since therefore he himself was the lamb which the law prefigured through its writings, what need is there of another lamb when the true one is found? Which then should one take, the two covenants? For the law prescribes that one be offered as a whole burnt offering, and the other for sins. But if you wish, let us transfer this to the mystery of the economy. Truly the Word of God was crucified, receiving the perforations of the nails in his own flesh and being sacrificed, while according to the divinity he grants remission of faults to all. But if someone should doubt that I said:

God has been crucified in the flesh. I know the one who darkened the sun upon the cross, who raised the dead from their tombs, and while he was dying, the veil was rent, his side was pierced, his head was bowed, death was destroyed, he received the perforations of the nails, and the centurion cried out, “Truly this is the Son of God.” Where are the heretics who say that the Son of God was not crucified? The unbeliever believes, and those who seem to believe deny the economy concerning them, or rather they reject the economy that took place for the whole world. Let us then come to Symeon, who was seized with such great longing for love of the Lord. When the grace of the Spirit beheld the fervor of his faith, it assured him that he would not see death before seeing the Christ of the Lord. For it seems to me that I see him sitting in Jerusalem, awaiting the Lord Jesus, who was expected by him. And as the all-holy Virgin and her Son and our God were going up to Jerusalem, Symeon, pricked by the grace of the Spirit that the one he sought was in the temple, rose and ran to the temple. And see him, beloved, stretching forth his hands and giving himself entirely to the race. For one could see an old man struggling, his feet compelled to run but unable to keep pace with the eagerness of his soul. And the saying that declares, “Your youth will be renewed like the eagle’s,” was fulfilled in him. “And he came,” it says, “in the spirit into the temple.

And when the parents brought the child into the temple to do for them according to the custom of the law, he himself ran and drew him to himself, and receiving him into his arms, he cried out, saying, "Now you release your servant, O Master, according to your word, in peace; for my eyes have seen your salvation, which you prepared before all the peoples, a light for the revelation of the nations, and the glory of your people Israel." For from now on I go to proclaim to those in Hades that the one who looses death has been born. And how did you dare, O Symeon, to bear God, whom the Cherubim tremble at? Fittingly he says, "For this reason he became man, not only that he might be borne by me, but that he might also be crucified for me. And I go to show to those in Hades my arms bearing witness to my words through deeds and confirming the gospel as trustworthy. No longer do I fear death, for now I go with joy, beholding the resurrection with my own eyes; for there I await him to come and, having raised me from there, to grant me with all eternal life." And see his magnanimity, as he proclaims beforehand the words of Paul; for that one says, "He who made both one and, having broken down the middle wall of the fence, abolished the enmity in his flesh, the law of commandments in decrees, so that he might create the two in himself into one new man, making peace, and reconcile both in one body to God." That is, having removed the middle wall of the fence, which is the law.

For the law is called a fence of the Jews because it does not permit a Jew to be found with a Gentile. Therefore, when the Lord came, he lifted it, having broken down the middle wall of the fence, and made both one, reconciling the races of the Jews and the multitudes of the Gentiles through his blood, and bestowed one and the same grace upon all. For this reason Simeon also says, "Light for the revelation of the Gentiles and glory for your people Israel." O old age intertwined with wisdom, O old age shining with a spotless life! O excellent prophet, having become a vessel of the Holy Spirit. Imitate him, all of you who have advanced in life; for he received the Lord. And nothing prevents us from being thrones of the Holy Spirit, if we imitate his life. And how could this come about, when we spend our days in drunkenness and in theaters and dice, in which "the dissipation of profligacy" occurs? Simeon did not do these things, but the opposite. For you run to drunkenness and dice, but he to the temple; you survey the theaters, but he devoted himself to spiritual contemplations; you take your mind captive to shameful desire, but he, like a noble athlete, wrestled against such things. Do not be ashamed at being rebuked, but rather be pricked in your heart as you listen. For if you wish, having taken the certificate of remission of sins, to depart from here in this way, do not put forward hesitation to me, but give yourself with a warm soul, having groaned bitterly over what you have done, and having confessed to the Lord that you will no longer be found in the same things.

From that time on, hold securely that you also have received the gift of remission of sins, and do not yet despair of yourself. Sin is not so difficult as despair is difficult. But often, he says, I have sinned and repented, and again I have fallen into the same things, and I do not know what to do; and I consider this, that God has turned away from me. Listen, beloved, concerning this. This comes from nowhere else than from your not listening to Scripture nor attending to the church which says: "God is unacquainted with evils; for each person is tempted, being drawn and enticed by his own desire." For if you now lament a little, and after leaving the church no longer remember the exhortations you have heard, but give yourself over to distractions, how will you not then fall into transgression, tell me? But hold my words, and attend to prayer, using charity abundantly, and living with holy men; no longer give yourself over to gluttony; let your eye not wander unseasonably; let your heart not think empty and vain thoughts; possess humility; increase in love; "to the one who strikes you on the right cheek, offer him also the other"; when pressed, add: "not returning evil for evil, or abuse for abuse"; let no oath pass through your mouth, but cry out with Paul: "I have been crucified to the world, and the world to me." Therefore hold securely the traditions of the holy apostles and fathers, attend to the readings of the divine Scriptures; guard the divine oracles, secure and steadfast and immovable, in your heart.

Then, be convinced that you have received the remission of your faults. Since until now you have been ignorant of the master and have gladdened the opposing powers by your ruin, be eager, even from now on, that the master, who has shown long-suffering toward you, may become known to you through repentance, and gladden the angels, who have never been made joyful on your account, now through your return to the master. Create joy in heaven, and secure yourself, no longer being found in the same state; for you will be accounted like "a dog returning to its own vomit," lest you also hear the apostle Peter crying out: "For it would have been better for them not to have known the way of righteousness than, having known it, to turn back again from the holy commandment delivered to them." Having received the remission of your faults and the bright garment of temperance, enjoy the delights of paradise, marveling at the philanthropy of God, that in what foulness of deeds and dimness of soul you entered here, and how fragrant and bright you have become through repentance, and having received the remission of sins, you depart. Therefore I exhort and entreat and implore you not to soil the nuptial garment, but much more to brighten it through repentance. But let us return to the subject at hand. For what does the righteous Symeon say to the immaculate virgin? "And your own soul a sword will pass through." What does he mean by the sword if not surely the assaults of the enemy? And where, it is said, did the virgin receive a sword? When she stood by at the cross.

And how did she receive it? How? I say: when the blessed Virgin considered her own incorrupt offspring and the healings of his signs, and the ineffable mysteries of his teaching, she knew him truly to be God; but when she later saw him hanging on the wood of the cross, then she received the sword in her soul, as Symeon says: "And a sword will pass through your own soul as well." He did not say "will remain" but "will pass through." Since shortly afterward she saw the veil rent, the rocks shattered, the dead raised, she immediately cast off the dart and understood the mystery of the economy. So it passed through and did not remain. Let us all, then, run to the holy Virgin and Mother of God and take the profit. You who are virgins now, devote yourselves to the mother of the Lord. For she is the mediator for you of this good and incorrupt possession. Truly great is the wonder of the Virgin: for what greater will ever be found among existing things? She alone has appeared broader than earth and heaven; for who has become holier than she? Not the forefathers, not the prophets, not the apostles, not the martyrs, not the patriarchs, not the fathers, not the angels, not the thrones, not the dominions, not the Seraphim, not the Cherubim, nor any other of the visible and invisible creations is found greater than she. She is both handmaid and Mother of God, both virgin and mother. And let no one doubt, saying: how can she be handmaid and Mother of God? Or how can she be virgin and mother?

Receive it with faith, O man, and do not dispute with reasonings, do not dispute with what has been approved by the fathers, but fear, and believe without examination. Rather, believe, and do not be overly curious. If you believe as you yourself understand, look to your danger. But if you believe in the proclamation of the Word, you are no longer the one who answers, but the one who presides. Believe, therefore, what we say concerning the Virgin, and do not dispute to confess her both servant and Theotokos, both virgin and mother: for she is a servant, as a creature of the one born from her; and she is Theotokos in that she has borne God incarnate from herself; and she is a virgin, in that she knew no bed of seed from a man; and she is a mother, in that she gave birth and became mother of the one born from the Father before all beginning. This, then, is the mother of the master of angels and of men; from her the Son of God was incarnate, he who deigned to be crucified in the flesh. And do you wish to know how much the Virgin is superior to the heavenly powers? Pay attention: those, flying around with fear and trembling, cover their sight; but she offers the race of men to him, and through her the

we receive remission of sins. She gave birth to him whom the angels, coming at the birth with fear, glorified, saying, "Glory to God in the highest, and on earth peace, good will among men." Rejoice, then, O mother and heaven; O maiden and cloud; O virgin and throne; the boast and foundation of our Church. Make earnest supplication on our behalf, that through you we may receive mercy on the day of judgment, and attain the good things stored up for those who love God, by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father together with the Holy Spirit be glory, power, honor, now and always and unto the ages of ages. Amen.