Lecture XII.

On the words Incarnate, and Made Man.

Isaiah vii. 10–14

 “And the Lord spoke again unto Ahaz, saying, Ask thee a sign, &c.: ” and “  Behold! a virgin shall conceive, and bear a son, and shall call His name Emmanuel, &c.”

1. Nurslings of purity and disciples of chastity, raise we our hymn to the Virgin-born God  1  This passage supplies a complete answer to the suspicion of a quasi-Nestorian tendency referred to in note 6, on xi. 20. See x. 19, note 2, on the title Θεοτόκος. with lips full of purity. Deemed  2  The Present Participle (καταξιούμενοι) means that the Candidates for Baptism were already on the way to be admitted to Holy Communion. Compare Cat. i. 1, where the same Candidates are addressed as “partakers of the mysteries of Christ, as yet by calling only, but ere long by grace also.” worthy to partake of the flesh of the Spiritual Lamb  3  Aubertin remarks on this passage that “this spiritual Lamb, consisting of head and feet, can be received only by the spiritual mouth.” This explanation, however true in itself, cannot fairly be held to express fully the meaning of Cyril. See the section of the Introduction referred to in the Index, “Eucharist.” , let us take the head together with the feet  4  Ex. xii. 9: the head with the feet. The same figurative interpretation is given by Eusebius (Eccl. Hist. I. ii. § 1): “In Christ there is a twofold nature; and the one—in so far as He is thought of as God—resembles the head of the body, while the other may be compared with the feet,—in so far as He, for the sake of our salvation, put on human nature with the same passions as our own.” , the Deity being understood as the head, and the Manhood taken as the feet. Hearers of the Holy Gospels, let us listen to John the Divine  5  ᾽Ιωάννῃ τῷ Θεολόγω. The title is given to Moses by Philo Judæus (Vita Mos. III. § 11), to Prophets by Eusebius (Demostr. Evang. ii. 9), to Apostles by Athanasius (de Incarn. § 10: τῶν αὐτοῦ τοῦ Σωτῆρος θεολόγων ἀνδρῶν), and especially to St. John, because the chief purpose of his Gospel was to set forth the Deity of Christ. See note on Revel. i. 1, in Speaker’s Commentary, and Suicer, Thesaurus, Θεολόγος. . For he who said,  In the beginning was the Word, and the Word was with God, and the Word was God   6  John i. 1. , went on to say,  and the Word was made flesh   7  Ib. i. 14. . For neither is it holy to worship the mere man, nor religious to say that He is God only without the Manhood. For if Christ is God, as indeed He is, but took not human nature upon Him, we are strangers to salvation. Let us then worship Him as God, but believe that He also was made Man. For neither is there any profit in calling Him man without Godhead nor any salvation in refusing to confess the Manhood together with the Godhead. Let us confess the presence of Him who is both King and Physician. For Jesus the King when about to become our Physician,  girded Himself with the linen of humanity  8  Ib. xiii. 4. , and healed that which was sick. The perfect Teacher of babes  9  Rom. ii. 20. became a babe among babes, that He might give wisdom to the foolish. The Bread of heaven came down on earth  10  John vi. 32, 33, 50. that He might feed the hungry.

2. But the sons of the Jews by setting at nought Him that came, and looking for him who cometh in wickedness, rejected the true Messiah, and wait for the deceiver, themselves deceived; herein also the Saviour being found true, who said,  I am come in My Father’s name, and ye receive Me not: but if another shall come in his own name, him ye will receive   11  Ib. v. 43. Cf. 2 John 7. . It is well also to put a question to the Jews. Is the Prophet Esaias, who saith that Emmanuel shall be born of a virgin, true or false  12  Isa. vii. 14. ? For if they charge him with falsehood, no wonder: for their custom is not only to charge with falsehood, but also to stone the Prophets. But if the Prophet is true, point to the Emmanuel, and say, Whether is He who is to come, for whom ye are looking, to be born of a virgin or not? For if He is not to be born of a virgin, ye accuse the Prophet of falsehood: but if in Him that is to come ye expect this, why do ye reject that which has come to pass already?

3. Let the Jews, then, be led astray, since they so will: but let the Church of God be glorified. For we receive God the Word made Man in truth, not, as heretics say  13  Carpocrates, Cerinthus, the Ebionites, &c. See Irenæus (Hær. I. xxv. § 1; xxvi. §§ 1, 2). , of the will of man and woman, but of The Virgin and the Holy Ghost13531353 Dr. Swainson (Creeds, Chap. vii. § 7), speaking of the Creed of Cyril of Jerusalem, says that “the words σαρκωθέντα καὶ ἐνανθρωπήσαντα are found in it, but no reference whatever is made to the birth from the Virgin.” The present passage, and that in Cat. iv. § 9, “begotten of the Holy Virgin and the Holy Ghost,” seems to shew that such a clause formed part of the Creed which Cyril was expounding. The genuineness of both passages is attested by all the mss. and Dr. Swainson was mistaken in charging the Editors of the Oxford Translation with having omitted to “mention that Touttée was himself doubtful as to the words within the brackets” [ἐκ Παρθένου καὶ Πνεύματος ῾Αγίου]. The brackets are added by Dr. Swainson himself, and Touttée had no doubt of the genuineness of the words: on the contrary he believed them to be part of the Creed itself. His note is as follows: “The words of the Virgin and Holy Ghost I have caused to be printed in larger letters as if taken from the Symbol: although they are wanting in the Title of this Lecture and in § 13, where the third Article of the Creed is referred to. But they are read in nearly all the Latin and Greek Symbols, and are referred to in Cat. iv. § 9.” according to the Gospel, Made Man13541354 ἐνανθρωπήσαντα. The word occurs in the true Nicene formula, where, as Dr. Swainson thinks, it is “scarcely ambiguous,” “it is defective.” Both the Verb and the Substantive ἐνανθρώπησις are constantly used by Athanasius to denote the Incarnation in a perfectly general way, without any indication of ambiguity or defect. In the Creed proposed by Eusebius of Cæsarea instead of ἐνανθρωπήσαντα we find ἐν ἀνθρώποις πολιτευσάμενον; and in the Expositio Fidei ascribed to Athanasius, but of somewhat doubtful authenticity, the Incarnation is described thus ἐκ τῆς ἀχράντου παρθένου Μαρίας τὸν ἡμέτερον ἀνείληφεν ἄνθρωπον Χριστὸν ᾽Ιησοῦν. In the Apollinarian controversy the attempt was made to interpret ἐνηνθρώπησεν as meaning not that “He became Man,” but that “He assumed a man,” i.e. that “the man was first formed and then assumed” (Gregory, Epist. ad Cledon, quoted by Swainson, p. 83), or else merely that “He dwelt among men.” But the context of the passages in which Cyril uses the word (iv. 9; xii. 3) clearly shews that he employed it in the perfectly orthodox sense which it has in the Nicene Formula and in Athanasius., not in seeming but in truth. And that He was truly Man made of the Virgin, wait for the proper time of instruction in this Lecture, and thou shalt receive the proofs  14  See below, § 21 ff. Cyril means that the direct proof cannot be given at once, because there are many errors to be set aside first. Compare the end of § 4. : for the error of the heretics is manifold. And some have said that He has not been born at all of a virgin  15  See Cat. iv. 9, notes 3, 4. : others that He has been born, not of a virgin, but of a wife dwelling with a husband. Others say that the Christ is not God made Man, but a man made God  16  Athanasius (contra Arian. Or. I. § 9) quotes as from Arius, Thalia, “Christ is not Very God, but He, as others, was made God (ἐθεοποιήθη ) by participation.” The Eusebians in the Confession of Faith called Macrostichos (a.d. 344) condemned this view as being held by the disciples of Paul of Samosata, “who say that after the incarnation He was by advance made God, from being made by nature a mere man.” The orthodox use of the word Θεοποιεῖσθαι is seen in Athan. de Incarnat. § 54: αὐτὸς ἐνηνθρώπησεν, ἵνα ἡμεῖς θεοποιηθῶμεν. . For they dared to say that not He—the pre-existent Word—was made Man; but a certain man was by advancement crowned.

4. But remember thou what was said yesterday concerning His Godhead. Believe that He the Only-begotten Son of God—He Himself was again begotten of a Virgin. Believe the Evangelist John when he says,  And the Word was made flesh, and dwelt among us   17  John i. 14. . For the Word is eternal, Begotten of the Father Before All Worlds: but the flesh He took on Him recently for our sake. Many contradict this, and say: “What cause was there so great, for God to come down into humanity? And, is it at all God’s nature to hold intercourse with men? And, is it possible for a virgin to bear, without man?” Since then there is much controversy, and the battle has many forms, come, let us by the grace of Christ, and the prayers of those who are present, resolve each question.

5. And first let us inquire for what cause Jesus came down. Now mind not my argumentations, for perhaps thou mayest be misled but unless thou receive testimony of the Prophets on each matter, believe not what I say: unless thou learn from the Holy Scriptures concerning the Virgin, and the place, the time, and the manner,  receive not testimony from man   18  John v. 34. . For one who at present thus teaches may possibly be suspected: but what man of sense will suspect one that prophesied a thousand and more years beforehand? If then thou seekest the cause of Christ’s coming, go back to the first book of the Scriptures. In six days God made the world: but the world was for man. The sun however resplendent with bright beams, yet was made to give light to man, yea, and all living creatures were formed to serve us: herbs and trees were created for our enjoyment. All the works of creation were good, but none of these was an image of God, save man only. The sun was formed by a mere command, but man by God’s hands:  Let us make man after our image, and after our likeness   19  Gen. i. 26. . A wooden image of an earthly king is held in honour; how much more a rational image of God?

But when this the greatest of the works of creation was disporting himself in Paradise, the envy of the Devil cast him out. The enemy was rejoicing over the fall of him whom he had envied: wouldest thou have had the enemy continue to rejoice? Not daring to accost the man because of his strength, he accosted as being weaker the woman, still a virgin: for it was after the expulsion from Paradise that  Adam knew his wife   20  Ib. iv. 1. .

6. Cain and Abel succeeded in the second generation of mankind: and Cain was the first murderer. Afterwards a deluge was poured abroad because of the great wickedness of men: fire came down from heaven upon the people of Sodom because of their transgression. After a time God chose out Israel: but Israel also turned aside, and the chosen race was wounded. For while Moses stood before God in the mount, the people were worshipping a calf instead of God. In the lifetime of Moses, the law-giver who had said,  Thou shalt not commit adultery , a man dared to enter a place of harlotry and transgress  21  Numb. xxv. 6. . After Moses, Prophets were sent to cure Israel: but in their healing office they lamented that they were not able to overcome the disease, so that one of them says,  Woe is me! for the godly man is perished out of the earth, and there is none that doeth right among men   22  Micah vii. 2. : and again,  They are all gone out of the way, they are together became unprofitable; there is none that doeth good, no, not one   23  Ps. xiv. 3; Rom. iii. 12. : and again,  Cursing and stealing, and adultery, and murder are poured out upon the land   24  Hosea iv. 2. .  Their sons and their daughters   they sacrificed unto devils   25  Ps. cvi. 37. .  They used auguries, and enchantments, and divinations   26  2 Chron. xxxiii. 6. .  And again, they fastened their garments with cords, and made hangings attached to the altar   27  Amos ii. 8: they lay themselves down beside every altar upon clothes taken in pledge (R.V.). .

7. Very great was the wound of man’s nature;  from the feet to the head there was no soundness in it; none could apply  mollifying ointment, neither oil, nor bandages   28  Isa. i. 6. . Then bewailing and wearying themselves, the Prophets said,  Who shall give salvation out of Sion   29  Ps. xiv. 7. ? And again,  Let Thy hand be upon the man of Thy right hand, and upon the son of man whom Thou madest strong for Thyself: so will not we go back from Thee   30  Ib. lxxx. 17, 18. . And another of the Prophets entreated, saying,  Bow the heavens, O Lord and come down   31  Ps. cxliv. 5. . The wounds of man’s nature pass our healing.  They slew Thy Prophets, and cast down Thine altars   32  1 Kings xix. 10. . The evil is irretrievable by us, and needs thee to retrieve it.

8. The Lord heard the prayer of the Prophets. The Father disregarded not the perishing of our race; He sent forth His Son, the Lord from heaven, as healer: and one of the Prophets saith,  The Lord whom ye seek, cometh, and shall suddenly come   33  Mal. iii. 1. . Whither?  The Lord shall come  to His own temple , where ye stoned Him. Then another of the Prophets, on hearing this, saith to him: In speaking of the salvation of God, speakest thou quietly? In preaching the good tidings of God’s coming for salvation, speakest thou in secret?  O thou that bringest good tidings to Zion, get thee up into the high mountain. Speak to the cities of Judah . What am I to speak?  Behold our God! Behold! the Lord cometh with strength   34  Isa. xl. 9, 10. ! Again the Lord Himself saith,  Behold! I come, and I will dwell in the midst of thee, saith the Lord. And many nations shall flee unto the Lord   35  Zech. ii. 10, 11. . The Israelites rejected salvation through Me:  I come to gather all nations and tongues   36  Isa. lxvi. 18. . For  He came to His own and His own received Him not   37  John i. 11. . Thou comest and what dost Thou bestow on the nations?  I come to gather all nations, and I will leave on them a sign   38  Isa. lxvi. 19, a passage interpreted by the Fathers of the sign of the Cross. Eusebius (Demonstr. Evang. vi. 25): “Who, on seeing that all who have believed in Christ use as a seal the symbol of salvation, would not reasonably be astonished at hearing the Lord’s saying of old time, And they shall come, and see My glory, and I will leave a sign upon them?” Cf. Cat. iv. 14; xiii. 36. . For from My conflict upon the Cross I give to each of My soldiers a royal seal to bear upon his forehead. Another also of the Prophets said,  He bowed the heavens also, and came down; and darkness was under His feet   39  Ps. xviii. 9. The “feet,” interpreted allegorically, mean the Humanity, and the “darkness” the mystery of the Incarnation. See Euseb. Demonstr. Evang. vi. 1, § 2. . For His coming down from heaven was not known by men.

9. Afterwards Solomon hearing his father David speak these things, built a wondrous house, and foreseeing Him who was to come into it, said in astonishment,  Will God in very deed dwell with men on the earth   40  1 Kings viii. 27; 2 Chron. vi. 18. ? Yea, saith David by anticipation in the Psalm inscribed  For Solomon , wherein is this,  He shall come down like rain into a fleece   41  Ps. lxxii. Title, and v. 6. :  rain , because of His heavenly nature, and into a fleece, because of His humanity. For rain, coming down into a fleece, comes down noiselessly: so that the Magi, not knowing the mystery of the Nativity, say,  Where is He that is born King of the Jews   42  Matt. ii. 2. ? and Herod being troubled inquired concerning Him who was born, and said,  Where is the Christ to be born   43  Ib. ii. 4. ?

10. But who is this that cometh down? He says in what follows,  And with the sun He endureth, and before the moon generations of generations   44  Ps. lxxii. 5. . And again another of the Prophets saith,  Rejoice greatly, O daughter of Sion, shout, O daughter of Jerusalem. Behold! thy King cometh unto thee, just and having salvation   45  Zech. ix. 9. . Kings are many; of which speakest thou, O Prophet? Give us a sign which other Kings have not. If thou say, A king clad in purple, the dignity of the apparel has been anticipated. If thou say, Guarded by spear-men, and sitting in a golden chariot, this also has been anticipated by others. Give us a sign peculiar to the King whose coming thou announcest. And the Prophet maketh answer and saith,  Behold! thy King cometh unto thee, just, and having salvation: He is meek, and riding upon an ass and a young foal , not on a chariot. Thou hast a unique sign of the King who came. Jesus alone of kings sat upon an unyoked  46  ἀσαγῆ, a rare word, formed from σάγη, “harness.” foal, entering into Jerusalem with acclamations as a king. And when this King is come, what doth He?  Thou also by the blood of the covenant hast sent forth thy prisoners out of the pit wherein is no water   47  Zech. ix. 11. .

11. But He might perchance even sit upon a foal: give us rather a sign, where the King that entereth shall stand. And give the sign not far from the city, that it may not be unknown to us: and give us the sign plain before our eyes, that even when in the city we may behold the place. And the Prophet again makes answer, saying:  And His feet shall stand in that day upon the Mount of Olives which is before Jerusalem on the east   48  Zech. xiv. 4. “There is an excellent view from the city of the Mount of Olives which stands up over against it, especially from the height of Golgotha where Cyril was delivering his Lectures” (Cleopas). . Does any one standing within the city fail to behold the place?

12. We have two signs, and we desire to learn a third. Tell us what the Lord doth when He is come. Another Prophet saith,  Behold! our God , and afterwards,  He will come and save us. Then the eyes of the blind shall be opened, and the ears of the deaf shall hear: then shall the lame man leap as an hart, and the tongue of the stammerers shall be distinct   49  Isa. xxxv. 4–6. . But let yet another testimony be told us. Thou sayest, O Prophet, that the Lord cometh, and doeth signs such as never were: what other clear sign tellest thou?  The Lord Himself entereth into judgment with the elders of His people, and with the princes thereof   50  Ib. iii. 14. . A notable sign! The Master judged by His servants, the elders, and submitting to it.

13. These things the Jews read, but hear not: for they have stopped the ears of their heart, that they may not hear. But let us believe in Jesus Christ, as having come in the flesh and  been made Man , because we could not receive Him otherwise. For since we could not look upon or enjoy Him as He was, He became what we are, that so we might be permitted to enjoy Him. For if we cannot look full on the sun, which was made on the fourth day, could we behold God its Creator  51  Cf. Epist. Barnab. § 13: “For had He not come in flesh, how could we men have been safe in beholding Him? For in beholding the Sun, which being the work of His hands shall cease to be, men have no strength to fix their eyes upon him.” ? The Lord came down in fire on Mount Sinai, and the people could not bear it, but said to Moses,  Speak thou with us, and we will hear; and let not God speak to us, lest we die   52  Exod. xx. 19. : and again,  For who is there of all flesh that hath heard the voice of the living God speaking out of the midst of the fire, and shall live   53  Deut. v. 26. ? If to hear the voice of God speaking is a cause of death, how shall not the sight of God Himself bring death? And what wonder? Even Moses himself saith,  I exceedingly fear and quake   54  Heb. xii. 21. .

14. What wouldest thou then? That He who came for our salvation should become a minister of destruction because men could not bear Him? or that He should suit His grace to our measure? Daniel could not bear the vision of an Angel, and wert thou capable of the sight of the Lord of Angels? Gabriel appeared, and Daniel fell down: and of what nature or in what guise was he that appeared? His countenance was like lightning  55  Dan. x. 6. ; not like the sun:  and his eyes as lamps of fire , not as a furnace of fire:  and the voice of his words as the voice of a multitude , not as the voice of twelve legions of angels; nevertheless the Prophet fell down. And the Angel cometh unto him, saying,  Fear not, Daniel, stand upright: be of good courage, thy words are heard   56  Dan. x. 12. . And Daniel says, I stood up trembling  57  Ib. x. 11. : and not even so did he make answer, until the likeness of a man’s hand touched him. And when he that appeared was changed into the appearance of a man, then Daniel spoke: and what saith he?  O my Lord, at the vision of Thee my inward parts were turned within me, and no strength remaineth in me, neither is there breath left in me   58  Ib. x. 16, 17. . If an Angel appearing took away the Prophet’s voice and strength, would the appearance of God have allowed him to breathe? And until  there touched me as it were a vision of a man   59  Ib. x. 18. , saith the Scripture, Daniel took not courage. So then after trial shewn of our weakness, the Lord assumed that which man required: for since man required to hear from one of like countenance, the Saviour took on Him the nature of like affections, that men might be the more easily instructed.

15. Learn also another cause. Christ came that He might be baptized, and might sanctify Baptism: He came that He might work wonders, walking upon the waters of the sea. Since then before His appearance in flesh,  the sea saw Him and fled, and Jordan was turned back   60  Ps. cxiv. 3. , the Lord took to Himself His body, that the sea might endure the sight, and Jordan receive Him without fear. This then is one cause; but there is also a second. Through Eve yet virgin came death; through a virgin, or rather from a virgin, must the Life appear: that as the serpent beguiled the one, so to the other Gabriel might bring good tidings  61  Justin M. (Tryph. § 100): “Eve, when she was a virgin and undefiled, having conceived the word of the serpent, brought forth disobedience and death: but the Virgin Mary received faith and joy, when the Angel Gabriel announced the good tidings to her.” . Men forsook God, and made carved images of men. Since therefore an image of man was falsely worshipped as God, God became truly Man, that the falsehood might be done away. The Devil had used the flesh as an instrument against us; and Paul knowing this, saith,  But I see another law in my members warring against the law of my mind, and bringing me into captivity   62  Rom. vii. 23. , and the rest. By the very same weapons, therefore, wherewith the Devil used to vanquish us, have we been saved. The Lord took on Him from us our likeness, that He might save man’s nature: He took our likeness, that He might give greater grace to that which lacked; that sinful humanity might become partaker of God.  For where sin abounded, grace did much more abound   63  Ib. v. 20. . It behoved the Lord to suffer for us; but if the Devil had known Him, he would not have dared to approach Him.  For had they known it, they would not have crucified the Lord of Glory   64  1 Cor. ii. 8. . His body therefore was made a bait to death that the dragon  65  Death is here called “the dragon,” as in xiv. 17 he is called “the invisible whale,” in allusion to the case of Jonah. , hoping to devour it, might disgorge those also who had been already devoured  66  On Christ’s descent into Hades compare iv. 11; xiv. 19; and Eusebius (Dem. Evang. x. 50), and Athanasius (c. Arian. Or. iii. 56): “The Lord, at Whom the keepers of hell’s gates shuddered and set open hell. The Lord, Whom death as a dragon flees.” . For  Death prevailed and devoured ; and again,  God wiped away every tear from off every face   67  Isa. xxv. 8. The first clause, He hath swallowed up death for ever (R.V.), is mistranslated in the Septuagint. .

16. Was it without reason that Christ was made Man? Are our teachings ingenious phrases and human subtleties? Are not the Holy Scriptures our salvation? Are not the predictions of the Prophets? Keep then, I pray thee, this deposit  68  ταύτην τὴν παρακαταθηκην. 1 Tim. vi. 20; 2 Tim. i. 14. undisturbed, and let none remove thee: believe that God became Man. But though it has been proved possible for Him to be made Man, yet if the Jews still disbelieve, let us hold this forth to them: What strange thing do we announce in saying that God was made Man, when yourselves say that Abraham received the Lord as a guest  69  Gen. xviii. 1 ff. ? What strange thing do we announce, when Jacob says,  For I have seen God face to face, and my life is preserved   70  Ib. xxxii. 30. ? The Lord, who ate with Abraham, ate also with us. What strange thing then do we announce? Nay more, we produce two witnesses, those who stood before Lord on Mount Sinai: Moses was in a  clift of the rock   71  Ex. xxxiii. 22. , and Elias was once in a clift of the rock  72  1 Kings xix. 8. : they being present with Him at His Transfiguration on Mount Tabor,  spoke to the Disciples  of His decease which fire should accomplish at Jerusalem   73  Luke ix. 30, 31. On the tradition that Mt. Tabor was the place of the Transfiguration, accepted by S. Jerome and other Fathers, compare Lightfoot (Hor. Hebr. in Marc. ix. 2). . But, as I said before, it has been proved possible for Him to be made man: and the rest of the proofs may be left for the studious to collect.

17. My statement, however, promised to declare  74  Cat. xii. 5. For εὑρεῖν the recent Editors with mss. A.R.C. and Grodecq. have ἐρεῖν. also the time of the Saviour’s and the place: and I must not go away convicted of falsehood, but rather send away the Church’s novices  75  νεήλυδας· well assured. Let us therefore inquire the time when our Lord came: because His coming is recent, and is disputed: and because  Christ Jesus is the same yesterday, and to-day, and for ever   76  Heb. xiii. 8. Cyril is supposed to refer to two objections to the Incarnation, one founded on the lateness of Christ’s coming, the other on the Divine immutability. But the meaning of the passage is not clear, and the construction of the second sentence is incomplete. . Moses then, the prophet, saith,  A Prophet shall the Lord your God raise up unto you of your brethren, like unto me   77  Deut. xviii. 15; Acts vii. 37. : but let that “  like unto me ” be reserved awhile to be examined in its proper place  78  ἐξεταζόμενον , a clear instance of the Gerundive, or quasi-Future, sense of the Present Participle, common in Cyril. “This intention is not fulfilled in the sequel of these Lectures” (R.W.C.). . But when cometh this Prophet that is expected? Recur, he says, to what has been written by me: examine carefully Jacob’s prophecy addressed to Judah:  Judah, thee may thy brethren praise , and afterwards, not to quote the whole,  A prince shall not fail out of Judah, nor a ruler from his loins, until He come, for whom it is reserved; and He is the expectation, not of the Jews but of the Gentiles   79  Gen. xlix. 8, 10. . He gave, therefore, as a sign of Christ’s advent the cessation of the Jewish rule. If they are not now under the Romans, the Christ is not yet come: if they still have a prince of the race of Judah and of David  80  According to Cyril (§ 19, below) and other Fathers, the continuance of Jewish rulers ceased on the accession of Herod an Idumean. Compare Justin M. (Tryphon §§ 52, 120); Eusebius (Demonstr. Evang. VIII. 1). On modern interpretations of the passage see Delitzsch (New Commentary on Genesis), Briggs (Messianic Prophecy, p. 93), Cheyne (Isaiah, Vol. II. p. 189), Driver (Journal of Philology, No. 27, 1885). , he is not yet come that was expected. For I am ashamed to tell of their recent doings concerning those who are now called Patriarchs  81  A full and interesting account of the Jewish Patriarchs of the West established at Tiberias from the time of Antoninus Pius till the close of the 4th century is contained in Dean Milman’s History of the Jews, Vol. III. Compare Epiphanius (Hæres. xxx. § 3 ff.). among them, and what their descent is, and who their mother: but I leave it to those who know. But He that cometh as  the expectation of the Gentiles , what further sign then hath He? He says next,  Binding his foal unto the vine   82  Gen. xlix. 11. . Thou seest that foal which was clearly announced by Zachariah  83  Zech. ix. 9, quoted above, § 10. .

18. But again thou askest yet another testimony of the time.  The Lord said unto Me, Thou art My Son; this day have I begotten Thee : and a few words further on,  Thou shalt rule them with a rod of iron   84  Ps. ii. 7, 9. The passage is interpreted by Cyril (xi. 5) of the eternal generation of the Son: here it refers to His Incarnation, or perhaps is meant only to identify the Son of God with him who “shall rule with a rod of iron.” . I have said before that the kingdom of the Romans is clearly called a rod of iron; but what is wanting concerning this let us further call to mind out of Daniel. For in relating and interpreting to Nebuchadnezzar the image of the statue, he tells also his whole vision concerning it: and that a stone cut out of a mountain without hands, that is, not set up by human contrivance, should overpower the whole world: and he speaks most clearly thus;  And in the days of   those kingdoms the God of heaven shall set up a kingdom, which shall never be destroyed, and His kingdom shall not be left to another people   85  Dan. ii. 44. .

19. But we seek still more clearly the proof of the time of His coming. For man being hard to persuade, unless he gets the very years for a clear calculation, does not believe what is stated. What then is the season, and what the manner of the time? It is when, on the failure of the kings descended from Judah, Herod a foreigner succeeds to the kingdom? The Angel, therefore, who converses with Daniel says, and do thou now mark the words,  And thou shalt know and understand: From the going forth of the word for making answer   86  Sep. τοῦ ἀποκριθῆναι, a frequent meaning of the Hebrew בישִּׁהָלְ, by which the Greek Translators understood the answer of Darius to the Letter of Tatnai and his companions. Both A.V. and R.V. render the word “to restore.” ,  and for the building of Jerusalem, until Messiah the Prince are seven weeks and three score and two weeks   87  Dan. ix. 25. . Now three score and nine weeks of years contain four hundred and eighty-three years. He said, therefore, that after the building of Jerusalem, four hundred and eighty-three years having passed, and the rulers having failed, then cometh a certain king of another race, in whose time the Christ is to be born. Now Darius the Mede  88  Darius the Mede (Dan. v. 31) succeeded Belshazzar as king in Babylon b.c. 538, the date assigned in Dan. ix. 1 to the prophecy of the 70 years. But “Darius the king” in whose 6th year (b.c. 516) the Temple was finished (Ezra vi. 15) was Darius Hystaspis, king of Persia, whom Cyril here confounds with “Darius the Mede.” He also fails to distinguish the rebuilding of the Temple, b.c. 516, from the rebuilding of the City by permission of Artaxerxes Longimanus, b.c. 444 (Nehemiah, ii. 1). built the city in the sixth year of his own reign, and first year of the 66th Olympiad according to the Greeks. Olympiad is the name among the Greeks of the games celebrated after four years, because of the day which in every four years of the sun’s courses is made up of the three  89  In speaking of three supernumeracy hours in the year instead of nearly six, Cyril seems to follow the division of the diurnal period into twelve parts, not twenty-four. The Jews had derived this division either from the Egyptians, or more probably from the Babylonians: see Herodotus, II. 109. (supernumerary) hours in each year. And Herod is king in the 186th Olympiad, in the 4th year thereof. Now from the 66th to the 186th Olympiad there are 120 Olympiads intervening, and a little over. So then the 120 Olympiads make up 480 years: for the other three years remaining are perhaps taken up in the interval between the first and fourth years. And there thou hast the proof according to the Scripture which saith,  From the going forth of the word that Jerusalem be restored and built until Messiah the Prince are seven weeks and sixty-two weeks  . Of the times, therefore, thou hast for the present this proof, although there are also other different interpretations concerning the aforesaid weeks of years in Daniel.

20. But now hear the place of the promise, as Micah says,  And thou, Bethlehem, house of Ephrathah, art thou little to be among the thousands of Judah? For out of thee shall come forth unto Me a ruler, to be governor in Israel: and His goings forth are front the beginning, from the days of eternity   90  Micah v. 2, quoted also in Cat. xi. 20, where see note. . But assuredly as to the places, thou being an inhabitant of Jerusalem, knowest also beforehand what is written in the hundred and thirty-first psalm.  Lo! we heard of it at Ephrathah, we found it in the plains of the wood   91  Ps. cxxxii. 6. The Psalmist refers to the recovery of the Ark, but Cyril interprets the passage mystically of Christ, and the place of His Nativity. . For a few years ago the place was woody  92  The Benedictine Editor thinks that in calling the place “woody” Cyril refers to a grove planted by Hadrian in honour of Adonis, which had been destroyed about sixteen years before, when Helena built the Church at Bethlehem: see Eusebius, Life of Constantine, III. 43. But Cyril evidently means that the wood of which the Psalmist speaks had remained till a few years before. Ephrâthah is the ancient name of Bethlehem (Gen. xxxv. 19; xlviii. 7), and by “the fields of the wood” is probably meant Kirjath-Jearim, “the city of woods,” where the Ark was found by David (2 Sam vi. 2; 1 Chron. xiii. 6). . Again thou hast heard Habakkuk say to the Lord,  When the years draw nigh, thou shalt be made known, when the time is come, thou shalt be shewn   93  Hab. iii. 2: (R.V.) O Lord, revive Thy work in the midst of the years, in the midst of the years make it known. The Septuagint gives a different sense: In the midst of two lives (or, living beings) shalt Thou be known: when the years draw nigh Thou shalt be recognised: when the time is come, Thou shalt be shewn. The two latter clauses seem to be different renderings of the same Hebrew words. . And what is the sign, O Prophet, of the Lord’s coming? And presently he saith,  In the midst of two lives shalt thou be known   94  ἑξῆς. This clause comes before the preceding quotation: Cyril misplaces them. In the Vatican and other mss. of the Sept. and in some Fathers ζώων (“living creatures”) is found in place of ζωῶν “lives;” but the latter reading is evidently required by the interpretation which follows in Cyril. Origen (de Principiis, I. 4), who recognises both readings (“In medio vel duorum animalium, vel duarum vitarum, cognosceris,”) interprets the “two living beings” of the Son and the Spirit. Eusebius (Demonstr. Evang VI. 15) observes that ζωων is to be read as perispomenon from the Singular ζωή, and interprets it of Christ’s life with God, and life on earth. Theodoret says, in commenting on the passage, “To me it seems that the Prophet means not “living beings” (ζῶα) but “lives” (ζωάς), the present life, and that which is to come, between which is the appearance of the Righteous Judge.” , plainly saying this to the Lord, “Having come in the flesh thou livest and diest, and after rising from the dead thou livest again.” Further, from what part of the region round Jerusalem cometh He? From east, or west, or north, or south? Tell us exactly. And he makes answer most plainly and says,  God shall come from Teman   95  Hab. iii. 3. Cyril interprets the word Θαιμάν (Heb. ןמָיתּ”) as a common Noun meaning “South,” and the Vulgate has here “ab Austro veniet.” The prophecy is thus referred to Bethlehem, as lying to the South of Jerusalem. Eusebius (Dem. Evang. VI. 15) mentions this as the rendering of Theodotion in his Greek Version, about 180 a.d. As a proper name Teman denotes a district and town in the southern part of Idumea, so called from a grandson of Esau (Gen. xxxvi. 11, 15, 42; Jer. xlix. 7, 20; Ezek. xxv. 13; Amos i. 12; Obad. 9). (now Teman is by interpretation ‘south’)  and the Holy One from Mount Paran   96  The following note is slightly abridged from the Edition of Alexandrides of Jerusalem. “Previous Editions read ἔξ ὄρους φαρὰν κατασκίου δασέος. This reading is found in Cod. Vat. and other mss. of the Septuagint, but φαράν is omitted in the Aldine and many other copies nor was it read in the mss. of the Sept. in Jerome’s time, as is clear from his comments on the passage. In the mss. of Cyril, Ottob. R.C.V. Monac. I. and II. it is wanting. Paran is the name of the desert towards the S. of Palestine lying between it and Egypt (Gen. xxi. 21; Num. i. 12). There was also a Mount Paran (Deut. xxxiii. 2). But since Cyril applies the prophecy to Bethlehem, and the “shady thickly-wooded mountain” of Habakkuk is identified with “the plains of the wood” of David, we may safely conclude that Cyril did not read φαράν in his copies of the Septuagint, nor write it in his Lecture: but the reading crept in from the later copyists, accustomed to the reading φαράν in the Septuagint.” ,  shady, woody : what the Psalmist spake in like words,  We found it in the plains of the wood .

21. We ask further, of whom cometh He and how? And this Esaias tells us:  Behold! the virgin shall conceive in her womb, and shall bring forth a Son, and they shall call His name Emmanuel   97  Isa. vii. 14. The objection of the Jews that the Hebrew word “Almah” means “a young woman,” whether married or not, is mentioned by Justin M. (Tryph. 43, 67, 71), and by Eusebius (Dem. Evang. VII. i. 315). . This the Jews contradict, for of old it is their wont wickedly to oppose the truth: and they say that it is not written “the virgin,” but “the damsel.” But though I assent to what they say, even so I find the truth. For we must ask them, If a virgin be forced, when does she cry out and call for helpers, after or before the outrage? If, therefore, the Scripture elsewhere says,  The betrothed damsel cried, and there was none to save her   98  Deut. xxii. 27. , doth it not speak of a virgin?

But that you may learn more plainly that even a virgin is called in Holy Scripture a “damsel,” hear the Book of the Kings, speaking of Abishag the Shunamite,  And the damsel was very fair   99  1 Kings i. 4. Cyril’s argument is fully justified by the actual usage of “Almah,” which certainly refers to unmarried women in Gen. xxiv. 43; Ex. ii. 8; Cant. i. 3. The same is probably the meaning in Ps. lxviii. 25: “in the midst were the damsels playing with the timbrels.” There is no passage in which the word can be shewn to mean a married woman. : for that as a virgin she was chosen and brought to David is admitted.

22. But the Jews say again, This was said to Ahaz in reference to Hezekiah. Well, then, let us read the Scripture:  Ask thee a sign of the Lord thy God, in the depth or in the height   100  Isa. vii. 11. . And the sign certainly must be something astonishing. For the water from the rock was a sign, the sea divided, the sun turning back, and the like. But in what I am going to mention there is still more manifest refutation of the Jews. (I know that I am speaking at much length, and that my hearers are wearied: but bear with the fulness of my statements, because it is for Christ’s sake these questions are moved, and they concern no ordinary matters.) Now as Isaiah spoke this in the reign of Ahaz, and Ahaz reigned only sixteen years, and the prophecy was spoken to him within these years, the objection of the Jews is refuted by the fact that the succeeding king, Hezekiah, son of Ahaz, was twenty-five years old when he began to reign: for as the prophecy is confined within sixteen years, he must have been begotten of Ahaz full nine years before the prophecy. What need then was there to utter the prophecy concerning one who had been already begotten even before the reign of father Ahaz  101  Compare Justin M. (Tryph. § 77), Euseb. (Demonstr. Evang. L. VII. c. i. 317). ? For he said not,  hath conceived , but “  the virgin shall conceive ,” speaking as with foreknowledge  102  In the Hebrew the word used is a Participle, and describes what Isaiah sees in a prophetic vision; “Behold, the damsel—with child.” .

23. We know then for certain that the Lord was to be born of a Virgin, but we have to shew of what family the Virgin was.  The Lord sware in truth unto David, and will not set it aside. Of the fruit of body will I set upon thy throne   103  Ps. cxxxii. 11. :  and again, seed will I establish for ever, and his throne as the days of heaven   104  Ib. lxxxix. 22. .  And afterwards, Once have I sworn by My holiness that I will not lie unto David. His seed shall endure for ever, and his throne as the sun before Me, and as the moon established for ever   105  vv. 35–37. . Thou seest that the discourse is of Christ, not of Solomon. For Solomon’s throne endured not as the sun. But if any deny this, because Christ sat not on David’s throne of wood, we will bring forward that saying,  The Scribes and the Pharisees sit in Moses’ seat   106  Matt. xxiii. 2. : for it signifies not his wooden seat, but the authority of his teaching. In like manner then I would have you seek for David’s throne not the throne of wood, but the kingdom itself. Take, too, as my witnesses the children who cried aloud,  Hosanna to the Son of David   107  Ib. xxi. 9. ,  blessed is the King of Israel   108  John xii. 13. . And the blind men also say,  Son of David, have mercy on us   109  Matt. xx. 30. . Gabriel too testifies plainly to Mary, saying,  And the Lord God shall give unto Him the throne of His father David   110  Luke i. 32. . Paul also saith,  Remember Jesus Christ raised from the dead, of the seed of David, according to my Gospel   111  2 Tim. ii. 8. : and in the beginning of the Epistle to the Romans he saith,  Which was made of the seed of David according to the flesh   112  Rom. i. 3. . Receive thou therefore Him that was born of David, believing the prophecy which saith,  And in that day there shall be a root of Jesse, and He that shall rise to rule over the Gentiles: in Him shall the Gentiles trust   113  Is. xi. 10; Rom. xv. 12. .

24. But the Jews are much troubled at these things. This also Isaiah foreknew, saying,  And they shall wish that they had been burnt with fire: for unto us a child is born (not unto them),  unto us a Son is given   114  Isa. ix. 5. . Mark thou that at first He was the Son of God, then was given to us. And a little after he says,  And of His peace there is no bound   115  v. 7. . The Romans have bounds: of the kingdom of the Son of God there is no bound. The Persians and the Medes have bounds, but the Son has no bound. Then next,  upon the throne of David, and upon his kingdom to order it . The Holy Virgin, therefore, is from David.

25. For it became Him who is most pure, and a teacher of purity, to have come forth from a pure bride-chamber. For if he who well fulfils the office of a priest of Jesus abstains from a wife, how should Jesus Himself be born of man and woman?  For thou , saith He in the Psalms, art  He that took Me out of the womb   116  Ps. xxii. 9. . Mark that carefully, He that took Me out of the womb, signifying that He was begotten without man, being taken from a virgin’s womb and flesh. For the manner is different with those who are begotten according to the course of marriage.

26. And from such members He is not ashamed to assume flesh, who is the framer of those very members. But then who telleth us this? The Lord saith unto Jeremiah:  Before I formed thee in the belly, I knew thee: and before thou camest forth out of the womb, I sanctified thee   117  Jer. i. 5. . If, then, in fashioning man He was not ashamed of the contact, was He ashamed in fashioning for His own sake the holy Flesh, the veil of His Godhead? It is God who even now creates the children in the womb, as it is written in Job,  Hast thou not poured me out as milk, and curdled me like cheese? Thou hast clothed me with skin and flesh, and hast knit me together with bones and sinews   118  Job x. 10, 11. . There is nothing polluted in the human frame except a man defile this with fornication and adultery. He who formed Adam formed Eve also, and male and female were formed by God’s hands. None of the members of the body as formed from the beginning is polluted. Let the mouths of all heretics be stopped who slander their bodies, or rather Him who formed them. But let us remember Paul’s saying,  Know ye not that your bodies are the temples of the Holy Ghost which is in you   119  1 Cor. vi. 19. ? And again the Prophet hath spoken before in the person of Jesus,  My flesh is from them   120  Hos. ix. 12. R.V. Woe also to them, when I depart from them. The Seventy mistook ירִוּשֹבְּ, “at my departure,” for ירְשָֹבִּ, “my flesh.” : and in another place it is written,  Therefore will He give them up, until the time that she bringeth forth   121  Mic. v. 3. . And what is the sign? He tells us in what follows,  She shall bring forth, and the remnant of their brethren shall return . And what are the nuptial pledges of the Virgin, the holy bride?  And I will betroth thee unto Me in faithfulness   122  Hos. ii. 20. . And Elizabeth, talking with Mary, speaks in like manner:  And blessed is she that believed; for there shall be a performance of those things which were told her from the Lord   123  Luke i. 45. .

27. But both Greeks and Jews harass us and say that it was impossible for the Christ to be born of a virgin. As for the Greeks we will stop their mouths from their own fables. For ye who say that stones being thrown were changed into men  124  See the story of Pyrrha and Deucalion in Pindar, Ol. ix. 60: ἄτερ δ᾽ εὐνᾶς κτησάσθαν λίθινον γόνον, and in Ovid. Metam i. 260 ff. , how say ye that it is impossible for a virgin to bring forth? Ye who fable that a daughter was born from the brain  125  Athena was said to have sprung armed from the head of Zeus: Pindar, Ol. vii. 65: κορυφὰν κατ᾽ ἄκραν ἀνορούσαισ᾽ ἀλάλαξεν ὑπερμάκει βοᾷ. Cf. Hes. Theog. 924. , how say ye that it is impossible for a son to have been born from a virgin’s womb? Ye who falsely say that Dionysus was born from the thigh of your Zeus  126  Eurip. Bacchae. 295; Ovid. Metam. iv. 11. , how set ye at nought our truth? I know that I am speaking of things unworthy of the present audience: but in order that thou in due season mayest rebuke the Greeks, we have brought these things forward answering them from their own fables.

28. But those of the circumcision meet thou with this question: Whether is harder, for an aged woman, barren and past age, to bear, or for a virgin in the prime of youth to conceive? Sarah was barren, and though it had ceased to be with her after the manner of women, yet, contrary to nature, she bore a child. If, then, it is against nature for a barren woman to conceive, and also for a virgin, either, therefore, reject both, or accept both. For it is the same God  127  Codd. Mon. i, A: ὁ γὰρ αὐτὸς Θεός. Bened. ὁ γὰρ Θεὸς αὐτός. who both wrought the one and appointed the other. For thou wilt not dare to say that it was possible for God in that former case, and impossible in this latter. And again: how is it natural for a man’s hand to be changed in a single hour into a different appearance and restored again? How then was the hand of Moses made white as snow, and at once restored again? But thou sayest that God’s will made the change. In that case God’s will has the power, and has it then no power in this case? That moreover was a sign concerning the Egyptians only, but this was a sign given to the whole world. But whether is the more difficult, O ye Jews? For a virgin to bear, or for a rod to be quickened into a living creature? Ye confess that in the case of Moses a perfectly straight rod became like a serpent, and was terrible to him who cast it down, and he who before held the rod fast, fled from it as from a serpent; for a serpent in truth it was: but he fled not because he feared that which he held, but because he dreaded Him that had changed it. A rod had teeth and eyes like a serpent: do then seeing eyes grow out of a rod, and cannot a child be born of a virgin’s womb, if God wills? For I say nothing of the fact that Aaron’s rod also produced in a single night what other trees produce in several years. For who knows not that a rod, after losing its bark, will never sprout, not even if it be planted in the midst of rivers? But since God is not dependent on the nature of trees, but is the Creator of their natures, the unfruitful, and dry, and barkless rod budded, and blossomed, and bare almonds. He, then, who for the sake of the typical high-priest gave fruit supernaturally to the rod, would He not for the sake of the true High-Priest grant to the Virgin to bear a child?

29. These are excellent suggestions of the narratives: but the Jews still contradict, and do not yield to the statements concerning the rod, unless they may be persuaded by similar strange and supernatural births. Question them, therefore, in this way: of whom in the beginning was Eve begotten? What mother conceived her the motherless? But the Scripture saith that she was born out of Adam’s side. Is Eve then born out of a man’s side without a mother, and is a child not to be born without a father, of a virgin’s womb? This debt of gratitude was due to men from womankind: for Eve was begotten of Adam, and not conceived of a mother, but as it were brought forth of man alone. Mary, therefore, paid the debt, of gratitude, when not by man but of herself alone in an immaculate way she conceived of the Holy Ghost by the power of God.

30. But let us take what is yet a greater wonder than this. For that of bodies bodies should be conceived, even if wonderful, is nevertheless possible: but that the dust of the earth should become a man, this is more wonderful. That clay moulded together should assume the coats and splendours of the eyes, this is more wonderful. That out of dust of uniform appearance should be produced both the firmness of bones, and the softness of lungs, and other different kinds of members, this is wonderful. That clay should be animated and travel round the world self moved, and should build houses, this is wonderful. That clay should teach, and talk, and act as carpenter, and as king, this is wonderful. Whence, then, O ye most ignorant Jews, was Adam made? Did not God take dust from the earth, and fashion this wonderful frame? Is then clay changed into an eye, and cannot a virgin bear a son. Does that which for men is more impossible take place, and is that which is possible never to occur?

31. Let us remember these things, brethren: let us use these weapons in our defence. Let us not endure those heretics who teach Christ’s coming as a phantom. Let us abhor those also who say that the Saviour’s birth was of husband and wife; who have dared to say that He was the child of Joseph and Mary, because it is written,  And he took unto him his wife   128  Matt. i. 24. . For let us remember Jacob who before he received Rachel, said to Laban,  Give me my wife   129  Gen. xxix. 21. . For as she before the wedded state, merely because there was a promise, was called the wife of Jacob, so also Mary, because she had been betrothed, was called the wife of Joseph. Mark also the accuracy of the Gospel, saying,  And in the sixth month the Angel Gabriel was sent from God unto a city of Galilee, named Nazareth, to a virgin espoused to a man whose name was Joseph   130  Luke i. 26, 27. , and so forth. And again when the census took place, and Joseph went up to enrol himself, what saith the Scripture?  And Joseph also went up from Galilee, to enrol himself with Mary who was espoused to him, being great with child   131  Ib. ii. 4, 5. . For though she was with child, yet it said not “with his wife,” but with her who was  espoused to him . For  God sent forth His Son , says Paul, not made of a man and a woman, but  made of a woman   132  Gal. iv. 4. only, that is of a virgin. For that the virgin also is called a woman, we shewed before  133  See above, § 21. . For He who makes souls virgin, was born of a Virgin.

32. But thou wonderest at the event: even she herself who bare him wondered at this. For she saith to Gabriel,  How shall this be to me, since I know not a man? But he says,  The Holy Ghost shall came upon thee, and the power of the Highest shall overshadow thee: wherefore also the holy thing which is to be born shall be called the Son of God   134  Luke i. 34, 35. . Immaculate and undefiled was His generation: for where the Holy Spirit breathes, there all pollution is taken away: undefiled from the Virgin was the incarnate generation of the Only-begotten. And if the heretics gainsay the truth, the Holy Ghost shall convict them: that overshadowing power of the Highest shall wax wroth: Gabriel shall stand face to face against them in the day of judgment: the place of the manger, which received the Lord, shall put them to shame. The shepherds, who then received the good tidings, shall bear witness; and the host of the Angels who sang praises and hymns, and said,  Glory to God in the highest, and on earth peace among men of His good pleasure   135  Luke ii. 14. : the Temple into which He was then carried up on the fortieth day: the pairs of turtle-doves, which were offered on His behalf  136  Ib. ii. 24. In Lev. xii. 8 one pair only of turtles is prescribed, to be offered for the mother, not for the child. But the reading τὰ ζεύγη in Cyril is confirmed by that in St. Luke, τοῦ καθαρισμοῦ αὐτῶν. See the authorities in Tischendorf. : and Symeon who then took Him up in his arms, and Anna the prophetess who was present.

33. Since God then beareth witness, and the Holy Ghost joins in the witness, and Christ says,  Why do ye seek to kill me, a man who has told you the truth   137  John vii. 19; viii. 40. ? let the heretics be silenced who speak against His humanity, for they speak against Him, who saith,  Handle me, and see; for a spirit hath not flesh and bones, as ye see me have   138  Luke xxiv. 39. . Adored be the Lord the Virgin-born, and let Virgins acknowledge the crown of their own state: let the order also of Solitaries acknowledge the glory of chastity for we men are not deprived of the dignity of chastity. In the Virgin’s womb the Saviour’s period of nine months was passed: but the Lord was for thirty and three years a man: so that if a virgin glories  139  σεμνύνεται. Rivet, misled by a double error in the old Latin version, “veneratur,” accused Cyril of approving the worship of the Virgin Mary. because of the nine months, much more we because of the many years.

34. But let us all by God’s grace run the race of chastity,  young men and maidens, old men and children   140  Ps. cxlviii. 12. ; not going after wantonness, but praising the name of Christ. Let us not be ignorant of the glory of chastity: for its crown is angelic, and its excellence above man. Let us be chary of our bodies which are to shine as the sun: let us not for short pleasure defile so great, so noble a body: for short and momentary is the sin, but the shame for many years and for ever. Angels walking upon earth are they who practise chastity: the Virgins have their portion with Mary the Virgin. Let all vain ornament be banished, and every hurtful glance, and all wanton gait, and every flowing robe, and perfume enticing to pleasure. But in all for perfume let there be the prayer of sweet odour, and the practice  141  ἡ τῶν ἀγαθῶν πρᾶξις, Cod. A. of good works, and the sanctification of our bodies: that the Virgin-born Lord may say even of us, both men who live in chastity and women who wear the crown,  I will dwell in them; and walk in them, and I will be their God, and they shall be My people   142  2 Cor. vi. 16. . To whom be the glory for ever and ever. Amen.

[12]  Κατήχησις δωδεκάτη φωτιζομένων, ἐν Ἱεροσολύμοις σχεδιασθεῖσα, εἰς τὸ τὸν σαρκωθέντα καὶ ἐνανθρωπήσαντα: καὶ ἀνάγνωσις ἐκ τοῦ Ἡσαΐου: καὶ προσέθετο κύριος λαλῆσαι τῷ Ἄχαζ λέγων: αἴτησαι σεαυτῷ σημεῖον. καὶ ἑξῆς: ἰδοὺ ἡ παρθένος ἐν γαστρὶ λήψεται καὶ τέξεται υἱόν, καὶ καλέσουσι τὸ ὄνομα αὐτοῦ Ἐμμανουήλ: καὶ τὰ ἑξῆς. 

Ἁγνείας σύντροφοι καὶ σωφροσύνης μαθηταί, τὸν ἐκ παρθένου γεννηθέντα θεὸν ἁγνείας μεστοῖς χείλεσιν ἀνυμνήσωμεν. οἱ τοῦ νοητοῦ προβάτου τῶν κρεῶν μεταλαβεῖν καταξιούμενοι κεφαλὴν μετὰ τῶν ποδῶν μεταλάβωμεν, κεφαλῆς μὲν τῆς θεότητος νοουμένης, ποδῶν δὲ τῆς ἀνθρωπότητος ἐκλαμβανομένης. οἱ τῶν ἁγίων εὐαγγελίων ἀκροαταὶ Ἰωάννῃ τῷ θεολόγῳ πεισθῶμεν. ὁ γὰρ εἰπών, Ἐν ἀρχῇ ἦν ὁ λόγος καὶ ὁ λόγος ἦν πρὸς τὸν θεὸν καὶ θεὸς ἦν ὁ λόγος, ἐπήγαγε λέγων, Καὶ ὁ λόγος σὰρξ ἐγένετο. οὔτε γὰρ τὸν ψιλὸν ἄνθρωπον προσκυνεῖν ὅσιον, οὔτε θεὸν μόνον λέγειν χωρὶς τῆς ἀνθρωπότητος εὐσεβές. εἰ γὰρ θεὸς ὁ Χριστός, ὥσπερ οὖν καὶ ἔστι, μὴ ἀνέλαβε δὲ τὴν ἀνθρωπότητα, τῆς σωτηρίας ἀλλότριοι καθεστήκαμεν. προσκυνείσθω μὲν ὡς θεός, πιστευέσθω δὲ ὅτι καὶ ἐνηνθρώπησεν. οὔτε γὰρ τὸ λέγειν ἄνθρωπον ἄνευ θεότητος ἐπωφελές, οὔτε τὴν ἀνθρωπότητα μὴ συνομολογεῖν τῇ θεότητι σωτήριον. ὁμολογήσωμεν τοῦ βασιλέως καὶ ἰατροῦ τὴν παρουσίαν. ὁ γὰρ βασιλεὺς Ἰησοῦς ἰατρεύειν μέλλων λέντιον ἀνθρωπότητος περιζωσάμενος ἐθεράπευσε τὸ νοσοῦν. ὁ τέλειος τῶν νηπίων διδάσκαλος συνενηπίασε τοῖς νηπίοις, ἵνα σοφίσῃ τοὺς ἄφρονας. ὁ ἐπουράνιος ἄρτος κατῆλθεν ἐπὶ τῆς γῆς, ἵνα θρέψῃ τοὺς λιμώσσοντας.

Ἰουδαίων δὲ παῖδες, τὸν μὲν ἐλθόντα ἀθετοῦντες, τὸν δὲ κακῶς ἐρχόμενον προσδοκῶντες, τὸν μὲν ἀληθῆ Χριστὸν παρῃτήσαντο, τὸν δὲ πλάνον οἱ πλανηθέντες ἐκδέχονται, ἀληθοῦς καὶ ἐν τούτῳ τοῦ σωτῆρος εὑρισκομένου τοῦ εἰπόντος: Ἐγὼ ἐλήλυθα ἐν τῷ ὀνόματι τοῦ πατρός μου καὶ οὐ λαμβάνετέ με, ἐὰν δὲ ἄλλος ἔλθῃ ἐν τῷ ὀνόματι τῷ ἰδίῳ, ἐκεῖνον λήψεσθε.

Καλὸν δὲ καὶ ἐπερώτησιν προσενέγκαι τοῖς ἰουδαίοις: ἀληθὴς ὁ προφήτης Ἡσαΐας ὁ λέγων ὅτι Ἐμμανουὴλ ἐκ παρθένου γεννηθήσεται, ἢ ψευδής; εἰ μὲν γὰρ ὡς ψευδοῦς κατηγοροῦσιν, οὐδὲν θαυμαστόν. ἔθος γὰρ αὐτοῖς οὐ μόνον ὡς ψευδεῖς κατηγορεῖν, ἀλλὰ καὶ λιθάζειν τοὺς προφήτας. εἰ δὲ ἀληθὴς ὁ προφήτης, δείξατε τὸν Ἐμμανουήλ. καὶ πότερον ὁ ἔρχεσθαι μέλλων, ὁ ὑφ' ὑμῶν προσδοκώμενος, ἐκ παρθένου τίκτεται, ἢ οὔ; εἰ μὲν γὰρ ἐκ παρθένου μὴ γεννᾶται, ψεῦδος κατηγορεῖτε τοῦ προφήτου. εἰ δὲ ἐπὶ τοῦ μέλλοντος τοῦτο προσδοκᾶτε, τί τὸ ἤδη γενόμενον παραιτεῖσθε;

Ἰουδαῖοι μὲν οὖν πλανάσθωσαν, ἐπειδὴ θέλουσιν, ἡ δὲ ἐκκλησία τοῦ θεοῦ δοξαζέσθω. ἡμεῖς γὰρ παραδεχόμεθα θεὸν λόγον ἐνανθρωπήσαντα κατὰ ἀλήθειαν, οὐκ ἐκ θελήματος ἀνδρὸς καὶ γυναικός, ὡς αἱρετικοὶ λέγουσιν, ἀλλ' ἐκ παρθένου καὶ πνεύματος ἁγίου κατὰ τὸ εὐαγγέλιον ἐνανθρωπήσαντα, οὐ φαντασίᾳ, ἀλλὰ ἀληθείᾳ. καὶ ὅτι ἀληθῶς ἐκ παρθένου ἐνηνθρώπησε, περίμενε τὸν καιρὸν τῆς διδασκαλίας νῦν, καὶ λήψῃ τὰς ἀποδείξεις. πολύπλοκος γάρ ἐστιν ἡ τῶν αἱρετικῶν πλάνη, καὶ οἱ μὲν μηδόλως αὐτὸν ἐκ παρθένου γεγεννῆσθαι εἰρήκασιν, οἱ δὲ γεγεννῆσθαι μέν, οὐκ ἐκ παρθένου δέ, ἀλλ' ἐκ γυναικὸς ἀνδρὶ συνοικούσης. οἱ δὲ λέγουσιν οὐ θεὸν ἐνηνθρωπηκέναι τὸν Χριστόν, ἀλλ' ἄνθρωπόν τινα τεθεοποιῆσθαι. ἐτόλμησαν γὰρ εἰπεῖν, ὅτι οὐχ ὁ προὼν λόγος οὗτος ἐνηνθρώπησεν, ἀλλὰ ἄνθρωπός τις προκόψας οὗτος ἐστεφανώθη.

Σὺ δὲ μνημόνευσον τῶν χθὲς περὶ τῆς θεότητος εἰρημένων. πίστευσον ὅτι αὐτὸς ἐκεῖνος ὁ τοῦ θεοῦ μονογενὴς υἱὸς οὗτος ἐκ παρθένου πάλιν ἐγεννήθη. Ἰωάννῃ τῷ εὐαγγελιστῇ πείσθητι λέγοντι: καὶ ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν. ὁ μὲν γὰρ λόγος αἰώνιος πρὸ πάντων τῶν αἰώνων ἐκ πατρὸς γεννηθείς, τὴν δὲ σάρκα προσφάτως ἀνέλαβε δι' ἡμᾶς.

Ἀλλὰ ἀντιλέγουσι πολλοὶ καὶ λέγουσι: τί τοσοῦτον οὖν αἴτιον ὥστε θεὸν εἰς ἀνθρωπότητα καταβῆναι; καὶ εἰ ὅλως θεοῦ φύσις ἐστὶν ἀνθρώποις συναναστρέφειν, καὶ εἰ δυνατόν ἐστιν παρθένον τεκεῖν ἄνευ ἀνδρός; πολλῆς δὲ ἀντιλογίας οὔσης καὶ πολυειδοῦς τῆς μάχης φέρε τῇ τοῦ Χριστοῦ χάριτι καὶ ταῖς τῶν παρόντων εὐχαῖς ἕκαστον διαλύσωμεν.

Καὶ πρῶτον μὲν ἡμῖν ζητείσθω, τίνος ἕνεκεν κατέβη ὁ Ἰησοῦς. καὶ μὴ ταῖς ἐμαῖς εὑρεσιλογίαις πρόσεχε, δυνατὸν γάρ σε ἴσως κατασοφισθῆναι. ἀλλ' ἐὰν μὴ προφητῶν περὶ ἑκάστου πράγματος δέξῃ μαρτυρίαν, μὴ πίστευε τοῖς λεγομένοις. ἐὰν μὴ καὶ περὶ τῆς παρθένου καὶ τοῦ τόπου καὶ τοῦ χρόνου καὶ τοῦ τρόπου μάθῃς ἐκ τῶν θείων γραφῶν, μὴ παραδέξῃ παρὰ ἀνθρώπου μαρτυρίαν. τὸν μὲν γὰρ παρόντα καὶ διδάσκοντα δυνατόν ἐστιν καὶ ὑποπτεῦσαι, τὸν δὲ πρὸ χιλίων καὶ πλειόνων ἐτῶν προφητεύσαντα τίς ὑποπτεύσει νοῦν ἔχων;

Εἰ τοίνυν ζητεῖς τῆς Χριστοῦ παρουσίας τὸ αἴτιον, ἀνάδραμε ἐπὶ τὸ πρῶτον τῶν γραφῶν βιβλίον. ἐν ἓξ ἡμέραις ἐποίησεν ὁ θεὸς τὸν κόσμον. ἀλλ' ὁ κόσμος διὰ τὸν ἄνθρωπον. ἥλιος μὲν γὰρ λαμπροτάταις αὐγαῖς ἀποστίλβων. ἀλλὰ διὰ τὸ ἀνθρώπῳ φαίνειν ἐγένετο. καὶ πάντα δὲ τὰ ζῶα διὰ τὸ δουλεύειν ἡμῖν κατέστη. βοτάναι καὶ δένδρα διὰ τὴν ἡμετέραν ἀπόλαυσιν ἐκτίσθη. πάντα καλὰ τὰ δημιουργήματα, ἀλλὰ τούτων οὐδὲν εἰκὼν θεοῦ, μόνος δὲ ἄνθρωπος. ἥλιος προστάγματι μόνῳ, ἄνθρωπος δὲ χερσὶ θείαις ἐπλάσθη. ποιήσωμεν ἄνθρωπον κατ' εἰκόνα ἡμετέραν καὶ καθ' ὁμοίωσιν. εἰκὼν ξυλίνη ἐπιγείου βασιλέως τιμᾶται. πόσῳ γε μᾶλλον εἰκὼν λογικὴ θεοῦ; ἀλλὰ τοῦτο τὸ μέγιστον τῶν δημιουργημάτων ἐν παραδείσῳ χορεῦον φθόνος ἐξέβαλε διαβολικός. ἐπέχαιρεν ὁ ἐχθρὸς πεπτωκότι τῷ φθονηθέντι. ἆρα ἐβούλου μένειν χαίροντα τὸν ἐχθρόν; οὗτος μὴ τολμήσας διὰ τὸ ἰσχυρὸν προσελθεῖν τῷ ἀνδρὶ προσῆλθεν ὡς ἀσθενεστέρᾳ τῇ γυναικὶ ἔτι παρθένῳ οὔσῃ. μετὰ γὰρ τὴν ἀπόπτωσιν ἐκ τοῦ παραδείσου τότε ἔγνω Ἀδὰμ Εὔαν τὴν γυναῖκα αὐτοῦ.

Δεύτεροι γεγόνασι διάδοχοι τῆς ἀνθρώπων γενεᾶς Κάιν καὶ Ἄβελ, καὶ Κάιν ἀνθρωποκτόνος πρῶτος. κατακλυσμὸς ὕστερον ἐπεχύθη διὰ τὴν τῶν ἀνθρώπων πολλὴν πονηρίαν. πῦρ οὐρανόθεν κατῆλθεν ἐπὶ σοδομιτῶν διὰ τὴν παρανομίαν. ἐξελέξατο μετὰ χρόνους ὁ θεὸς τὸν Ἰσραήλ. ἀλλὰ καὶ οὗτος διεστράφη καὶ ἐτραυματίσθη τὸ γένος τὸ ἐκλεκτόν. Μωσῆς. γὰρ ἐν ὄρει θεῷ παρειστήκει, καὶ ἀντὶ θεοῦ μόσχος ὑπὸ τοῦ λαοῦ προσεκυνεῖτο. ἐπὶ τοῦ νομοθέτου Μωσέως τοῦ εἰπόντος Μὴ μοιχεύσῃς, ἀνὴρ εἰς κάμινον εἰσελθὼν ἀκολασταίνειν ἐτόλμησεν. ἀπεστάλησαν προφῆται μετὰ Μωσέα θεραπεῦσαι τὸν Ἰσραήλ. ἀλλ' ἰατρεύοντες ἀπεκλαίοντο μὴ περιγενόμενοι τοῦ πάθους, ὡς λέγειν αὐτῶν τινα: οἴμοι ὅτι ἀπόλωλεν εὐλαβὴς ἀπὸ τῆς γῆς, καὶ ὁ κατορθῶν ἐν ἀνθρώποις οὐχ ὑπάρχει. καὶ πάλιν: πάντες ἐξέκλιναν, ἅμα ἠχρειώθησαν, οὐκ ἔστι ποιῶν χρηστότητα, οὐκ ἔστιν ἕως ἑνός. καὶ πάλιν: ἀρὰ καὶ κλοπὴ καὶ μοιχεία καὶ φόνος ἐκκέχυται ἐπὶ τῆς γῆς. τοὺς υἱοὺς αὐτῶν καὶ τὰς θυγατέρας αὐτῶν ἔθυσαν δαιμονίοις. οἰωνίζοντο καὶ ἐφαρμακεύοντο καὶ ἐκλῃδονίζοντο. καὶ πάλιν: τὰ ἱμάτια αὐτῶν δεσμεύοντες σχοινίοις παραπετάσματα ἐποίουν ἐχόμενα τοῦ θυσιαστηρίου.

Μέγιστον οὖν τὸ τραῦμα τῆς ἀνθρωπότητος. ἀπὸ ποδῶν ἕως κεφαλῆς οὐκ ἦν ἐν αὐτῷ ὁλοκληρία. οὐκ ἦν μάλαγμα ἐπιθεῖναι οὔτε ἔλαιον οὔτε καταδέσμους. εἶτα οἱ προφῆται ἀποκλαιόμενοι καὶ κάμνοντες ἔλεγον: τίς δώσει ἐκ Σιὼν τὸ σωτήριον; καὶ πάλιν: γενηθήτω ἡ χείρ σου ἐπ' ἄνδρα δεξιᾶς σου καὶ ἐπὶ υἱὸν ἀνθρώπου ὃν ἐκραταίωσας σεαυτῷ. καὶ οὐ μὴ ἀποστῶμεν ἀπὸ σοῦ. καὶ ἄλλος τῶν προφητῶν παρεκάλει λέγων: κύριε κλῖνον οὐρανοὺς καὶ κατάβηθι. ὑπερβαίνει τὴν ἡμετέραν ἰατρείαν τὰ τῆς ἀνθρωπότητος τραύματα. τοὺς προφήτας σου ἀπέκτειναν καὶ τὰ θυσιαστήριά σου κατέσκαψαν. ἀδιόρθωτον ἡμῖν τὸ κακόν, σοῦ δεῖται διορθωτοῦ.

Ἐπήκουσε τῆς δεήσεως τῶν προφητῶν ὁ κύριος. ὁ πατὴρ οὐχ ὑπερεῖδεν ἡμῶν τὸ γένος ἀπολλύμενον. ἐξαπέστειλε τὸν υἱὸν αὐτοῦ τὸν κύριον οὐρανόθεν ἰατρόν. καὶ λέγει τις τῶν προφητῶν « κύριος ὃν ὑμεῖς ζητεῖτε ἔρχεται, καὶ ἐξαίφνης ἥξει, » ποῦ; « εἰς τὸν ναὸν ἑαυτοῦ ὁ κύριος, » ἔνθα αὐτὸν ἐλιθάσατε. εἶτα τοῦτο ἀκούσας ἄλλος τῶν προφητῶν λέγει πρὸς αὐτόν: θεοῦ σωτηρίαν λέγων ἡσυχίᾳ λαλεῖς; θεοῦ παρουσίαν πρὸς σωτηρίαν εὐαγγελιζόμενος ἐν κρυπτῷ λαλεῖς; « ἐπ' ὄρους ὑψηλοῦ ἀνάβηθι ὁ εὐαγγελιζόμενος Σιών: εἶπον ταῖς πόλεσιν Ἰούδα. » τί εἴπω; « ἰδοὺ ὁ θεὸς ἡμῶν, » ἰδοὺ κύριος μετὰ ἰσχύος ἔρχεται.

Αὐτὸς πάλιν ὁ κύριος εἴρηκεν: ἰδοὺ ἐγὼ ἔρχομαι καὶ κατασκηνώσω ἐν μέσῳ σου, λέγει κύριος, καὶ καταφεύξονται ἔθνη πολλὰ ἐπὶ τὸν κύριον. Ἰσραηλῖται τὴν δι' ἐμοῦ σωτηρίαν παρῃτήσαντο. ἔρχομαι συναγαγεῖν πάντα τὰ ἔθνη καὶ τὰς γλώσσας. εἰς γὰρ τὰ ἴδια ἦλθε καὶ τὰ ἴδια αὐτὸν οὐ παρέλαβον. ἔρχῃ, καὶ τί χαρίζῃ τοῖς ἔθνεσιν; ἔρχομαι συναγαγεῖν πάντα τὰ ἔθνη καὶ καταλείψω ἐπ' αὐτῶν σημεῖον. ἐκ τοῦ ἐμοῦ γὰρ ἀγῶνος τοῦ ἐν τῷ σταυρῷ σφραγίδα βασιλικὴν ἑκάστῳ δίδωμι τῶν ἐμῶν στρατιωτῶν ἔχειν ἐπὶ μετώπου. καὶ ἄλλος τῶν προφητῶν ἔλεγε: καὶ ἔκλινεν οὐρανοὺς καὶ κατέβη καὶ γνόφος ὑπὸ τοὺς πόδας αὐτοῦ. ἠγνοεῖτο γὰρ ἀνθρώποις ἡ ἐξ οὐρανῶν κατάβασις.

Εἶτα Σολομῶν ἀκούων τοῦ πατρὸς αὐτοῦ Δαβὶδ ταῦτα λέγοντος καὶ θαυμαστὸν οἶκον οἰκοδομήσας καὶ προβλέπων τὸν εἰς αὐτὸν ἐρχόμενον ἀποθαυμάζων λέγει: εἰ ἀληθῶς κατοικήσει θεὸς μετὰ ἀνθρώπων ἐπὶ τῆς γῆς; Ναί, φησὶ προλαβὼν ὁ Δαβὶδ ἐν τῷ ἐπιγεγραμμένῳ εἰς Σολομῶντα ψαλμῷ ἐν ᾧ ἔστιν: καταβήσεται ὡς ὑετὸς ἐπὶ πόκον. ὑετὸς μὲν διὰ τὸ ἐπουράνιον, ἐπὶ πόκον δὲ διὰ τὴν ἀνθρωπότητα. ὑετὸς μὲν γὰρ ἐπὶ πόκον καταβαίνων ἀψοφητὶ καταβαίνει, ὡς ἀγνοουμένου τοῦ μυστηρίου τῆς γεννήσεως τοὺς μάγους λέγειν: ποῦ ἐστιν ὁ τεχθεὶς βασιλεὺς τῶν ἰουδαίων; καὶ τὸν Ἡρώδην ταρασσόμενον ἐξετάζειν περὶ τοῦ γεγεννημένου καὶ λέγειν: ποῦ ὁ Χριστὸς γεννᾶται;

Τίς δέ ἐστιν οὗτος ὁ καταβαίνων; φησὶν ἑξῆς: καὶ συμπαραμενεῖ τῷ ἡλίῳ καὶ πρὸ τῆς σελήνης, γενεὰς γενεῶν. καὶ πάλιν ἄλλος τῶν προφητῶν λέγει: χαῖρε σφόδρα θύγατερ σιών, κήρυσσε θύγατερ ἱερουσαλήμ, ἰδοὺ ὁ βασιλεύς σου ἔρχεταί σοι δίκαιος καὶ σώζων. πολλοὶ βασιλεῖς: ἑρμήνευσον ἡμῖν περὶ τίνος λέγεις, ὦ προφῆτα. δὸς ἡμῖν σημεῖον ὃ μὴ ἔχουσιν ἄλλοι βασιλεῖς. ἐὰν εἴπῃς πορφυροφόρον βασιλέα, προείληπται τὸ ἀξίωμα τοῦ σχήματος. ἐὰν εἴπῃς ὑπὸ στρατιωτῶν δορυφορούμενον, καὶ ἐφ' ἅρμασι χρυσοκολλήτοις καθεζόμενον, προείληπται παρὰ ἄλλοις καὶ τοῦτο. δὸς ἡμῖν σημεῖον ἰδιάζον τοῦ βασιλέως οὗ τὴν παρουσίαν καταγγέλλεις.

Ὁ δὲ προφήτης ἀποκρίνεται καὶ λέγει: ἰδοὺ ὁ βασιλεύς σου ἔρχεταί σοι δίκαιος καὶ σώζων. αὐτὸς πραῢς καὶ ἐπιβεβηκὼς ἐπὶ ὑποζύγιον καὶ πῶλον νέον, οὐκ ἐπὶ ἅρμασιν. ἔχεις μονογενὲς σημεῖον τοῦ παραγενομένου βασιλέως. μόνος βασιλέων Ἰησοῦς ἐπὶ πῶλον ἐκάθισεν ἀσαγῆ μετ' εὐφημιῶν ὡς βασιλεὺς εἰς τὴν Ἱερουσαλὴμ εἰσερχόμενος. καὶ τί ποιεῖ οὗτος ἐλθὼν ὁ βασιλεύς; καὶ σὺ ἐν αἵματι διαθήκης ἐξαπέστειλας δεσμίους σου ἐκ λάκκου οὐκ ἔχοντος ὕδωρ.

Ἀλλ' ἐνεχώρει μὲν καὶ ἐπὶ πῶλον καθεσθῆναι. δὸς δὲ ἡμῖν σημεῖον μᾶλλον, ποῦ στήσεται ὁ εἰσερχόμενος βασιλεύς. καὶ τὸ σημεῖον μὴ μακρὰν δῷς τῆς πόλεως, ἵνα μὴ ἀγνοήσωμεν. ἐγγὺς δὲ ἡμῖν δὸς τὸ σημεῖον ὀφθαλμοφανές, ἵνα καὶ ἐν τῇ πόλει ὄντες τὸν τόπον θεωρήσωμεν. ὁ δὲ προφήτης πάλιν ἀποκρίνεται λέγων: καὶ στήσονται οἱ πόδες αὐτοῦ ἐν τῇ ἡμέρᾳ ἐκείνῃ ἐπὶ τὸ ὄρος τῶν ἐλαιῶν τὸ κατέναντι Ἱερουσαλὴμ ἐξ ἀνατολῶν. ἆρ' οὐκ ἔνδον ἑστώς τις ἐπὶ τῆς πόλεως θεωρεῖ τὸν τόπον;

Ἔχομεν δύο σημεῖα, καὶ τρίτον ἐπιθυμοῦμεν μαθεῖν. εἰπὲ τί ποιεῖ παραγενόμενος ὁ κύριος. φησὶν ἄλλος προφήτης: ἰδοὺ ὁ θεὸς ἡμῶν. καὶ ἑξῆς: αὐτὸς ἥξει καὶ σώσει ἡμᾶς. τότε ἀνοιχθήσονται ὀφθαλμοὶ τυφλῶν καὶ ὦτα κωφῶν ἀκούσονται, τότε ἁλεῖται ὡς ἔλαφος ὁ χωλός, καὶ τρανὴ ἔσται γλῶσσα μογιλάλων. λεγέσθω δὲ ἡμῖν καὶ ἄλλη μαρτυρία. κύριον λέγεις ἐρχόμενον, ὦ προφῆτα, σημεῖα δὲ ὅσα μηδέποτε γεγένηται ποιοῦντα. ποῖον σαφὲς καὶ ἕτερον λέγεις; Αὐτὸς κύριος εἰς κρίσιν ἔρχεται μετὰ τῶν πρεσβυτέρων τοῦ λαοῦ καὶ μετὰ τῶν ἀρχόντων αὐτοῦ. σημεῖον ἐξαίρετον, δεσπότης ὑπὸ δούλων πρεσβυτέρων κρινόμενος καὶ ἀνεχόμενος.

Ταῦτα ἀναγινώσκοντες ἰουδαῖοι οὐκ ἀκούουσιν. ἔβυσαν γὰρ τὰ ὦτα τῆς καρδίας, ἵνα μὴ ἀκούσωσιν. ἀλλ' ἡμεῖς πιστεύωμεν εἰς Ἰησοῦν Χριστὸν ἐν σαρκὶ παραγενόμενον καὶ ἐνανθρωπήσαντα, ἐπειδὴ ἄλλως οὐκ ἐχωροῦμεν. ἐπειδὴ γὰρ ἡμεῖς καθ' ὃ ἦν ἐκεῖνος ἐμβλέπειν ἢ ἀπολαῦσαι οὐκ ἠδυνάμεθα, ἐγένετο ἐκεῖνος ὅπερ ἡμεῖς, ἵνα οὕτως ἀπολαῦσαι καταξιωθῶμεν. εἰ γὰρ ἥλιον τὸν ἐν τετάρτῃ ἡμέρᾳ γενόμενον ἐντελῶς ἰδεῖν οὐ δυνάμεθα, θεὸν ἄρα τὸν ἐκείνου ποιητὴν ἰδεῖν ἐδυνάμεθα; ἐν πυρὶ κατέβη ὁ κύριος ἐπὶ ὄρους Σινᾶ, καὶ οὐκ ἤνεγκεν ὁ λαός, ἀλλ' εἶπαν πρὸς Μωϋσῆν: λάλησον σὺ ἡμῖν καὶ ἀκουσόμεθα, καὶ μὴ λαλείτω πρὸς ἡμᾶς ὁ θεός, μήποτε ἀποθάνωμεν. καὶ πάλιν: τίς γὰρ πᾶσα σάρξ, ἥτις ἤκουσε φωνὴν θεοῦ ζῶντος λαλοῦντος ἐκ μέσου τοῦ πυρὸς καὶ ζήσεται; εἰ τὸ ἀκοῦσαι φωνὴν θεοῦ λαλοῦντος θανάτου παραίτιον, τὸ αὐτὸν ἰδεῖν πῶς οὐ θανάτου πρόξενον; καὶ τί θαυμάζεις; καὶ Μωϋσῆς αὐτός φησιν: ἔκφοβός εἰμι καὶ ἔντρομος.

Τί οὖν; ἤθελες τὸν ἐλθόντα ἐπὶ σωτηρίᾳ πρόξενον ἀπωλείας γενέσθαι, διὰ τὸ μὴ φέρειν τοὺς ἀνθρώπους, ἢ συμμετρῆσαι τὴν χάριν; Δανιὴλ οὐκ ἤνεγκεν ὀπτασίαν ἀγγέλου, καὶ σὺ δεσπότου τῶν ἀγγέλων θέαν ἐχώρεις; Γαβριὴλ ἐφάνη καὶ πέπτωκε Δανιήλ. καὶ ποταπὸς ἦν ὁ φαινόμενος ἢ ποίῳ σχήματι; τὸ πρόσωπον αὐτοῦ ὡς ἀστραπὴ ἦν, οὐχ ὡς ὁ ἥλιος, καὶ οἱ ὀφθαλμοὶ αὐτοῦ ὡσεὶ λαμπάδες πυρός, οὐχ ὡς κάμινος πυρός, καὶ ἡ φωνὴ τῶν λόγων αὐτοῦ ὡς φωνὴ ὄχλου, οὐχ ὡς δώδεκα λεγεώνων ἀγγέλων. καὶ ὅμως ἔπεσεν ὁ προφήτης. καὶ προσέρχεται ὁ ἄγγελος λέγων: μὴ φοβοῦ, Δανιήλ. ἀνάστηθι, ἔνθυμος γενοῦ: εἰσηκούσθησαν οἱ λόγοι σου. καί φησιν ὁ Δανιήλ: ἀνέστην ἔντρομος. καὶ οὐδὲ οὕτως ἀπεκρίνατο, ἕως ὅτε ἥψατο αὐτοῦ ὁμοίωσις χειρὸς ἀνθρώπου. καὶ ὅτε μετεβλήθη εἰς ὀπτασίαν ἀνθρώπου ὁ φανείς, τότε λαλεῖ ὁ Δανιήλ. καὶ τί φησι; κύριε, ἐν τῇ ὀπτασίᾳ σου ἐστράφη τὰ ἐντός μου ἐν ἐμοί, καὶ οὐ στήσεται ἐν ἐμοὶ ἰσχύς, καὶ πνοὴ οὐχ ὑπελείφθη ἐν ἐμοί. εἰ ἄγγελος φαινόμενος ἐξεῖλε τὴν φωνὴν τοῦ προφήτου καὶ τὴν ἰσχύν, τὸ τὸν θεὸν φανῆναι συνεχώρει τὴν πνοήν; καὶ ἕως ὅτου, λέγει ἡ γραφή, ἥψατό μου ὡς ὅρασις ἀνθρώπου, οὐκ ἐθάρσησε Δανιήλ. πείρας τοίνυν τῆς ἀσθενείας τῆς ἡμετέρας δειχθείσης ἀνέλαβεν ὁ κύριος τοῦτο ὅπερ ἐπεζήτει ὁ ἄνθρωπος. ἐπειδὴ γὰρ παρ' ὁμοιοπροσώπου ἐζήτει ἀκούειν ὁ ἄνθρωπος, ἀνέλαβε τὸ ὁμοιοπαθὲς ὁ σωτήρ, ἵν' εὐμαρέστερον παιδευθῶσιν οἱ ἄνθρωποι.

Δέξαι δὲ καὶ ἄλλην αἰτίαν. παρεγένετο ὁ Χριστός, ἵνα βαπτισθῇ καὶ ἁγιάσῃ τὸ βάπτισμα. παρεγένετο ἵνα θαυματουργήσῃ περιπατῶν ἐπὶ τὼν ὑδάτων τῆς θαλάσσης. ἐπεὶ οὖν πρὸ τῆς ἐνσάρκου παρουσίας ἡ θάλασσα εἶδε καὶ ἔφυγεν καὶ ὁ Ἰορδάνης ἐστράφη εἰς τὰ ὀπίσω, ἀνέλαβε τὸ σῶμα ὁ κύριος, ἵνα ἰδοῦσα ἡ θάλασσα ἀνάσχηται καὶ ὁ Ἰορδάνης ἀφόβως αὐτὸν ὑποδέξηται. μία μὲν δὴ αὕτη αἰτία, ἔστι δὲ καὶ δευτέρα.

Διὰ παρθένου τῆς Εὔας ἦλθεν ὁ θάνατος. ἔδει διὰ παρθένου, μᾶλλον δὲ ἐκ παρθένου, φανῆναι τὴν ζωήν, ἵνα ὥσπερ ἐκείνην ὄφις ἠπάτησεν, οὕτως καὶ ταύτην Γαβριὴλ εὐαγγελίσηται.

Καταλιπόντες ἄνθρωποι θεὸν ἐδημιούργησαν ἀνθρωπόμορφα ξόανα. ἀνθρωπομόρφου τοίνυν ὡς θεοῦ ψευδῶς προσκυνουμένου θεὸς ἀληθῶς ἄνθρωπος ἐγένετο, ἵνα λυθῇ τὸ ψεῦδος.

Ὀργάνῳ τῇ σαρκὶ καθ' ἡμῶν ἐκέχρητο ὁ διάβολος. καὶ τοῦτο γινώσκων ὁ Παῦλος λέγει: βλέπω δὲ ἕτερον νόμον ἐν τοῖς μέλεσί μου, ἀντιστρατευόμενον τῷ νόμῳ τοῦ νοός μου καὶ αἰχμαλωτίζωντά με, καὶ τὰ ἑξῆς. δι' ὧν οὖν ὅπλων ὁ διάβολος ἡμᾶς κατηγωνίζετο, διὰ τούτων αὐτῶν ἐσώθημεν. ἀνέλαβε τὸ ὅμοιον ἡμῶν ἐξ ἡμῶν ὁ κύριος, ἵνα δι' ἀνθρωπότητος σωθῶμεν. ἀνέλαβε τὸ ὅμοιον ἡμῶν, ἵνα τῷ λείποντι μείζονα δῷ τὴν χάριν, ἵνα ἡ ἀνθρωπότης ἡ ἁμαρτωλὸς θεοῦ γένηται κοινωνός. ὅπου γὰρ ἐπλεόνασεν ἡ ἁμαρτία, ὑπερεπερίσσευσεν ἡ χάρις.

Ἔδει παθεῖν ὑπὲρ ἡμῶν τὸν κύριον. ἀλλ' οὐκ ἂν ἐτόλμησε προσελθεῖν ὁ διάβολος, εἰ ᾔδει τοῦτον. εἰ γὰρ ἔγνωσαν, οὐκ ἂν τὸν κύριον τῆς δόξης ἐσταύρωσαν. δέλεαρ τοίνυν τοῦ θανάτου γέγονε τὸ σῶμα, ἵνα ἐλπίσας καταπιεῖν ὁ δράκων ἐξεμέσῃ καὶ τοὺς ἤδη καταποθέντας. κατέπιε γὰρ ὁ θάνατος ἰσχύσας. καὶ πάλιν: ἀφεῖλεν ὁ θεὸς πᾶν δάκρυον ἀπὸ προσώπου παντός.

Μήτι μάτην Χριστὸς ἐνηνθρώπησεν; μήτι εὑρεσιλογίαι εἰσὶν αἱ διδασκαλίαι καὶ ἀνθρώπινα σοφίσματα; οὐχ αἱ θεῖαι γραφαί εἰσιν ἡμῶν ἡ σωτηρία; οὐχὶ προφητῶν αἱ προῤῥήσεις; τήρει τοίνυν ταύτην μοι τὴν παρακαταθήκην ἄσειστον, καὶ μηδείς σε μετακινησάτω. πίστευε θεὸν ἄνθρωπον γενόμενον.

Ἀλλ' ὅτι μὲν ἐνανθρωπῆσαι δυνατὸν ἦν, ἀποδέδεικται. εἰ δὲ μᾶλλον ἀπιστοῦσιν ἰουδαῖοι, προτείνωμεν αὐτοῖς: τί ξένον καταγγέλλομεν θεὸν ἐνανθρωπῆσαι λέγοντες, ὑμῶν λεγόντων ὅτι Ἀβραὰμ τὸν κύριον ὑπεδέξατο; τί ξένον καταγγέλλομεν, τοῦ Ἰακὼβ λέγοντος: εἶδον γὰρ θεὸν πρόσωπον πρὸς πρόσωπον καὶ ἐσώθη μου ἡ ψυχή; ὁ παρὰ τῷ Ἀβραὰμ φαγὼν κύριος καὶ παρ' ἡμῖν ἔφαγεν. τί οὖν ξένον καταγγέλλομεν;

Ἀλλὰ καὶ μάρτυρας δύο παρέχομεν τοὺς ἐν ὄρει Σινᾶ τῷ κυρίῳ παραστάντας. Μωσῆς ἦν ἐν ὀπῇ τῆς πέτρας καὶ Ἠλίας ἐν ὀπῇ τότε τῆς πέτρας. ἐκεῖνοι μεταμορφουμένῳ συμπαρόντες ἐν ὄρει Θαβὼρ ἔλεγον τοῖς μαθηταῖς τὴν ἔξοδον ἣν ἔμελλε πληροῦν ἐν Ἱερουσαλήμ. Ἀλλ' ὅτι μὲν ἐνανθρωπῆσαι δυνατὸν ἦν, ἀποδέδεικται καθὼς προεῖπον. καὶ καταλελείφθω τὸ λοιπὸν τῶν ἀποδείξεων τοῖς σπουδαίοις εἰς ἀνάλεξιν.

Ἐπηγγείλατο δὲ ἡμῖν ὁ λόγος ἐρεῖν καὶ τὸν χρόνον τῆς ἐπιδημίας τοῦ σωτῆρος καὶ τὸν τόπον. καὶ δεῖ μὴ ψεύδους καταγνωσθέντας ἀναχωρεῖν, μᾶλλον δὲ τοὺς τῆς ἐκκλησίας νεήλυδας ἠσφαλισμένους ἀποπέμψαι. ζητήσωμεν τοίνυν τὸν χρόνον, πότε ὁ κύριος παρεγένετο: ἐπειδὴ πρόσφατος ἡ παρουσία καὶ ἀντιλέγεται, καὶ ἐπειδὴ Χριστὸς Ἰησοῦς χθὲς καὶ σήμερον ὁ αὐτὸς ὢν καὶ εἰς τοὺς αἰῶνας. Μωσῆς τοίνυν λέγει ὁ προφήτης: προφήτην ὑμῖν ἀναστήσει κύριος ὁ θεὸς ἐκ τῶν ἀδελφῶν ὑμῶν ὡς ἐμέ. τετηρήσθω δὲ τέως τὸ ὡς ἐμέ, ἐν οἰκείοις τόποις ἐξεταζόμενον. ἀλλὰ πότε ὁ προφήτης οὗτος ἔρχεται ὁ προσδοκώμενος; ἀνάδραμε, φησίν, ἐπὶ τὰ ὑπ' ἐμοῦ γεγραμμένα, πολυπραγμόνησον τὴν τοῦ Ἰακὼβ τῷ Ἰούδᾳ ῥηθεῖσαν προφητείαν: Ἰούδα, σὲ αἰνέσαισαν οἱ ἀδελφοί σου καὶ τὰ ἑξῆς, ἵνα μὴ ἅπαντα λέγωμεν. οὐκ ἐκλείψει ἄρχων ἐξ Ἰούδα οὐδὲ ἡγούμενος ἐκ τῶν μηρῶν αὐτοῦ, ἕως ἂν ἔλθῃ ᾧ ἀπόκειται, καὶ αὐτὸς προσδοκία οὐκ Ἰουδαίων, ἀλλὰ ἐθνῶν. σημεῖον οὖν ἔδωκε τῆς Χριστοῦ παρουσίας τὸ παύσασθαι τὴν ἀρχὴν τῶν Ἰουδαίων. εἰ μὴ νῦν ὑπὸ Ῥωμαίους εἰσίν, οὔπω ἦλθεν ὁ Χριστός. εἰ ἔχουσι τὸν ἐκ γένους Ἰούδα καὶ τοῦ Δαβίδ, οὔπω ἦλθεν ὁ προσδοκώμενος. αἰσχύνομαι γὰρ λέγειν αὐτῶν τὰ πρόσφατα περὶ τῶν καλουμένων παρ' αὐτοῖς νῦν πατριαρχῶν πράγματα, καὶ τί τὸ τούτων γένος, καὶ τίς ἡ μήτηρ. καταλιμπάνω δὲ τοῖς εἰδόσιν. ἀλλ' οὗτος ὁ ἐρχόμενος, προσδοκία ἐθνῶν, ποῖον πάλιν ἄρα σημεῖον ἔχει; φησὶν ἑξῆς: δεσμεύων πρὸς ἄμπελον τὸν πῶλον αὐτοῦ. βλέπεις ἐκεῖνον τὸν πῶλον τὸν ὑπὸ τοῦ Ζαχαρίου καταγγελθέντα σαφῶς.

Ἀλλὰ ζητεῖς πάλιν καὶ ἄλλην τοῦ χρόνου μαρτυρίαν; κύριος εἶπε πρός με: υἱός μου εἶ σύ. ἐγὼ σήμερον γεγέννηκά σε. καὶ μετ' ὀλίγα φησί: ποιμανεῖς αὐτοὺς ἐν ῥάβδῳ σιδηρᾷ. εἴρηταί μοι καὶ πρότερον ὅτι ῥάβδος σιδηρᾶ καλεῖται σαφῶς ἡ Ῥωμαίων βασιλεία. περὶ δὲ ταύτης ἔτι τὸ λεῖπον ἀπὸ τοῦ Δανιὴλ ὑπομνήσωμεν. διηγούμενος γὰρ καὶ συγκρίνων τῷ Ναβουχοδονόσορ τὴν εἰκόνα τοῦ ἀνδριάντος λέγει καὶ τὴν περὶ αὐτοῦ πᾶσαν ὀπτασίαν, καὶ λίθον ἄνευ χειρῶν ἐξ ὄρους τμηθέντα, οὐκ ἐξ ἀνθρωπίνης κατασκευῆς συστάντα, περικρατήσειν τῆς οἰκουμένης ἁπάσης. καὶ λευκότατά φησιν οὕτως: καὶ ἐν ταῖς ἡμέραις τῶν βασιλειῶν ἐκείνων ἀναστήσει ὁ θεὸς τοῦ οὐρανοῦ βασιλείαν ἥτις εἰς τὸν αἰῶνα οὐ διαφθαρήσεται, καὶ ἡ βασιλεία αὐτοῦ λαῷ ἑτέρῳ οὐχ ὑπολειφθήσεται.

Ἀλλ' ἔτι λευκότερον ζητοῦμεν τῆς παρουσίας τῶν χρόνων τὴν ἀπόδειξιν. δύσπιστος γὰρ ὢν ὁ ἄνθρωπος, ἐὰν μὴ καὶ αὐτὰ τὰ ἔτη εἰς ψῆφον λάβῃ, τοῖς λεγομένοις οὐ πιστεύει. τίς οὖν ὁ καιρὸς καὶ ποῖός ἐστιν ὁ χρόνος; ὅτε ἐκλιπόντων τῶν ἐξ Ἰούδα βασιλέων λοιπὸν ἀλλόφυλος ὁ Ἡρώδης βασιλεύει. λέγει τοίνυν ὁ πρὸς τὸν Δανιὴλ ὁμιλῶν ἄγγελος: σὺ δέ μοι νῦν σημείωσαι τὰ λεγόμενα: Καὶ γνώσῃ καὶ συνήσεις: ἀπὸ ἐξόδου λόγου τοῦ ἀποκριθῆναι καὶ τοῦ οἰκοδομηθῆναι Ἱερουσαλὴμ ἕως Χριστοῦ ἡγουμένου ἑβδομάδες ἑπτὰ καὶ ἑβδομάδες ἑξήκοντα δύο. ἑξήκοντα τοίνυν καὶ ἐννέα ἑβδομάδες ἐτῶν συνάγουσιν ἔτη τετρακόσια ὀγδοήκοντα τρία. εἶπεν οὖν, ὅτι μετὰ τὸ οἰκοδομηθῆναι Ἱερουσαλὴμ τετρακοσίων ὀγδοήκοντα τριῶν ἐτῶν διελθόντων καὶ τῶν ἀρχόντων ἐκλιπόντων τότε ἔρχεταί τις ἀλλόφυλος βασιλεύς, ἐφ' οὗ γεννᾶται ὁ Χριστός. Δαρεῖος τοίνυν ὁ Μῆδος ᾠκοδόμησεν ἕκτῳ μὲν ἔτει τῆς ἑαυτοῦ βασιλείας, πρώτῳ δὲ ἔτει τῆς καθ' Ἕλληνας ἑξηκοστῆς καὶ ἕκτης ὀλυμπιάδος. ὀλυμπιὰς δὲ παρ' Ἕλλησι καλεῖται ὁ κατὰ τέσσαρα ἔτη συντελούμενος ἀγὼν διὰ τὴν κατὰ τετραετίαν τῶν τοῦ ἡλίου δρόμων ἐκ τῶν κατ' ἔτος τριῶν ὡρῶν συντελουμένην ἡμέραν. Ἡρώδης δὲ βασιλεύει ἐν τῇ ἑκατοστῇ ὀγδοηκοστῇ ἕκτῃ ὀλυμπιάδι, τετάρτῳ ἔτει ταύτης. ἀπὸ τοίνυν τῆς ἑξηκοστῆς ἕκτης εἰς τὴν ἑκατοστὴν ὀγδοηκοστὴν ἕκτην γίνονται μεταξὺ ἑκατὸν εἴκοσι ὀλυμπιάδες καὶ ὀλίγον τι. συνάγονται τοίνυν τῶν ἑκατὸν εἴκοσι ὀλυμπιάδων τετρακόσια ὀγδοήκοντα. τὰ γὰρ ἕτερα τρία ἔτη λοιπὸν ἴσως ἐν τῷ μεταξὺ τοῦ πρώτου καὶ τοῦ τετάρτου ἀναλαμβάνεται. καὶ ἔχεις τὴν ἀπόδειξιν κατὰ τὴν γραφὴν τὴν λέγουσαν: ἀπὸ ἐξόδου λόγου τοῦ ἀποκριθῆναι καὶ τοῦ οἰκοδομηθῆναι Ἱερουσαλὴμ ἕως Χριστοῦ ἡγουμένου ἑβδομάδες ἑπτὰ καὶ ἑβδομάδες ἑξήκοντα δύο. τῶν μὲν οὖν χρόνων ταύτην τέως ἔχεις τὴν ἀπόδειξιν καὶ ἄλλων οὐσῶν ἑρμηνειῶν διαφόρων περὶ τῶν προειρημένων ἐν τῷ Δανιὴλ ἑβδομάδων τῶν ἐτῶν. Ἐπαγγελίας δὲ τὸν τόπον λοιπὸν ἄκουε Μιχαίου λέγοντος: καὶ σὺ Βηθλεὲμ οἶκος τοῦ Ἐφραθᾶ, μὴ ὀλιγοστὸς εἶ τοῦ εἶναι ἐν χιλιάσιν Ἰούδα: ἐκ σοῦ γάρ μοι ἐξελεύσεται ἡγούμενος τοῦ εἶναι εἰς ἄρχοντα ἐν τῷ Ἰσραήλ, καὶ αἱ ἔξοδοι αὐτοῦ ἀπ' ἀρχῆς ἐξ ἡμερῶν αἰῶνος. οὐ μὴν ἀλλὰ περὶ τῶν τόπων ἱεροσολυμίτης ὢν προλαβὼν οἶδας καὶ τὸ ἐν ἑκατοστῷ τριακοστῷ πρώτῳ ψαλμῷ γεγραμμένον: ἰδοὺ ἠκούσαμεν αὐτὴν ἐν Ἐφραθά, εὕρομεν αὐτὴν ἐν τοῖς πεδίοις τοῦ δρυμοῦ. πρὸ ὀλίγων γὰρ ἐτῶν δρυμώδης ἦν ὁ τόπος.

Ἤκουσας πάλιν τοῦ Ἀββακοὺμ λέγοντος πρὸς τὸν κύριον: ἐν τῷ ἐγγίζειν τὰ ἔτη ἐπιγνωσθήσῃ, ἐν τῷ παρεῖναι τὸν καιρὸν ἀναδειχθήσῃ. καὶ τί τὸ σημεῖόν ἐστιν ὦ προφῆτα τοῦ ἐρχομένου κυρίου; ὁ δέ φησιν ἑξῆς: ἐν μέσῳ δύο ζωῶν γνωσθήσῃ. τοῦτο πρὸς τὸν κύριον λέγων σαφῶς, ὅτι παραγενόμενος ἔνσαρκος ζῇς καὶ τελευτᾷς καὶ ἀναστὰς ἐκ νεκρῶν ζῇς πάλιν.

Καὶ ἐκ ποίου μέρους τοῦ περὶ τὴν Ἱερουσαλὴμ ἔρχεται; ἐξ ἀνατολῶν ἢ δυσμῶν ἢ βοῤῥᾶ ἢ νότου; εἰπὲ ἡμῖν ἀκριβῶς. ὁ δὲ ἀποκρίνεται σαφέστατα καί φησιν: ὁ θεὸς ἀπὸ Θαιμὰν ἥξει (Θαιμὰν δὲ ἑρμηνεύεται νότος) καὶ ὁ ἅγιος ἐξ ὄρους Φαρὰν κατασκίου δασέος. ὅπερ συμφώνως εἶπεν ὁ ψαλμῳδός: εὕρομεν αὐτὴν ἐν τοῖς πεδίοις τοῦ δρυμοῦ.

Λοιπὸν ζητοῦμεν, ἐκ τίνος ἔρχεται, καὶ πῶς ἔρχεται. τοῦτο δὲ ἡμῖν Ἡσαΐας λέγει: ἰδοὺ ἡ παρθένος ἐν γαστρὶ λήψεται καὶ τέξεται υἱόν, καὶ καλέσουσι τὸ ὄνομα αὐτοῦ Ἐμμανουήλ. καὶ ἀντιλέγουσιν Ἰουδαῖοι τούτοις (ἔθος γὰρ αὐτοῖς ἐστιν ἄνωθεν τῇ ἀληθείᾳ κακῶς ἀντιπίπτειν) καὶ λέγουσιν, ὅτι οὐ γέγραπται ἡ παρθένος, ἀλλ' ἡ νεᾶνις. ἐγὼ δὲ τῷ λεχθέντι συμπεριφερόμενος καὶ οὕτως εὑρίσκω τὴν ἀλήθειαν. ἐρωτητέον γὰρ αὐτούς: παρθένος βιαζομένη πότε βοᾷ; μετὰ τὴν φθορὰν ἢ πρὸ τῆς φθορᾶς ἐκκαλουμένη τοὺς βοηθούς; ἐὰν τοίνυν ἀλλαχοῦ λέγῃ ἡ γραφή: ἐβόησεν ἡ νεᾶνις καὶ οὐκ ἦν ὁ βοηθῶν αὐτῇ: ἆρα οὐ περὶ παρθένου λέγει; ἵνα δὲ σαφέστερον μάθῃς, ὅτι καὶ ἡ παρθένος ἐν τῇ θείᾳ γραφῇ νεᾶνις καλεῖται, ἄκουε τοῦ βιβλίου τῶν βασιλειῶν περὶ τῆς Ἀβισὰκ τῆς σουναμίτιδος λέγοντος: καὶ ἦν ἡ νεᾶνις καλὴ σφόδρα: τὸ γὰρ παρθένον αὐτὴν ἐκλεχθεῖσαν ἐνηνέχθαι πρὸς Δαβὶδ ὡμολόγηται.

Ἀλλὰ λέγουσιν οἱ Ἰουδαῖοι πάλιν: τῷ Ἄχαζ ἐρρέθη τοῦτο περὶ Ἐζεχίου οὐκοῦν ἀνάγνωμεν τὴν γραφήν. αἴτησαι σεαυτῷ σημεῖον παρὰ κυρίου τοῦ θεοῦ σου εἰς βάθος ἢ εἰς ὕψος. καὶ μάλιστα μὲν τὸ σημεῖον παράδοξον εἶναι ὀφείλει. σημεῖον γὰρ τὸ ὕδωρ τὸ ἐκ πέτρας, τὸ ῥαγῆναι θάλασσαν, τὸ ἥλιον ὑποστρέψαι, καὶ τὰ τοιαῦτα. τὰ δὲ λεχθησόμενα φανερώτερον ἔχει τὸν πρὸς Ἰουδαίους ἔλεγχον.

Οἶδα πολλὰ λέγων καὶ κεκμηκότας τοὺς ἀκροωμένους. ἀλλὰ ἀνέχεσθε τῶν λόγων τοῦ πλήθους, ἐπειδὴ διὰ Χριστὸν ταῦτα κινεῖται, καὶ οὐκ ἔστι περὶ τῶν τυχόντων ὁ λόγος. Βασιλεύοντος τοίνυν τοῦ Ἄχαζ τοῦ Ἡσαΐου τοῦτο εἰρηκότος, ἓξ καὶ δέκα ἔτη τοῦ Ἄχαζ βασιλεύσαντος μόνα καὶ τῆς πρὸς αὐτὸν προφητείας ἐν τούτοις ῥηθείσης, ἐλέγχει τὴν ἀντίῤῥησιν ἰουδαίων ὁ διαδεξάμενος βασιλεὺς Ἐζεχίας ὁ τοῦ Ἄχαζ υἱὸς ἐν τῷ βασιλεύειν ὢν ἐτῶν εἴκοσι πέντε. τῆς προφητείας γὰρ ἐν ἑκκαίδεκα ἔτεσι περιληφθείσης προγεννηθεὶς ἦν [ὑπὸ τοῦ Ἄχαζ] πρὸ τῆς προφητείας ἐννέα ἔτη. τί τοίνυν περὶ τοῦ ἤδη γεννηθέντος [καὶ πρὸ αὐτῆς βασιλείας τοῦ Ἄχαζ πατρὸς] ἀναγκαῖον ἦν λέγειν τὴν προφητείαν; οὐ γὰρ εἶπεν, ὅτι ἔλαβεν, ἀλλ' ὅτι λήψεται ἡ παρθένος, προγνωστικῶς εἰπών.

Ἀλλ' ὅτι μὲν ἐκ παρθένου γεννᾶται ὁ κύριος, σαφῶς ἔγνωμεν. ἐκ ποίου δὲ γένους ἦν ἡ παρθένος δεικτέον. Ὤμοσε κύριος τῷ Δαβὶδ ἀλήθειαν καὶ οὐ μὴ ἀθετήσει αὐτήν. ἐκ καρποῦ τῆς κοιλίας σου θήσομαι ἐπὶ τὸν θρόνον σου. καὶ πάλιν: θήσομαι εἰς τὸν αἰῶνα τοῦ αἰῶνος τὸ σπέρμα αὐτοῦ καὶ τὸν θρόνον αὐτοῦ ὡς τὰς ἡμέρας τοῦ οὐρανοῦ. καὶ ἑξῆς: ἅπαξ ὤμοσα ἐν τῷ ἁγίῳ μου: εἰ τῷ Δαβὶδ ψεύσομαι: τὸ σπέρμα αὐτοῦ εἰς τὸν αἰῶνα μενεῖ, καὶ ὁ θρόνος αὐτοῦ ὡς ὁ ἥλιος ἐναντίον μου καὶ ὡς ἡ σελήνη κατηρτισμένη εἰς τὸν αἰῶνα.

Ὁρᾷς ὅτι περὶ Χριστοῦ, καὶ οὐ περὶ Σολομῶντος ὁ λόγος. οὐ γὰρ ὁ θρόνος αὐτοῦ ὡς ὁ ἥλιος ἔμεινεν. Εἰ δέ τις ἀντιλέγει διὰ τὸ μὴ κεκαθικέναι τὸν Χριστὸν ἐπὶ τὸν ξύλινον θρόνον τοῦ Δαβίδ, προσοίσωμεν ἐκεῖνο τὸ ῥητόν: ἐπὶ τῆς καθέδρας Μωσέως ἐκάθισαν οἱ γραμματεῖς καὶ οἱ φαρισαῖοι. οὐ γὰρ τὴν ξυλίνην καθέδραν, ἀλλὰ τῆς διδασκαλίας σημαίνει τὴν ἐξουσίαν. οὕτως οὖν καὶ θρόνον Δαβίδ μοι ζήτει, μὴ τὸν ξύλινον θρόνον, ἀλλὰ τὴν βασιλείαν αὐτήν.

Καί μοι μάρτυρας λάβε τοὺς παῖδας τοὺς ἐπιφωνήσαντας: ὡσαννὰ τῷ υἱῷ Δαβίδ, εὐλογημένος ὁ βασιλεὺς τοῦ Ἰσραήλ. καὶ οἱ τυφλοὶ δὲ λέγουσιν: υἱὲ Δαβίδ, ἐλέησον ἡμᾶς. καὶ ὁ Γαβριὴλ μαρτυρεῖ σαφῶς πρὸς τὴν Μαριὰμ λέγων: καὶ δώσει αὐτῷ κύριος ὁ θεὸς τὸν θρόνον Δαβὶδ τοῦ πατρὸς αὐτοῦ. καὶ ὁ Παῦλός φησι: μνημονεύετε Ἰησοῦν Χριστὸν ἐγηγερμένον ἐκ νεκρῶν ἐκ σπέρματος Δαβὶδ κατὰ τὸ εὐαγγέλιόν μου. καὶ ἐν ἀρχῇ τῆς πρὸς Ῥωμαίους φησίν: τοῦ γενομένου ἐκ σπέρματος Δαβὶδ κατὰ σάρκα. καταδέχου τοίνυν τὸν ἐκ Δαβὶδ γεγεννημένον πειθόμενος τῇ προφητείᾳ τῇ λεγούσῃ: καὶ ἔσται ἐν τῇ ἡμέρᾳ ἐκείνῃ ἡ ῥίζα τοῦ Ἰεσσαὶ καὶ ὁ ἀνιστάμενος ἄρχειν ἐθνῶν: ἐπ' αὐτῷ ἔθνη ἐλπιοῦσιν.

Ἀλλὰ διαπονοῦνται οἱ Ἰουδαῖοι διὰ ταῦτα. προῄδει καὶ τοῦτο Ἡσαΐας λέγων: καὶ θελήσουσιν, εἰ ἐγένοντο πυρίκαυστοι, ὅτι παιδίον ἐγεννήθη ἡμῖν: οὐ γὰρ αὐτοῖς: υἱὸς καὶ ἐδόθη ἡμῖν. σημείωσαι δὲ ὅτι πρῶτον ἦν υἱὸς θεοῦ, εἶτα ἐδόθη ἡμῖν.

Καὶ μετ' ὀλίγα φησίν: καὶ τῆς εἰρήνης αὐτοῦ οὐκ ἔστιν ὅριον. ὅρια Ῥωμαίων ἔστι, τῆς τοῦ υἱοῦ τοῦ θεοῦ βασιλείας ὅριον οὐκ ἔστιν. ὅρια Περσῶν καὶ Μήδων ἔστιν, τοῦ δὲ υἱοῦ ὅριον οὐκ ἔστιν. εἶτα ἑξῆς: ἐπὶ τὸν θρόνον Δαβὶδ καὶ ἐπὶ τὴν βασιλείαν αὐτοῦ, κατορθῶσαι αὐτήν. ἐκ τοῦ Δαβὶδ τοίνυν ἦν ἡ ἁγία παρθένος.

Ἔπρεπε γὰρ τῷ ἁγνοτάτῳ καὶ διδασκάλῳ τῆς ἁγνείας ἐξ ἁγνῶν ἐξεληλυθέναι παστάδων. εἰ γὰρ ὁ τῷ Ἰησοῦ καλῶς ἱερατεύων ἀπέχεται γυναικός, αὐτὸς ὁ Ἰησοῦς πῶς ἔμελλεν ἐξ ἀνδρὸς καὶ γυναικὸς ἔρχεσθαι; ὅτι σὺ εἶ, φησὶν ἐν ψαλμοῖς, ὁ ἐκσπάσας με ἐκ γαστρός. πρόσεχε ἀκριβῶς τῷ ὁ ἐκσπάσας με ἐκ γαστρὸς σημαίνοντι τὸ χωρὶς ἀνδρὸς ἐκ παρθένου γαστρὸς καὶ σαρκὸς αὐτὸν ἐκσπασθέντα γεγεννῆσθαι. τῶν γὰρ ἀπὸ γαμικῆς ἀκολουθίας γεννωμένων ἕτερος ὁ τρόπος.

Οὐκ ἐπαισχύνεται δὲ ἐκ μελῶν τοιούτων ἀναλαμβάνειν σάρκα ὁ τῶν μελῶν αὐτῶν πλάστης. καὶ τίς ἄρα τοῦτο ἡμῖν φησιν; λέγει πρὸς Ἱερεμίαν ὁ κύριος: πρὸ τοῦ με πλάσαι σε ἐκ κοιλίας ἐπίσταμαί σε, καὶ πρὸ τοῦ σε ἐξελθεῖν ἐκ μήτρας ἡγίασά σε. ὁ οὖν ἐν τῷ πλάττειν ἀνθρώπους ἐφαπτόμενος καὶ μὴ ἐπαισχυνόμενος, ἆρα ἐν τῷ πλάττεσθαι τὴν ἁγίαν σάρκα, τὸ καταπέτασμα τῆς θεότητος, δι' ἑαυτόν, ἐπῃσχύνετο; θεός ἐστιν ὁ ἐν γαστρὶ καὶ μέχρι νῦν δημιουργῶν τὰ βρέφη, καθὼς ἐν τῷ Ἰὼβ γέγραπται: ἢ οὐχ ὥσπερ γάλα με ἤμελξας, ἐτύρωσας δέ με ἶσα τυρῷ; δέρμα καὶ κρέας με ἐνέδυσας, ὀστέοις δέ με καὶ νεύροις ἐνεῖρας.

Οὐδὲν μιαρόν ἐστιν ἐν ἀνθρωπίνῃ κατασκευῇ, ἐὰν μὴ μολύνῃ μοιχείαις καὶ ἀκολασίᾳ ταύτην. ὁ πλάσας τὸν Ἀδὰμ ἔπλασε καὶ τὴν Εὔαν, καὶ χερσὶ θείαις τὸ ἄρσεν καὶ τὸ θῆλυ πέπλασται. οὐδὲν τῶν ἐν σώματι μελῶν ἐστι μιαρὸν ἐξ ἀρχῆς πλασθέν. φιμούσθωσαν γὰρ οἱ αἱρετικοὶ πάντες οἱ κατηγοροῦντες τῶν σωμάτων, μᾶλλον δὲ αὐτοῦ τοῦ πλάσαντος. ἡμεῖς δὲ μνημονεύωμεν Παύλου λέγοντος: οὐκ οἴδατε, ὅτι τὰ σώματα ὑμῶν ναὸς τοῦ ἐν ὑμῖν ἁγίου πνεύματός ἐστιν; καὶ πάλιν ὁ προφήτης προείρηκεν ἐκ προσώπου Ἰησοῦ: σάρξ μου ἐξ αὐτῶν. καὶ ἀλλαχοῦ γέγραπται: διὰ τοῦτο δώσει αὐτοὺς ἕως καιροῦ τικτούσης: καὶ τί τὸ σημεῖον; ἑξῆς φησι: τέξεται καὶ οἱ λοιποὶ τῶν ἀδελφῶν αὐτῶν ἐπιστρέψουσι. καὶ τίνα τὰ μνῆστρα τῆς παρθένου, τῆς ἁγίας νύμφης; καὶ μνηστεύσομαί σε ἐμαυτῷ ἐν πίστει. καὶ Ἐλισάβετ λαλοῦσα πρὸς αὐτὴν ὁμοίως λέγει: καὶ μακαρία ἡ πιστεύσασα, ὅτι ἔσται τελείωσις τοῖς λεγομένοις αὐτῇ παρὰ κυρίου.

Ἀλλὰ διασύρουσιν ἡμᾶς Ἕλληνές τε καὶ Ἰουδαῖοι, καί φασιν, ὅτι ἀδύνατον ἦν τὸν Χριστὸν ἐκ παρθένου γεννηθῆναι. Ἕλληνας μὲν οὖν ἐκ τῶν παρ' αὐτοῖς μύθων ἐπιστομίσωμεν. οἱ γὰρ λέγοντες λίθους ῥιπτομένους εἰς ἀνθρώπους μεταβάλλεσθαι πῶς τὸ παρθένον τεκεῖν λέγετε ἀδύνατον εἶναι; οἱ ἐξ ἐγκεφάλου θυγατέρα τετέχθαι μυθολογοῦντες πῶς ἐκ παρθενικῆς γαστρὸς τετέχθαι υἱὸν λέγετε εἶναι ἀδύνατον; οἱ ἐκ μηροῦ τοῦ παρ' ὑμῖν Διὸς κυοφορηθῆναι ψευδῶς λέγοντες Διόνυσον πῶς ἀθετεῖτε τὸ ἡμέτερον ἀληθές; οἶδα λέγων ἀνάξια τῆς παρούσης ἀκροάσεως. ἀλλ' ἵνα εὐκαίρως σὺ τοὺς Ἕλληνας ὀνειδίσῃς, ταῦτα προσηνέγκαμεν ἐκ τῶν παρ' αὐτοῖς μύθων τὰ πρὸς αὐτοὺς λέγοντες.

Πρὸς δὲ τοὺς ἐκ περιτομῆς οὕτως ἀπάντησον ἐρωτήσας, ποῖόν ἐστι δύσκολον, στεῖραν πρεσβῦτιν τῶν ἐθίμων ἐκλιπόντων τεκεῖν, ἢ παρθένον νεάζουσαν γεννῆσαι; στεῖρα ἦν Σάῤῥα καὶ ἐκλιπόντων τῶν γυναικείων τέτοκε παρὰ φύσιν. οὐκοῦν τὸ στεῖραν γεννῆσαι παρὰ φύσιν, καὶ τὸ παρθένον γεννῆσαι. ἢ τὰ δύο τοίνυν ἀθέτησον, ἢ τὰ δύο κατάδεξαι. ὁ γὰρ αὐτὸς θεός ἐστιν ὁ κἀκεῖνο ποιήσας καὶ τοῦτο κατασκευάσας. οὐ γὰρ τολμήσεις εἰπεῖν, ὅτι ἐκεῖ δυνατόν ἐστι θεῷ καὶ ὧδε ἀδύνατον.

Καὶ πάλιν, ποία φύσις χεῖρα ἀνθρώπου μεταβληθῆναι ἐν μιᾷ ὥρᾳ πρὸς ἕτερον εἶδος καὶ πάλιν ἀποκαταστῆναι; πῶς τοίνυν ἡ Μωσέως χεὶρ ὡς χιὼν ἐλευκάνθη καὶ ἅμα πάλιν ἀποκατεστάθη; ἀλλὰ λέγεις ὅτι θεὸς θελήσας μετέβαλεν. ἐκεῖ θεὸς θελήσας δύναται καὶ ὧδε ἄρα οὐ δύναται; κἀκεῖνο μὲν σημεῖον ἦν πρὸς αἰγυπτίους μόνον, τοῦτο δὲ σημεῖον ἦν τῇ οἰκουμένῃ δωρούμενον. ὦ Ἰουδαῖοι, ποῖον δέ ἐστι μᾶλλον δυσκολώτερον, παρθένον γεννῆσαι ἢ ῥάβδον εἰς ζῶον ψυχωθῆναι; ὁμολογεῖτε ὅτι ἐπὶ Μωσέως εὐθυτάτη ῥάβδος ὀφιοειδὴς γενομένη φοβερὰ ἦν τῷ ῥίψαντι, καὶ ὁ πρὸ τούτου κατέχων τὴν ῥάβδον ἔφυγε ταύτην ὡς δράκοντα. δράκων γὰρ ἦν τῇ ἀληθείᾳ. ἔφυγε δὲ οὐ φοβηθεὶς ὃ κατεῖχεν, ἀλλὰ ἀγωνιάσας τὸν μεταβεβληκότα. ὀδόντας εἶχεν ἡ ῥάβδος καὶ δρακοντικοὺς ὀφθαλμούς. ἐκ ῥάβδου τοίνυν ὀφθαλμοὶ βλέποντες ἐκφύονται, καὶ ἐκ παρθενικῆς γαστρὸς παιδίον οὐ γεννᾶται θεοῦ θέλοντος;

Σιωπῶ γὰρ ὅτι καὶ ἡ ῥάβδος ἡ Ἀαρών, ὅπερ τὰ λοιπὰ δένδρα δι' ἐνιαυτῶν ποιεῖ πλειόνων, τοῦτο διὰ μιᾶς νυκτὸς ἐποίησεν. τίς γὰρ οὐκ οἶδεν, ὅτι ῥάβδος ἀπολέσασα τὸν φλοιὸν οὐδ' ἂν μεταξὺ ποταμῶν τεθῇ φύσει ποτέ; ἀλλ' ἐπειδὴ θεὸς οὐ φύσεσιν ἀκολουθεῖ δένδρων, ἀλλὰ φύσεών ἐστι ποιητής, ἡ ἄκαρπος καὶ ξηρὰ καὶ ἄφλοιος ῥάβδος ἤνθησε καὶ ἐβλάστησε καὶ κάρυα ἐκαρποφόρησεν. ὁ οὖν τῇ ῥάβδῳ διὰ τὸν τυπικὸν ἀρχιερέα καρπὸν ὑπὲρ φύσιν χαρισάμενος ἄρα τῇ παρθένῳ διὰ τὸν ἀληθινὸν ἀρχιερέα τὸ τεκεῖν οὐκ ἐχαρίζετο;

Καλὰ ταῦτα ὑπομνηστικὰ τῶν λόγων. ἀλλ' ἔτι ἀντιλέγουσιν Ἰουδαῖοι, καὶ οὐ πείθονται τοῖς περὶ ῥάβδου λόγοις, ἐὰν μὴ ὁμοίοις παραδόξοις καὶ παρὰ φύσιν πεισθῶσι τοκετοῖς. ἐξέτασον τοίνυν αὐτοὺς οὕτως. ἡ Εὔα ἐξ ἀρχῆς ἐκ τίνος ἐγεννήθη; ποία μήτηρ συνείληφεν ἐκείνην τὴν ἀμήτορα; λέγει δὲ ἡ γραφή, ὅτι ἐκ πλευρᾶς γέγονε τοῦ Ἀδὰμ ἆρα οὖν ἡ μὲν Εὔα ἐκ πλευρᾶς ἄρσενος χωρὶς μητρὸς γεννᾶται, ἐκ δὲ παρθενικῆς γαστρὸς χωρὶς ἀνδρὸς παιδίον οὐ γεννᾶται; ἐχρεωστεῖτο τοῖς ἀνδράσι παρὰ τοῦ θήλεος γένους ἡ χάρις. ἡ γὰρ Εὔα ἐκ τοῦ Ἀδὰμ ἐγεννήθη, καὶ οὐκ ἐκ μητρὸς συλληφθεῖσα, ἀλλ' ἐκ μόνου ἀνδρὸς ὥσπερ ἀποτεχθεῖσα. ἀπέδωκεν οὖν ἡ Μαρία τῆς χάριτος τὸ χρέος, οὐκ ἐξ ἀνδρός, ἀλλ' ἐξ ἑαυτῆς μόνης ἀχράντως ἐκ πνεύματος ἁγίου δυνάμει θεοῦ γεννήσασα.

Λάβωμεν δὲ ἔτι τὸ τούτου μεῖζον. τὸ μὲν γὰρ ἐκ σωμάτων σώματα γεννεθῆναι εἰ καὶ παράδοξον, ἀλλ' ὅμως δυνατόν. τὸ δὲ τὸν χοῦν τῆς γῆς ἄνθρωπον γενέσθαι τοῦτο θαυμαστότερον. τὸ πηλὸν συγκεχυμένον ὀφθαλμῶν χιτῶνας λαβεῖν καὶ λαμπηδόνας τοῦτο θαυμαστότερον. τὸ ἐκ μονοειδοῦς χοὸς γεννᾶσθαι καὶ ὀστέων καρτερότητα καὶ πνεύμονος ἁπαλότητα καὶ λοιπὰς διαφόρους ἰδέας μελῶν τοῦτο θαυμαστόν. τὸ πηλὸν ψυχωθέντα περιέρχεσθαι τὴν οἰκουμένην αὐτοκινήτως καὶ οἰκοδομεῖν τοῦτο θαυμαστόν. τὸ πηλὸν διδάσκειν καὶ λαλεῖν καὶ τεκτονεύειν καὶ βασιλεύειν τοῦτο θαυμαστόν. ὦ τοίνυν ἀμαθέστατοι Ἰουδαῖοι, πόθεν Ἀδὰμ ἐγένετο; οὐχ ὁ θεὸς χοῦν λαβὼν ἀπὸ τῆς γῆς ἔπλασε τὸ πλάσμα τοῦτο τὸ θαυμάσιον; εἶτα πηλὸς μὲν εἰς ὀφθαλμὸν μεταβάλλεται, καὶ παρθένος υἱὸν οὐ γεννᾷ; τὸ ὡς ἐν ἀνθρώποις ἀδύνατον μᾶλλον γίνεται, καὶ τὸ ἐγχωροῦν ἄρα οὐ γίνεται;

Τούτων μνημονεύωμεν, ἀδελφοί. τοῖς ὀργάνοις τούτοις ἀμυντηρίοις χρησώμεθα. μὴ ἀνεχώμεθα τῶν αἱρετικῶν τῶν κατὰ φαντασίαν τὴν παρουσίαν διδασκόντων. καταπτύσωμεν καὶ τῶν λεγόντων ἐξ ἀνδρὸς καὶ γυναικὸς εἶναι τὴν γέννησιν τοῦ σωτῆρος, τῶν τολμησάντων εἰπεῖν ὅτι ἦν ἐκ τοῦ Ἰωσὴφ καὶ τῆς Μαρίας διὰ τὸ γεγράφθαι: καὶ παρέλαβε τὴν γυναῖκα αὐτοῦ. μνημονεύσωμεν γὰρ τοῦ Ἰακὼβ τοῦ πρὶν λαβεῖν τὴν Ῥαχὴλ λέγοντος τῷ Λάβαν: ἀπόδος τὴν γυναῖκά μου. ὥσπερ γὰρ ἐκείνη πρὸ τῆς γαμικῆς καταστάσεως τῷ μόνον ἐπαγγελίαν εἶναι γυνὴ τοῦ Ἰακὼβ ὠνομάζετο, οὕτω καὶ ἡ Μαρία τῷ μνηστευθῆναι γυνὴ τοῦ Ἰωσὴφ ὠνομάζετο. καὶ βλέπε τοῦ εὐαγγελίου τὴν ἀκρίβειαν λέγοντος: ἐν δὲ τῷ μηνὶ τῷ ἕκτῳ ἀπεστάλη ὁ ἄγγελος Γαβριὴλ ἀπὸ τοῦ θεοῦ εἰς πόλιν τῆς Γαλιλαίας, ᾗ ὄνομα Ναζαρέτ, πρὸς παρθένον μεμνηστευμένην ἀνδρί, ᾧ ὄνομα Ἰωσήφ, καὶ ἑξῆς.

Καὶ πάλιν, ὅτε ἡ ἀπογραφὴ ἦν καὶ ἀνέβη Ἰωσὴφ ἀπογράψασθαι, τί λέγει ἡ γραφή; ἀνέβη δὲ καὶ Ἰωσὴφ ἀπὸ τῆς Γαλιλαίας ἀπογράψασθαι σὺν Μαριὰμ τῇ μεμνηστευμένῃ αὐτῷ γυναικὶ οὔσῃ ἐγκύῳ. ἔγκυος μὲν γὰρ ἦν. οὐκ εἶπε δὲ ὅτι τῇ γυναικὶ αὐτοῦ, ἀλλὰ τῇ μεμνηστευμένῃ αὐτῷ. ἐξαπέστειλε γὰρ ὁ θεὸς τὸν υἱὸν αὐτοῦ, φησὶν ὁ Παῦλος, οὐ γενόμενον ἐξ ἀνδρὸς καὶ γυναικός, ἀλλὰ γενόμενον ἐκ γυναικὸς μόνον, τοῦτ' ἔστιν ἐκ παρθένου. τὸ γὰρ γυναῖκα καὶ τὴν παρθένον καλεῖσθαι, προαπεδείξαμεν. ἐκ παρθένου γὰρ ἐγεννήθη ὁ παρθενοποιὸς τῶν ψυχῶν.

Ἀλλὰ θαυμάζεις τὸ γενόμενον; ἐθαύμαζε τοῦτο καὶ αὐτὴ ἡ γεννήσασα. λέγει γὰρ πρὸς τὸν Γαβριήλ: πῶς ἔσται μοι τοῦτο, ἐπεὶ ἄνδρα οὐ γινώσκω; ὁ δέ φησι: πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σὲ καὶ δύναμις ὑψίστου ἐπισκιάσει σοι. διὸ καὶ τὸ γεννώμενον ἅγιον κληθήσεται υἱὸς θεοῦ. ἄχραντος καὶ ἀῤῥύπαρος ἡ γέννησις. ὅπου γὰρ [πνεῖ] πνεῦμα ἅγιον, ἐκεῖ περιῄρηται πᾶς μολυσμός. ἀῤῥύπαρος ἡ ἔνσαρκος γέννησις τοῦ μονογενοῦς ἐκ τῆς παρθένου. κἂν ἀντιλέγωσιν οἱ αἱρετικοὶ πρὸς τὴν ἀλήθειαν, ἐλέγξει αὐτοὺς τὸ πνεῦμα τὸ ἅγιον. ἀγανακτήσει ἡ δύναμις τοῦ ὑψίστου ἡ ἐπισκιάσασα. ἀντικαταστήσεται Γαβριὴλ ἀντιπρόσωπος ἐν ἡμέρᾳ κρίσεως. καταισχυνεῖ αὐτοὺς ὁ τῆς φάτνης τόπος ὁ δεξάμενος τὸν δεσπότην. ποιμένες μαρτυρήσουσιν οἱ τότε εὐαγγελισθέντες καὶ ἡ στρατιὰ τῶν ἀγγέλων τῶν αἰνούντων καὶ ὑμνούντων καὶ εἰπόντων: δόξα ἐν ὑψίστοις θεῷ καὶ ἐπὶ γῆς εἰρήνη ἐν ἀνθρώποις εὐδοκίας. ὁ ναὸς εἰς ὃν τότε ἀνηνέχθη τῇ τεσσαρακοστῇ ἡμέρᾳ, τὰ ζεύγη τῶν τρυγόνων τὰ ὑπὲρ αὐτοῦ προσενεχθέντα, καὶ ὁ τότε ἐναγκαλισάμενος αὐτὸν Συμεών, καὶ ἡ παροῦσα προφῆτις Ἄννα.

Θεοῦ τοίνυν μαρτυροῦντος καὶ πνεύματος ἁγίου συμμαρτυροῦντος καὶ Χριστοῦ λέγοντος: τί με ζητεῖτε ἀποκτεῖναι, ἄνθρωπον ὃς τὴν ἀλήθειαν ὑμῖν λελάληκα; φιμούσθωσαν οἱ αἱρετικοὶ οἱ ἀντιλέγοντες τῇ ἀνθρωπότητι. ἀντιλέγουσι γὰρ τῷ λέγοντι: ψηλαφήσατέ με καὶ ἴδετε, ὅτι πνεῦμα σάρκα καὶ ὀστέα οὐκ ἔχει, καθὼς ἐμὲ θεωρεῖτε ἔχοντα. προσκυνείσθω ὁ ἐκ παρθένου γεννηθεὶς κύριος, καὶ γνωριζέτωσαν αἱ παρθένοι τῆς οἰκείας πολιτείας τὸν στέφανον. γνωριζέτω καὶ τῶν μοναζόντων τὸ τάγμα τῆς ἁγνείας τὸ ἐπίδοξον. οὐ γὰρ ἀπεστερήμεθα τοῦ τῆς ἁγνείας ἀξιώματος. ἐν γαστρὶ μὲν παρθένου γέγονεν ὁ τοῦ σωτῆρος ἐννεαμηνιαῖος χρόνος, ἀνὴρ δὲ γέγονεν ὁ κύριος τριάκοντα καὶ τρία ἔτη, ὥστε, εἰ σεμνύνεται παρθένος διὰ τὸν ἐννεαμηνιαῖον χρόνον, πολὺ μᾶλλον ἡμεῖς διὰ τὸ πολυετὲς τῶν χρόνων.

Πάντες δὲ τὸν τῆς ἁγνείας δρόμον τοῦ θεοῦ χάριτι δράμωμεν, νεανίσκοι καὶ παρθένοι, πρεσβύτεροι μέτα νεωτέρων, οὐκ ἀκολασίας μετιόντες, ἀλλ' αἰνοῦντες τὸ ὄνομα τοῦ Χριστοῦ. μὴ ἀγνοήσωμεν τῆς ἁγνείας τὸ ἔνδοξον. ἀγγελικὸς γάρ ἐστιν ὁ στέφανος καὶ ὑπὲρ ἄνθρωπον τὸ κατόρθωμα. φεισώμεθα τῶν σωμάτων τῶν μελλόντων λάμπειν ὣς ὁ ἥλιος. μὴ διὰ μικρὰν ἡδονὴν τὸ τηλικοῦτον καὶ τοσοῦτον σῶμα μολύνωμεν. μικρὰ μὲν γὰρ καὶ πρὸς ὥραν ἡ ἁμαρτία, πολυετὴς δὲ καὶ αἰώνιος ἡ αἰσχύνη. ἄγγελοι περιπατοῦντες ἐπὶ γῆς εἰσιν οἱ τῆς ἁγνείας ἐργάται. αἱ παρθένοι μετὰ Μαρίας τῆς παρθένου ἔχουσι τὸ μέρος.

Ἐξοριζέσθω πᾶς καλλωπισμὸς καὶ πᾶν ἀτηρὸν βλέμμα καὶ πᾶς περίπατος περισεσυρμένος καὶ πᾶσα στολὴ καὶ θυμίαμα ἡδονῆς δελεαστικόν. θυμίαμα δὲ ἐν πᾶσιν ἔστω ἡ προσευχὴ τῆς εὐωδίας καὶ ἡ τῶν ἀγαθῶν πράξεων καὶ ὁ τῶν σωμάτων ἁγιασμός, ἵνα ὁ ἐκ παρθένου γεννηθεὶς κύριος εἴπῃ καὶ περὶ ἡμῶν, ἀνδρῶν τε ἁγνευόντων καὶ γυναικῶν τῶν στεφανουμένων: ἐνοικήσω ἐν αὐτοῖς καὶ ἐμπεριπατήσω καὶ ἔσομαι αὐτῶν θεὸς καὶ αὐτοὶ ἔσονταί μοι λαός. ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. ἀμήν.