Canon for All Saints of Athos

Canon for All Saints of Athos


Note: the following is the Canon for the Feast of All Saints of Mount Athos (The second Sunday after Pentecost), translated by Fr. Ephraim Lash and interspersed with as many icons of the Saints as I could find. May the great lights that are the Athonite Fathers continue to illumine the world with the Light of Christ!

Canon of the Saints. Ode 1. Tone 8.

God of all things now give grace to me your servant, as I endeavour to praise in songs, by letter and by name, the Saints who have shone on Mount Athos and fulfilled your will.

The sacred founder of the Great Lavra I honour in hymns as the godly first fruit, as truly declared to be the type and example of the Fathers of Athos in both contemplation and actions.

It is fitting to hymn the glorious Agapios of Vatopedi, because he heard the voice of the Mother of God and, though a slave, like a free man ransomed his own master with his sons from eternal punishment.

I praise the radiance of Athanasios, the fair palm tree of the Monastery of Esphigmenou, the dazzling struggles of Akakios the New and Akakios the Martyr, boast of the Skete of Iveron.

The famed Gerontios was revealed as the glory of the famous Skete of the Foremother of God, with him let us bless the ascetic life of Saint Gabriel of Iveron, who took the wonder-working Portaïtissa from the sea.

How shall I not honour revered Gennadios, who saw the oil that gushed up from the Mother of God in Vatopedi? How again shall I pass over in silence God-bearing George, founder of Iveron?

The Monastery of Dionysiou blossomed with godly Gennadios, and Karakallou with the glorious Gedeon, the Skete of Koutloumousiou with Gerasimos, whom let us honour with praise, as both monks and martyrs.

Theotokion.

When God apportioned the nations according to his Angels, knowing that you, O Virgin, would be his immaculate Mother, he then allotted you this great and beautiful mountain as an inalienable inheritance.

Ode 3.

I sing the praise of godlike Gregory Palamas, revealed as the great theologian and sacred instrument of the holy Spirit, right mouthpiece and seal of all the theologians.

It is right to praise two Gregories, who lived radiantly in the confines of the Lavra; and their namesake, another Gregory, who raised his own famous Monastery.

Like a skilful mother, the inspired Skete of God’s Foremother Anne brought glorious David, who by the struggles of martyrdom glorified Christ, whom let us now glorify.

The Monastery of Esphigmenou flowered with Damian; and Philotheou sprouted another Damian, monk and martyr, and with him the godlike Dometios. Let us call them blessed.

I sing Dionysios, the wondrous monk, founder of the Monastery of the Baptist John, and Dometios, Dionysios’s friend, ablaze with the Spirit’s gifts of grace.

Let Dionysios the Rhetor, the far-famed ascetic, who was well-pleasing to the Lord by words and deeds in the Little Skete of Anne the chaste, be hymned by me in godly songs.

Another Dionysios, shoot of the Iverites, and Damaskinos, godly ornament of the Lavra are now called blessed, because they received the double crowns of martyrs and of monks.

Theotokion.

You promised, O Virgin, always to make war for those who take up war on this mountain against the enemy the warrior of the thunder. Therefore, Sovereign Lady, fulfil your promise.

Ode 4.

In hymns I honour the leader Efthymios of Vatopedi, who was bound with chains and drowned in the deep for repudiating the error of the partisans of the Latins, and with him godly Evdokimos, the finding of whose holy remains filled all with joy.

With them I hymn yet another Efthymios, founder of the Monastery of Iveron, who once, as he celebrated the liturgy to God, was seen by those with him as a pillar formed like the sun; and I sing yet another holy Efthymios, the founder of Docheiariou.

With joy I honour the far-famed, new monk martyr, radiance of the Skete of Iveron, fair flower of mystic happiness, inspired Efthymios, who shone first by his ascetic life and then by the contest of martyrdom.

It is right to praise Theodosios, abbot of the Monastery of Philotheou, and Theophanes the ascetic, ornament of the Monastery of Docheiariou; and high-minded Theoleptos of Philadelphia, revered fragrance of the Trinity.

How could I neglect, unhonoured, Theonas, lamp of the Monastery of Pantocrator, and famed Hierarch of Thessalonica? How not honour in words Theophilos, the godlike source of myrrh. His fragrance excels all aromas?

Let holy John, the founder of the sacred Monastery of Iveron, be hymned by me, and John, shoot of the Lavra; and with them again the shoots of Iveron, high-minded James and another James, monks and champions.

From the Monastery of Dionysiou flowered the inspired, all-honoured Joseph, and from the far-famed Skete of Saint Anne inspired Hilarion, and also from the Skete of Iveron Ignatius. As martyrs let us praise them.

Theotokion.

Great, Sovereign Lady, is your forethought for your mountain! For you said you would be for those who inhabit it well the expounder and teacher of what should be done; nourisher and physician, giving healing, which you wish, and nourishment of both soul and body.

Ode 5.

I bring a hymn to holy Joasaph, boast of the Monastery of Dionysiou, with him I honour Hierotheos, ornament and glory of the Monastery of Iveron, companion of the monks of old.

It is indeed most fitting to honour the great Kallistos in hymns, that wise and inspired instrument of grace, radiance and glory of the Monastery of Iveron and revered Chief Shepherd of shepherds.

Let the especial sapling of the Monastery of Zographou be honoured in songs, holy Kosmas, who saw with his own eyes the Mother of God. And let the other Kosmas be praised, Equal of the Apostles, radiance of the Monastery of Philotheou.

A fair ornament of the godly Skete of the grandmother of God has appeared, godlike Kosmas, who first lived there the ascetic life and then in martyr contests glorified Christ’s name, whom with fitting honour let us call blessed.

You too Koutloumousiou rejoice, because in your cells there flowered Christ’s priest and saint, the Martyr Cyprian; with whom let Konstantios, who dwelt in Lavra, be praised.

As a mother over her children, let the Monastery of Dionysiou be glad at the revered ascetic, Makarios, new martyr of Christ, and Leontios, who wondrously gushed sweet-smelling myrrh from his tomb.

And Luke the inspired, who cast away the pleasure of youth and led the ascetic life in the godly Skete of the Foremother of the Word; therefore as he both struggled and magnified the Master he is sacredly magnified by us.

Theotokion.

Who does not rejoice when he hears? Who does not exult over your promise? For you said, O Maiden, to your Son and God that you will stand by those who have here ended their lives well, beseeching pardon of their faults.

Ode 6.

Let us honour in songs the sacred offspring of the Lavra, inspired Maximos, without flesh in the flesh, who received from the divine Spirit the rich grace of prophecy.

With gladness I call blessed valiant Makarios and venerable Mitrophanes, the fruitful trees of the famed Skete of the Foremother of God.

I honour the godlike shoots of the Monastery of Vatopedi, glorious Neophytos, for he heard the voice of the pure Child of God, and Nikodemos, resplendent among the Saints.

Let the outstanding ornament of the Monastery of Dionysiou be praised, wondrous Niphon, named shepherd of Constantinople, and pinnacle of Ascetics.

Rejoice august Monastery of Docheiariou, enriched with a far-famed founder, the wise Neophytos, who blossomed with virtues of every kind, as a most fruitful tree.

The sacred Skete of inspired Anne truly does not cease from rejoicing in Spirit as it honours its sons: Niketas, Nikodemos with Nektarios.

Skete of Karyes rejoice in the divine Spirit, who also flowered with glorious Nektarios, the sweetest nectar of every virtue and companion of the Saints.

Theotokion.

The Saints of the Mountain, Mother of God, having your alliance as a stout panoply, destroyed the whole army of the demons and received crowns of victory.

Kontakion. Tone 4. Lifted up on the Cross.

Let us all praise the Fathers who made the Mountain heaven, showed how to live on it the life of Angels and gathered on it multitudes of Monks, as we cry to them, ‘Deliver us from every constraint and assault, O multitude of Saints, boast of Athos!’

Ikos.

How good is our union, Fathers wise in God! How sweet and delightful, this your common feast, on which all you Saints who have shone forth on this Mountain, those whose names are known, those who are not, whose fame is one, as brothers in spirit, now take your pleasure! like myrrh poured upon Aaron’s head, and running down upon his beard, and as the dew of Hermon. For it was necessary, it was necessary that those who have been well-pleasing to the Lord should be feasted together on one day. Therefore we also, solitaries and cenobites have come together and as is fitting call you blessed; the young, the old; the sons, the fathers; the polluted, the holy, as we cry aloud with one accord, ‘Keep this place, which you chose for your dwelling, safe from every evil. O multitude of Saints, boast of Athos!’

The Synaxarion of the day, then the following:
On the Second Sunday of Matthew we celebrate the memory of all the Venerable Fathers, who have shone forth on the Holy Mountain of Athos.

Verses for the Mountain and the Fathers who became Saints on it.
Mount Athos far outstrips all mountains high
Of European lands by being called ‘Holy’;
Athos, which nurtures flowers, has ever flowered
With truly spiritual flowers, the godly Fathers;
The choir of Monks of Athos honours now
The godlike choir of Fathers of Mount Athos.
A throng of Athonites stands round the throne of God.

At their holy intercessions, Christ God, have mercy on us and save us. Amen.

Ode 7.

Niphon, the God-bearer, is declared one of the Saints of Athos, who lived the life of winged creatures in the confines of the Lavra, and received from God the gift of prophecy.

Let Neilos of Lavra, who gushed myrrh, and Nikodemos, flower of Saint Anne, who longed for Christ and was a new martyr, be rightly praised in tuneful songs.

How could we banish from the choir of saints godly Nikephoros, who lived the solitary life in the most deserted places and was found worthy of the Spirit’s gifts of grace.

Let praises fittingly be sung to godly Onouphrios, who put the error of the Hagarenes to shame, who trained first in the Skete of Iveron and later entered the contest.

Let Paul, the founder of two Monasteries, of Grigoriou and Xeropotamou, beauty of ascetics, who at the end shone like another sun, be magnified in songs.

Let Paul, shoot of Saint Anne, and Prokopios, of the Skete of Iveron, be praised with one accord with tuneful songs as athletes of Christ and kindred of the Saints.

I sing a hymn to Pachomios, the most valiant new martyr of Christ, inspired offshoot of Kavsokalyvia, who received a double crown from the Lord.

Theotokion.

You, pure Ever-virgin, are the Sovereign Lady of the world, but pre-eminently of this Mountain, and its defender, who save it from every abuse and harm.

Ode 8.

The first of the hesychasts of the Mountain, Peter of Athos, is honoured, who lived an immaterial life; he routed the bodiless Demons in body; he passed his whole life naked and was richly granted the inspired gifts of the Spirit at the prayers of the Mother of God.

Let us honour in songs the glorious Romanos, pride of ascetics and sweetness of the new martyrs of Christ, whom the Skete of the Lavra of Kavsokalyvia blossomed as a rose, and whom Akakios, young in years and old in asceticism had as his own disciple.

Let Savvas, the inspired Hierarch, who received the power of wonders from Christ, be praised by me; who enlightened the palace of the Serbs like the sun, with Symeon, his father according to the flesh, but his son according to the Spirit, who poured forth myrrh, the godly founders of the Monastery of Chilandar.

Let us honour Symeon, finest abbot of Philotheou; and Simon, who poured forth myrrh, who founded the lofty sited Monastery of the Rock through the oracle of the heavenly star; he received the power of wonders from God and authority against unclean spirits.

Adorned with the beauties of gladness, Sophronios, sacred among priests, lived soberly and glorified Christ in the godly Skete of inspired Anne, radiant by his blameless way of life and fair adornment of behaviour; therefore let us publicly sing his praise.

The holy fold of Esphigmenou has been found worthy again of greater honour, for it sprouted a sacred shoot, the godlike Timothy, who truly honoured by sacred contests the Master of all; and so it rejoices as it praises him and highly exalts Christ, the only Judge of the contest.

Leap for joy and dance again all the august Monastery of Dionysiou, which flowered the godly Philotheos, glory of ascetics; whom Mary the Mother of God delivered from prison and from every abuse of demons, and whose head appeared like a shining star.

Theotokion.

You appeared seated on a high tribunal and shining throne, Sovereign Lady, all radiant, and around you stand unnumbered choirs of the unwed, in the southern peaks of Athos, and around the Mountain, like towers of fire, they were seen typifying those who are now being praised.

Ode 9.

Be glad, august Monastery of Vatopedi, which was enriched by twelve saints and athletes, who courageously refuted every false doctrine of the impious partisans of the Latins, by whom they were delivered to the axe and received double crowns.

Rejoice godly Monastery of Iveron, because you offered Jesus a whole multitude of Monk Martyrs from among your children through suffocation by water, as they had with courageous mind rejected king Michael and patriarch Vekkos, partisans of the Latins.

Raise the paean and rejoice too, Monastery of Zographou, who offered to the Lord your sons, twenty four in number, godly Monk Martyrs, as sacred whole burnt offerings, made perfect by fire as they bravely triumphed over the partisans of the Latins.

And you, Skete of Karyes, why do you not dance and be happy? For you also offered your children to Christ, brave Monk Martyrs, their heads struck off by the sword, as they championed the doctrine of the Fathers and held the partisans of the Latins to scorn.

But let all the foothills of the Mountain with the famed desert joyfully sing the praises of those who mystically shone forth in you, known and unknown, who served Christ in the ascetic life in different ways.

Holy and far-famed company, God-assembled gathering of Ascetics, light-bearing and sacred multitude of Hierarchs, godly army of Martyrs, all, both unnamed and known, bright stars of Athos, do not cease to intercede for our sakes to the Queen of all.

Accept, august, all-holy Trinity, those whom Mount Athos offers you as first-fruits and chosen incense, all those who on it have called you ‘Holy’, at first and later, known and unknown, and at their prayers keep it free from all harm.

Theotokion.

All we who dwell on the Mountain offer you songs of thanksgiving, Mother of God, for you ever keep us safe from every peril; you nourish, cherish and care for us. But we beg you, ‘After our end, grant us the divine Kingdom’.

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All texts and translations on this page are copyright to Archimandrite Ephrem ©

Through the prayers of our Holy Fathers, Lord Jesus Christ our God, have mercy on us and save us! Amen!

Commentary of St. John Chrysostom on the Epistle of the Sunday of All Saints, Part II

16th Century Russian icon of All Saints, with other feasts along the top (http://www.belygorod.ru/img2/Ikona/Used/0DionisiyShestodnevGTG.jpg)

  
Commentary of St. John Chrysostom on the Epistle of the Sunday of All Saints, Part II (Hebrews 11:37-12:2)
“They wandered about in sheep-skins, and goat-skins, being destitute, afflicted, tormented (of whom this world was not worthy); wandering in deserts, and in mountains, and in dens, and caves of the earth.”
[1.] At all times indeed, but especially then when I reflect upon the achievements of the saints, it comes over me to feel despondency concerning my own condition, because we have not even in dreams experienced the things among which those men spent their whole lives, not paying the penalty of sins, but always doing rightly and yet always afflicted.

For consider, I beseech you, Elijah, to whom our discourse has come round to-day, for he speaks of him in this passage, and in him his examples end: which [example] was appropriate to their case. And having spoken of what befell the Apostles, that “they were slain with the sword, were stoned,” he goes back again to Elijah, who suffered the same things with them. (See 2 Kings i. 8.) For since it was probable that they would not as yet hold the Apostles in so great estimation, he brings his exhortation and consolation from him who had been taken up [into Heaven] and who was held in special admiration.

For “they wandered about” (he says) “in sheep-skins, and goat-skins, being destitute, afflicted, tormented, of whom this world was not worthy.”

They had not even raiment, he says, through the excess of affliction, no city, no house, no lodging-place; the same which Christ said, “but the Son of Man hath not where to lay His head.” ( Matt. viii. 20.) Why do I say “no lodging-place”? No standing-place: for not even when they had gained the wilderness, were they at rest. For he said not, They sat down in the wilderness, but even when they were there, they fled, and were driven thence, not out of the inhabited world only, but even out of that which was uninhabitable. And he reminds them of the places where they were set, and of things which there befell [them].

Then next, he says, they bring accusations against you for Christ’s sake. What accusation had they against Elijah, when they drove him out, and persecuted him, and compelled him to struggle with famine? Which these [Hebrews] were then suffering. At least, the brethren, it is said, decided to send [relief] to those of the disciples who were afflicted. “Every man according to his ability, determined to send relief unto the brethren that dwelt in Judea” ( Acts xi. 29 ), which was [the case] of these also.

“Tormented” [or “ill-treated”], he says; that is, suffering distress, in journeyings, in dangers.

But “They wandered about,” what is this? “Wandering,” he says, “in deserts and in mountains and in dens and caves of the earth,” like exiles and outcasts, as persons taken in the basest [of crimes], as those not worthy to see the sun, they found no refuge from the wilderness, but must always be flying, must be seeking hiding-places, must bury themselves alive in the earth, always be in terror.

[2.] What then is the reward of so great a change? What is the recompense?

They have not yet received it, but are still waiting; and after thus dying in so great tribulation, they have not yet received it. They gained their victory so many ages ago, and have not yet received [their reward]. And you who are yet in the conflict, are you vexed?

Do you also consider what a thing it is, and how great, that Abraham should be sitting, and the Apostle Paul, waiting till thou hast been perfected, that then they may be able to receive their reward. For the Saviour has told them before that unless we also are present, He will not give it them. As an affectionate father might say to sons who were well approved, and had accomplished their work, that he would not give them to eat, unless their brethren came. And art thou vexed, that thou hast not yet received the reward? What then shall Abel do, who was victor before all, and is sitting uncrowned? And what Noah? And what, they who lived in those [early] times: seeing that they wait for thee and those after thee?

Dost thou see that we have the advantage of them? For “God” (he says) “has provided some better thing for us.” In order that they might not seem to have the advantage of us from being crowned before us, He appointed one time of crowning for all; and he that gained the victory so many years before, receives his crown with thee. Seest thou His tender carefulness?

And he did not say, “that they without us might not be crowned,” but “that they without us might not be made perfect”; so that at that time they appear perfect also. They were before us as regards the conflicts, but are not before us as regards the crowns. He wronged not them, but He honored us. For they also wait for the brethren. For if we are “all one body,” the pleasure becomes greater to this body, when it is crowned altogether, and not part by part. For the righteous are also worthy of admiration in this, that they rejoice in the welfare of their brethren, as in their own. So that for themselves also, this is according to their wish, to be crowned along with their own members. To be glorified all together, is a great delight.

[3.] ( C. xii. 1 ) “Wherefore” (he says) “we also being compassed about with so great a cloud of witnesses.” In many places the Scripture derives its consolation in evils from corresponding things. As when the prophet says, “From burning heat, and from storm, and rain.” ( Isa. iv. 6.) This at least he says here also, that the memory of those holy men, reestablishes and recovers the soul which had been weighed down by woes, as a cloud does him who is burnt by the too hot rays [of the sun.]

And he did not say, “lifted on high above us,” but, “compassing us about,” which was more than the other; so that we are in greater security.

What sort of “cloud”? “A load of witnesses.” With good reason he calls not those in the New [Testament] only, but those in the Old also, “witnesses” [or “martyrs”]. For they also were witnesses to the greatness of God, as for instance, the Three Children, those with Elijah, all the prophets.

“Laying aside all things.” “All”: what? That is, slumber, indifference, mean reasonings, all human things.

“And the sin which doth [so] easily beset us”; [εὐπερίστατον], that is either, “which easily circumvents us,” or “what can easily be circumvented,” but rather this latter. For it is easy, if we will, to overcome sin.

“Let us run with patience” (he says) “the race that is set before us.” He did not say, Let us contend as boxers, nor, Let us wrestle, nor, Let us do battle: but, what was lightest of all, the [contest] of the foot-race, this has he brought forward. Nor yet did he say, Let us add to the length of the course; but, Let us continue patiently in this, let us not faint. “Let us run” (he says) “the race that is set before us.”

[4.] In the next place as the sum and substance of his exhortation, which he puts both first and last, even Christ. ( Ver. 2 ) “Looking” (he says) “unto Jesus the Author and Finisher of our Faith”; The very thing which Christ Himself also continually said to His disciples, “If they have called the Master of the house

493 Beelzebub, how much more them of His household?” ( Matt. x. 25.) And again, “The disciple is not above his Master, nor the servant above his Lord.” ( Matt. x. 24.)

“Looking” (he says), that is, that we may learn to run. For as in all arts and games, we impress the art upon our mind by looking to our masters, receiving certain rules through our sight, so here also, if we wish to run, and to learn to run well, let us look to Christ, even to Jesus “the author and finisher of our faith.” What is this? He has put the Faith within us. For He said to His disciples, “Ye have not chosen Me, but I have chosen you” ( John xv. 16 ); and Paul too says, “But then shall I know, even as also I have been known.” ( 1 Cor. xiii. 12.) He put the Beginning into us, He will also put on the End.
(Hosted on non-Orthodox site: http://www.ccel.org/ccel/schaff/npnf114.v.xxxii.html)
  

The Righteous depicted in the Boosm of Abraham, in Paradise (http://www.srpskoblago.org/Archives/Gracanica/exhibits/digital/w1-n1s1/large/w1-n1s1-21.jpg)

  

Through the prayers of our Holy Fathers, Lord Jesus Christ our God, have mercy on us and save us! Amen!

Commentary of St. John Chrysostom on the Epistle of the Sunday of All Saints, Part I

Icon of the Feast of All Saints (http://www.icon-art.info/hires.php?lng=ru&type=1&id=2405)

   

Commentary of St. John Chrysostom on the Epistle of the Sunday of All Saints, Part I (Hebrews 11:33-36)

“By faith,” he says, “they subdued kingdoms;” those with Gideon. “Wrought righteousness;” who? The same. Plainly he means here, kindness.

I think it is of David that he says “they obtained promises.” But of what sort were these? Those in which He said that his “seed should sit upon” his “throne.” ( Ps. cxxxii. 12.)

“Stopped the mouths of lions,” ( ver. 34 ) “quenched the violence of fire, escaped the edge of the sword.” See how they were in death itself, Daniel encompassed by the lions, the three children abiding in the furnace, the Israelites, Abraham, Isaac, Jacob, in divers temptations; and yet not even so did they despair. For this is Faith; when things are turning out adversely, then we ought to believe that nothing adverse is done, but all things in due order.

“Escaped the edge of the sword.” I think that he is again speaking of the three children.

“Out of weakness were made strong.” Here he alludes to what took place at their return from Babylon. For “out of weakness,” is out of captivity. When the condition of the Jews had now become desperate, when they were no better than dead bones, who could have expected that they would return from Babylon, and not return only; but also “wax valiant” and “turn to flight armies of aliens”? ‘But to us,’ some one says, ‘no such thing has happened.’ But these are figures of “the things to come.” ( Ver. 35 ) “Women received their dead raised to life again.” He here speaks of what occurred in regard to the prophets, Elisha, [and] Elijah; for they raised the dead.

[5.] ( Ver. 35 ) “And others were tortured, not accepting deliverance, that they might obtain a better resurrection.” But we have not obtained a Resurrection. I am able however, he means, to show that they also were cut off, and did “not accept [deliverance], that they might obtain a better resurrection.” For why, tell me, when it was open to them to live, did they not choose it? Were they not evidently looking for a better life? And they who had raised up others, themselves chose to die; in order “to obtain a better resurrection,” not such as the children of those women.

Here I think he alludes both to John and to James. For beheading is called “torturing.” It was in their power still to behold the sun. It was in their power to abstain from reproving [sinners], and yet they chose to die; even they who had raised others chose to die themselves, “that they might obtain a better resurrection.”

( Ver. 36 ) “And others had trial of cruel mockings and scourgings, yea moreover of bonds and imprisonment.” He ends with these; with things that come nearer home. For these [ex 489amples] especially bring consolation, when the distress is from the same cause, since even if you mention something more extreme, yet unless it arise from the same cause, you have effected nothing. Therefore he concluded his discourse with this, mentioning “bonds, imprisonments, scourges, stonings,” alluding to the case of Stephen, also to that of Zacharias.

Wherefore he added, “They were slain with the sword.” What sayest thou? Some “escaped the edge of the sword,” and some “were slain by the sword.” ( Ver. 34.) What is this? Which dost thou praise? Which dost thou admire? The latter or the former? Nay, he says: the former indeed, is appropriate to you, and the latter, because Faith was strong even unto death itself, and it is a type of things to come. For the wonderful qualities of Faith are two, that it both accomplishes great things, and suffers great things, and counts itself to suffer nothing.

And thou canst not say (he says) that these were sinners and worthless. For even if you put the whole world against them, I find that they weigh down the beam and are of greater value. What then were they to receive in this life? Here he raises up their thoughts, teaching them not to be riveted to things present, but to mind things greater than all that are in this present life, since the “world is not worthy” of them. What then dost thou wish to receive here? For it were an insult to thee, shouldst thou receive thy reward here.

[6.] Let us not then mind worldly things, nor seek our recompense here, nor be so beggarly. For if “the” whole “world is not worthy of” them, why dost thou seek after a part of it? And with good reason; for they are friends of God.

Now by “the world” does he mean here the people, or the creation itself? Both: for the Scripture is wont to use the word of both. If the whole creation, he would say, with the human beings that belong to it, were put in the balance, they yet would not be of equal value with these; and with reason. For as ten thousand measures of chaff and hay would not be of equal value to ten pearls, so neither they; for “better is one that doeth the will of the Lord, than ten thousand transgressors” ( Ecclus. xvi. 3 ); meaning by “ten thousand” not [merely] many, but an infinite multitude.

Consider of how great value is the righteous man. Joshua the son of Nun said, “Let the sun stand still at Gibeon, the moon at the valley of Elom” ( Josh. x. 12 ), and it was so. Let then the whole world come, or rather two or three, or four, or ten, or twenty worlds, and let them say and do this; yet shall they not be able. But the friend of God commanded the creatures of his Friend, or rather he besought his Friend, and the servants yielded, and he below gave command to those above. Seest thou that these things are for service fulfilling their appointed course?

This was greater than the [miracles] of Moses. Why (I ask)? Because it is not a like thing to command the sea and the heavenly [bodies]. For that indeed was also a great thing, yea very great, nevertheless it was not at all equal [to the other].

Why was this? The name of Joshua [Jesus], was a type. For this reason then, and because of the very name, the creation reverenced him. What then! Was no other person called Jesus? [Yes]; but this man was on this account so called in type; for he used to be called Hoshea. Therefore the name was changed: for it was a prediction and a prophecy. He brought in the people into the promised land, as Jesus [does] into heaven; not the Law; since neither did Moses [bring them in], but remained without. The Law has not power to bring in, but grace. Seest thou the types which have been before sketched out from the beginning? He laid his commands on the creation, or rather, on the chief part of the creation, on the very head itself as he stood below; that so when thou seest Jesus in the form of Man saying the same, thou mayest not be disturbed, nor think it strange. He, even while Moses was living, turned back wars. Thus, even while the Law is living, He directs all things; but not openly.

[7.] But let us consider how great is the virtue of the saints. If here they work such things, if here they do such things, as the angels do, what then above? How great is the splendor they have?

Perhaps each of you might wish to be such as to be able to command the sun and moon. (At this point what would they say who assert that the heaven is a sphere? For why did he not [merely] say, “Let the sun stand still,” but added “Let the sun stand still at the valley of Elom,” that is, he will make the day longer? This was done also in the time of Hezekiah. The sun went back. This again is more wonderful than the other, to go the contrary way, not having yet gone round his course.)

We shall attain to greater things than these if we will. For what has Christ promised us? Not that we shall make the sun stand still, or the moon, nor that the sun shall retrace his steps, but what? “I and the Father will come unto him,” He says, “and We will make our abode with him.” ( John xiv. 23.) What need have I 490of the sun and the moon, and of these wonders, when the Lord of all Himself comes down and abides with me? I need these not. For what need I any of these things? He Himself shall be to me for Sun and for Light. For, tell me, if thou hadst entered into a palace, which wouldst thou choose, to be able to rearrange some of the things which have been fixed there, or so to make the king a familiar friend, as to persuade him to take up his abode with thee? Much rather the latter than the former.

[8.] But what wonder is it, says some one, that what a man commands, Christ should also? But Christ (you say) needs not the Father, but acts of His own authority, you say. Well. Therefore first confess and say, that he needs not the Father, and acts of His own authority: and then I will ask thee, whether His prayer is not in the way of condescension and arrangement (for surely Christ was not inferior to Joshua the son of Nun), and that He might teach us? For as when thou hearest a teacher lisping, and saying over the alphabet, thou dost not say that he is ignorant; and when he asks, Where is such a letter? thou knowest that he does not ask in ignorance, but because he wishes to lead on the scholar; in like manner Christ also did not make His prayer as needing prayer, but desiring to lead thee on, that thou mayest continually apply thyself to prayer, that thou mayest do it without ceasing, soberly, and with great watchfulness.

And by watching, I do not mean, merely the rising at night, but also the being sober in our prayers during the day. For such an one is called watchful. Since it is possible both in praying by night to be asleep, and in praying by day to be awake, when the soul is stretched out towards God, when it considers with whom it holds converse, to whom its words are addressed, when it has in mind that angels stand by with fear and trembling, while he approaches gaping and scratching himself.

[9.] Prayer is a mighty weapon if it be made with suitable mind. And that thou mayest learn its strength, continued entreaty has overcome shamelessness, and injustice, and savage cruelty, and overbearing rashness. For He says, “Hear what the unjust judge saith.” ( Luke xviii. 6.) Again it has overcome sloth also, and what friendship did not effect, this continued entreaty did: and “although he will not give him because he is his friend” (He says), “yet because of his importunity he will rise and give to him.” ( Luke xi. 8 ) And continued assiduity made her worthy who was unworthy. “It is not meet” (He says) “to take the children’s bread and to cast it to the dogs. Yea! Lord!” she says, “for even the dogs eat [the crumbs] from their master’s table.” ( Matt. xv. 26, 27.) Let us apply ourselves to Prayer. It is a mighty weapon if it be offered with earnestness, if without vainglory, if with a sincere mind. It has turned back wars, it has benefited an entire nation though undeserving. “I have heard their groaning” (He says) “and am come down to deliver them.” (Acts vii. 34.) It is itself a saving medicine, and has power to prevent sins, and to heal misdeeds. In this the desolate widow was assiduous. ( 1 Tim. v. 5.)

If then we pray with humility, smiting our breast as the publican, if we utter what he did, if we say, “Be merciful to me a sinner” (Luke xviii. 13 ), we shall obtain all. For though we be not publicans, yet have we other sins not less than his.

For do not tell me, that thou hast gone wrong in some small matter [only], since the thing has the same nature. For as a man is equally called a homicide whether he has killed a child or a man, so also is he called overreaching whether he be overreaching in much or in little. Yea and to remember injuries too, is no small matter, but even a great sin. For it is said, “the ways of those who remember injuries [tend] to death.” ( Prov. xii. 28 , LXX.) And “He that is angry with his brother without a cause, shall be in danger of hell,” and he that “calleth his brother a fool” ( Matt. v. 22 ), and senseless, and numberless such things.

But we partake even of the tremendous mysteries unworthily, and we envy, and we revile. And some of us have even oftentimes been drunk. But each one of these things, even itself by itself, is enough to cast us out of the kingdom, and when they even come all together, what comfort shall we have? We need much penitence, beloved, much prayer, much endurance, much perseverance, that we may be enabled to attain the good things which have been promised to us.

[10.] Let us then say, even we, “Be merciful to me a sinner,” nay rather, let us not say it only, but let us also be thus minded; and should another call us so, let us not be angry. He heard the words, “I am not as this Publican” ( Luke xviii. 11 ), and was not provoked thereby, but filled with compunction. He accepted the reproach, and he put away the reproach. The other spoke of the wound, and he sought the medicine. Let us say then, “Be merciful to me a sinner” ( Luke xviii. 13 ); but even if another should so call us, let us not be indignant.

But if we say ten thousand evil things of ourselves, and are vexed when we hear them from others, then there is no longer humility, nor confession, but ostentation and vainglory. Is it ostentation (you say) to call one’s self a sinner? Yes; for we obtain the credit of humility, 491we are admired, we are commended; whereas if we say the contrary of ourselves, we are despised. So that we do this too for the sake of credit. But what is humility? It is when another reviles us, to bear it, to acknowledge our fault, to endure evil speakings. And yet even this would not be [a mark] of humility but of candor. But now we call ourselves sinners, unworthy, and ten thousand other such names, but if another apply one of them to us, we are vexed, we become savage. Seest thou that this is not confession, nor even candor? Thou saidst of thyself that thou art such an one: be not indignant if thou hearest it also said by others, and art reproved.

In this way thy sins are made lighter for thee, when others reproach thee: for they lay a burden on themselves indeed, but thee they lead onwards into philosophy. Hear what the blessed David says, when Shimei cursed him, “Let him alone” (he says) “the Lord hath bidden him, that He might look on my humiliation” (he says): “And the Lord will requite me good for his cursing on this day.” ( 2 Sam. xvi. 11, 12.)

But thou while saying evil things of thyself, even in excess, if thou hearest not from others the commendations that are due to the most righteous, art enraged. Seest thou that thou art trifling with things that are no subjects for trifling? For we even repudiate praises in our desire for other praises, that we may obtain yet higher panegyrics, that we may be more admired. So that when we decline to accept commendations, we do it that we may augment them. And all things are done by us for credit, not for truth. Therefore all things are hollow, all impracticable. Wherefore I beseech you now at any rate to withdraw from this mother of evils, vainglory, and to live according to what is approved by God, that so you may attain to the good things to come, in Christ Jesus our Lord, with whom to the Father be glory, together with His Holy and good Spirit, now and ever and world without end. Amen.

(Hosted on non-Orthodox site: http://www.ccel.org/ccel/schaff/npnf114.v.xxxi.html)

   

Russian "Menaion" icon with all saints and feasts of the entire year (http://www.icon-art.info/hires.php?lng=ru&type=1&id=3303)

   

Through the prayers of our Holy Fathers, Lord Jesus Christ our God, have mercy on us and save us! Amen!