Sermons on the Presentation of Christ

 

Today I will share with you one of the most beautiful yet misunderstood texts of our Church. It is the homily of Saint Amphilochius of Iconium, a great 4th-century Hierarch who was a close friend of Basil the Great.

If you search the internet, you will notice that most Greek websites only upload a single fragment of this discourse—the one speaking about the Prophetess Anna, marriage, and widowhood. This happens because in older volumes (such as Migne's Patrologia Graeca), the text is written continuously, as one long speech, and most people isolate only the second half, which carries a more social interest.

Modern research, however, demonstrates to us that it actually consists of two distinct sections that complement one another:

The first part brings us deep into the meaning of the feast. It explains why Christ obeyed the Law, what the two turtledoves offered at the Temple symbolize, and analyzes that staggering moment when the Elder Simeon prophesies to the Virgin Mary that a sword (the pain of the Cross) will pierce her heart.

The second part picks up the thread from the Prophetess Anna and opens a very beautiful discussion regarding our lives. The Saint clarifies that marriage and virginity are not at daggers drawn, but are instead two blessed paths leading to the same goal, while he also weaves a eulogy for widowhood.

Since it is worthwhile to have the comprehensive picture rather than mere excerpts, I thought to present the entire text here. Therefore, follows the complete homily of Saint Amphilochius in its integrated form.

SAINT AMPHILOCHIUS OF ICONIUM

Discourse I

"And when the days of their purification according to the law of Moses were accomplished, they brought him to Jerusalem, to present him to the Lord; (as it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the Lord;) and to offer a sacrifice according to that which is said in the law of the Lord, A pair of turtledoves, or two young pigeons."

(Luke 2:22–24)

According to the Law of Moses, women who gave birth could not appear in the church of God for forty days. After this period, they were obliged to appear in the temple and receive a prayer of purification from the priest. The Most Holy Mother of God, the Virgin Mary, was also subject to this law—not because she had any need of purification, having given birth to the seedless Source of purity and holiness, but in order to fulfill the law of God and to display a perfect example of piety and humble obedience to the will of God.

Therefore, like the other women of Israel, She, along with the holy betrothed Joseph, brings the eternal Child Jesus to the Temple in Jerusalem to present Him before the Lord. For, according to the law of God, every firstborn male was dedicated to God as belonging to Him alone. The parents were obliged to redeem it by giving a small amount of silver to the church, and furthermore, as a token of gratitude to God, they had to offer a sacrifice: the rich—a lamb, and the poor—two turtledoves or two young pigeons.

The significance of this law is exceptionally important. Childbearing is a gift from God: to whom do the firstfruits belong, if not to God, who gave them? Furthermore, the law of the redemption of the firstborn reminded the Israelites of their miraculous exodus from Egypt, when the Angel of the Lord slew all the firstborn of Egypt but saved the Israelites (Exodus 13:2). To fulfill the law, the Most Holy Theotokos and Virgin dedicates her firstborn Son to God; she redeems the Redeemer of the human race; out of poverty, she sacrifices two young pigeons for Him whom the Heavenly Father gave as a sacrifice for the salvation of humanity.

With such humility does our Lord and Savior come to Jerusalem for the first time... And who greets Him? Only the pious elder Simeon and the eighty-four-year-old widow Anna, who remained constantly in the church in fasting and prayer.

"And, behold, there was a man in Jerusalem, whose name was Simeon; and the same man was just and devout, waiting for the consolation of Israel: and the Holy Ghost was upon him. And it was revealed unto him by the Holy Ghost, that he should not see death, before he had seen the Lord's Christ. And he came by the Spirit into the temple."

(Luke 2:25-27)

All the pious patriarchs and holy men of the Old Testament Church awaited with holy impatience the coming of the promised Savior of Israel and desired above all else to see Him. Likewise, the righteous Simeon prayed to the Lord that he might live to see this long-desired hour—and for his piety, the Holy Spirit promised to fulfill his desire: to see Jesus Christ before his death.

And so, inspired by the Holy Spirit, the righteous elder came to the church precisely at the hour when the Most Holy Mary and Joseph brought Jesus there. There he met the Redeemer of the world, which is why the feast established by the Church in memory of this event is called the Meeting (Hypapante) of the Lord.

"And when the parents brought in the child Jesus, to do for him after the custom of the law, then took he him up in his arms, and blessed God"

(Luke 2:27-28)

The same Holy Spirit that guided the righteous Simeon to the church to meet Jesus Christ pointed out to him this eternal Child, whom the Most Holy Virgin Mary held in her arms. And with what indescribable joy the holy elder looked upon Him and received Him into his arms! With what boundless gratitude toward God, who had deemed him worthy of this incomparable happiness, did he sing a joyful song, blessing God:

"Lord, now lettest thou thy servant depart in peace, according to thy word: For mine eyes have seen thy salvation, which thou hast prepared before the face of all people; A light to lighten the Gentiles, and the glory of thy people Israel."

(Luke 2:29-32)

Having seen the Savior, whom he had so intensely desired to see, Saint Simeon no longer wished to live: all his desires had been fulfilled. With spiritual peace, with full confidence of attaining a blessed eternity through faith in the Savior who has come, he joyfully ends his earthly life. His eyes saw the Savior of all people, the Enlightener not only of the Jews but also of the Gentiles—the King of Israel, who glorified His chosen people by His birth from them: what more could he desire? With such peace, hope, and joy are the souls of the righteous released from the bonds of the flesh!

Who among us, brethren, would not desire such a blessed end? But a blessed end is the fruit of a righteous, virtuous, and pious life. To obtain it, we must, like the righteous Simeon, desire first and foremost to see our Savior—not with physical eyes, but with the spiritual eyes of the heart. When we see Him, then we too will lay upon our deathbed in peace and joy and pass from death into life (John 5:24). His word is faithful: "He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me... I will love him, and will manifest myself to him" (John 14:21).

But let us return to the words of the Evangelist: "And Joseph and his mother marvelled at those things which were spoken of him" (Luke 2:33). Joseph and the Theotokos marveled at the words of Simeon regarding the eternal Child—not because they did not know that He was the Savior of the world, but because of their humility and profound reverence toward God, who had deemed the Virgin worthy to be the Mother of such a Son, and Joseph to be His guardian.

And Simeon blessed them, and said unto Mary His mother: "Behold, this child is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against; (Yea, a sword shall pierce through thy own soul also,) that the thoughts of many hearts may be revealed" (Luke 2:34-35).

What sayest thou, righteous elder? Is this He who came to restore fallen human nature in its fall? Yet the words of Simeon are true, because they are the words of the Holy Spirit. Jesus Christ came to raise all the fallen and to save all the lost, but He does not save us without us. He came to enlighten all and to shine upon all, but only upon those who are enlightened—upon those who, with humility of heart, recognizing the weakness and error of their own mind, believe in His radiant and saving words.

He came to deliver and save all from sins—but those who are delivered from the yoke of sin are only those who, with a repentant heart, repent and confess their sins and with faith seek forgiveness from His mercy. He came to raise all the fallen, to give to all the grace-filled powers to become virtuous, pious, and holy—but these gifts are received only by those who, recognizing their weakness, persistently ask Him for spiritual strength, faithfully fulfilling His life-giving commandments.

Jesus Christ is destined to raise those who, with humility of spirit and repentance with a contrite heart, pass from darkness to light, from unbelief to faith, from sin to virtue and holiness, from weakness to strength, from death to eternal life.

But He is also destined to cause the fall of those who, proud of their own mind and their dark earthly wisdom, do not believe in His radiant words and, loving darkness, do not accept His light; the fall of those who, despite the inner impurity and vileness of their heart, puffed up by their false virtues, do not recognize their sins and do not seek salvation from them in Him; the fall of those who, trusting in their own strength, or in their glory, or in their wealth, fearlessly violate His commandments and, instead of fulfilling the holy and perfect will of God, follow their own evil, corrupt will. Thus, Jesus Christ is destined to cause the fall and the rising of many.

And how truly were these words of the righteous Simeon fulfilled among the Jews! Did not the proud teachers of the law and their scribes, the Pharisees who boasted of false virtues, the chief priests and rulers who exalted themselves in their power and glory—expecting to see in the Messiah a victorious king clothed in worldly glory and wealth, yet rejecting the true Messiah, the humble and humiliated Jesus—fall into their unbelief and pride?

But humble fishermen, repentant publicans, and weak women arose, accepting Him with all their faith and clinging to Him with all their love. "Jesus Christ the same yesterday, and to day, and for ever" (Hebrews 13:8): now and always, the same fall and the same resurrection. His word is true: "For whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted" (Luke 18:14).

"Behold, this child is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against," continues Simeon, "that the thoughts of many hearts may be revealed." Jesus Christ is set for a sign that shall be spoken against. That is to say, throughout His entire life and works, the human mind—unenlightened by the light of faith—our hearts, unaccustomed to unconditionally fulfilling the commandments of God, and our self-love encounter constant contradictions.

It is incomprehensible to the human mind how our Savior is both God and man; the unoriginate Son of God the Father—and yet the Son of the Virgin, having received a beginning of existence; uncontained by heaven and earth—and yet contained within a narrow manger; and He who holds the entire universe in His hand—and He whom the elder Simeon holds in his arms. Not comprehending this, the mind without faith contradicts the mysteries of salvation and does not believe in them. But in the light of faith, these contradictions vanish: illuminated by the radiance of faith, we believe in these incomprehensible mysteries, because we know that with God nothing is impossible (Mark 10:27).

To the corrupt human heart, the saving and life-giving commandments of Jesus Christ seem very heavy and impossible to fulfill, which is why it constantly contradicts them. But with hope in the almighty power of His grace, which "is made perfect in weakness" (2 Corinthians 12:9), this contradiction vanishes: and for truly faithful hearts, the commandments of the Gospel are not burdensome (1 John 5:3). His yoke is easy for them and His burden is light (Matthew 11:30).

For our corrupt self-love, following the life of Jesus Christ upon the cross seems unbearable. We would wish to be able to traverse the path to the Kingdom of Heaven with ceaseless joys and pleasures and, without tasting the bitter cup of the Cross of Christ, proceed into Heaven for eternal delights. Therefore, our self-love constantly contradicts the path of the Cross, the only one that leads to Eternal Life.

But this contradiction vanishes when true love for God is poured into our hearts—love for which the Cross of the Savior is more desirable than all the treasures of the world and sweeter than all the joys of the world. Thus, Jesus Christ becomes the sign of contention, which tests our true faith, our true obedience, and our true love for God!

"Yea, a sword shall pierce through thy own soul also" (Luke 2:35), says the righteous Simeon to the Most Holy Virgin. Who, it would seem, would be more fitting to pass her life in unceasing joy than the Most Holy and Most Blessed Virgin Mary—the Mother of the Savior, the Source and Bestower of eternal joy? Yet Simeon foretells for Her not pleasures and joy, but sorrows which, like a sharp sword, will pierce Her entire holy soul: "Yea, a sword shall pierce through thy own soul also" (Luke 2:35).

And whose sorrows and sufferings can compare with the sorrow of Her maternal heart when, standing by the Cross of Her Savior and Son, She beheld His boundless sufferings and His shameful death? How then can we, poor sinners, defiled by iniquities, complain when the merciful right hand of God visits us with calamities and sorrows for the sake of the salvation of our souls? "For whom the Lord loveth he chateneth, and scourgeth every son whom he receiveth" (Hebrews 12:6, Proverbs 3:12).

Let us cling, brethren, with all the power of our faith and love to our God and Savior, so that He may be our resurrection in this life: from faith to faith, from strength to strength, and after our death, into Eternal Life. Amen.

Discourse II

Many great men admire virginity, and it is truly worthy of admiration, because it is similar to the angels, converses with the powers above, and is fitting for incorporeal beings. It is the lamp of the Holy Church. It has conquered the world, trampled upon the passions, tamed desires, and is not a partaker of Eve.

It has withdrawn from sorrows, attained purity, and been delivered from sufferings, because virginity is not subject to the sentence that declares: "I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee" (Genesis 3:16). Thus, virginity is truly worthy of admiration as an unblemished possession, as a dwelling place of freedom, as an ascetic adornment, as the highest pinnacle of human nature, as being liberated from necessary sufferings, as entering with Christ the Bridegroom into the chamber of the Kingdom of Heaven. These and similar praises of virginity are found among them.

But honorable marriage surpasses every earthly gift, for it is a fruitful tree, the most choice flower and root of virginity. It is the planter of rational and living branches. It is a blessing for the multiplication of the world, the comforter of the race, the creator of man, and the painter of the divine image. It has received the blessing of the Lord and sustains the entire world. It is the companion of Him who was persuaded to become man, for it can boldly say: "Behold, I and the children whom God hath given me." Destroy honorable marriage, and you will not find the flower of virginity, because from marriage, and from nothing else, will you gather the flower of virginity.

In saying this, we do not introduce enmity between virginity and marriage, but we express wonder at both, as being necessary to one another. Since the Lord is the Provider of each, they do not oppose one another, because both virginity and marriage partake equally in the fear of God. For without the pious fear of God, both virginity and marriage are fornication and dishonor.

This I have said from what is written in the law and confirmed in grace, that which is gathered everywhere and found nowhere, and is fulfilled only in the Lord—I mean the first fruit of marriage. Whom precisely? You have just heard what the evangelist said:

"And when eight days were accomplished for the circumcising of the child, his name was called JESUS, which was so named of the angel before he was conceived in the womb... And when the days of her purification... were accomplished, they brought him to Jerusalem, to present him to the Lord; (as it is written in the law of the Lord,... Every male that openeth the womb shall be called holy to the Lord;)"

(Luke 2:21-23)

Do you see how the blessing of marriage and what was spoken in contrast to the general rule were revealed only in the Lord? Only in the Lord, and in no one else, is it fulfilled that every male child that openeth the womb shall be called holy to the Lord, although this statement applies to all. For the nature of every virgin is opened first by carnal intimacy with a man, and only then does the womb give birth. But this did not happen at the birth of our Savior. He Himself, opening the womb of a Virgin who had never known such intimacy, was born in an incomprehensible manner. Therefore, the prophecy that every male child that openeth the womb shall be called holy to the Lord applies uniquely to the Lord.

Is Cain, who ended his life in wickedness, truly holy, since he was the first to be born from the womb of his mother? Is Esau, the heir of war and bloodshed, truly holy, since he too was the first to come out of the womb of his mother? Is Reuben truly holy, since he defiled his father's bed and provoked a curse, since he too was the firstborn from the fertile womb of Leah? None of them is holy. All are subject to punishment.

From this it becomes clear that the prophecy applies to the Lord: "Every male child that openeth the womb shall be called holy to the Lord," according to the words of Gabriel to the Virgin: "The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God" (Luke 1:35).

But nevertheless, an opponent might say that if the prophecy applies to the Lord: "Every male child that openeth the womb shall be called holy to the Lord," then the Virgin could not have remained a virgin. The womb of the virgin would inevitably have been opened if this prophecy applies to the Lord, since the Scripture declares: "Every male child that openeth the womb."

Listen carefully: as regards the virginal nature, the virginal gates were not opened at all by the will of Him who had just been conceived, according to what was spoken of Him: "These are the gates of the Lord; He shall enter and go out, and the gates shall be shut." Therefore, as regards virginity, the gates of virginity were not open at all, and as regards the power of the Born Master, nothing is closed to the Lord, but all things are open. There is no barrier, no obstacle; all things are open to the Lord.

Therefore, the powers from above, commanding those below, cried out: "Lift up your heads, O ye gates; and be ye lift up... and the King of glory shall come in" (Psalm 24:7). Thus, virginity is beautiful—true virginity—for there is a difference even within virginity: some virgins slumbered and slept, while others remained awake (Matthew 25:1-13).

Marriage is also beautiful—true and honorable marriage—for many preserve it, but many violate it. Widowhood is also beautiful, for it is right to mention three ranks.

And, as I have just said, widowhood is also beautiful—true widowhood, having received pure crowns for the feat of chastity. Such is the prophetess Anna, whom we have just mentioned, who reached a deep old age and was renewed in her youth, like an eagle. You have just heard what the Evangelist Luke said:

"And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser: she was of a great age, and had lived with an husband seven years from her virginity; and she was a widow of about fourscore and four years, which departed not from the temple, but served God with fastings and prayers night and day."

(Luke 2:36-37)

Do you see how the widow Anna is exalted in the Holy Gospel? Indeed, Anna is Anna. The meaning of her name corresponds to the glory of her morality. Let women hear and imitate the glorious Anna; let them strive in the same manner to obtain equal crowns. Let no one excuse themselves by the vulnerability of widowhood, lest they reject from themselves the holiness of monogamy.

Anna is the crown of widows: in appearance a woman, in rank a prophetess; she remains in widowhood, yet she is found in the Kingdom of Heaven; her body is weak, but her soul is robust; her face is wrinkled, but her mind is straightened; bent by age, yet upright in thought; faded by years, yet blossoming in the knowledge of God; she fasts and does not indulge in gluttony; she prays and is not distracted; she remains constantly in the temple and does not wander among strange houses; she sings psalms and does not speak empty words; she prophesies and does not tell myths; she dedicates herself to divine things and does not indulge in licentiousness.

Anna surpassed the widow praised by the Apostle Paul. Which widow? Listen to what Paul says: "Let not a widow be taken into the number under threescore years old... if she have brought up children, if she have lodged strangers, if she have washed the saints' feet, if she have relieved the afflicted, if she have diligently followed every good work" (1 Timothy 5:9-10). She surpassed the one praised by the apostle, both in age and in lifestyle.

Did she not surpass all widows who were deemed worthy of the gift of prophecy, and who remain the vessel of the Holy Spirit, and who pointed out the signs of this coming to all who await the coming of the Lord in the flesh? For the evangelist said of her, as you have just heard: And Anna herself at that hour came and praised the Lord and spoke of Him to all who sought redemption in Jerusalem.

Do you see the greatness of Anna? She became a defender of the Lord and proclaimed Him before His very face. Oh, wonder! A widow, she rebuked the chief priests and the scribes, and by rebuking them, she inspired the entire nation. She watched the Lord and indicated the approaching deliverance to Jerusalem, addressing all those gathered and proclaiming to them the signs of the Lord. Anna saw the Lord in the newborn child. She saw the gifts and the expiatory sacrifices offered for Him and with Him, but she was not disturbed by His small stature. Anna confessed the Child as God, the Physician, the Almighty Redeemer, the Crusher of sins.

Do not ignore what Anna said. She addressed the gathered crowd, pointing out to all present the deeds of the Lord:

"Do you not see the Child, how He stretches out upon the breast of His Mother and then clings to the other, how He clings to the breast of His mother, how He has not yet set His foot upon the earth, how He is circumcised on the eighth day? Do you not see this Child? It is He who created the worlds, He who established the heavens, He who spread out the earth, He who shut in the sea with its shores.

This Child brings forth the winds from His treasures; this Child with Noah opened the floodgates of the watery deep; this Child created the rain; this Child blows the snows like a white woven fabric. This Child, through the rod of Moses, saved our forefathers from the land of Egypt, divided the Red Sea and led them as if they were crossing a green plain; pouring down manna for them in the desert, He gave them as an inheritance a land flowing with milk and honey.

This Child destined that this temple, through the labors of our fathers, should rise to the heights. This Child, swearing an oath to Abraham, said: 'I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore' (Genesis 22:17). For this Child, the prophetic host, offering prayers, said: 'Stir up thy strength, and come and save us' (Psalm 80:2).

May this Child not disturb you with His infancy. One and the same—Child, Co-eternal with the Father; One and the same numbered in years, and no one can declare His generation; One and the same babbles like an infant and gives wisdom to His lips. The one is due to His birth from the Virgin, the other due to the incomprehensibility of His existence. And Isaiah also made this clear, saying: 'For unto us a child is born, unto us a son is given' (Isaiah 9:6). As a child He was born, as a Son He was given. One is in the visible, and another in the intelligible."

Behold the prophecy of Anna, behold the words worthy of a woman, behold the happiness of a widow—a true widow, who made a wondrous change in her life: she bade farewell to her husband and received the Lord. She lived with her husband seven years from her virginity, completing the seven years, and then, in the seventh year, she ceased to communicate with her husband. She worthily observed the Sabbath, she worthily found the grace of the Lord's Day.

Anna was like a dove. She did not forget her husband, she did not betray her first faith, she did not defile the bed, she did not give the tree of monogamy to another. In bed, she always remembered the deceased as if he were alive, and she did not defile the bridal garment. The rebuke of the Apostle Paul does not apply to her, which says: "But the younger widows refuse: for when they have begun to wax wanton against Christ, they will marry; having damnation, because they have cast off their first faith" (1 Timothy 5:11-12).

She who, along with her god-given spouse, has buried his memory, is justly condemned, especially if she has one or more children, for whom the law of marriage was established. But if a young widow has no child, it is right for her to seek a second marriage, moved by the love of childbearing. For even the blessed Paul, magnifying this, exclaims: "I will therefore that the younger women marry," and then, showing the benefit of a second marriage, adds, saying: "I will therefore that the younger women marry, bear children, guide the house" (1 Timothy 5:14). Thus, a second marriage may be contracted for the sake of childbearing. But when a widow who seeks marriage already has children, then in the future such childbearing will be superfluous, since the rational ears of corn will quarrel with one another.

Let us return, then, to the Gospel story. What does the Evangelist tell us? After all, it is useful to refer to the entire narrative. You have just heard how the Evangelist Luke speaks of what Simeon said to the Virgin: "Behold, this child is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against—and a sword shall pierce through thy own soul also."

What does "a sword shall pierce through thy own soul also" mean? Listen carefully. When Simeon said publicly to the Virgin concerning the Lord: "Behold, this child is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against," then, naturally, the Mother of the Lord was troubled by the words of Simeon and said to him:

"Man, thou comprehendest not what thou sayest. Why speakest thou so sorrowfully concerning Christ? Thou art ignorant of the conception of the Child and proclaimest some kind of contradiction regarding Him, as if He were an ordinary child. In Him there is no fall, but great elevation and condescension toward those whom He benefits. Why then dost thou not bless Him, saying: 'Behold, this Child is not destined for a fall, but for the rising of many in Israel,' and what meaneth 'a sign which shall be spoken against'?"

But Simeon answered the Virgin:

"It sufficeth thee, O Virgin, that thou art called Mother. It sufficeth thee that thou nursest the Nourisher of the world. It is great for thee that thou hast carried in thy womb Him who sustaineth all things. Christ, who now dwelt within thee and now within me, Himself commandeth that this be said of Him: He is destined for the fall and for the rising of many in Israel, for the fall of the unbelieving Jews and for the rising of the believing nations."

"Behold, this Child is destined for the fall and for the rising of many in Israel, and for a sign that shall be spoken against," calling the cross a sign to be spoken against. For upon the cross itself many of the unbelievers spoke against the Lord, mocking Him with deeds and words, striking Him with a reed, giving Him vinegar to drink, putting gall upon His lips, placing upon Him a crown of thorns, piercing His side with a spear, striking His cheeks with their hands, and crying out shameful words: "He saved others; himself he cannot save" (Matthew 27:42). Therefore, explaining this, he said: "And for a sign which shall be spoken against."

Many spoke against Him when Peter denied Him and all the apostles, like sheep without a shepherd, were scattered. Because of the cross, even the heart of the Virgin herself was filled with sorrow, which is why She said: "Why did I not die first? Why did I live to see this day? I remain a virgin, and yet my womb is tormented more than that of mothers."

Simeon called these countless thoughts of the Virgin a weapon (sword), because they pierced her to the marrow, because they brought temptations, as the Lord said: "All ye shall be offended because of me this night" (Matthew 26:31). Therefore, Simeon adds, saying: "Yea, a sword shall pierce through thy own soul also, that the thoughts of many hearts may be revealed."

Do you see how countless thoughts are called weapons, because they pierce the depths, because they reach the heart and strike the marrow of the bones? These are the thoughts that overwhelmed the Virgin, because she did not yet know that the Resurrection was at hand. Therefore, after the Resurrection, there is no longer a two-edged sword, but joy and exultation. Thus, Simeon mentions the sufferings of the cross as the subject of his discourse, during which the weapon of thoughts pierced the soul of the Virgin.

But again, it is likely that someone will say: "Where do we have proof?" From the very teaching of the Lord. Listen to what He says:

"This is an evil generation: they seek a sign; and there shall no sign be given it, but the sign of Jonas the prophet. For as Jonas was three days and three nights in the whale's belly; so shall the Son of man be three days and three nights in the heart of the earth."

(Luke 11:29-30)

Do you see that the sufferings of the cross are called a sign, not only in the New Testament but also in the Old? Because the Old Testament agrees perfectly with the New. For the same God is the Lawgiver of the former and the Cause of the latter. And who is the witness to this? The Lord Himself.

Listen to what He says through the prophet Ezekiel to the angels who reap, when He was indicating the universal end: "Let not your eye spare, neither have ye pity: Slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark" (Ezekiel 9:5-6).

Behold, the sign of the Old and the New Testament: it is the cross, which saves the world...

Through Jesus Christ our Lord, to whom belongs the glory and the power forever and ever. Amen.

Source: Jacques Paul Migne, Patrologia Graeca (PG), Volume 39 (columns 43-60), under the title: "Discourse on the Meeting of our Lord Jesus Christ, and on Simeon and Anna, and on Purity."

Text Rendered by: Christodoulos Molyvas