The Cult of Saints in Late Antiquity

Asterius of Amasea, Homily X, On the Holy Martyrs (CPG 3260.1, BHG 1190)

Ἀστερίου ἐπισκόπου Ἀμασείας ἐγκώμιον εἰς τοὺς ἁγίους μάρτυρας
1. (1.) Ἔστιν, ὡς ἔοικεν, καὶ παρὰ τῶν σφόδρα δυσμενῶν καὶ ἀδιαλλάκτων ἐχθρῶν ὠφεληθῆναι τὰ μέγιστα· καὶ τοῦτο δείκνυσιν ἥ τε ἄλλη τοῦ βίου πεῖρα καὶ τὰ ἀρτίως τελούμενα. Εἰ μὴ γὰρ ἐδίωξεν χριστιανοὺς ὁ διάβολος καὶ τὸν κατὰ τῆς ἐκκλησίας ἤρατο πόλεμον, οὐκ ἂν εἴχομεν μάρτυρας· μαρτύρων δὲ μὴ ὄντων σκυθρωπὸς ἡμῶν ὁ βίος ἐγίνετο καὶ ἀνέορτος. Τί γὰρ ἀντάξιον τούτων τῶν πανηγύρεων; Τί δὲ οὕτως σεμνὸν καὶ πάγκαλον ὡς τὸ πόλιν ὅλην ἰδεῖν παγγενῆ ἐκφοιτῶσαν τοῦ ἄστεος, ἱερὸν δὲ τόπον καταλαμβάνουσαν εὐσεβείας ἀληθεστάτης τελεῖν καθαρὰ μυστήρια; (2.) Εὐσέβεια δὲ ἀληθὴς Θεὸν προσκυνεῖν τε καὶ τιμᾶν τοὺς δι’ ἐκεῖνον πάθη καρτερῶς ἐνεγκόντας καὶ παραταξαμένους πρὸς τὸν ἔσχατον τοῦ θανάτου κίνδυνον, ὧν κορυφαῖοι καὶ πρωτοστάται τυγχάνουσι οἱ σήμερον ἡμᾶς δημαγωγήσαντες· ἄνδρες διὰ καλὸν θάνατον ἀθάνατοι, διὰ τὸ καταφρονῆσαι ζωῆς ζῶντες ἀεί, τοῦ αἵματος τὴν βασιλείαν ἀλλαξάμενοι καὶ τὴν ἐπίβουλον σάρκα εὐεργέτην τῆς ψυχῆς ἀποφήναντες. (3.) Οὕτως προαίρεσις ἀγαθὴ ὅταν ἡνιόχου δίκην ἐφεστῶσα ᾖ τῷ ἀνθρώπῳ, ὑποζεύξῃ δὲ αὑτῇ τὰς ὁρμὰς πάσας καὶ τὰ κινήματα καὶ προσεχόντως ὡς ἡνίας διατείνῃ τοὺς λογισμοὺς ἀργίαν νύττουσα καὶ ὀξύτητα ἄμετρον ἀναστέλλουσα, οὐχ οἷόν τε ἄτακτον ἢ ἐπικίνδυνον γενέσθαι τοῦ βίου τὸν δρόμον.

'Asterius bishop of Amasea, Encomium on the Holy Martyrs
1. It is possible, as it seems, to receive the greatest benefactions even from one's fiercest and most implacable enemies. This is demonstrated both by general experience from life, and by the current celebration. For, had the Devil not raised war against the Church, we would not have had martyrs, and without martyrs our life would have been gloomy and devoid of holidays. For what can compare to these festivals? What can be as dignified and beautiful as to see the whole city, with all of its people, leaving the town and visiting a holy site in order to perform the rites of a most truly pious religion? And truly pious religion means both to worship God and to honour those who have patiently suffered tortures on His account, confronting the extreme peril of death - of these, leaders and champions happen to be the men who have led our assembly today: immortal, thanks to their good death; ever living, thanks to having disdained living; men who have exchanged their blood for the Kingdom, and turned the treacherous flesh into a benefactor of their souls. Will is good when it takes charge of man like a driver, subjecting every rush and motion to its yoke, carefully straightening the thoughts like bridles, prodding idleness and holding unmeasured excitement, so that the journey of life may not become erratic or dangerous.'

2. The martyrs are positive examples of virtuous living, but also controllers of sin. There is no excuse for laxity in our life, when we have such examples of discipline.

3. All the martyrs have followed the evangelical word, that they who confess Jesus before men will be confessed by Jesus before the Father (Mt. 10:32). For that reason the martyrs have endured manifold kinds of suffering and death.

4. (1.) Διὰ τοῦτο τὰ εὐσεβῆ σώματα σεμνῶς περιστείλαντες, τὰ σκεύη τῆς ἐκλογῆς, τὰ τῶν μακαρίων ψυχῶν ὄργανα, τὰς οἰκίας τῶν φιλοσόφων ἐνοίκων, ὡς κειμήλια πολυτίμητα τῷ παντὶ βίῳ φυλάσσομεν, φρουροῦμεν δὲ αὐτοῖς ὡς ἡμετέροις πλεονεκτήμασιν καὶ τοῖς μάρτυσιν ἡ ἐκκλησία τετείχισται ὡς πόλις ὁπλίταις γενναίοις καὶ πάνδημοι πανηγύρεις ἀθροίζονται καὶ τῆς θυμηδίας τῶν ἑορτῶν ἀπολαύομεν. (2.) Οἱ δὲ ταῖς ἀνθρωπικαῖς περιστάσεσιν ἢ συμφοραῖς πιεζόμενοι ὡς ἐπί τι κρησφύγετον τὰς ἀναπαύσεις τῶν τρισμακαρίων σπεύδουσιν πρεσβευτὰς αὐτοὺς τῶν εὐχῶν καὶ αἰτημάτων διὰ τὸ ὑπερβάλλον τῆς παρρησίας ποιούμενοι. Ἐντεῦθεν πενίαι λύονται καὶ ἰατρεύονται νόσοι καὶ ἀρχόντων ἀπειλαὶ κοιμίζονται· πασῶν δὲ τῶν ταραχῶν καὶ χειμώνων τοῦ βίου λιμένες εἰσὶν εὔδιοι οἱ ἱεροὶ τῶν μαρτύρων σηκοί. (3.) Οὕτως πατὴρ ἢ μήτηρ ἀραμένη τὸν ἄρρωστον παῖδα καὶ περιστείλασα ταῖς ἀγκάλαις παρατρέχει μὲν ἰατρεῖα καὶ ἰατρούς, ἐπὶ δὲ ἄτεχνον καταφεύγει βοήθειαν·καὶ πρὸς ἕνα τῶν μαρτύρων ἐλθοῦσα δι’ ἐκείνου τῷ Δεσπότῃ προσάγει τὴν αἴτησιν τοιαύταις κεχρημένη πρὸς τὸν μεσίτην φωναῖς· «Παθὼν διὰ Χριστὸν πρέσβευσον ὑπὲρ πάθους καὶ νόσου. Ἔχων παρρησίαν χρῆσον λόγον τοῖς ὁμοδούλοις. Εἰ καὶ τὸν ἡμέτερον βίον ἀπέλιπες, ἀλλὰ γοῦν οἶδας τὰ πάθη τῆς ἀνθρωπότητος· παρεκάλεσας καὶ σύ ποτε μάρτυρας πρὶν γενέσθαι μάρτυς. Τότε ζητῶν ἐλάμβανες, νῦν ἔχων χάρισαι. Εἰς τὸ γέρας τὸ σὸν αἴτησον τὸ κέρδος ἡμῖν. Ἰαθείημεν τῷ σῷ μώλωπι ὡς τῷ τοῦ Χριστοῦ ὁ κόσμος». (4.) Ἄλλος ἐπὶ γάμον σπεύδων προοίμιον ποιεῖται τῶν θαλάμων τὴν ἐν μαρτυρίοις εὐχήν· καί τις εἰς πλοῦν ἐπειγόμενος οὐ πρότερον τῆς νεὼς λύει τὰ πείσματα, πρὶν ἂν τὸν τῆς θαλάσσης Δεσπότην διὰ τῶν μαρτύρων ἐπικαλέσηται· πτωχῶν δὲ φῦλα καὶ πενήτων ἐσμοὶ κοινὴν ἑστίαν καὶ τροφὴν κέκτηνται τὴν τῶν μαρτύρων ἀνάπαυσιν· ᾄδονται δὲ πανταχοῦ γῆς καὶ θαλάττης οἱ μάρτυρες. Εἰκότως καὶ πρὸς ἀξίαν. (5.) Οὐ γὰρ ὡς πολλοὶ τὴν δικαιοσύνην καθόρθωσαν, αὐτῷ δὲ σώματι τὸν σταυρὸν ἐβάστασαν· οὐ χρήματα ἐσκόρπισαν, ἀλλ’ αἷμα ἐξέχεαν· οὐ πένητα ᾤκτειραν, ἀλλ’ ἑαυτοὺς οὐκ ἠλέησαν· οὐκ ἐν δεσμωτηρίῳ τὸν κεκακωμένον ἐπεσκέψαντο, ἀλλ’ αὐτοὶ τὰς ἁλύσεις ἐφόρεσαν. Διὰ τοῦτο τῆς ὑπομονῆς καὶ τῆς κακώσεως ἀντίρροπον τὴν δόξαν καὶ τὴν τιμὴν ἐκαρπώσαντο.

'4. (1.) For this reason, having protected in dignity the pious bodies, the vessels of election, the instruments of the blessed souls, the dwellings of the wise inhabitants, we cherish them as invaluable treasures through our whole life, and we guard them as highly prized acquisitions. And the Church is defended by the martyrs like a city by valiant soldiers, public celebrations are assembled, and we enjoy the pleasures of the festivities. (2.) As for those oppressed by human adversities or misfortunes, they resort to the resting places of the blessed ones as to a refuge, invoking them as advocates in their prayers and requests, on account of the exceptional freedom of speech they enjoy before God. Hence troubles of poverty are resolved, diseases healed, and threats of magistrates quenched. The holy shrines of the martyrs are peaceful harbours for all the turbulences and tempests of life. (3.) Therefore, a father and mother take up their sick child in their arms, and, bypassing medical practices and physicians, resort to a help which employs no artifice. And she comes to one of the martyrs and offers up her request to the martyr’s Master, addressing the intercessor with such words: “Since you have suffered for Christ, intercede on account of suffering and disease. Since you have freedom to speak, use your words to the benefit of your fellow servants. Although you have left our life, yet you are well aware of the suffering of humanity. You also once used to pray to the martyrs, before becoming a martyr yourself. Back then you used to ask and receive, but now that you have, do give unto us. Request our benefaction, invoking your merit. May we be healed by your injury, as the world has been healed by Christ’s.” (4.) Another person, preparing for marriage, starts his nuptials with prayers at the shrines of the martyrs (martyria). And a person preparing for a journey by sea unties the cables of the ship no earlier than having invoked the Lord of the sea through the martyrs. The hosts of the poor and the crowds of the destitute have the resting place of the martyrs as their common home and nurture, and people sing about the martyrs all over the Earth – for good reasons and deservedly. (5.) Because they have achieved righteousness not in the manner of the multitude, but by suffering the cross by their own body. They did not just throw away their money, but rather poured their own blood. They did not just show mercy to a poor person, but rather had no mercy on their own lives. They did not just visit someone tormented in gaol, but rather put on the fetters themselves. For this reason, they have reaped glory and honour commensurate with their suffering.'

5. The persecutors have been forgotten and are the most pitiful of the dead. The martyrs are remembered and praised in eternity, and their memory passes down from generation to generation. Their yearly celebrations cannot be stopped by anything and will continue to the end of time, and even beyond that.

6. (1.) Ἔξεστιν δὲ τοῖς ἀπίστοις καὶ περὶ τῆς μελλούσης ἐλπίδος ἡμῶν ἀμφιβάλλουσιν ἀπὸ τῶν ἐν τῷδε τῷ βίῳ πραττομένων τῆς ἀγαθῆς προσδοκίας ἡμῶν λαβεῖν βέβαια τὰ ἐνέχυρα. Ἰδοὺ γὰρ πεπλήρωται πᾶς τῆς οἰκουμένης κύκλος τῶν ἀθλητῶν τοῦ Χριστοῦ καὶ πᾶς τόπος ἔχει τῶν ἁγίων τὴν μνήμην· πάντες δὲ καιροὶ κρείττονα τῶν ἀπὸ γῆς δώρων καὶ βλαστημάτων τὰ τῶν ἀγωνιστῶν τοῖς ἑορτάζουσι χαρίζονται διηγήματα. Ὡς εἴ τις ἦν σπουδαῖος τῶν μαρτύρων φίλος, ἔθετο δὲ φροντίδα τοῖς τῶν ὅλων πανηγυρίζειν πάθεσιν, οὐκ ἂν ἡμέραν παρῆλθεν τοῦ ἐνιαυτοῦ ἀνεόρταστον. Πᾶσαι γὰρ ἔχουσι κρείττονα τοῦ ἡλιακοῦ κύκλου κόσμον τὰ τῶν γενναίων ἀνδραγαθήματα. (2.) Ἐπειδὴ γὰρ ὁ τοῖς καλοῖς ἀντιτεταγμένος σφοδρὸν πρὸς τὸ μυστήριον τῶν χριστιανῶν ἐπηρείσατο, πάντας δὲ πάσσων τῇ κόνει τοῖς ἰδίοις φρονήμασι χωννύειν ἐσπούδαζεν καὶ μάτην ἐνασχολεῖν τοῖς ἐπιτηδεύμασι τοῦ πηλοῦ, ἀρίστων ἀνδρῶν πλῆθος ὁ Θεὸς ἀλείψας τοῖς παραγγέλμασι καὶ παιδοτριβήσας πρὸς καρτερίαν καὶ δύναμιν ἀντέστησεν τῷ ἀναιδεῖ καὶ ἐπιβούλῳ τῆς ἀνθρωπότητος. Οὗτοι δὲ καινὸν ἠγωνίσαντο καὶ οὐ τὸν συνήθη ἀγῶνα. Οὐ γὰρ τύπτοντες ἢ ῥηγνύντες ἐκράτησαν, ἀλλὰ πάσχοντες ἠρίστευσαν καὶ σφαζόμενοι.

7. (1.) Καὶ ποῖον ἐρεῖς, ὁ ἀκροατής, κράτος πολέμου; Τίς δὲ εὐδοκίμησις αὕτη τὸ στρεβλωθῆναι καὶ μαστιχθῆναι καὶ πρός γε διὰ πυρὸς ἢ ξίφους ἢ κακώσεως δεσμωτηρίων καταλῦσαι τὸν βίον; Ἀλλὰ μάθε, ὡς οἱ ὑπὲρ εὐσεβείας πόλεμοι ἀπ’ ἐναντίου κατορθοῦνται τῶν ἄλλων. Οἱ μὲν γὰρ ἐν τῷ φονεῦσαι τὴν ἀριστείαν ἔχουσι, οἱ δὲ διὰ τοῦ παθεῖν καὶ πεσεῖν ἀναιροῦνται τὴν νίκην. Παρρησία δὲ δικαίων ἐκτελεῖ τὰς ὑπὲρ τοῦ κόσμου πρεσβείας· καὶ ἔλαθεν ὁ ἐχθρὸς τοῖς ἐναντίοις περιπεσὼν ἢ ἐβούλετο. Ὅσους γὰρ ἔσφαξε μαρτυρήσαντας, τοσούτους ἀνθρώπων βοηθοὺς παρεσκεύασεν. (2.) Καὶ ἐπὶ πάσης δὲ πράξεως τοῦτο πάσχων εὑρίσκεται· ὅθεν ἐμποδίζειν οἴεται τὴν εὐσέβειαν, ἐκεῖθεν κατασκευάζει τῆς εὐσεβείας τὴν αὔξησιν. Τῷ γὰρ μωρῷ καὶ ἄφρονι εἰς τοὐναντίον ὁ σοφὸς Θεὸς περιίστησι τὰ βουλεύματα. Καὶ τοῦτο τοῖς πράγμασιν ἑκάστου καιροῦ παρακολουθοῦντες εὑρίσκομεν, τὴν ἔκθεσιν τοῦ Μωσέως, τὴν πρᾶσιν τοῦ Ἰωσήφ. Εὐθὺς ἐν ἀρχῇ τὸν δεύτερον ἄνθρωπον Ἄβελ ἐφόνευσεν, ἵνα τῶν εὐσεβῶν ἐκκόψῃ τὸ σπέρμα, καὶ τὸ ἔμπαλιν ἐγένετο. Ἔκτοτε γὰρ ἀνδροφόνοι μισοῦνται σφοδρῶς, ἐξ οὗ Κάϊν παρὰ τοῦ Θεοῦ κατηράθη. Τὸ τοῦ Χριστοῦ, ὅτι ἐνήργησεν εἰς Ἰουδαίους ὁ σατανᾶς, ἵνα σταυρώσωσιν αὐτόν. (3.) Τὸ αὐτὸ δὴ καὶ ἐπὶ τοῖς μάρτυσι πέπονθεν, ὧν καταφρονοῦσι πολλοὶ ὑπὸ ἰδίας ἀνοίας ἐξευτελίζοντες αὐτῶν τὸ ἀξίωμα. Οὐκ ἄνθρωπός ἐστιν; Οὐκ ἐδαπανήθη τὸ σῶμα; Οὐκ ἐν ὀλίγοις λειψάνοις καὶ τούτοις ἐγκεχωσμένοις αὐτῶν ἡ μνήμη; Μάλιστα δὴ ταῦτα Ἕλληνες καὶ Εὐνομιανοί φασιν· εἴπωμεν δὲ πρὸς ἀμφοτέρους.

8. (1.) Ἡμεῖς μάρτυρας οὐ προσκυνοῦμεν, ἀλλὰ τιμῶμεν ὡς γνησίους προσκυνητὰς Θεοῦ· οὐ σέβομεν ἀνθρώπους, θαυμάζομεν δὲ τοὺς ἐν καιρῷ πειρασμῶν καλῶς σεβασθέντας Θεόν. Ἐν θήκαις φιλοκάλοις ἀποτιθέμεθα καὶ οἴκους τῆς ἀναπαύσεως αὐτῶν ἐγείρομεν ταῖς κατασκευαῖς μεγαλοπρεπεῖς, ἵνα ζηλώσωμεν τὰς τῶν καλῶς τελευτησάντων τιμάς· οὐκ ἄμισθον δὲ τὴν εἰς αὐτοὺς σπουδὴν ἐπιδεικνύμεθα, ἀλλὰ τῆς προστασίας αὐτῶν τῆς πρὸς Θεὸν ἀπολαύομεν. (2.) Ἐπειδὴ γὰρ οὐκ ἀρκεῖ ἡ ἡμετέρα εὐχὴ δυσωπῆσαι Θεὸν ἐν καιρῷ ἀνάγκης ἢ συμφορᾶς—ἡ γὰρ δέησις ἡμῶν οὐ παράκλησίς ἐστιν, ἀλλὰ ἁμαρτημάτων ὑπόμνησις—, διὰ τοῦτο τοῖς ἀγαπωμένοις παρὰ τοῦ Δεσπότου ὁμοδούλοις προσφεύγομεν, ἵν’ ἐκεῖνοι ἐν τοῖς ἰδίοις κατορθώμασι τὰ ἡμέτερα θεραπεύσωσι πλημμελήματα. Ποῖον οὖν ἔγκλημα, ὅτι τιμῶντες μάρτυρας καὶ αὐτοὶ σπουδάζομεν ἀρέσκειν Θεῷ; Τίς κατηγορία προστάταις προσφεύγειν; Ἐξετάσωμεν λοιπὸν καὶ τὰ σά, εἰ τοῦ ἐγκλήματος ὁ κατήγορος καθαρεύεις. Καὶ πῶς, ὅς γε μυρίους τῶν τεθνεώτων ἀνθρώπων οὐ τιμᾷς, ἀλλ’ ὡς θεοὺς προσκυνεῖς;

‘6. (1.) Disbelievers and those who doubt about our hope in the things to come can find certain proofs in facts from this life. For, behold, the whole orbit of the world is full of the champions of Christ and every place keeps the memory of the saints. And every season grants to those who celebrate the accounts of the contesters, better than the gifts and crops of the earth. So that, if one were a fervent friend of the martyrs, and took care to celebrate the suffering of them all, this person would not pass a single day of the year without celebrating. For all days take greater pride in the feats of the brave than in the solar cycle. (2.) For the Opponent of the Good raised a fierce battle against the mystery of the Christians, and, by throwing dust, he attempted to bury everyone in his own beliefs, and to keep them in the vain business of his mud. Therefore, God anointed with his commandments a host of most valiant men, trained them in endurance and might, and sent them to confront the insolent one, the foe of humanity. For they did not win by striking and chopping, but they excelled by suffering and being slain.

7. (1.) So, you, the listener, may ask: What kind of martial valour is that? What kind of a triumph is it to be tormented and flagellated and, to that, to end your life by fire or by the sword or by the hardships of gaol? But, you have to understand that the fights on account of the true faith are won in a way contrary to that of the other wars: indeed, some people achieve triumph by killing, but others by their own suffering and falling. And the free speech of the righteous performs intercessions on behalf of the world. And our enemy has unwittingly suffered the exact opposite of what he was intending: as many as he has slain through martyrdom he has turned into helpers of men, (2.) and we see him suffering this whatever he does. In whatever manner he thinks he can impede the true faith, by the same means he promotes the growth of the true faith. God surrounds the stupid and foolish one by his own insidious devices. And, if we follow the affairs of all ages, we shall find ever the same thing happening: the exposure of Moses; the selling of Joseph. In the very beginning, he (Satan) killed the second human being, Abel, in order to cut off the offspring of the pious, and yet the opposite happened. From that point on, killers are fiercely hated, and hence Cain was cursed by God. In the case of Christ, we see Satan inciting the Jews to crucify Him. (3.) And exactly the same thing has happened with regard to the martyrs whose merit is being disregarded by many in their foolishness. “Isn’t he just a man? Hasn’t his body perished? Doesn’t their memory consist of just a few remains, and these buried in the ground?” These things are mostly said by the Hellenes [=pagans] and the Eunomians. But let us reply to them both.

8. (1.) We do not worship the martyrs, but honour them as true worshippers of God. We do no service to men, but admire those who, in times of trial, did good service to God. We lay them to rest in ornate tombs and build their resting houses as magnificent buildings, in order to excite among ourselves zeal for the honours of those who have died a good death. And we demonstrate our eagerness towards them not without reward, since we enjoy their protection before God. (2.) Because, since our prayer is not enough to propitiate God in a time of need or hardship – for our prayer is not an entreaty, but rather a reminder of our sins – for this reason, we resort to our fellow servants who are loved by God, so that they, by their merits, may substitute for our shortcomings. So what crime is there in striving to be pleasing to God by honouring the martyrs? What blame is there in resorting to defenders? Let us, then, examine your case and see if you, the accuser, are blameless: and how could that be, since you do not just honour myriads of dead men, but worship them as gods?’

9. The pagan religion is, in fact, a worship of deified men, and many of its rites, like the Eleusinian and Dionysian ceremonies, are shameless.

10. (1.) Οἱ δὲ τῆς νέας στάσεως Ἰουδαῖοι, τί θαυμαστὸν εἰ μάρτυρας ἀτιμάζετε Χριστὸν ἀθετοῦντες καὶ τῆς ὁμοιότητος τῆς πρὸς τὸν Πατέρα ἐν τοῖς ἰδίοις λόγοις χωρίζοντες, φυλαττόμενοι δὲ τοὺς τόπους ὡς βεβήλους, ἐν οἷς σώματα ἅγια ἀναπέπαυται; Ἀλλ’ οἳ μὴ εἰς ἔννοιαν ἔλθετε τοῦ γινομένου, φοβήθητε χριστιανοὶ λεγόμενοι, μετὰ δὲ Ἑλλήνων μισοῦντες μάρτυρας. Οὐκ ἴστε, ὡς ἀρχιμάρτυς Χριστὸς πρῶτος παθὼν καὶ τοῖς δούλοις τὸν ζῆλον ἀφείς; (2.) Εἶτα μετ’ ἐκεῖνον Στέφανος, ὁ φερώνυμος τῆς κατὰ Θεὸν εὐδοξίας ἀγωνιστής· πάντες οἱ ἑξῆς μαθηταὶ καὶ ἀπόστολοι. Καὶ ἐπίσκεψαι διὰ μιᾶς ὕβρεως ὅσους ἀτιμάζεις· Ἰωάννην τὸν βαπτιστήν, Ἰάκωβον τὸν ἀδελφὸν λεγόμενον τοῦ Κυρίου, Πέτρον, Παῦλον, Θωμᾶν—τούτους ὡς πρωτοστάτας ὀνομάζω τῶν μαρτύρων—, ἔπειτα τὸ ἄπειρον πλῆθος τῶν ἀποθανόντων ὑπὲρ τῆς ζωῆς. Μὴ μικρόν σοι τούτοις προσκρούειν; Μὴ ὀλίγος τῆς ἔχθρας ὁ κίνδυνος; (3.) Τούτων ἕκαστος τὸν διάβολον μετὰ τῆς φρατρίας τῶν δαιμόνων ἐνίκησεν, ἀγγέλοις δὲ ἐνεγράφη καὶ τηρεῖται ὡς εὐδόκιμος ἀθλητὴς τῇ ἀναρρήσει τῆς ἀναστάσεως, παραστήσεται δὲ τῇ ἐπιφανείᾳ τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν ἀνοίγων ἐν παρρησίᾳ τὸ στόμα, ἐπευφραινόμενος τῇ θέᾳ τῶν ἀγγέλων, τῇ δόξῃ τοῦ Θεοῦ, μακαρίζων ἑαυτὸν τῶν μαστίγων, τῶν δεσμῶν, τῶν στρεβλώσεων, τῆς ἐπικερδοῦς τελευτῆς, ὅτι τῆς ἀτελευτήτου ζωῆς αὐτῷ γεγένηται πρόξενος.

11. (1.) Ἀλλ’ ὅταν τούτων ἀκούσῃς, οἶδα ἃ φρονεῖς καὶ λέγεις· «Δεκτικὸς κἀγὼ τῶν ὁμοίων. Ἂν ζήσω κατ’ ἀρετήν, οὐ χείρων οὐδὲ ἀτιμότερος τῶν νῦν θαυμαζομένων ἔσομαι». Μάλιστα μὲν οὖν ἀλαζόνος ταῦτα τὰ ῥήματα δικαιοῦντος ἑαυτὸν κατὰ τὸν μεγάλαυχον Φαρισαῖον καὶ πάσης ταπεινότητος ξένα. Πρόδηλον δέ, ὡς ὁ μὴ πρότερον ταπεινωθεὶς εἰς ὕψος οὐκ ἀναβαίνει· ἀπόφασις γάρ ἐστι δεσποτική. (2.) Ἵνα δὲ τίς σοι συγχωρήσῃ, ὅτι γενήσῃ τοιοῦτος, οὐ θέλεις, εἰπέ μοι, αἰδεσθῆναι τοὺς τὴν ὁδόν σοι τῆς εὐσεβείας τέμνοντας, τοὺς ὁδηγοὺς τῶν καλῶν, τοὺς διδασκάλους τῆς ἀρετῆς, τοὺς παιδεύσαντάς σε καρτερίαν καὶ θανάτου καταφρόνησιν; Παρὰ τῶν μαθητῶν τοῦ βίου τούτου εὐγνωμοσύνην διδάχθητι, ὅτι ὅμοιοι γινόμενοι τῶν διδαξάντων καὶ οὐδὲν τῆς τέχνης ἐλλείποντες ὅμως τῶν διδασκόντων φιλοῦσι τὰ στήθη, αἰδοῦνται, εὐφημοῦσι, τῶν πρωτείων παραχωροῦσι, θεραπεύουσι ὡς πατέρας.

‘10. (1.) As for you, Jews of the new disobedience [Eunomians], what a surprise is it that you dishonour the martyrs, since you overturn Christ and separate Him from His likeness with the Father by your own words, and keep away from the places where the holy bodies rest, as if they were profane? But, if you cannot realise what is happening, then fear the fact that, although you are called Christians, you join the pagans in hating the martyrs! Don’t you know that Christ is the chief martyr who first suffered and passed on the zeal [of martyrdom] to his servants? (2.) And after Him, Stephen, the champion of excellence in accordance with God, as his name means [Stephen = ‘Crown’]; all the disciples and apostles that followed in sequel. Consider how many you dishonour by one insult: John the Baptist, James known as the Brother of the Lord, Peter, Paul, Thomas – I name these as leaders of the martyrs – then the endless host of those who died for the sake of the Life. Is it for you a petty matter that you offend these figures? Is the danger of their hostility small? (3.) Each one of them has defeated the Devil and the horde of the demons, he has been enumerated among the angels, and is now preserved as an excellent athlete for the awaking of the resurrection. And he will be attending at the epiphany of our God and Saviour, opening his mouth with freedom, rejoicing in the view of the angels and in the glory of God, and blessing his own fortune of the fetters, torments, and beneficial death, for it has become for him the cause of endless life.

11. (1.) Now, when you hear these things, I know what you will think and say: “I can achieve equal rewards too. If I live in virtue, I shall be no worse and no less honoured than those who are presently admired.” But these are plainly the words of a self-righteous arrogant like the haughty Pharisee (Lk. 18:11), words alien from any kind of humility. And yet it is known to all that no person who has not humbled themselves will ever rise up to height. For this is a decision of the Lord. (2.) But, let us concede to you that you will become so: don’t you wish – tell me! – to pay some respect to those who have opened the way of piety for you, the guides of good things, the teachers of virtue, those who have educated you in perseverance and overlooking death? Learn what gratitude is from students in this life, for, although they become like their teachers and lack nothing in the skill, yet they love the hearts of their teachers, they revere them, praise them, cede them seniority, and tend them like fathers.’

12. Even after their deaths, the saints have great power. This is demonstrated by reference to the Old Testament accounts of Elisha. A dead man who was placed in the tomb of the prophet, rose and joined his relatives, showing the grace and power of the dead righteous man and his remains (II Kings 13:20-21). God honours the righteous with miracles at their tombs, in order to excite zeal for virtue among the living.

13. Joseph transfers the remains of Jacob out of Egypt (Gen. 50:1-14). After his own death, Joseph’s remains are taken by the Jews out of Egypt, and carry them as a means of protection (Exod. 13:19). His sarcophagus is revered no less than the Ark of the Covenant. David invokes Joseph in the Psalms, propitiating God and masking, as it were, the sins of the people, by the invocation of the merits of the righteous man (Ps. 79:2).

14. The same ideas can be recognised in the story of Abraham requesting from God the sparing of the people of Sodom for the sake of the righteous. (Gen. 18:16-33)

15. A righteous man is a great asset for humanity, a source of protection bequeathed from generation to generation, unaffected by time and adversities. The Israelites were rescued from slavery and the consequences of their infidelity thanks to Abraham.

16. God reveals Himself to Moses as the God of his fathers, Abraham, Isaac and Jacob (Exod. 3:6-16). When the Israelites commit the sin of idolatry, Moses propitiates God by invoking the righteousness of Abraham, Isaac, and Jacob (Exod. 32:12-13).

17. God wishes to punish Solomon for his sins, but spares him for the sake of his righteous father, David (I Kings 11:11-12).

18. (1.) Ἀλλ’, ᾗ ἔοικεν, ἐπειδὰν ἅπαξ ψυχὴ τῆς ἀληθείας καταθρασύνηται καὶ τὸ καινοτομεῖν ἐκπλήκτως ἀντὶ τοῦ ζῆν ἐν τάξει προέληται, οὐδὲν αὐτὴν ἐπιστρέφειν ἱκανὸν εἰς τὴν εὐθεῖαν καὶ τεταγμένην ὁδόν· ἐνδακοῦσα δὲ τὸν χαλινὸν ὥσπερ τις πῶλος δυσήνιος φέρεται πρὸς τὸ βάραθρον νικῶσα τὸν ἀναβάτην νοῦν τῇ πρὸς τὴν κακίαν ὁρμῇ, ὥσπερ δὴ καὶ τοὺς Εὐνομιανοὺς τούτους ἔστιν ἰδεῖν. (2.) Οὕτως γὰρ φιλοῦσι καλεῖσθαι μᾶλλον ἢ τοῦ Χριστοῦ ἄνθρωποι, Θεὸν βλασφημοῦντες, τοὺς ἀνθρώπους τοῦ Θεοῦ ἀτιμάζοντες, μᾶλλον δὲ ἐντρεπόμενοι τὰς τῶν ἁγίων ἀναπαύσεις ἢ οἱ σωφρονοῦντες τοὺς βωμοὺς καὶ τοὺς βεβήλους καὶ τοὺς μεμιασμένους τῶν τόπων. Ἐχρῆν δὲ τοὺς τῆς ἀπονοίας ἐκείνης ἀσκητὰς καὶ τὸ κατὰ πάντων θράσος ἀρετὴν νομίζοντας τὰς γοῦν τῶν δαιμόνων αἰδεσθῆναι φωνὰς κραζόντων καὶ βοώντων λαμπρῶς τῶν μαρτύρων τὴν δύναμιν καὶ ὀνόμασι καλούντων ἕκαστον ὡς παρεστῶτα καὶ ἀπελαύνοντα καὶ φυγαδεύοντα τῶν τυραννουμένων ἀνθρώπων. (3.) Εἴτε δὲ τὰ πνεύματα τῶν ἀθλητῶν τῆς εὐσεβείας ἐθέλοι τις ἐνεργεῖν κατὰ τῶν ἀκαθάρτων πνευμάτων εἴτε ἀγγέλους εἰς τιμὴν τῶν ἀναπεπαυμένων παρεδρεύοντας τοῖς ἁγίοις σηκοῖς, οὐδὲν διαφέρει· ὁπότερον γὰρ ἂν λέγηται, δόξα τῶν ὑπὲρ τῆς εἰς Χριστὸν ἀγάπης ἐστὶ παθόντων. Πρόδηλον δὲ φαίνονται καθ’ ἡμέραν αἱ τῶν μαρτύρων εὐεργεσίαι, ἄλλοτε ἄλλαι καὶ διαφερόντως, αἳ τῶν σατανικῶν ἐνεργημάτων ἐλευθεροῦσι τοὺς παραφόρους. Οἱ γὰρ ὑλακτοῦντες καὶ τοῖς ἀδιηγήτοις τῆς μανίας ποτὲ κακοῖς ἐνεχόμενοι νῦν σωφρονοῦντες ὁρῶνται καὶ τῆς πρεσβείας τῶν ἁγίων τὴν παρρησίαν παρ’ αὐτῶν βλέπομεν τῶν πραγμάτων μαρτυρουμένην. (4.) Καὶ ὥσπερ τῆς τοῦ Σωτῆρος ἡμῶν δυνάμεως ἀναμφίβολα δείγματα ἐν μέσῳ τῶν Ἑβραίων περιενόστουν, οἵ τε τῆς λέπρας ἀποξεσθέντες καὶ οἱ τὰς ὄψεις ἰαθέντες τυφλοὶ καὶ εἴ τις παραλυτικὸς τὰς τῶν μελῶν ἁρμονίας δυναμωθεὶς ἀκωλύτως ἐβάδιζεν, οὕτως καὶ νῦν οἱ τὸν σταυρὸν ὑπὲρ τοῦ σταυρωθέντος βαστάσαντες τῆς παρὰ τοῦ Δεσπότου χάριτος ἐναργεῖς τὰς ἀποδείξεις παρέχονται, ποικίλως καὶ διαφόρως τοὺς πιστοὺς τῶν ὁμοδούλων ἰώμενοι. (5.) Καὶ Παῦλος μὲν καὶ Πέτρος, ὁ μὲν διώξας τὸ τοῦ Πύθωνος δαιμόνιον, ὁ δὲ τὸν χωλὸν ἀναστήσας τῶν τοῦ ναοῦ προπυλαίων, ἐκ πρακτικῶν δυνάμεων Ἑβραίους καὶ Ἕλληνας πρὸς τὴν ὑπακοὴν τοῦ εὐαγγελίου ἐπέστρεψαν· αἱρετικῶν δὲ πονηρὸν σύνταγμα τὸ νῦν κακῶς διοχλοῦν τὴν ἡμετέραν ζωὴν οὐδὲ τῇ μεγαλουργίᾳ τῶν θαυμάτων αἰδεῖται τοὺς μάρτυρας· πολυάνδρια δὲ καὶ τάφους καὶ κοιμήσεις αὐτῶν ὀνομάζουσι καὶ τὰς εἰσόδους αὐτὰς ὡς μιάσματι προστριβομένας μυσάττονται, οὐδὲ ἐκείνου τοῦ θεοπνεύστου λογίου τοῦ παρὰ παντὸς ᾀδομένου στόματος μνημονεύοντες, ὅτι· Τίμιος ἐναντίον Κυρίου ὁ θάνατος τῶν ὁσίων αὐτοῦ. (6.) Εὐξώμεθα τοίνυν Θεῷ, παρακαλέσωμεν δὲ μάρτυρας τὸν κοινὸν δυσωπῆσαι Δεσπότην, ἵνα δοθῇ πνεῦμα κατανύξεως τοῖς παρὰ τῆς αἱρετικῆς πλάνης ἐνεργουμένοις, λυθείσης δὲ τῆς διχονοίας ὥσπερ μεσοτοίχου τινὸς ἢ φραγμοῦ εἰς ἀδελφικὴν οἱ πάντες συνέλθωμεν ἕνωσιν· ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, ᾧ πρέπει ἡ δόξα εἰς τοὺς αἰῶνας. Ἀμήν.

‘18. (1.) But, as it seems, whenever the soul becomes insolent against truth and opts for reckless innovation rather than disciplined living, nothing has the power to return it to the straight and orderly way: biting its girdle like an unruly colt, it is carried away towards the cliff, overwhelming its rider, the intellect, by its rush toward evil – which is exactly the condition we can observe in these Eunomians. (2.) For they like to call themselves like this, rather than people of Christ, blaspheming against God, dishonouring the people of God, and loathing the resting places of the saints more than those who revere altars and profane and defiled places do. The performers of this madness, who mistake audacity in everyone’s face for virtue, should rather give heed to the voices of the demons who loudly cry and shout confirming the power of the martyrs, and call each one of them by their names, as if [the martyrs] are present, driving them out, and sending them away from the people they torment. (3.) Whether one prefers to believe that the spirits of the athletes of piety act against the impure spirits, or that angels abide by the holy shrines in honour of those resting there, it makes no difference. For whichever of the two we may say, it is the glory of those who suffered for the love of Christ. The benefactions of the martyrs, which free the possessed from satanic influence, are openly manifested every day, differently and in various ways each time. For those who once used to howl and be bound to the indescribable evils of insanity are now seen sane, and we can see the influence of the saints’ intercession witnessed by the very reality. (4.) Just as indubitable samples of the power of our Saviour used to be present among the Jews – those cleaned from leprosy, and the blind whose eyes had been healed, and a paralytic man who walked without problems, after he was granted the strength of his legs – even so now, those who carried the cross for the sake of the Crucified One provide clear proofs of the grace they have received from their Master, healing in various and diverse ways the faithful among their fellow servants. (5.) Even Paul and Peter, the former driving away the Python demon, the latter raising the lame man at the foregates of the Temple [Acts 16:16; 3:1], converted Jews and Hellenes to the discipline of the Gospel through practical prodigies. But the vicious battalion of the heretics, currently plaguing our life, fails to revere the martyrs even for the magnificence of their miracles, but they call their resting places ‘mausolea’ and ‘tombs’ and ‘cemeteries’, and detest these visits as contacts with defiled things, not even recalling that God-inspired phrase of the mouth of every man’s singing: Precious in the eyes of the Lord is the death of his saints [Ps. 115:5]. (6.) Therefore, let us pray God, and ask of the martyrs to beseech our common Master, that a spirit of devoutness may be granted to those driven by heretical error, so that discord may be dismantled like a partition wall or fence, and we may all join each other in brotherly union, in Jesus Christ, our Lord, to Whom is due glory forever. Amen.’

Text: Datema 1970. Translation and summary: E. Rizos.

Service for the saint
Sermon/homily

Saint’s feast

Cult building - unspecified
Burial site of a saint - unspecified

Feasting (eating, drinking, dancing, singing, bathing)

Scepticism/rejection of the cult of saints
Rejection of the cult of relics
Scepticism/rejection of miracles

Prayer/supplication/invocation
Visiting graves and shrines

Miracle after death
Miracles causing conversion
Healing diseases and disabilities
Exorcism

Bodily relic - unspecified

Women
Ecclesiastics - bishops
Children
Pagans
Heretics
Physicians

Considerations about the veneration of saints
Considerations about the nature of miracles

Source

Discussion

Bibliography