The Cult of Saints in Late Antiquity

Severus of Antioch, Cathedral Homily 8 (CPG 7035.8)

Greek fragment
Τέλειον ἐν ἀρχῇ διέπλασεν τὸν Ἀδάμ καὶ οὐ ταῖς κατὰ μέρος ἡλικίαις εἰς αὔξησιν ἀγόμενον· εὐθέως γὰρ αὐτῷ τὴν τοῦ παραδείσου γεωργίαν ἐπίστευε, μισθὸν ταύτης ὁρίσας τῆς ἀθανασίας τὴν χάριν.

'He formed Adam as perfect in the beginning, not leading him to grow through incremental stages of age; for he immediately entrusted him with the cultivation of paradise, having designated the grace of immortality as the reward for this task.'

Text: M. Brière and F. Graffin, PO 38.2, 326, 328, 330, 332.
Translation: K. Papadopoulos.


Syriac

1 ܡܬܕܡܪܝܢ ܐܢܬܘܢ ܡܢ ܟܠ ܦܪܘܣ ܒܦܘܩܕܢܐ ܕܫܢܝܘܬܐ ܕܗܪܘܕܝܣ ܕܠܘܩܒܠ * ܫܒܪ̈ܐ ܗ̇ܢܘܢ ܕܠܐ ܥܕܠܝ ܇ ܡܛܠ ܟܝܬ ܕܐܦ ܥܕܟܝܠ ܬܚܝܬ ܬܕܐ ܐܝܬܝܗܘܢ ܗܘܘ ܇ ܕܦܣܩܐ ܚܪܡܐ ܕܡܘܬܐ ܡ̇ܝܬܐ ܗܘܐ. ܐܠܐ ܠܐ ܬܬܕܡܪܘܢ. ܕܫܢܝܘܬܐ ܓܝܪ ܐܝܬܘܗܝ * ܗܘܐ. ܡܢ ܗܪܟܐ ܟܬܒܐ ܐܠܗܝܐ ܘܟܗܢܝܐ ܕܐܘ̈ܢܓܠܝܐ ܟܕ ܠܠܐ̣ ܡ̣ܠܝܠܘܬܐ ܕܗ̇ܘ ܕܦ̣ܩܕ ܡܚ̇ܘܐ ܐܡ̣ܪ : ܐܬܚ̇ܡܬ. * ܘܐܘܣ̣ܦ ܣ̇ܓܝ. ܚܡ̣ܬܐ ܐܝܬܝܗ̇ ܗܘܬ ܐ̇ܡܪ ܇ ܗ̇ܝ ܕܐܦ̣ܩܬ̇ ܠܓܙܪ ܕܝܢܐ ܆ ܘܚܡ̣ܬܐ ܕܐܚ̣ܕܬ̇ ܠܡܚܫܒܬܐ. ܡܢܐ ܗܟܝܠ ܬܐܠܕ ܗܘܬ ܚܡ̣ܬܐ ܇ ܐܠܐܐܢ ܫܢܝܘܬܐ ܘܐܫܝܕܘܬ ܕܡܐ ܇ ܘܡܪܚܘܬܐ ܕܚܝ̈ܘܬ ܫܢܐ ܀

2 ܟܕ ܗܠܢ ܕܝܢ ܫ̇ܡܥ. ܟܒܪ ܢܐܡܪ ܐܢܫ ܆ ܕܗܒܐܝܬ ܡ̇ܢ ܟܕ ܠܡܠܬܐ ܘܠܥܠ̣ܬܐ ܕܩܛܘܠܘܬ ܛܠܝ̈ܐ ܕܗܪܘܕܝܣ ܐܬܬ̣ܒܥܬ̇ ܇ ܠܠܐ ܡܠܝܠܘܬܐ ܕܡܢ ܪܘܓܙܐ ܝܗ̣ܒܬ. * ܒ̇ܥܐ ܐܢܐ ܕܝܢ ܆ ܕܡܛܠ ܡܢܐ ܫܒ̣ܩ * ܡܫܝܚܐ ܇ ܕܛܠܝ̈ܐ ܕܠܐ ܥܕܠܝ ܟܢܝܫܐܝܬ ܢܬܩ̇ܛܠܘܢ ܇ ܘܥܒ̇ܕܐ ܕܫܢܝܘܬܐ ܕܗ̇ܘ ܢܗܘܘܢ ܇ ܡܐܠܠܘܢ ܕܝܢ. ܥܒ̇ܕܐ ܕܠܐ ܒܘ̇ܠܝܬܐ. ܠܡܫܝܚܐ ܡ̇ܢ ܓܝܪ ܟܕ ܒ̇ܥܐ ܗܘܐ ܆ ܛܒ ܓ̣ܠܝܐ ܕܠܡܫܟܚܘ ܠܐ ܡ̇ܨܐ * ܗܘܐ ܇ ܠܗ̇ܘ ܕܒܟܠ ܐܝܬܘܗܝ ܠܐ ܡܬܕܪܟܢܐ ܘܥܣ̣ܩ ܠܫܟܚܬܐ ܇ ܘܕܨܒܝܢܐܝܬ ܡܛܠ ܦܘܪܩܢܐ ܕܝܠܢ ܐܬܬܕܪܟ ܘܐܨܛܠܒ ܇ ܐܡܬܝ ܕܪܕܩ ܗܘܐ ܘܐܡܬܝ ܕܨ̇ܒܐ ܗܘܐ. ܚܠܦ ܕܝܢ ܒܥ̇ܬܐ ܕܡܛܠ * ܗ̇ܘ ܆ ܩܛ̣ܠܐ ܗ̇ܘ ܕܛܠܝ̈ܐ ܗ̣ܘܐ ܫܘܡܠܝܗ ܕܚܘܫܒܐ ܀

3 ܐܠܐ ܗܕܐ ܆ ܕܬܪܥܝܬܐ ܗ̇ܝ ܕܙܥܘܪ̈ܝܬܐ ܚ̇ܙܝܐ ܆ ܘܕܒܥܠܡܐ * ܗܢܐ ܐܣܝܪܐ ܐܝܬܝܗ̇ ܇ ܗ̇ܝ ܕܥܠ ܩܛ̣ܠܐ ܗ̇ܘ ܕܛܠܝ̈ܐ ܬܫܬ̣ܓܫ ܇ ܐܝܟ ܗ̇ܘ ܕܐܬܥ̣ܘܠ ܒܗܘܢ. ܐܪܐܓܝܪ ܆ ܐܠܘ ܐܢܫ ܟܕ ܐܝܬܝܟ ܐܣܝܪܐ ܘܒܒܝܬܐ ܕܠܐ ܙܗܪܐ ܚ̣ܒܝܫ ܗܘܝܬ : ܘܒܟܦܢܐ ܡܕܡ ܢܓܝܪܐ ܘܡܬܝܚܐ ܡܬܥ̇ܨܪ ܗܘܝܬ : ܐܘ ܒܕܘܟ ܐܦ ܒܢ̈ܓܕܐ ܕܥܠ ܚܨܟ ܡܬܒ̇ܣܒܣ ܗܘܝܬ ܆ ܡܫܬܘܕܐ ܗܘܐ ܠܟ ܕܒܝܕ ܚܕܐ ܢܟܣܬܐ ܠܘܬ ܐܬܪܐ ܢܗܝܪܐ ܡܫ̇ܢܐ ܗܘܐ ܠܟ : ܗ̇ܘ ܕܒܢܘ̣ܗܪܐ ܕܠܐ ܡܬܘܡ ܕܥ̇ܟ ܡܬܢ̇ܗܪ : ܘܐܝܬ ܒܗ * ܬܘܪܣܝܐ ܕܠܐ ܫ̇ܪܟ ܠܚ̇ܒܠܐ ܆ ܐܠܐ ܐܝܬܘܗܝ ܠܐ̣ ܡ̣ܬܚܒܠܢܐ ܘܠܐ̣ ܡ̣ܣܬܒܥܢܐ : ܘܕܒܢ̈ܨܒܬܐ ܡܕܡ ܡܬܗ̈ܘܢܢܝܬܐ ܆ ܘܒܟܠܝ̈ܠܐ ܕܒܟܠܫܥ * ܪܘ̇ܙܝܢ ܘܫ̇ܘܚܝܢ ** ܘܠܐ ܡܬܘܡ ܚ̇ܡܝܢ ܥ̇ܒܝܛ ܆ ܠܘ ܡܛܝܒܐܝܬ ܠܣܝܦܐ ܨܘܪܟ ܡ̇ܪܟܢ ܗܘܝܬ : ܡܛܠ ܕܠܗ̇ܘ * ܐܬܪܐ ܬܐܙܠ ܗܘܝܬ ܆ ܘܡܥܕܪܢܐ ܘܠܘ ܩܛܘܠܐ ܩ̇ܪܐ ܗܘܝܬ : ܠܗ̇ܘ ܕܡ̣ܚܟ ܀

4 ܡܢܐ ܗܟܝܠ ܡܫܚ̣ܠܦ ܥܠܡܐ ܗܢܐ ܡܢ ܒܝܬܐ ܚܫܘܟܐ ܇ ܗ̇ܘ ܕܠܗ ܡܛܠ ܚܛܝܬܐ ܡܢ ܕܘܒܪܐ ܗ̇ܘ ܢܨܝܚܐ * ܕܦܪܕܝܣܐ ܢܚܬ̣ܢܢ ܇ ܘܒܟܘ̈ܒܐ ܗܢܘ ܕܝܢ ܒܐܣܘܪ̈ܐ ܕܡ̣ܪ̈ܢܝܬܐ ܙܒܢ̈ܝܬܐ ܡܬܥܪܙܠܝܢܢ ܟܝܬ ܘܡܬܩ̇ܒܥܝܢ ܚܢܢ ܇ ܘܟܕ ܐܝܟ ܗ̇ܘ ܕܡܢ ܡܚܘܬܐ ܡܬܪܕܦܝܢ * ܚܢܢ ܒܕܘܥܬܐ ܕܐܦ̈ܐ ܠܚ̣ܡܐ ܐ̇ܟܠܝܢܢ ܐܝܟܢܐ ܕܒܝܕ * ܡܪܕܘܬܐ ܥܡܝܠܝܐ ܕܐܝܟ ܗܕܐ ܡܝܪ̈ܐ ܢܗܘܐ ܀

5 ܡܢܐ ܕܝܢ ܐܣܬ̇ܓܦܘ ܛܠܝ̈ܐ ܇ ܕܟܕ ܗܪܘܕܝܣ ܝܗ̣ܒ ܬܒܥܬܐ ܕܡܛܠ ܡܣܝܒܘܬ ܩܛ̣ܠܐ ܗ̇ܝ ܕܝܠܗ ܘܝ̇ܗܒ ܝܬܝܪ ܩܫܝܐܝܬ ܇ ܗ̣ܢܘܢ ܒܝܕ ܚܕܐ ܡܚܘܬܐ ܡܢ ܚܝ̈ܐ ܕܕܘܘܢܐ ܐܓ̣ܗܝܘ. ܘܠܘܬ ܫܘܠܡܐ ܗ̇ܘ ܛܘܒܬܢܐ ܘܕܠܐ ܫܘܠܡ ܫܘ̣ܪܘ ܥܒ̣ܪܘ. ܐܠܘ ܡ̇ܢ ܗܟܝܠ ܥܕܡܐ ܠܗܠܝܢ ܕܩ̇ܪ̈ܝܒܢ ܩܝ̈ܡܢ ܗ̈ܘܝ ܗܠܝܢ ܕܝܠܢ ܆ ܙܒܢܐ ܗܘܐ ܠܢ ܕܐܝܟ ܦܘܠܘܣ ܢܐܡܪ : ܕܐܢ ܒܗܠܝܢ ܚܝ̈ܐ ܒܠܚܘܕ ܡܣ̇ܒܪܝܢܢ ܒܡܫܝܚܐ ܆ ܝܬܝܪ ܡܬܚܢ̈ܢܐ ܐ̇ܝܬܝܢ ܆ ܛܒ ܡܢ ܟܠܗܘܢ ܒܢܝ̈ܢܫܐ. ܐܢ ܕܝܢ ܡܫܝܚܐ ܩܡ ܡܢ ܒܝܬ ܡ̈ܝܬܐ *ܪܝܫܝܬܐ ܕܗ̇ܢܘܢ ܕܫ̣ܟܒܘ ܆ ܘܦܘܪ̈ܥܢܐ ܕܡܝܬܪܘܬܐ ** ܘܡܣܡ ܒܪ̈ܝܫܐ * ܕܒܝܫܘܬܐ ܇ ܘܗ̇ܝ ܕܐܝܟ ܕܫ̇ܘܝܐ ܠܟܠܢܫ. ܒܡܣ̈ܐܬܐ ܘܒܡܬܩ̈ܠܐ ܕܝܬܝܪ ܟܐܢܝܢ ܕܥܠܡܐ ܕܥܬܝܕ. ܢܬܬܟܝܠܘܢ ܆ ܠܐ ܐܬܥܘܠܘ ܛܠܝ̈ܐ ܡܢ ܡܫܝܚܐ. ܐܠܐ ܒܕܠܩܘ̣ܒܠܐ ܐܦ ܐܬܥ̇ܕܪܘ ܇ ܟܕ ܠܩ̈ܛܠܐ ܡ̇ܢ ܕܗܪܘܕܝܣ ܐܫܬܠܡܘ ܇ ܠܟܝ̈ܠܐ ܕܝܢ ܕܣܗܕܘܬܐ ܩ̣ܛܪܘ. ܗ̇ܢܘܢ ܕܠܗܘܢ ܡܢ ܒܬܪ ܕܘ̈ܥܬܐ ܣܓܝ̈ܐܐܬܐ ܐܫ̣ܬܘܝܘ ܇ ܦܛܪܘܣ ܡ̇ܢ ܗ̇ܘ ܪܝܫܐ ܕܫܠܝ̈ܚܐ ܟܕ ܒܬܪ ܪܝܫܗ ܐܨܛܠܒ ܇ ܦܘܠܘܣ * ܕܝܢ ܘܝܥܩܘܒ ܟܕ ܒܣܝܦܐ ܐܬܪܡ̣ܝܘ ܇ ܣܛܦܐܢܘܣ ܕܝܢ ܗ̇ܘ ܩܕܡܝܐ ܕܣܗ̈ܕܐ ܟܕ ܒܟܐ̈ܦܐ ܐܬܪܓ̣ܡ ܀

6 ܠܝ ܕܝܢ ܆ ܠܡܬܕܡܪܘ ܐܬ̇ܝܬ ܠܝ ܇ ܒܡܘ̈ܗܒܬܐ ܦܐܝ̈ܬ ܠܐܠܗܐ ܕܡܐܬܝܬܐ ܕܒܒܣܪ ܕܡܫܝܚܐ ܇ ܕܡܚ̇ܘܐ ܐܦ ܒܝܕ ܢܟܣܬܐ ܕܫܒܪ̈ܐ ܗܠܝܢ ܇ ܕܠܓܢܣܐ * ܐܢܫܝܐ ܗ̇ܘ ܕܢ̣ܚܬ ܠܘܬ ܩܘܡܬܐ ܠܐ ܡܫܡܠܝܬܐ ܘܫܒܪܝܬܐ ܇ ܡܥ̇ܠܐ ܡ̇ܣܩ ܠܘܬ ܡܫܡܠܝܘܬܐ ܗ̇ܝ ܕܡܢ ܫܘܪܝܐ. ܡܫ̇ܡܠܝܐ ܓܝܪ ܒܫܘܪܝܐ ܓܒ̣ܠܗ ܠܐܕܡ ܆ ܘܠܐ ܗܘܐ ܕܒܩܘ̈ܡܬܐ ܕܒܐܝܕܐ ܒܐܝܕܐ ܠܬܪܒܝܬܐ ܡܬܐܝܬܐ ܗܘܐ. ܡܚܕܐ ܓܝܪ ܬܪܝܨܐܝܬ ܦܘܠܚܢܐ ܕܦܪܕܝܣܐ ܗܝܡܢܐ : ܟܕ ܛܝܒܘܬܐ ܕܠܐ * ܡܝܘܬܘܬܐ ܬܚ̣̇ܡ ܠܗܐܓܪܐ ܕܗܢܐ. * ܡܛܠ ܕܝܢ ܕܠܡܘܬܐ ܫ̣ܪܥ ܘܢܦܠ ܒܝܕ ܡܛܥܝܢܘܬܐ : ܘܠܒܪ * ܡܢ ** ܦܪܕܝܣܐ ܗ̣ܘܐ ܇ ܘܠܡܫܡܠܝܘܬܐ ܫ̣ܕܐ ܡܢܗ ܆ ܚ̣ܠܕ ܥ̣ܠ ܠܡܨܥܬܐ ܙܢܐ ܗ̇ܘ ܕܗܘ̇ܝܐ ܕܝܠܢ ܕܒܝܕ ܫܘܬܦܘܬܐ ܕܙܘܘܓܐ. ܘܡܟܝܠ ܟܕ ܫܒܪܐ ܡܬܝܠܕ ܗ̣ܘ ܒܪܢܫܐ ܆ ܡܚ̇ܘܐ ܒܝܕ ܙܥܘܪܘܬܐ ܆ ܠܚܘܣܪܢܐ ܕܡܫܡܠܝܘܬܐ ܗ̇ܝ ܕܡܢ ܫܘܪܝܐ. ܘܒܝܕ ܬܪܒܝܬܐ ܗ̇ܝ ܕܒܐܝ̣ܕܐ ܒܐܝ̣ܕܐ ܘܫܘܘܫܛܐ ܕܩܘ̈ܡܬܐ ܆ ܡܚ̇ܘܐ ܠܗ̇ ܕܠܚ̇ܒܠܐ ܡܫܬܕܪܝܢ ܚܢܢ ܀

7 ܐܠܐ ܥܡܢܘܐܝܠ ܗ̇ܘ ܓܒܘܠܐ ܘܐܣܝܐ ܕܟܝܢܐ ܕܝܠܢ ܆ ܠܠܐ̣ ܡ̣ܫܡܠܝܘܬܐ ܡ̇ܢ ܗ̇ܝ ܕܝܠܢ ܒܝܬܝ ܠܗ ܇ ܟܕ ܫܒܪܐ ܡܛܠ ܪܚ̣ܡܬ ܐܢܫܘܬܗ ܠܐ ܡܫܬܚܠܦܢܐܝܬ ܗ̣ܘܐ. ܠܫܒܪ̈ܐ ܕܝܢ ܘܠܓܢܣܐ ܕܝܠܢ ܆ ܡܫ̇ܟܢ ܡܫܡܠܘܬܐ ܗ̇ܝ ܕܡܢ ܫܘܪܝܐ ܇ ܡܐܠܠܘܢ ܕܝܢ ܗ̇ܝ ܕܝܠܗ ܘܕܝܬܝܪ ܐܠܗܝܐ ܆ ܩ̇ܪܐ ܠܗܘܢ ܓܝܪ ܠܘܬ ܕܪ̈ܐ ܚܝ̈ܠܬܢܐ ܕܣܗܕܘܬܐ ܘܕܠܓܒܪ̈ܐ ܦ̣ܐܝܢ. ܡܢ ܗܪܟܐ ܐܦ ܒܐܘ̈ܢܓܠܝܐ ܡ̇ܙܥܩ ܟܕ ܡ̇ܘܕܥ ܆ ܕܡܛܠ ܗܕܐ ܐܬ̣ܐ. ܗ̣ܘܘ ܗܟܝܠ ܐܢܬܘܢ ܐ̇ܡܪ ܡܫ̈ܡܠܝܐ ܆ ܐܝܟܢܐ ܕܐܒܘܟܘܢ ܗ̇ܘ ܫܡ̇ܝܢܐ ܡܫܡܠܝܐ ܐܝܬܘܗܝ * ܀

8 ܠܐ̇ܝܟܐ ܡܟܝܠ ܫܢܝܘܬܐ ܕܢܣܛܘܪܝܘܣ ܛܐܙܠ ܇ ܕܐ̇ܡܪ * ܓܘܡܕܢܐܝܬ ܡܛܠ ܐܠܗܐ ܗ̇ܘ ܕܐܬܒ̇ܣܪ ܇ ܒ̇ܗܬ ܐܢܐ * ܕܠܫܒܪܐ ܬܪ̈ܝܢܝ ܝܪ̈ܚܐ ܘܬ̈ܠܝܬܝ ܝܪ̈ܚܐ ܐ̇ܩܪܐ ܐܠܗܐ ܀

9 ܐܠܘ ܓܝܪ ܒ̇ܗܬ ܗܘܐ * ܗ̣ܘ ܠܡܬܩ̣ܪܝܘ ܫܒܪܐ ܆ ܩܕܡܐܝܬ ܡܬܚ̇ܡܨ ܗܘܐ ܘܛܒ ܟܐܢܐܝܬ : ܒܗ̇ܝ ܕܢܗܘܐ ܠܐ ܡܫܬܚܠܦܢܐܝܬ ܒܪܢܫܐ ܡܛܠܬܢ. ܐܢ ܕܝܢ ܠܠܐ ܡܫܡܠܝܘܬܐ ܡ̇ܢ ܗ̇ܝ ܕܫܒܪܐ ܡܩ̇ܒܠ ܥܠܘܗܝ ܡܛܠ ܡܕܒܪܢܘܬܐ ܆ ܠܫܒܪ̈ܐ ܕܝܢ ܡܫ̇ܘܬܦ ܠܗܘܢ ܒܡܫܡܠܝܘܬܐ ܗ̇ܝ ܕܝܠܗ ܆ ܘܣܗ̈ܕܐ ܡܫ̈ܡܠܝܐ ܥ̇ܒܕ ܠܗܘܢ ܟܕ ܡܣ̣ܬܗܕ ܡܢܗܘܢ * ܐܝܟ ܐܠܗܐ ܆ ܡ̇ܙܥܩ ܓܝܪ ܕܡܐ ܕܝܠܗܘܢ ܒܒܪܬ ܩܠܐ ܕܝܬܝܪ ܪܒܐ ܡܢ ܕܡܐ ܕܗܒܝܠ ܆ ܐ̇ܝܟܢܐ ܒܝܕ ܩܘܡܬܐ ܫܒܪܝܬܐ ܐܢܬ ܡܨ̇ܥܪ ܐܢܬ ܇ ܠܗ̇ܘ ܕܐܦ ܒܗ̇ ܡܥܒܕ ܬܡܝܗܐܝܬ ܗܠܝܢ ܦܐܝ̈ܬ ܠܐܠܗܐ. ܘܦ̇ܣܩ ܐܢܬ ܠܗ ܠܬܪܝܢ ܟܝ̈ܢܐ ܠܗ̇ܘ ܚܕ. ܘܐ̇ܡܪ ܐܢܬ ܠܗ ܟܕ ܡܓ̇ܕܦ ܐܢܬ ܇ ܘܕܫܒܪܐ ܐܝܬܘܗܝ ܘܕܡܪܗ ܕܫܒܪܐ ܇ ܟܕ ܢܩܝܦܘܬܐ ܐܚܝܢܝܬܐ ܡܫ̇ܟܢ ܐܢܬ ܠܗܘܢ ܠܗ̇ܢܘܢ ܬܪܝܢ ܟܝ̈ܢܐ ܇ ܘܐܚܪܢܐ ܡ̇ܢ ܡ̇ܥܠ ܐܢܬ ܡܪܐ ܇ ܐܚܪܢܐ ܕܝܢ ܗ̇ܘ ܕܥܠܘܗܝ ܫܠܝܛ ܗ̇ܘ ܡܪܐ ܀

10 ܐܠܘ * ܓܝܪ ܝ̇ܕܥ ܗܘܝܬ ܡܢ ܬܪ̈ܬܝܗܝܢ ܠܐ ܡܬܦܠܓܢܐܝܬ : ܡܢ ܐܠܗܘܬܐ ܟܝܬ ܘܡܢ ܐܢܫܘܬܐ ܚܕ ܠܥܡܢܘܐܝܠ ܆ ܠܐ ܗܘܐ ܕܗ̣ܘ ܥܠ ܢܦܫܗ * ܫܠܝܛ ܐ̇ܡܪ ܗܘܝܬ ܐܘ ܣܪܝܩܐ. ܫܠܝܛ ** ܡ̇ܢ ܓܝܪ ܥܠ ܟܠ ܆ ܗ̣ܘ ܕܝܢ ܠܐ ܡܬܦ̇ܠܓ ܥܠ * ܢܦܫܗ. ܐܠܐ ܐܝܬܘܗܝ ܗ̣ܘ ܟܕ ܗ̣ܘ ܡܪܐ ܆ ܐܦ ܟܕ ܐܬ̣ܐ ܠܡܫ̇ܡܫܘ * ܠܡܕܒܪܢܘܬܐ ܗ̇ܝ ܕܡܛܠܬܢ ܇ ܘܡܛܠ ܗܕܐ ܇ ܕܢܫܬ̇ܡܗ ܥܒ̣ܕܐ ܘܕܢܬܠ ܢܦܫܗ ܦܘܪܩܢܐ ܚܠܦ ܣܓܝ̈ܐܐ ܩ̇ܒܠ ܥܠܘܗܝ ܀

11 ܗܟܢܐ ܐܦ ܒܥܪܘܩܝܐ ܗ̇ܘ ܕܠܡܨܪܝܢ ܆ ܗ̇ܘ ܕܡܛܠܬܗ * ܬܘܒ ܠܬܪܝܢ ܡܦܠܓ ܐܢܬ ܠܗ : ܟܕ ܒ̇ܗܬ ܐܢܬ ܒܣܘܪܩܗ ܗ̇ܘ ܨܒܝܢܝܐ ܆ ܚ̣ܠܝܛܐ ܗܝ ܗ̇ܝ ܕܦܐܝܐ ܠܐܠܗܐ. ܡ̣ܙܝܥ ܓܝܪ ܠܥܒ̈ܝܕܝ ܒܐܝ̈ܕܝܐ ܕܡܨܪܝܢ ܆ ܘܡܥܪܩ ܠܫ̈ܐܕܐ. ܘܠܐܬܪܐ ܗ̇ܘ ܕܐܝ̣ܬܝ ܠܦܪܥܘܢ ܗ̇ܘ ܢ̇ܨܐ ܥܡ ܐܠܗܐ ܘܡܓܕܦܢܐ ܠܘܬ ܝܕܥܬܐ ܪܝܫܝܬܐ ܕܐܠܗܐ ܆ ܘܠܘܬ ܗܝܡܢܘܬܐ ܬܪܝܨܬܐ. ܗ̇ܝ ܕܐܦ ܥܕܡܐ ܠܗܫܐ ܐܚܝܕܐ ܒܗ ܡܫ̇ܚܠܦ ܡ̇ܥܒܪ ܀

12 ܡܢܐ ܕܝܢ ܐܪܐ ܠܘܬ ܗܕܐ ܇ ܐܦ ܐܘܛܘܟܐ ܗ̇ܘ ܪܫܝܥܐ ܡܦܢܐ ܠܢ ܇ ܗ̇ܘ ܕܐܫ̣ܬܝ ܬܛܪܐ ܕܠܝܚܐ ܕܪܫܝܥܐ ܘܐܠܢܛܝܢܘܣ ܘܕܡܢܝ̈ܢܝܐ ܘܕܐܦܘܠܝܢܐܪܝܘܣ. ܐܢ ܓܝܪ ܠܘ ܦܓܪܐ ܗ̇ܘ ܕܫ̇ܘܐ ܠܢ ܒܐܘܣܝܐ ܣܛܪ ܡܢ ܚ̣ܛܝܬܐ ܆ ܚ̣ܝܕ ܠܗ ܗ̣ܘ ܡܠܬܐ ܐܠܗܐ ܒܩܢܘܡܐ ܆ ܕܢܦܫܐ ܐܝܬ ܠܗ ܡܬܗܘܢܢܝܬܐ ܆ ܣ̇ܓܝ * ܝܬܝܪܐ ** ܐܝܬܘܗܝ ܗܘܐ ܫܘܢܝܐ ܗ̇ܘ ܕܠܡܨܪܝܢ. ܪܕܩ ܗܘܐ ܓܝܪ. ܕܐܝܟ ܕܥܠ ܗܓ̈ܓܘܬܐ ܆ ܠܡܓܢܒ ܠܚܙܬܐ ܕܗ̇ܢܘܢ ܕܚ̇ܙܝܢ ܗܘܘ : ܘܠܐ ܡܬܚܙܝܢܐ ܢܗܘܐ ܆ ܘܢܥܪܘܩ ܡܢ ܐܝ̈ܕܝܐ ܕܗܪܘܕܝܣ. ܐܢ ܟܝܬ ܒܦܢܛܐܣܝܐ ܐܬܚܙܝ ܠܢ ܇ ܘܦܓܪܐ ܫܡ̇ܝܢܐ ܐܘ ܐܐܪܝܐ ܐܝ̣ܬܝ ܠܗ ܇ ܘܠܘ ܗ̇ܘ ܕܫ̇ܘܐ * ܠܢ ܒܐܘܣܝܐ. * ܐܠܐ ܠܗܕܐ ܡܣ̣ܒܪܢܘܬܐ ܡܣܝܒܬܐ ܘܕܠܐ ܐܠܗ ܙ̇ܢܩ ܘܫ̇ܕܐ ܠܪܘܚܩܐ ܆ ܡܠܐܟܐ ܗ̇ܘ ܕܩܡ ܥܠ ܝܘܣܦ * ܒܫܢ̣ܬܐ ܇ ܟܕ ܐ̇ܡܪ ܇ ܒܙܒܢ ܡ̇ܢ ܩܘܡ ܕܒ̣ܪ ܠܛܠܝܐ ܘܠܐܡܗ ܘܥܪܘܩ ܠܡܨܪܝܢ ܇ ܒܙܒܢ ܕܝܢ ܇ ܩܘܡ ܕܒ̣ܪ ܠܛܠܝܐ ܘܙܠ ܠܐܪܥܐ ܕܐܝܣܪܐܝܠ ܇ ܡܝܬܘ ܠܗܘܢ ܓܝܪ ܗ̇ܢܘܢ ܕܒ̇ܥܝܢ ܗܘܘ ܠܢܦܫܗ ܕܛܠܝܐ ܀

13 ܠܗ̇ܘ ܕܐܦ ܐܢܬܘܢ ܚܠܦ ܫܦܝܪܘܬ ܣܥܘܪܘܬܐ ܕܐܝܟ ܗܕܐ : ܦܪܘܥܘ ܛܝܒܘܬܐ ܗܕܐ. ܐܦ ܠܐܝܩܪܗ ܕܝܠܗ ܐܦ ܠܐܝܩܪܐ ܕܫܒܪ̈ܐ ܗ̇ܢܘܢ ܕܐܣܗܕܘ. ܒܒܝܬ ܠܚܡ : * ܐܝܟ ܡܪܬܝܢܘܬܗ ܕܦܘܠܘܣ ܆ ܕܠܐ ܬܗܘܘܢ ܛܠܝ̈ܐ ܒܪ̈ܥܝܢܝܟܘܢ. ܐܠܐ ܠܒܝܫܘܬܐ ܡ̇ܢ ܗ̣ܘܝܬܘܢ ܫܒܪ̈ܝܢ : ܒܪ̈ܥܝܢܟܘܢ ܕܝܢ ܗ̣ܘܘ ܡܫ̈ܡܠܝܐ ܆ ܐܝܟܢܐ ܕܬܣܒܘܢ ܒܡܫܝܚܐ ܗ̇ܝ ܕܡܫ̇ܡܠܝܐ ܇ ܒܝܘܡܐ ܗ̇ܘ ܕܚܝܠܐ ܘܡܫ̇ܒܚܐ ܕܥܬܝܕ ܕܕܢ̣ܚܐ ܕܝܠܗ. ܕܠܗ ܬܫܒܘܚܬܐ : ܠܗ̇ܘ ܕܡܛܠܬܢ * ܐܬܪܡ̣ܝ ܠܣܘܪܩܐ ܕܐܝܟ ܗܢܐ ** : ܘܕܗܟܢܐ ܪܚ̇ܡ ܐܢܫܐ ܘܠܐ ܡܫܬܚܠܦܢܐ ܘܕܠܐ ܦܢܛܣܝܐ ܇ ܗܫܐ ܘܒܟܠ ܙܒܢ ܘܠܥܠܡ ܥܠܡܝܢ. ܐܡܝܢ.

'1 You are completely astonished by Herod’s senseless order against the innocent little children, for in truth they were still at the breast, an order that brought a detestable death sentence. Yet do not be stunned, for it stemmed from madness. This is why the divine and sacred book of the Gospels, showing the lack of reason in the one who issued it, says: He was enraged, and it adds: Greatly (Matt 2:16). It was anger, it says, that pronounced the sentence, and anger that seized his mind. What, then, could anger produce but madness, bloodshed, and the ferocity of wild beasts?

2 But at these words, someone might say: “That’s a fine answer, indeed, that when asked about the motive and cause of the children’s massacre by Herod, you pointed to madness born of anger. But I seek to know why Christ allowed innocent children to be slaughtered en masse, and for this to be the result of that man’s madness, or rather, an iniquitous act. For, on one hand, when Herod sought Christ, it is clear he could not find the One who is utterly ungraspable and hard to find, and who willingly, for our salvation, was seized and crucified when it was necessary and when He willed it. On the other hand, rather than a search for Christ, this massacre of children was the outcome of a vengeful design.”

3 But it is the mark of a shortsighted and worldly mind to be troubled by the massacre of the children, as if it were unjustly done to them. For if, as a prisoner, you were locked in a dark house, pressed by prolonged hunger, or perhaps even with your back torn by blows, and someone then promised to simply bring you through death to a place of light, illuminated by unfading radiance, with food not subject to decay but incorruptible and abundant, in a place rich with spiritual plants, with crowns blooming and thriving at all times, never wilting, would you not eagerly bow your neck to the sword to reach that place, and call the one who struck you a benefactor, not a murderer?

4 How, then, does this world differ from a dark house, this world into which, after the radiant life of paradise, we descended because of sin, where we are truly entangled and caught in thorns, that is, in the bonds of temporal cares (cf. Luke 8:14; Matt 13:22), where, as if battered by blows, we eat our bread by the sweat of our brow (cf. Gen 3:19), to acquire virtue through such painful discipline?

5 How, then, were these children wronged, who, while Herod, because of the infamous massacre he ordered, suffered punishment, and suffered it more harshly, were themselves, in a single stroke, delivered from a wretched life and leapt to a happy and eternal end? If, then, this condition of ours were limited to this present world, it would be the time to say, as Paul did: If for this life only we have hoped in Christ, we are the most pitiable of men; but if Christ has been raised from the dead, He is the first fruits of those who have fallen asleep (1 Cor 15:19–20). And the rewards of virtue, like the punishments of iniquity—according to what suits each—will be measured with the fairer scales and weights of the world to come. In this case, the children were not treated unjustly by Christ; rather, they were favoured, being delivered to Herod’s massacre and weaving the crowns of martyrdom—crowns that Peter, the chief of the apostles, earned only after much toil when he was crucified upside down, and Paul and James when they were struck down by the sword (Acts 12:2), and Stephen, the first martyr, when he was stoned (Acts 7:58).

6 For my part, I came to be astonished at the gifts, so worthy of God, of Christ’s coming in the flesh, because He shows, even through the slaughter of these children, that this human race, fallen to an imperfect and childish age, He raises up and restores to the perfection of its beginnings. For in the beginning, He formed Adam as a perfect being, not brought to growth through successive ages; for He immediately entrusted him with the cultivation of paradise, setting as his reward the grace of immortality. But because Adam fell to death, and through the serpent’s deception was cast out of paradise and cast perfection far from himself, the manner of our coming into existence through the union of marriage was introduced. Then, because man is born a little child, he shows through this inferiority the lack of perfection he has at the start; and through successive growth and the progress of ages, he shows that we are destined for corruption.

7 Yet Emmanuel, the author and healer of our nature, on one hand took upon Himself this imperfection of ours, becoming a little child without change because of His love; on the other hand, He grants to little children and to our race the perfection that existed at the beginning, or rather His own, wholly divine perfection, for He calls them to the valiant and manly struggles of martyrdom. This is why He also cries out in the Gospels, declaring that He came for this: Be perfect, therefore, as your heavenly Father is perfect (Matt 5:48).

8 How far, then, will the madness of Nestorius go, who brazenly says of the incarnate God: “I am ashamed to call a two- or three-month-old child God”?

9 For if He Himself were ashamed to be called a little child, He would first—and rightly—blush at having become man without change for our sake. But if, on one hand, He takes upon Himself, for the sake of the divine plan, the imperfection of a little child, and on the other hand, He makes children share in His own perfection and grants them the perfection of martyrs when they bear witness for Him as God—for their blood cries out with a voice louder than Abel’s (cf. Heb 12:24)—how do you, because of this childish age, dishonour the One who, even at that age, performs marvellously what is worthy of God? And how do you cut this One into two natures, blasphemously saying He is a child and the Lord of the child, when you grant these two natures a mere bond of affinity and present one as Lord and the other as subject to that Lord?

10 For if you knew Emmanuel, one from two, without division, namely from divinity and humanity, you would not say, O vain one, that He has authority over Himself. For, on one hand, He has authority over all; on the other, He is not divided against Himself. But the same is Lord, even when He came to fulfill the divine plan for us, and this is why He took upon Himself to be called a servant and to give His life as a ransom for many (Matt 20:28).

11 Likewise, in the flight to Egypt, about which you again divide Him into two because you are ashamed of His voluntary abasement, what is fitting for God is mingled: for He makes the idols of Egypt tremble (Isa 19:1), He puts demons to flight, and that region, which He had entrusted to the God-fighting and blasphemous Pharaoh, He transforms, bringing it to the sublime knowledge of God and to the orthodox faith that still reigns there now.

12 To this, what does the impious Eutyches reply, he who has drunk the dregs of the impious Valentinus, the Manicheans, and Apollinaris? For if it was not a body consubstantial with us, except for sin, possessing an intellectual soul, which the Word of God Himself united to Himself hypostatically, the departure to Egypt was entirely unnecessary. For it would have been fitting, as with hallucinations, for Him to be invisible to deceive the sight of those who saw Him and to escape Herod’s hands, if indeed He appeared to us in imagination and took on a celestial or airy body, and not one consubstantial with us. But this impure and godless opinion was driven out and cast far away by the angel who stood by Joseph in his sleep, saying at one moment: Arise, take the child and his mother, and flee to Egypt (Matt 2:13), and at another: Arise, take the child, and go to the land of Israel, for those who sought the child’s life are dead (Matt 2:20).

13 To Him, for such a great gift, you also render this thanksgiving, in His honour and in honour of the little children who bore witness in Bethlehem. As Paul admonishes, do not be children in your thinking, but in malice be infants, and in your thinking be mature (1 Cor 14:20), so that through Christ you may receive what is perfect on the coming day, terrible and glorious, of His appearing. To Him be praise, to the One who for us submitted to such charitable abasement, without change or imagination, now and always and forever and ever! Amen!'


Text: M. Brière and F. Graffin, PO 38.2, 326, 328, 330, 332.
Translation: K. Papadopoulos, using M. Brière.

Sermon/homily
Service for the saint

Saint’s feast
Dating by saint’s festival

Transmission, copying and reading saint-related texts

Children

Considerations about the veneration of saints

Source

Discussion

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