Open for Us the Doors of Mercy: Homily on the Nativity of the Mother of God (St. Cleopa of Sihastria)

Open for Us the Doors of Mercy: 
Homily on the Nativity of the Mother of God 

St. Cleopa of Sihastria

“Your Nativity, O Virgin Theotokos, has proclaimed joy to all the universe, for from you has shone forth the Sun of righteousness, Christ our God.” (Troparion of the Feast)

Beloved faithful!

When I think of the great honor and glory with which the Most Good and Most Generous God has adorned the Mother of God in heaven; when I think of the eternal glorification with which the heavenly powers praise her; when I then think of the divine services and prayers that all the children of the Church of Christ offer to her here on earth, as well as of the words of praise composed in her honor by the saints and chosen ones of God, my mind urges me, unworthy though I am, to add today, on this radiant feast of the Nativity of the Most Holy Theotokos, this small drop to the great sea of praises in her honor. And this is what I would like to say.

My beloved brothers in Christ, have you ever reflected on why the holy and divine fathers who compiled the Synaxarion and established the Lord's feasts that adorn the cycle of the ecclesiastical year began with the Nativity of the Mother of God and ended with her Dormition? For, as is known, in the first month of the new ecclesiastical year, on the twenty-first day of September, we celebrate the Nativity of the Most Holy Theotokos, while in the last month of the ecclesiastical year, on the twenty-ninth of August, we celebrate her Dormition.[1]

The mysterious reason why the ecclesiastical year begins and ends with a feast of the Mother of God is this: the Most Merciful God was pleased to begin and complete the plan for the salvation of the human race from bondage to the devil and from the torments of hell through the mediation of the Mother of God.

Know, my brothers, that God mysteriously and secretly revealed this divine plan for the salvation of the world through the Mother of God from the very beginning of the world, when He said to Eve that her seed would crush the head of the serpent (see Gen. 3:15). For it was of Christ that it was said, “the Seed of the Woman,” as One born not from the seed of a man. Already at the beginning of the world, the Most Good God, through the old Eve, mysteriously pointed to the New Eve, the spiritual one—that is, to the Mother of God, who was destined to give birth, in the fullness of time, to the New Adam, Christ, who through His Incarnation would crush the head of the serpent, and of death, and of sin; for “as in Adam all die, so also in Christ shall all be made alive” (see 1 Cor. 15:22).

But know, brothers, that in the plan for the salvation of the human race, the Mother of God was also prefigured[2] by Noah's dove. For just as that dove brought Noah the good news that the Flood had ceased, so the Mother of God—the chosen dove of God and of the Holy Spirit—through the birth of Christ brought into the world the great news of its redemption from bondage to sin. The Mother of God was also prefigured by Jacob's ladder, on which the angels of God ascended and descended (see Gen. 28:12), for the Mother of God was the ladder by which God descended to us and by which our nature ascended to the right hand of God (Akathist Canon to the Mother of God).

The Mother of God was also prefigured by the Burning Bush, which burned and was not consumed by the flame of the fire of the Godhead (see Ex. 3:2), for she was the spiritual bush that received within herself the fire of the Godhead and was not consumed by it.[3] The Mother of God was also prefigured by Aaron's rod that blossomed (see Num. 17:8), for she arose from barren parents who lived in purity, conceived from the Holy Spirit, and gave birth to Christ (see Luke 1:35).

The Mother of God was also prefigured by the lampstand with seven lamps (see Ex. 37:17–24), for she shone forth in this world with the seven gifts of the Holy Spirit. The Mother of God was also prefigured by the all-golden censer (see Ex. 37:16; 40:26–27), for she bore within herself the fire of the Godhead.

The Mother of God was prefigured by the tabernacle of the Ark of the Testimony and by the tablets of the Old Law (see Ex. 40:20–22), for she is the sacred tabernacle, the animate Ark, and the tablet of the law of grace.[4] The Mother of God was also prefigured by the closed door seen by the Prophet Ezekiel, for only God passed through it, and He left it closed, without breaking the seals of her virginity (see Ezek. 44:2). The Mother of God is the Most Holy Queen, magnificent and adorned, whom her blessed forefather, David the prophet and king, saw through the Holy Spirit standing at the right hand of the throne of the Godhead, for He who wields the lightning of heaven came to dwell and abide in her (see Ps. 44:10). The Mother of God was also prefigured by the light cloud by which God came down to us.

The Mother of God is the holy mountain in which God was pleased to dwell (see Isa. 2:2). The Mother of God is the cloud like purple and shining with gold, in which the noetic Sun, Christ our God, was hidden. The Mother of God was also prefigured by the Ark of the Old Law, before which David the king and prophet leaped for joy (see 2 Sam. 6:2–5).

Beloved faithful!

Of the very many testimonies and symbols that prefigure the Mother of God, I have presented to you here only a few, so that you may understand that the mystery and foundation of the present feast has a very ancient origin and was proclaimed by the patriarchs and prophets of God. Now it is time to show you, at least briefly, how the divine event of the birth of the Mother of God was accomplished under the law of grace.

In Palestine, in the city of Nazareth, there lived a man named Joachim and his wife Anna. These spouses were righteous and filled with every virtue, coming from an honored, royal lineage. Yet they had a great sorrow in this life, for they had no children. And in those times, those who were childless were considered people hated by God and accursed, according to the testimony of Holy Scripture, which says: “Cursed is he who has no seed in Zion and descendants in Jerusalem.” No one was to take food from such people, and in the Temple they were treated with contempt, and the sacrifices they offered to God were not accepted from them.

One day, on one of the great feasts of the Jews, Joachim and his wife Anna also went to the Temple and, out of their great devotion, wished to offer God a sacrifice from their possessions. But the priest refused to accept it and reproached them with harsh words, saying: “Why do you dare to offer a sacrifice to God when you are childless and barren?” Then Joachim and Anna, covered with shame and sorrow, went out of the Temple. And as they were making their way home in deep sorrow, Joachim said to his wife Anna: “My heart does not allow me to enter my house, for we are rejected by God. I will go up into the mountain, and there I will fast and pray to God; perhaps He will have mercy on us and give us a child.”

Thus they parted, and Anna went home to Nazareth. And after giving much alms, she entered the garden and began to pray to God there in anguish and with many tears, saying: “O Lord Almighty, who by a single word created heaven and earth and all that is visible; who commanded Your creatures to live and multiply; who blessed Sarah, the wife of Abraham, and she gave birth to Isaac in her old age; who gave Anna a son, and she gave birth to Samuel the prophet! Grant me also the fruit of my womb, and do not leave me to be a reproach among people; for if I give birth to a son or daughter, I will dedicate this child to You with all my soul and give the child to serve in the temple of Your glory.”

Thus, as she said these things, Anna prayed to God with tears. Joachim, her husband, also prayed much upon the mountain, weeping with anguish of heart, and God heard their prayer and their lamentation. Then He sent the Archangel Gabriel to Joachim on the mountain, and he said to him: “Rejoice, Joachim, and be glad, for I have come to announce to you that you will have a Daughter, who in virginity will give birth to the King of all, God! Therefore put aside your sorrow and the grief of your heart and go to your house, for God has heard your prayer. Only firmly trust in my word and give thanks to God.”

Having said this, the angel of God hastened to Anna and said these words to her: “Anna, Anna, your prayer has been heard, and behold, you will give birth to a Daughter, and you shall call Her name Mary, and all the peoples of the earth will rejoice in Her.”

Thus Joachim, having heard the word of the Archangel Gabriel, went joyfully to his house and found Anna there, greatly rejoicing over the message she had received from the angel. Then Anna conceived, and after nine months she gave birth to a Daughter, whom, according to the custom of the Old Law, they brought on the eighth day to the priest of the Temple so that Her name might be given. And in a mysterious manner this name, Mary, was given to the Infant, for “Mary” means “Queen,” since She was destined to become the Queen of the angels and Lady of all human beings.

And the name Mary conceals yet another mystery. This name consists of five letters, mysteriously representing the names of five great and famous women of the Old Testament. Thus, the letter “M” points to Miriam, the sister of Moses and Aaron. The letter “A” is Abigail, the wife of Nabal. The letter “R” is Rachel, the wife of Jacob. The letter “I” is Judith, the holy widow; the letter “A” is Anna, the wife of Elkanah.

This signifies that all those gifts and virtues with which these women were crowned were united in the God-Child Mary, who incomparably surpassed them. For Miriam, the sister of Moses, shone with two gifts—virginity and prophecy—and in Mary, full of grace, virginity and prophecy abide forever. Abigail entered into marriage in humility, while the Virgin Mary is praised above all for Her humility, for “He has regarded the lowliness of His handmaiden” (see Luke 1:48). Rachel was renowned for her beauty, while the Virgin Mary is herself the beauty and magnificence of heaven. Judith is known for having slain Holofernes by her wisdom (see Judith 13:8), while the Virgin Mary became the dwelling place of the Wisdom and Word of God[5] and by His power slew the bodiless Holofernes, that is, the devil. Anna, being barren, became renowned because she became the mother of the great Samuel (see 1 Sam. 1:20), while the Most Holy Virgin Mary is far more glorious, because while remaining a Virgin and not being barren, She became the Mother of the Great Emmanuel (see Isa. 7:14).

But, my brothers, how can we compare the gifts of the saints and righteous ones with Her who was and is the treasury of all the gifts of the Holy Spirit? For, according to the testimony of Saint Jerome, all the saints received from God only a certain portion of His gifts, whereas the Most Holy Virgin Mary manifested in Herself the fullness of all graces.

Beloved faithful! 

The present day has come to us with spiritual light and holy joy, for today the Mother of light and joy is born. Today mercy and deliverance are proclaimed to the human race, for the Mother of mercy and compassion has been born. Today we celebrate not the birth of a saint, but the birth of Her who is holier than all the saints. It is not an angelic assembly that is honored today, but the birth of the Queen of the angels. It is not the mother of an earthly king who is born, but the very Mother of the Lord and God of glory.

Today the Queen of creation and Lady of the world has shone forth from a barren and withered womb. And who will be able worthily to sing of Her birth? The Church of Christ Herself shows that this is impossible, saying: “Every tongue is at a loss to praise You worthily; even the mind above the world is amazed at singing Your praises, O Theotokos.”[6]

Therefore, my brothers, if King David, the prophet, leaped for joy and exulted before the Old Testament Ark, which mystically prefigured the Mother of God (see 2 Sam. 6:5), then how much joy and gladness ought we to have today, when we are celebrating the birth of the Most Holy Theotokos—not mystically and in images, but in reality—the living and animate Ark in whom God dwelt? If what was obscure and mystical brought such great joy to the thrice-blessed forefather of the Mother of God, then how much joy does he experience now in the heavens, and how much joy and consolation ought we, earthly beings, also to have today, when the Divine Infant has appeared in the world, the Virgin Mary, through whom the Sun of the salvation of the human race has shone forth?

Truly, today the Most Good and Most Generous God has visited His creation with mercy and brought great joy not only to David, the king and prophet, but also to the Forebears of God, Joachim and Anna, who with so many tears and sighs prayed to God to grant them the fruit of the womb. And the whole human race rejoiced, for the entire human race was awaiting the birth into the world of the Holy Virgin, who in time would give birth to Emmanuel, which is translated as “God with us” (see Isa. 7:14).

Today we celebrate the birth of the Queen of heaven and earth—the fruit of prayer, almsgiving, and good works, received from God by the holy parents Joachim and Anna. How, then, ought we to celebrate today, with what honor and reverence, with what holiness and purity?

Today let those who are barren and childless be comforted by the hope that through almsgiving and good works, fasting and prayer, they too may be deemed worthy to receive children from God.

Today let the young remain in continence and celebrate in purity and honor the birth of the Mother of God.

Today let virgins and children rejoice with joy, for the Mother of virginity is coming into the world for them.

Today let the elderly and the sick rejoice, for the support of the elderly and the consolation of the suffering has appeared in the world.

Today let those who have fallen into grievous sins and have despaired of their salvation be comforted by hope, for the rising again of those who have fallen and the hope of those who have no hope on earth has been born.

Each one of you who are present, think about how many spiritual labors and acts of almsgiving the Forebears of God, Joachim and Anna, performed, and how many tears they shed, so that God would grant them a Child. Then consider with what zeal and what prayers from the depths of their souls they received the Daughter—the Most Pure Virgin Mary—whose birth caused heaven and earth to rejoice.

And now I will ask you a question: how much suffering and wrath, what punishment, will those parents receive from God who not only do not pray to God to grant them children, but also kill them through abortions or in other ways prevent the birth of their children? If the divine canons, for the deliberate killing of even a single person, impose twenty years of exclusion from the Church and prohibition from Holy Communion, then how should those Christians be punished who deliberately kill not one, but two, three, or even more children?

Perhaps you will say that a child who is aborted was not yet nine months old, and therefore the sin is supposedly not complete? Do not think this, for you are thinking a great falsehood. The divine Fathers say that just as, when lightning flashes and thunder sounds, the light is seen at once, so also in the union of husband and wife: at the moment when they unite, through the power of God, both soul and body are conceived in the mother’s womb, and the child begins its existence. And whoever, after the union, even only an hour later, attempts in any way to prevent the birth, is a murderer of a human being and will receive great condemnation.

Those who use contraception to prevent the conception of children likewise sin. Let such people remember Onan, the son of the patriarch Judah, who was put to death by God for this one sin alone (see Gen. 38:10).

Beware, brothers, for one who has an abortion or in some other way prevents the birth of children is not merely a murderer once, but twice. One who kills a baptized person can put only his body to death, but if that person lived in the true faith and in virtues, then his soul will remain alive forever, because from death it passes into life. But those who kill children before Divine Baptism are twice murderers, because they deprive their children not only of bodily life, but also of the blessedness of eternal life, according to the testimony of the Savior, which says: “He who believes and is baptized will be saved; but he who does not believe will be condemned” (Mark 16:16).

Beloved faithful!

Today, however, it is fitting for us to rejoice, for the Mother of Life, the Virgin Mary, the holiest human being, has been born on earth, whom God chose before the foundation of the world to give birth to Jesus Christ from the Holy Spirit in Bethlehem of Judea. Let infants and virgins, children and young men, mothers and widows, priests and monks rejoice today, for a spiritual Mother has been born for us, and our foremost Intercessor, Consolation, and Advocate before the Most Holy Trinity.

Let us go, then, to Nazareth of Galilee, to offer angelic praises to the Infant and Virgin Mary, the Most Pure Theotokos, who was born of the holy Forebears of God, Joachim and Anna, in their old age.

Yet in order to praise the Infant and Virgin Mary, we need to have a guileless heart like that of infants, and a life pure and unstained by carnal sins. In order to praise Her who was destined to become the Mother of the Son of God, we need to have a mother’s heart, a mother’s tenderness and patience, a mother’s love and compassion for all. Otherwise our prayers and our gifts, if they proceed from hearts filled with sins, hatred, and malice, will not be accepted by the Most Holy Virgin Mary.

With these joyful and hope-filled thoughts, and with hearts full of mercy and humility, let us enter the holy temples and, kissing the icon of the Mother of God, offer Her with faith this brief prayer:

“Open to us the doors of mercy, O blessed Theotokos, that we who hope in you may not perish, but through you may be delivered from troubles; for you are the salvation of the Christian race.” Amen.

Notes:

[1] In Romania, it is, respectively, on September 8 and August 15.

[2] Prefigured—that is, something served as Her prototype or symbol.

[3] See: Saint John of Damascus, Theotokion, Tone 1. Neamț Monastery, 1816.

[4] See: Canon for the Memorial Service (Panikhida), Ode 8.

[5] See: Saint John of Damascus, Theotokion, Tone 3.

[6] Irmos of the 9th Ode of the Canon for the Feast of the Theophany of the Lord.

 

Source: Translated by John Sanidopoulos.