Homily on the Honorable Passion of our Lord Jesus Christ (Theophanes Kerameus)

On the Honorable Passion of our Lord Jesus Christ 

Discourse 27

By Theophanes Kerameus

Perhaps indeed I may seem burdensome to your love, and wearisome, because to you who have labored through the whole night in standing and psalmody I bring, as a burden, the hearing of teaching. But forgive me, since I am insatiable toward your progress; and stretch your eagerness, that you may gain more. For if the God-hating Jews kept vigil through the whole night in order to seize and crucify the Lord, how shall we not keep watch, that we may learn the purpose of the sacred Gospels which have been sung to us and read? Therefore, having shaken off all listlessness from the soul, give heed to what is being said.

And when the Savior had furnished the sacred guests of the Secret Supper, having Himself ministered and set Himself before them as food, He goes out with them to the Mount of Olives, neither avoiding the Passion (for how could He who both foreknew and foretold and was able to escape suffering do so?), nor yet going of His own accord to the murderers; for the former would have been a dissolution of the dispensation and a kind of ignoble cowardice, while the latter would have furnished a pretext to the abominable ones, as though they had not sinned in killing Him who willingly gave Himself up and almost seized the Passion. At the same time He becomes for us also a model of true courage, being seen superior both to cowardice and to rashness, and teaching through Himself neither to rush headlong toward temptations, nor, when they come upon us, to be ignobly terrified.

Homily on the Resurrection of Righteous Lazarus (Theophanes Kerameus)

 

Homily on the Resurrection of Righteous Lazarus

Homily 25

By Theophanes Kerameus (+ 1152)

1. Today, the Evangelist John, who reclined on the breast of Christ, sets before us a rich table — and this is the resurrection of the righteous Lazarus. As bread he offers the narration of the story, and instead of condiments he sweetens the table with theological meanings. Therefore, sharpening both our hearing and our mind, as good fellow-diners, let us enjoy with great appetite these spiritual foods. The detailed narration of the miracle, of course, requires much time and discourse. We, however, leaving aside the many points and what those before us have explained, shall touch upon the most important.

2. At that time “a certain man was sick, Lazarus of Bethany, from the village of Mary and Martha” (John 11). Here the Evangelist uses a more precise narration, namely he mentions both the name of the town, the sick man, and his sisters — something he does not do in another miracle. And I think that from these details he shows that this Lazarus is different from the poor Lazarus about whom the most divine Luke spoke in the parables (cf. Luke 16:19–31). Rather, however, this was done because it is John’s custom to begin from sensible things and gently lead the discourse to higher realities; just as he did in the account of the Samaritan woman and of the blind man, so here also he sets the event so that it may be understood both spiritually and historically. It will become clearer, then, what we must understand about Lazarus and the village and the rest. And this will be altogether evident if we present the translation of the names into the Greek language. Lazarus, therefore, means “the one who is helped.” Bethany, again, means “house of obedience.” Bethany, therefore, is an image of that heavenly dwelling. For in it the Son of God, Jesus, manifested His glory to men. Lazarus, moreover, signifies our own nature, which was in need of God’s help. For when our nature became sick with the illness of disobedience, it fell upon the bed through the increase of sin and was delivered over to the death of sin. This teaching is also connected with the fact that Lazarus was a friend of the Lord. For Christ said to His sacred disciples: “You are My friends” (John 15:13). And there is also the saying of Holy Scripture which says that the wounds of a friend are better than the kisses of an enemy (cf. Prov. 27:6). This shows us that God is our friend, and the “wounds” are the corrective discipline of the flesh which comes for our salvation.

Homily on the Sunday Before the Nativity of Christ (Theophanes Kerameus)

Homily on the Sunday Before the Nativity of Christ

"On the Book of the Genealogy of Jesus Christ the Son of David"

Homily 14

By Theophanes Kerameus (+ 1152)

"A star has now arisen from the tribe of Judah; and when the kings perceived it, they set out from the East and hasten to arrive, that they might behold Christ, born in the flesh in Bethlehem." (Ode 3, Matins for the Forefeast of Christmas)

Just as when the sun rises and appears on the horizon the lights of the stars are overshadowed, unable to endure such brilliance, so too when the Sun of Righteousness rises from the womb of the Virgin, the choir of the Fathers appears to shine forth beforehand, like a choir of stars. For this reason the sacred Matthew, whose Gospel we begin to read today, seems to have gathered them together as if within a sheltered harbor. Come, then, let us examine together the purpose of this genealogy. First among the Evangelists, eight years after the Ascension of Christ, Matthew wrote his Gospel in Hebrew, in a God-inspired manner, addressing the Jews who had converted to Christ.

Homily on the Woman Who Was Bent Over (Theophanes Kerameus)

On the Woman Who Was Bent Over

Tenth Sunday of Luke

By Archbishop Theophanes Kerameus of Taormina (+ 1152)

Drones are a kind of bee — slow and useless. So these creatures, when they see the bees flying above their hives and going out toward the meadows and gathering from the flowers that fine and downy substance which comes from the center of the flower’s corolla, from which they fashion the honeycomb with the wax and the sweetest honey — then precisely these drones, like bandits, or rather like thieves, rush into the hives and going inside devour the bees’ harvest, seizing it for themselves. And when they realize that the bees are returning to the hives, they flee for good, unable to defend themselves. Such also are the destroyers of the Church and those who plunder her possessions. They watch for the moment of our departure, and then enter in and ruin the things of the Church; and because they fear the strength of our words, they attempt to overcome us with speeches and ambushes — sometimes gathering in council in the courtyard of Caiaphas, and at other times in the temple of the Forerunner, forming a dreadful assembly, thus making the baptistry a place of plots.

Homily on the Centurion (Theophanes Kerameus)

Homily 44

On the Centurion

Fourth Sunday of Matthew

By Archbishop Theophanes Kerameus of Taormina (+ 1152)

The evil one opposes good works, always seeking to harm the excellent. Therefore, even today, stirring up the condemned quarrel, he hastened to bring confusion to our assembly and to abolish the word of teaching, entering entirely into that disordered and half-barbarous man. But you appeared to have knowledge of his artifices, and with more prudence opposed his contrivance. Running to the church, and leaving him alone to be demon possessed with inappropriate shouting and babbling, you showed your attention to the teaching word.

At that time "as soon as Jesus entered Capernaum, a centurion approached Him" (Matthew 8:5). Because the Lord, having filled Judea with miracles, kindled more the envy against Him in the souls of the illiterate, "who put light for darkness, and sweet for bitter", according to the words of Isaiah (5:20), now He transmits the grace of miracles also to the Gentiles, thereby showing on the one hand that He came for the salvation of the whole world, and on the other hand clearly checking the unbelief of the Jews with the faith shown by the Gentiles. For the Gentiles are somewhat more ready and much agreeable to believe in Christ. Behold also the diametrically unequal disbelief of the Jews and the willingness of the Gentiles. For, while the Jews drove Him out with curses, the Syrophoenician Gentile called herself unworthy of grace, and begged to be numbered with the lot of dogs and to share in the crumbs that fall from the table of the Jews, which they completely renounced (Matt. 15:26). But this centurion also considers himself completely unworthy to receive the Lord under his roof. Therefore the Jews also reaped the reward of their unbelief, and the Gentiles received grace, and were saved by faith. But let's start the story right away.

Homily on the Daughter of a Leader of the Synagogue and the Healing of the Woman With the Issue of Blood (Theophanes Kerameus)

 

By Theophanes Kerameus (+ 1152)

Today our sacred Gospel (Luke 8:41-56) described a two-fold story of miracles. And perhaps this is by far the most amazing of the great miracles than what preceded them. It is more wonderful than the healing of the deaf, or the paralyzed, or the blind, or the maniac, that one who has died should live again. And now the Lord works miracles, beginning with the resurrection of Jairus' daughter and taking this virgin from death at the onset (the first plunder), and thus he begins to overtake hades, and He does this more afterwards, because the entrance of death into the world was made by the virgin Eve. But, opening the sacred book of the Gospel, let us listen to its own words: "At that time, a certain man called Jairus, who was a leader of the Synagogue, approached Jesus. He fell at the feet of Jesus and begged Him to go to his house, because he had an only daughter of twelve years old, who was dying" (Luke 8:41-42). As I begin the explanation, let me be allowed to admire, how much earlier the Gentiles believed in Christ and surpassed the Jews. Because that centurion, believing this, considered that even from afar the Savior could heal his servant with just one word, that is why he said: "Just say the word, and my servant will be healed" (Luke 7:7). Here, however, Jairus the leader of the Synagogue begs the Lord to enter the house, thinking that there is no other way to bring healing to his daughter. She was the little daughter of Jairus, very good, having the flower of virginity undefiled, and kept intact as in a calyx of a flower. The Evangelist included a lot in a few words, weaving in the narrative the lament: "For he had an only daughter" (Luke 8:42). Do you see how heavy the calamity is? For what does it show? After she died, there was no other child for the parents to look to, to stop the tears. She was an only daughter. But even saying that she was twelve years old, this shows the cuteness of her age. This is when girls think of their wedding, and a handsome bridegroom and the bridal chamber, and many again quarrel about beauty, and to their natural youth they add some hair ornaments, to appear beautiful to those who see them. Perhaps somewhere there were many suitors, and there was competition among them, not shameful, as to who would be preferred to become the husband of the virgin. And suitors, entering the house one after the other and each praising another bridegroom, made the matter quicker. But the hopes for the daughter are succeeded by the illness, threatening with the death that comes shortly after. So the father hastens, as his insides are burning with grief, and with a fervent heart he brings the prayer to the Savior. Christ, who came for the salvation of the world, accepts the request. And making amends for the Synagogue leader's disbelief by action, He slows down His journey with the healing of the bleeding woman, as if allowing death to hold the daughter and the miracle to become more paradoxical.

Homily for the Sunday Before the Elevation of the Honorable and Life-Giving Cross (Theophanes Kerameus)

 By Theophanes Kerameus (+ 1152)

Come today, O God-loving assembly, let us celebrate the forefeast of the elevation of the life-giving Cross. The divinely-sweet voice of the Gospel echoes in my hearing, which addresses the mystery of the crucifixion, setting as an example the bronze serpent that the Israelites had hung on the wooden staff. And for me the readings become precursors and foretellings of the veneration of the Cross. So let us carefully turn our gaze to the all-illumined words of the Gospel using them as a projection of the royal scepter.

The Lord said: "No one has ascended to heaven but He who came down from heaven, that is, the Son of Man who is in heaven." It is good that He said that. Indeed, this Gospel passage, looking to the purpose of the day, suppressed what had preceded it. So when that disciple of the night came to the Lord - you surely understand that I mean the Pharisee Nikodemos - and the Savior taught him about the "born from above", he, because his mind was still possessed by Jewish thickness, automatically came to thoughts of the womb imagining carnal birth. So when the Lord saw him not following Him at the height of this doctrine, He said to him: "No one has ascended to heaven but He who came down from heaven;" as if to say: You, Nikodemos, are not amenable to heavenly mystagogy and are trying to find some human explanation; but "no one has ascended to heaven" to introduce these things there, or "came down from heaven", except He who came down from heaven and teaches these things there, "the Son of Man who is in heaven".