16 - Book IV Chapters 10-13

Section 16 of the Orthodox Faith by John of Damascus. Translated by S. D. F. Salmon. This LibriVox recording is in the public domain. Book 4, Chapter 10, Concerning Faith. Moreover, faith is twofold. For faith cometh by hearing. For by hearing the divine scriptures, we believe in the teaching of the Holy Spirit. The same is perfected by all the things enjoined by Christ, believing in work, cultivating piety, and doing the commands of him who restored us. For he that believeth not according to the tradition of the Catholic Church, or who hath intercourse with the devil through strange works, is an unbeliever. But again, faith is the substance of things hoped for, the evidence of things not seen, or undoubting and unambiguous hope alike of what God hath promised us and of the good issue of our prayers. The first, therefore, belongs to our will, while the second is of the gifts of the Spirit. Further, observe that by baptism we cut off all the covering which we have worn since birth, that is to say, sin, and become spiritual Israelites and God's people. Chapter 11. Concerning the Cross, and here further concerning faith. The word cross is foolishness to those that perish, but to us who are saved it is the power of God. For he that is spiritual judgeth all things, but the natural man receiveth not the things of the Spirit. For it is foolishness to those who do not receive in faith, and who do not consider God's goodness and omnipotence, but search out divine things with human and natural reasonings. For all the things that are of God are above nature and reason and conception. For should anyone consider how and for what purpose God brought all things out of nothing into being, and aim at arriving at that by natural reasonings, he fails to comprehend it. For knowledge of this kind belongs to spirits and demons. But if anyone, under the guidance of faith, should consider the divine goodness, and omnipotence, and truth, and wisdom, and justice, he will find all things smooth and even, and the way straight. But without faith it is impossible to be saved. For it is by faith that all things, both human and spiritual, are sustained. For without faith neither does the farmer cut his furrow, nor does the merchant commit his life to the raging waves of the sea on a small piece of wood, nor are marriages contracted, nor any other step in life taken. By faith we consider that all things were brought out of nothing into being by God's power, and we direct all things, both divine and human, by faith. Further, faith is assent, free from all meddlesome inquisitiveness. Every action, therefore, and performance of miracles by Christ are most great, and divine, and marvellous. But the most marvellous of all is His precious cross. For no other thing has subdued death, expiated the sin of the first parent, despoiled Hades, bestowed the resurrection, granted the power to us of condemning the present and even death itself, prepared the return of our former blessedness, opened the gates of paradise, given our nature a seat at the right hand of God, and made us the children and heirs of God save the cross of our Lord Jesus Christ. For by the cross all things have been made right. So many of us, the Apostle says, as were baptized into Christ were baptized into His death. And as many of you as have been baptized into Christ have put on Christ. Further, Christ is the power of God and the wisdom of God. Lo, the death of Christ, that is, the cross, clothed us with the unhypostatic wisdom and power of God. And the power of God is the word of the cross, either because God's might, that is, the victory over death, has been revealed to us by it, or because just as the four extremities of the cross are held fast and bound together by the bolt in the middle, so also by God's power the height and the depth, the length and the breadth, that is, every creature, visible and invisible, is maintained. This was given to us as a sign on our forehead, just as the circumcision was given to Israel. For by it we believers are separated and distinguished from unbelievers. This is the shield and weapon against and the trophy over the devil. This is the seal that the destroyer may not touch you, as saith the scripture. This is the resurrection of those lying in death, the support of the standing, the staff of the weak, the rod of the flock, the safe conduct of the earnest, the perfection of those that press forwards, the salvation of soul and body, the aversion of all things evil, the patron of all things good, the taking away of sin, the plant of resurrection, the tree of eternal life. So then, this same truly precious and august tree, on which Christ hath offered himself as a sacrifice for our sakes, is to be worshipped, as sanctified, by contact with his holy body and blood. Likewise the nails, the spear, the clothes, his sacred tabernacles, which are the manger, the cave, Golgotha, which bringeth salvation, the tomb, which giveth life, Sion, the chief stronghold of the churches, and the like, are to be worshipped. In the words of David, the father of God, And that it is the cross that is meant is made clear by what follows. For the resurrection comes after the cross. Moreover, we worship even the image of the precious and life-giving cross, although made of another tree, not honoring the tree, God forbid, but the image as a symbol of Christ. And so also the angel of the resurrection said to the woman, And the apostle said, He does not say speared, but crucified. The tree of life, which was planted by God in paradise, prefigured this precious cross. For since death was by a tree, it was fitting that life and resurrection should be bestowed by a tree. Jacob, when he worshipped the top of Joseph's staff, was the first to image the cross, and when he blessed his sons with crossed hands, he made most clearly the sign of the cross. Likewise also did Moses' rod, when it smote the sea in the figure of the cross and saved Israel, while it overwhelmed Pharaoh in the depths. Likewise also the hands stretched out crosswise and routing Amalek, and the bitter water made sweet by a tree, and the rock rent and pouring forth streams of water, and the rod that meant for Aaron the dignity of the high priesthood, and the serpent lifted in triumph on a tree, as though it were dead, the tree bringing salvation to those who in faith saw their enemy dead, just as Christ was nailed to the tree in the flesh of sin, which yet knew no sin. The mighty Moses cried, You will see your life hanging on the tree before your eyes. And Isaiah, likewise, I have spread out my hands all the day unto a faithless and rebellious people. But may we who worship this obtain a part in Christ the crucified. Amen. Chapter 12 Concerning Worship Towards the East It is not without reason or by chance that we worship towards the east. But seeing that we are composed of a visible and an invisible nature, that is to say, of a nature partly of spirit and partly of sense, we render also a twofold worship to the Creator. Just as we sing both with our spirit and our bodily lips, and are baptized with both water and spirit, and are united with the Lord in a twofold manner, being sharers in the mysteries and in the grace of the Spirit. Since, therefore, God is spiritual light and Christ is called in the scriptures Son of Righteousness and Dayspring, the east is the direction that must be assigned to his worship, for everything good must be assigned to him from whom every good thing arises. Indeed, the divine David also says, Moreover, the scripture also says, And when he had transgressed his command, he expelled him and made him to dwell over against the delights of Paradise, which clearly is the west. So then, we worship God seeking and striving after our old fatherland. Moreover, the tent of Moses had its veil and mercy seat towards the east. Also, the tribe of Judah, as the most precious, pitched their camp on the east. Also, in the celebrated Temple of Solomon, the gate of the Lord was placed eastward. Moreover, Christ, when he hung on the cross, had his face turned towards the west, and so we worship, striving after him. And when he was received again into heaven, he was born towards the east. And thus his apostles worship him, and thus he will come again in the way in which they beheld him going towards heaven. As the Lord himself said, So then, in expectation of his coming, we worship towards the east. But this tradition of the apostles is unwritten, for much that has been handed down to us by tradition is unwritten. Chapter 13 Concerning the Holy and Immaculate Mysteries of the Lord God, who is good and altogether good, and more than good, who is goodness throughout by reason of the exceeding riches of his goodness, did not suffer himself, that is, his nature only, to be good, with no other to participate therein. But because of this, he made first the spiritual and heavenly powers, next the visible and sensible universe, next man with his spiritual and sentient nature. All things, therefore, which he made, share in his goodness in respect of their existence. For he himself is existence to all, since all things that are, are in him, not only because it was he that brought them out of nothing into being, but because his energy preserves and maintains all that he made, and in especial the living creatures. For both in that they exist, and in that they enjoy life, they share in his goodness. But in truth those of them that have reason have a still greater share in that, both because of what has already been said, and also because of the very reason which they possess. For they are somehow more clearly akin to him, even though he is incomparably higher than they. Man, however, being endowed with reason and free will, received the power of continuous union with God through his own choice, if indeed he should abide in goodness, that is, in obedience to his Maker. Since, however, he transgressed the command of his Creator and became liable to death and corruption, the Creator and Maker of our race, because of his bowels of compassion, took on our likeness, becoming man in all things but without sin, and was united to our nature. For since he bestowed on us his own image and his own spirit, and we did not keep them safe, he took himself a share in our poor and weak nature, in order that he might cleanse us, and make us incorruptible, and establish us once more as partakers of his divinity. For it was fitting that not only the firstfruits of our nature should partake in the higher good, but every man who wished it, and that a second birth should take place, and that the nourishment should be new and suitable to the birth, and thus the measure of perfection be attained. Through his birth, that is, his incarnation, and baptism, and passion, and resurrection, he delivered our nature from the sin of our first parent, and death, and corruption, and became the firstfruits of the resurrection, and made himself the way and image and pattern in order that we too, following in his footsteps, may become by adoption what he is himself by nature, sons and heirs of God, and joint heirs with him. He gave us therefore, as I said, a second birth, in order that, just as we who are born of Adam are in his image, and are the heirs of the curse and corruption, so also, being born of him, we may be in his likeness, and heirs of his incorruption, and blessing, and glory. Now, seeing that this Adam is spiritual, it was meet that both the birth and likewise the food should be spiritual too, but since we are of a double and compound nature, it is meet that both the birth be double, and likewise the food compound. We were therefore given a birth by water and spirit, I mean by the holy baptism, and the food is the very bread of life, our Lord Jesus Christ, who came down from heaven. For when he was about to take on himself a voluntary death for our sakes, on the night on which he gave himself up, he laid a new covenant on his holy disciples and apostles, and threw them on all who believe on him. In the upper chamber then, of holy and illustrious Zion, after he had eaten the ancient Passover with his disciples and had fulfilled the ancient covenant, he washed his disciples' feet in token of the holy baptism. Then, having broken bread, he gave it to them, saying, Take, eat, this is my body broken for you for the remission of sins. Likewise also he took the cup of wine and water and gave it to them, saying, Drink ye all of it, for this is my blood, the blood of the New Testament, which is shed for you for the remission of sins. This do ye in remembrance of me. For as often as ye eat this bread and drink this cup, ye do show the death of the Son of Man, and confess his resurrection until he come. If then the word of God is quick and energizing, and the Lord did all that he willed, if he said, Let there be light, and there was light, let there be a firmament, and there was a firmament, if the heavens were established by the word of the Lord, and all the host of them by the breath of his mouth, if the heaven and the earth, water and fire and air, and the whole glory of these, and insooth this most noble creature, man, were perfected by the word of God, if God, the word of his own will, became man, and the pure and undefiled blood of the holy and ever virginal one made his flesh without the aid of seed, can he not then make the bread his body, and the wine and water his blood? He said in the beginning, Let the earth bring forth grass. And even until this present day, when the rain comes, it brings forth its proper fruits, urged on and strengthened by the divine command. God said, This is my body, and this is my blood, and this do ye in remembrance of me. And so it is at his omnipotent command until he come. For it was in this sense that he said, Until he come. And the overshadowing power of the Holy Spirit becomes through the invocation the rain to this new tillage. For just as God made all that he made by the energy of the Holy Spirit, so also now the energy of the Spirit performs those things that are supernatural, and which it is not possible to comprehend unless by faith alone. How shall this be, said the Holy Virgin, seeing I know not a man? And the archangel Gabriel answered her, The Holy Spirit shall come upon thee, and the power of the highest shall overshadow thee. And now you ask, How the bread became Christ's body, and the wine and water Christ's blood? And I say unto thee, The Holy Spirit is present, and does those things which surpass reason and thought. Further, bread and wine are employed. For God knoweth man's infirmity. For in general man turns away discontentedly from what is not well worn by custom. And so with his usual indulgence he performs his supernatural works through familiar objects. And just as in the case of baptism, since it is man's custom to wash himself with water and anoint himself with oil, he connected the grace of the Spirit with the oil and the water, and made it the water of regeneration. In like manner, since it is man's custom to eat and to drink water and wine, he connected his divinity with these, and made them his body and blood, in order that we may rise to what is supernatural through what is familiar and natural. The body which is born of the Holy Virgin is in truth body united with divinity, not that the body which was received up into the heavens descends, but that the bread itself and the wine are changed into God's body and blood. But if you inquire how this happens, it is enough for you to learn that it was through the Holy Spirit, just as the Lord took on himself flesh that subsisted in him, and was born of the Holy Mother of God through the Spirit. And we know nothing further save that the Word of God is true, and energizes, and is omnipotent. But the manner of this cannot be searched out. But one can put it well thus, that just as in nature the bread by the eating and the wine and the water by the drinking are changed into the body and blood of the eater and drinker, and do not become a different body from the former one, so the bread of the table and the wine and water are supernaturally changed by the invocation and presence of the Holy Spirit into the body and blood of Christ, and are not two, but one and the same. Wherefore, to those who partake worthily with faith, it is for the remission of sins, and for life everlasting, and for the safeguarding of soul and body. But to those who partake unworthily without faith, it is for chastisement and punishment, just as also the death of the Lord became, to those who believe, life and incorruption for the enjoyment of eternal blessedness, while to those who do not believe, and to the murderers of the Lord, it is for everlasting chastisement and punishment. The bread and the wine are not merely figures of the body and blood of Christ, God forbid, but the deified body of the Lord itself. But the Lord has said, this is my body, not this is a figure of my body, and my blood, not a figure of my blood. And on a previous occasion, he had said to the Jews, except ye eat the flesh of the Son of Man and drink his blood, ye have no life in you, for my flesh is meat indeed, and my blood is drink indeed. And again, he that eateth me shall live. Wherefore, with all fear and a pure conscience and certain faith, let us draw near, and it will assuredly be to us as we believe, doubting nothing. Let us pay homage to it in all purity, both of soul and body, for it is twofold. Let us draw near to it with an ardent desire, and with our hands held in the form of a cross, let us receive the body of the crucified one, and let us apply our eyes and lips and brows, and partake of the divine coal, in order that the fire of the longing that is in us, with the additional heat derived from the coal, may utterly consume our sins and illumine our hearts, and that we may be inflamed and deified by the participation in the divine fire. Isaiah saw the coal, but coal is not plain wood, but wood united with fire. In like manner also the bread of the communion is not plain bread, but bread united with divinity. But a body which is united with divinity is not one nature, but has one nature belonging to the body and another belonging to the divinity that is united to it, so that the compound is not one nature, but two. With bread and wine Melchizedek, the priest of the Most High God, received Abraham on his return from the slaughter of the Gentiles. That table pre-imaged this mystical table, just as that priest was a type and image of Christ, the true High Priest. But thou art a priest forever, after the order of Melchizedek. Of this bread, the showbread was an image. This surely is that pure and bloodless sacrifice which the Lord, through the prophet, said is offered to him from the rising to the setting of the sun. The body and blood of Christ are making for the support of our soul and body, without being consumed or suffering corruption, not making for the draught, God forbid, but for our being and preservation, a protection against all kinds of injury, a purging from all uncleanness. Should one receive base gold, they purify it by the critical burning, lest in the future we be condemned with the world. They purify from diseases and all kinds of calamities, according to the words of the divine apostle. For if we would judge ourselves, we should not be judged. But when we are judged, we are chastened of the Lord, that we should not be condemned with the world. This too is what he says, so that he that partaketh of the body and blood of Christ unworthily eateth and drinketh damnation to himself. Being purified by this, we are united to the body of Christ and to his spirit, and become the body of Christ. This bread is the first fruits of the future bread, which is epiusios, that is, necessary for existence. For the word epiusion signifies either the future, that is, him who is for a future age, or else him of whom we partake for the preservation of our essence. Whether then it is in this sense or that, it is fitting to so speak of the Lord's body. For the Lord's flesh is life-giving spirit, because it was conceived of the life-giving spirit. For what is born of the spirit is spirit. But I do not say this to take away the nature of the body, but I wish to make clear its life-giving and divine power. But if some persons called the bread and the wine antitypes of the body and blood of the Lord, as did the divinely inspired Basel, they said so not after the consecration, but before the consecration, so calling the offering itself. Participation is spoken of, for through it we partake of the divinity of Jesus. Communion, too, is spoken of, and it is an actual communion, because through it we have communion with Christ and share in his flesh and his divinity. Yea, we have communion and are united with one another through it, for since we partake of one bread, we all become one body of Christ and one blood, and members one of another, being of one body with Christ. With all our strength, therefore, let us beware, lest we receive communion from, or grant it to, heretics. Give not that which is holy unto the dog, saith the Lord, neither cast ye your pearls before swine, lest we become partakers in their dishonor and condemnation. For if union is in truth with Christ and with one another, we are assuredly voluntarily united also with all those who partake with us. For this union is effected voluntarily, and not against our inclination. For we are all one body because we partake of the one bread, as the divine apostle says. Further, antitypes of future things are spoken of, not as though they were not in reality Christ's body and blood, but that now, through them, we partake of Christ's divinity, while then we shall partake mentally through the vision alone.