1. If our words were like nightingales with their varied and sweet songs in springtime, perhaps they might succeed, at least a little, in glorifying the mighty voice of truth, born this day. But, since it is too feeble and lacking in sweetness, how will it sing the praise of the Prophets? How will it extol the chosen honour of the Apostles? How will it extol the unheard-of praise of the Martyrs? And I must bear in mind that, with regard to other saints, one man has praised another, each according to the measure of his own greatness. But the one we now praise has been glorified by Christ God Himself, the One Who is the Truth, for He says: ‘Among those born of women, no one has arisen greater than John the Baptist’ (Matthew 11:11). Since such unsurpassed praise has been bestowed upon him by the Most High Word, does he have the slightest need for our insignificant words, O eager listeners? By no means! But, fulfilling our duty as servants, and carrying out what has been ordained for us by our Father, and as though we were sanctified solely through the remembrance of the Forerunner, we shall dare [to speak].
2. Let us therefore celebrate this day, let us rejoice in the birth, not only those in the neighbourhood, but the whole region around the Jordan of understanding. Let us behold the unheard-of mystery, let us behold what is taking place today beyond our understanding, let us examine the story of Zechariah, let us bear witness to that of Elizabeth. For the Forerunner was not born of ordinary parents, but of most chosen and glorious parents, so that his greatness might be revealed in this as well. His father was like another Aaron, both in his grey hair and in his worthiness, wearing the priestly garments, namely the breastplate, the ephod, the floor-length tunic, the fringed tunic, the breastplate and the sash (Exodus 28:4), all adorned with gold, precious stones, emeralds and fine linen; and thus he would enter the Holy of Holies for the daily priestly service. And his mother was equal in glory to Sarah, or rather, surpassed her in glory, as one who was related to the Mother of God. For, as was foretold to her, she gave birth—though she had previously been barren—not to Isaac, who was called a servant of God, but to John, who was called a true friend of the Lord. O barren womb that gave birth to such a child! O fruitless field that brought forth such an ear of corn! Therefore, we must not hesitate to address her once more, in a sense, with the words of Isaiah, the one with the mighty voice: ‘Rejoice, O barren one, who do not give birth; break forth and cry out, you who have not known the pangs of childbirth’ (Isaiah 54:1), for out of your barren womb you have brought forth the lily of virginity, the rose of spiritual fragrance, the meadow of wholesome self-restraint, the torch that shines with light as bright as day [and heralds] the coming of Christ—John, whom God appointed as a soldier of the heavenly King, the most gracious guardian of the Church, the Bride of Christ, [to her Bridegroom], he who testified to the truth without ceasing, John, the loud-voiced preacher of repentance, the Lord’s Angel in the flesh, he who revealed the Lamb Who takes upon Himself the sin of the world. And I could not do justice to his virtues, even if I were to describe him in yet more ways. For he has many names and many virtues, having been entrusted with the greatest ministry amongst all those anointed by the Lord.
3. Indeed, the birth of our forefather Isaac is also honoured; for when Sarah conceived him in her womb and bore him in her old age, she said: ‘Who would have told Abraham that Sarah would be nursing a child at her breast?’ (Genesis 21:7). For this reason, Abraham held a great feast on the day of his weaning. Furthermore, the birth of Samson is also honoured, who was born to Manoah, just as had been foretold to him, coming into the world from a barren mother. ‘This one,’ it is said, ‘shall not drink wine or strong drink, nor shall he eat anything unclean’ (Judges 13:14); and he shall be the beginning of Israel’s deliverance from the hand of foreign nations. And besides these, to leave aside the stories of others, we also honour [the birth of] Samuel, the man endowed with the gift of foresight, whom the much-praised Hannah bore to her husband, Elkanah, having dedicated him to God whilst still in the womb. But these by no means equalled the greatness of John, beloved, for they [lived] either before the giving of the written Law or after it. John, however, the son of the priest Zechariah and of the marvellous Elizabeth, a flower that blossomed before the coming of Christ, appeared between the Law and grace. For the wise morning star shone forth, heralding the rising of the Sun of righteousness. The soldier ran ahead, announcing the coming of the King to all. The friend of the Bridegroom came, revealing His power. Those others, some time after their birth, prophesied or performed other deeds; but this One, even from his mother’s womb, was filled with the Holy Spirit and proved Himself a worker of miracles.
4. It seems to me, therefore, fitting to depict the greatness of the Forerunner as if in an icon. Just as, therefore, a king who sets out from his palace with his royal retinue has before him lictors and sceptre-bearers, followed by consuls, proconsuls and army commanders, and bringing up the rear the one who holds the highest office, after whom, immediately, with no one else between them, the emperor appears, resplendent in gold and precious stones, so too do I consider this to be the case with the true and only King of all, Christ, our God. For, as He was about to come into the world through His Incarnation, the Patriarchs went before Him—such as Abraham, Isaac and Jacob; then Moses, the seer of God; then Aaron and Samuel, and the whole host of the Prophets. And afterwards John appeared, followed immediately by Christ the Lord, of whom it is said: ‘He who comes after me was before me, for he was before me’ (John 1:15). And the last in the company is the greatest in worthiness, according to the example given. Thus, according to the true Word, the great Forerunner is the first among the Prophets, the Apostles and all the others, with some following him and others preceded by him. But, as we examine the words of the Gospel, let us listen to what Gabriel announced to Zechariah.
5. ‘An angel of the Lord,’ it says, ‘appeared to him, standing on the right-hand side of the altar of incense. And Zechariah was troubled when he saw him, and fear fell upon him’ (Luke 1:11–12). For the sight of the Angel is awe-inspiring, and he appears in an awe-inspiring place. ‘How dreadful,’ he says, ‘is this place; it is none other than the house of God’ (Genesis 28:17). And it is no wonder that, being righteous, the priest ‘was troubled and fear fell upon him’, since even Daniel, a man of great faith, upon seeing the Angel, was struck dumb, fell face down to the ground and was left speechless, because of the incomparable radiance of the Angel’s majesty. The Angel of the Lord, he says, appeared to him. What do those ‘half-Christians’—1—who oppose the painting of icons have to say about this? If the Angel appeared to a man, he may well be depicted [in icons] exactly as he appeared, in no way different. And he appeared in a form similar to those who had previously been revealed to Moses on Mount Sinai, in the likeness of cherubim, surrounding the altar of atonement. And if those who are incorporeal and formless can be depicted [in icons] in the form in which they were revealed, how can we not paint in an icon that which is in the flesh, has form and colour, can be touched and possesses three dimensions 2, such as the image of the Saviour, in order to clearly demonstrate His true Incarnation? And let not the foolish suppose that by this we are depicting [in icons] also the Divinity, which cannot be described 3 or comprehended by the mind, has no abode, no form, no place, no number 4, no size, nor anything else pertaining to appearance, for it is infinite and immeasurable. Furthermore, if – simply – we visualise the image of a human being, we do not in any way simultaneously visualise their soul, which is immaterial and formless, but we ascribe to each thing, as is fitting, what belongs to it: to those that cannot be depicted – the absence of depiction; and to those that can be depicted – depiction [in icons], as the truth itself dictates. But now we must return to the text before us.
And if those that are bodiless and formless can be depicted [in icons] in the form in which they were revealed, how can we fail to depict in an icon that which is corporeal, has form and colour, can be touched, and possesses three dimensions—such as the image of the Saviour—in order to clearly show His true Incarnation?
6. ‘And the angel said to him, “Do not be afraid, Zechariah, for your prayer has been heard”’ (Luke 1:13). Immediately his fear was allayed by this announcement, for the sight of an Angel, whilst initially causing fear, dispels it; the assaults of demons, on the other hand, do the opposite. ‘“Do not be afraid,” he says, “Zechariah, for your prayer has been heard, and Elizabeth, your wife, will bear you a son”’ (Luke 1:13). O, what a long-desired decision bestowed by God! O, what a promise proclaimed by the Angel, for which so many prayers were offered! He obtained what he had longed for, received what he had earnestly asked for, found what he was seeking: those who could not bear children were renewed and bore good fruit, not by nature, but through the fulfilment of prayer. For the inability to bear children was not a punishment or a curse – far from it! – but a manifestation of a great Mystery. For, whilst Zechariah offered fervent prayers to God that his barrenness might be loosed, I believe he was swiftly heard, but the time had not yet come; the days of the revelation were not yet at an end. So take heart, Zechariah, [that you will be granted] the birth of sons, when the expectation of the nations comes. Then let the barrenness cease, when the hope of all the ends of the earth arrives. And if the time has come, receive what you have desired, as Gabriel announced to you beforehand. Be renewed like an eagle in its youth. ‘Know,’ he says, ‘your wife. “For your prayer has been heard, and Elizabeth, your wife, will bear you a son, and you shall call his name John”’ (Luke 1:13). He announced to him that even the name he would give him comes, from its very source, from above 5.
…if we depict the image of a man, we do not at all depict at the same time his soul, which is immaterial and formless, but we give to each thing, as is fitting, what belongs to it: to those that cannot be depicted – the absence of depiction, and to those that can be depicted – depiction… as the purpose of truth urges us.
7. ‘And Zechariah said to the Angel (for he spoke to him boldly, as to a fellow-minister): ‘How shall I know this? For I am an old man, and my wife is well advanced in years’ (Luke 1:18). As is customary, and according to the interpretations of the Fathers, this is explained to us as an accusation of unbelief on the part of the priest.
However, the present discourse, not yielding to [this judgement] and proceeding further with its inquiry, states that the same thing happened to Zechariah as to the great Thomas. For it does not seem reasonable that, being a Prophet and learned in divine matters, he should not have known that God is able to renew nature, to rejuvenate old age, and to show a way to the helpless, just as He did with Abraham and Sarah, with the Shunammite woman (cf. 4 Kings 4:8–37), and many other diverse miracles. But, since unexpected news concerning great and marvellous desires tends to unsettle the soul somewhat, I consider that, not being inclined towards unbelief but longing for the fulfilment [of these renowned events] and immediately overcome with joy, he cries out and says: ‘When shall I know this?’ Do not deceive me, do not mislead me in any way; give me a sign, grant me a pledge. [And he asked for this] just as, in ancient times, God [had given] Abraham circumcision as a sign that he would be the father of many nations and that kings would be born of his loins (cf. Genesis 17), and just as, before that, He had shown Noah the rainbow in the cloud as a sign that He would never again bring a flood upon the earth; in addition to these, He also gave Moses the staff that was turned into a serpent and swiftly restored to its former state, so that the Egyptians might believe that He had revealed Himself to the One Who Is.
8. ‘And answering, he says, the angel said to him: “Behold, you shall be mute and shall not be able to speak, because you have not believed – it must be added, even though it is not stated, that he did not believe simply and without scrutiny – in my words, which will be fulfilled in due time’ (Luke 1:19–20). Zacharias thus received a sign commensurate with his deed: the silence of a fading voice, in place of the living and true voice that was to be born of him. And, pressing his lips together, he glorifies with inaudible words the One who grants him a son. ‘And when he went out, he could not speak. And they realised that he had seen a vision in the temple; and he made signs to them and remained mute’ (Luke 1:22), on the one hand, so that he might not be questioned, as it was not permitted for the words of the vision to be heard, and, on the other hand, so that, being detached from the senses and wholly absorbed in what he had seen, he might not utter idle words. And nothing is so significant as the fact that the Prophet’s father also reveals in this the work of prophecy: this is, at the same time, the end of the Old Law, heralding the coming of the New Covenant through the birth of John. Therefore, setting aside what has happened in the meantime—as things that neither befit the day nor are easily grasped by our understanding—let us return to the matters that concern us.
9. ‘And when Elizabeth heard Mary’s greeting,’ it says, ‘the child leapt for joy in her womb’ (Luke 1:41). O John, blessed child, who watches ceaselessly! How can the one in the womb also be in the world? How can the one not yet perfect reveal himself in fullness? How can the one without thought show himself to be all-wise? How can the one who cannot speak reveal himself to be eloquent? Tell us, tell us! Whilst carried within the dark chamber of your mother’s womb, not yet able to see, not yet hearing the clamour of the world, not yet uttering a sound, not yet able to walk or laugh, how do you see, how do you hear, how do you speak of divine things, how do you leap for joy, how do you rejoice? Answer us, O most marvellous One, answer us! Great, he says, is the Mystery that has been fulfilled, and this deed is beyond human understanding. I am rightly renewing my nature, for the One Who is to bring about a renewal beyond nature. Though I am still a babe in my mother’s womb, I see, for the Sun of Righteousness, borne within her womb, reveals Himself to my sight; I hear, for I understand that I shall be born as the voice of the Great Word. I cry out, for the Incarnation of the Father’s Only-Begotten Son is made known to me. I leap for joy, for I see the Maker of all things taking on human form. I rejoice, reflecting that the Redeemer of the world is becoming incarnate. ‘I show you,’ He says, ‘the beginning of God’s coming into the world and of His Incarnation. I run ahead of His dwelling [among us] and begin to bear witness to you [about Him].’ Take up the psaltery, that I may speak with David, and the tambourine; take up the sweet psaltery together with the lyre, according to the words of the Prophet.
10. So, Saint John, have you risen above earthly things? Have you set your sights on heavenly things? Have you ascended above the hosts of the first-created angelic beings? How, then, without taking on their nature, did you attain their order and worthiness, and what was hidden and unknown to them from all eternity, you, being immediately after God, carried forward and proclaimed to us these things, whilst you had not yet even been born?
‘I have not traversed the heavens,’ he says, ‘nor have I walked upon the clouds, nor have I ascended above the fiery and incorporeal Powers.’ Let no one suspect this; but He Who is above all things and Who dwells in the Father’s bosom together with the Holy Spirit, unknown to His fiery ministers, entering as into another heaven the womb of the Ever-Virgin Mary, revealed Himself to me and taught me these most wondrous and mysterious things. I am, therefore, the one who proclaims the news of the Child, for, according to the words of the great Isaiah, ‘A Child is born to us, and a Son is given to us’ (Isaiah 9:5), God from before all ages. I am born of a barren mother, for the birth from the Virgin is to be revealed.
He Who is above all things and Who abides in the Father’s bosom together with the Holy Spirit, unknown to His fiery servants, entering as into another heaven the womb of the Ever-Virgin Mary, has revealed Himself to me and taught me these most wondrous and mysterious things. I am, therefore, the one who proclaims the news of the Infant… I am born of a barren mother, for a birth from a Virgin is to be revealed.
O, a mighty and supernatural deed! O, an unbelievable miracle! What sort of things does the unborn Child proclaim to us today! How great are the divine meanings foretold by the birth of Elizabeth! Let all creation beneath the heavens rejoice, let the Church dance, preparing for the feast, celebrating the events of the ‘Porch of the Nativity’ 6, and let all be filled with joy, welcoming the herald of the coming of the King of all.
11. But, O blessed John, the greatest among the great Prophets, the first among the Apostles, Great Martyr, chosen among the Martyrs, God-ordained guardian of the wilderness, beloved friend of the most beautiful Bridegroom, the candlestick prepared for the ineffable Light, faithful herald of the blameless Lamb, the most obedient to the Father’s voice, he who was appointed as Christ’s Baptiser, he who boldly rebuked Herod’s debauchery, he who proclaimed life to those in hell, the trumpet that reveals God to the world, resound for us now from heaven with your most holy prayers, and be gracious to the people who praise you and to your most holy flock 7, together with my chosen Father; and forgive me, a wretch, for my boldness, [accepting it] not as a gift, but as a duty owed to you by an unworthy servant, as a fitting and heartfelt repayment. To Christ be glory, honour and worship, together with the Almighty Father and the Most Holy Spirit, now and ever, and for ever and ever. Amen.
- 1
The Iconoclasts.
- 2
Dimensions.
- 3
Gr. περιγράφω: a term specific to the study of icons, denoting the property of an object or a person of being bounded in space, time, etc., and, consequently, the possibility of their being depicted graphically.
- 4
In the sense that the Godhead is One (note by Octavian Gordon).
- 5
Saint Theodore the Studite refers here to the etymology: John, ‘Iohanan’ in Hebrew, is interpreted as ‘God has shown mercy’ (note by Octavian Gordon).
- 6
Literally: ‘before the feast’. In this context, the adjective προεόρτιος describes the Feast of the Nativity of Saint John the Baptist as a preparation for the feast of the Nativity of the Lord (cf. G.W.H. Lampe, A Greek Patristic Lexicon, Oxford University Press, Oxford, 1961, s.v. προεόρτιος).
- 7
The Studion Monastery was dedicated to Saint John the Baptist. (Note: Octavian Gordon.)