1. I have often wondered why (3) our parents have decreed that on this day we should leave the places of worship in the towns and gather here. (5) It seems to me that they did not do this 1 simply and without reason. That is why I sought the reason, and by God’s grace I found that it is in accordance with tradition, credible, and fitting for this feast. What, then, is the reason? (10) [The reason lies in the fact that] we are commemorating the Cross, [because] He who was crucified was crucified outside the city, [and] that is why [our forefathers] led us out of the city. For, as it is said, the sheep follow the shepherd. Where [is] the king, there [are] the soldiers, and where there is a carcass, there are the vultures 2. But that is why I say, outside (15) the city. But, more than that, let us first show that, regarding this matter, we also have testimony from the Holy Scriptures. Lest you think this is merely our own conjecture, I call Paul as a witness. Therefore, what does he say about sacrifices? [He says] that the bodies of the animals whose blood (20) is offered for sins by the high priest in the temple are burnt outside the camp3. That is why Jesus, too, in order to sanctify the people with his own blood, suffered outside the gate. So let us go out to him outside the camp, bearing his reproach. (25) Paul said [and] commanded: let us listen [and] go out [from the camp]. Therefore, let us gather together outside [the city]. But why [should we gather] at this martyrium 4, and not at another? Because, by the grace of God, the city is protected on all sides (30) by the relics of the saints. So why have the Fathers commanded us to gather here on this occasion, and not in another martyrion? Because here rest a multitude of martyrs. Consequently, because today Jesus descended into Hades, it is for this reason that we are gathered here. [Moreover], for this very reason, this very place is called a ‘cemetery’ [koimeterion]5—so that you may learn that the dead and those who lie here have not died, but are resting and sleeping. For before the coming of Christ, death was called death. ‘On the day you eat of the tree,’ it says, (40) ‘you shall surely die’ 6, and again, ‘the soul that sins, it shall die’ 7. (394) And David [says]: ‘The death (3) of the wicked is terrible’ 8. And again, the death of His righteous ones is precious in the sight of the Lord 9. (5) And Job [says], ‘Death is man’s rest’ 10. He called it not only death, but also hell. But listen to what David says: ‘Yet God will deliver my soul from the hand of hell when I am seized’ 11. And James [says]: ‘You will lead my old age with sorrow into hell’ 12 (10). Our end bore these names before [the coming of] Him, but since Christ came and died for the life of the world, death is no longer called death, but sleep and slumber. And that He calls it ‘falling asleep’ is clear from what Christ says (15): ‘Lazarus, our friend, has fallen asleep’ 13. But He did not say, ‘He has died’, even though he was indeed dead. And to understand that the term ‘falling asleep’ was an unfamiliar one, note how the disciples, when they heard this, were confused and said: ‘Lord, if he has fallen asleep, he will be saved’ 14. So, [the disciples] did not know (20) what the word that had just been spoken meant. And again Paul, speaking to some, [says]: ‘Have those who have fallen asleep perished?’ 15 And again, elsewhere, speaking of the dead [he says]: ‘We who are alive will not precede those who have fallen asleep’ 16. And again, elsewhere: ‘Arise, O sleeper’ 17, and to (25) prove that he is speaking of the dead, he added: ‘And raise you from the dead’. See that everywhere death is called sleep!
That is why [the place of those who have fallen asleep] is called a cemetery, for [this] name is useful to us and full of great wisdom. So, when you bring (30) a dead person here, do not beat your breast, for you are not leading them to death, but to sleep. This name alone is enough to comfort you in your grief. Bear in mind where you are taking him—namely, to the cemetery—and at what time you are taking him—namely, after the death of Christ, when the power of death was destroyed. (35) Therefore, both in terms of place and time, you may take great comfort. Especially as regards women, this word is fitting for us, for this [feminine] nature is, in a way, more compassionate and more prone to despondency. But you have a remedy (40) strong enough for this discouragement, [namely] the name of [this] place. That is why we gather here.
2. For today our Lord is overcoming all that is in hell. Today He has shattered the gates of bronze 18; (395) today He has broken the iron bars 18. Note the precision of the words! He did not say [that] he opened the gates of bronze, but that he shattered the gates of bronze, so that the prison [of hell] might become superfluous. He did not remove the bolts, but shattered them, so that (5) the prison might become powerless. And indeed, where there is neither door nor bolt, even if someone enters, they are not locked in. So, when Christ shatters [something], who else will be able to set it right? For what God destroys, who can now restore it? 19 When kings are about to release prisoners (10), although they send letters [of release], they do not do so, but leave both the gates and the prisons open, wishing to show that it is necessary once again for either those released or anyone else in their place to enter there again. But with Christ it is not so; rather, wishing to show that death has an end, (15) He has shattered the gates of bronze. He called them ‘bronze’ gates, not because the gates were made of bronze, but to illustrate the harshness and mercilessness of death. And so that you may understand that both bronze and iron signify cruelty and unyieldingness (20), listen to what He says to the shameless one: ‘Your neck is like iron, and your brow is like bronze’ 20. But He did not say this because he had a neck of iron, nor because his forehead was of bronze, but because his gaze was merciless, shameless and (25) unseemly. Do you wish to know how [hell] was merciless, unyielding and unflinching? For so long no one had persuaded it to release any of the prisoners, until the Lord of the angels arrived [and] forced it, descending [into hell]. For first he bound its power, and then he plundered (30) its possessions. That is why he added: [that he plundered] dark, unseen treasures 21. Even though only one thing is said, the meaning is twofold, for though the places are dark, they can often be seen by bringing a torch and light. That place in hell was very dark, (35) devoid of joy, and never received the power of light. That is why he called [its treasures] dark [and] unseen. And indeed they were dark, until the Sun of Righteousness descended and shone upon them, and turned hell into heaven; for where Christ is, there also is (40) heaven. And rightly does he call hell ‘dark treasures’, for much wealth lay there, and because the whole of human nature is God’s wealth, [but] it was stolen by the devil who deceived the first man, and subjected him entirely to death. (45) Paul makes this clear, saying that the whole nature of mankind was a treasure belonging to God, who enriches all who call upon Him 22. Therefore, just as a king, when he finds a robber who flees through the cities, plundering everywhere, and descends into caves, and there hides his wealth, after binding the robber, he subjects him to punishment, and transfers his plunder to the royal treasuries, so too did Christ, by His death binding the robber and the jailer—that is, the devil together with death— and all the wealth—that is, the human race—He transferred to the royal treasuries. Paul also points this out, saying: ‘He has rescued us (396) from the power of darkness and transferred us into the kingdom of His love 23.’ And, quite rightly, what a marvellous thing that the King Himself has come! And yet no king would ever consent to do such a thing, but [rather] sets the bound free through his servants. (5) But here, [things are not] like that; rather, the King Himself came amongst the captives, and was not ashamed of the prison, nor of those imprisoned, for He would not be ashamed of the one He created. And He broke down the doors, shattered the locks, descended into hell, laid waste (10) his entire prison, and after taking the jailer captive, He returned to us. The tyrant was taken prisoner; the mighty one [was] bound. Death itself, having laid down its weapons, ran defenceless to the feet of the Lord. (15)
Have you seen a marvellous victory? Have you seen the fruits of the Cross? And shall I tell you something even greater? Understand the nature of this victory, and then you will marvel even more. For by the very things through which the devil triumphed, by these very things did Christ defeat him. And taking up the devil’s very weapons, (20) with these He vanquished him; and as to how [He vanquished him], listen. A virgin, a tree and death were the signs of our defeat. The virgin was Eve, for she had not yet known a man. The tree was the tree [of the knowledge of good and evil], and death was Adam’s punishment. But behold, once again a maiden (25), and a piece of wood, and death: these testimonies of defeat have become testimonies of victory, for in place of Eve [there was] Mary; in place of the tree of the knowledge of good and evil, the wood of the Cross; in place of Adam’s death, the death of Christ. Have you seen that through the very things by which [the devil] triumphed (30), he was himself defeated? The devil defeated Adam through the tree, [whilst] Christ defeated the devil through the Cross. One piece of wood sent [people] to hell, whilst another raised up those who had fallen there. [And] again, one piece of wood left the servant defenceless, (35) whilst another [piece of wood] revealed to all, on high, the One who conquered in His nakedness. Whilst [Adam’s] death condemned those who came after him, [Christ’s] death raised even those who came before Him. Who can speak of the Lord’s powers? 24 From mortals we have become immortal. These (40) are the victories of the Cross. Have you known victory? Have you understood the nature of victory?
Learn this: the victory was achieved without [our] suffering. We have not shed blood [with] weapons, we have not stood against evil, we have not received wounds, nor have we known war, yet we have received victory. (45) The battle [is] the Lord’s, and the crown is ours. Therefore, and because the victory [is] ours, let us shout like soldiers; let us all say today, singing a song of victory to the Lord: Death has been swallowed up in victory. 25 Where, O Death, is your victory? Where, O Death (50), is your sting? 26.
These things the Cross has accomplished. The Cross is the trophy against the demons, the sword against sin, the sword with which Christ wounded the serpent. The Cross is the will of the Father, the glory of the Only-Begotten, (55) the joy of the [Holy] Spirit, the adornment of the angels, (397) the security of your Church, the praise of Paul, the [supporting] wall of the saints, the light of the whole world. For, just as when someone lights a lamp and holds it upright in a house that lies in darkness, they drive the darkness out, so too the world held in darkness, when Christ kindled the Cross as (5) a lamp and raised it aloft, dispelled the darkness from the whole earth. And just as a torch has its light at the top, so too did the Cross have the Sun of Righteousness shining high upon its summit [at Golgotha]. The world was filled with dread at the sight of Him (10) nailed [to the Cross]; the earth quaked, and the rocks split. Even though the rocks split, the Jews’ callousness did not shatter. The veil [of the temple] was torn, but their evil plot was not thwarted. (15)
Why did the veil tear? Because the temple could not bear to see the crucified Lord. Through what happened concerning its veil, He is almost saying, as if urging: ‘Whoever wishes, therefore, [may] enter the Holy of Holies!’27 For what benefit do I derive from this, since (20) such a sacrifice was offered outside it! What benefit do I derive from the covenant? What benefit do I derive from the law? In vain and to no avail have I taught these people 28 for so long. This is what the prophet also proclaimed, saying: ‘Why have the nations raged, and the peoples plotted in vain?’ 29 They heard: ‘Like (25) a sheep led to the slaughter, and like a lamb before its shearer, so it did not open its mouth’ 30. And whilst they were so preoccupied with the prophecy, they did not give credence to the [fulfilled] event that had come [upon them]. See how they were preoccupied with vain things? That is why the temple’s curtain was torn, clearly foreshadowing the desolation (30) that was to follow.
Therefore, since we too, this evening, are about to see Him who was crucified on the Cross like a lamb that has been slaughtered, I urge you to approach (35) with fear, with great reverence and piety. Do you not know how the angels stood in the tomb which no longer held the Body [of the Lord], in the empty tomb? Yet, because [the tomb] had received the Lord’s Body in its entirety, they also showed great honour to [that] place 31. The angels, though they surpassed our nature, stood in the tomb with such reverence and piety, whilst we, not about to appear before an empty tomb, but at the very table where the Lamb is present, are to approach with clamour and commotion? Therefore, what forgiveness shall we receive? (45) I do not say these things lightly, but because I see many of you this evening becoming agitated, shouting, jostling one another, growing restless, taking offence, and, moreover, bringing upon yourselves condemnation rather than salvation; for this reason I am making this appeal concerning these matters. What are you doing, man? (50) When the priest stands before (398) the [Holy] Altar, raising his hands towards heaven, calling upon the Holy Spirit to come and sanctify the things set before him, there is great stillness, great silence. When the Spirit bestows grace, when He descends, when He touches the offerings set before Him, when you see the lamb slaughtered and ready [for sacrifice], is that when you bring disturbance, disorder, impatience and disgrace? And how can you rejoice in this sacrifice, when you approach this Table with such disorder? Is it not enough that we approach (10) with sins, but moreover we do not refrain from continuing in our sins even in the very time leading up to our coming [to the Holy Mysteries]! For whenever we quarrel, cause trouble, or hurt one another, how can we be without sin? Why are you in such a hurry, tell me? Why are you in such a hurry to see the lamb (15) slaughtered? For if you were to spend the whole night by this Sacrifice to witness it, tell me the truth, would you be satisfied [for that reason]? You have endured the whole day, you have spent most of the night, and yet you abandon all that toil in a short space of time and, at the decisive moment, lose [everything]? (20) Consider what lies before you, and from whence it derives its meaning! He was tormented for your sake, and yet you forget Him, even though you see Him slain? ‘Where the carcass is,’ it is said, ‘there the vultures gather’2 But we, not like vultures, but like dogs, draw near. So great is our shamelessness. (25) Consider: what is it that was once shed? It is the Blood [of the Lord] that wiped out the record of [our] sins, Blood that cleansed your soul, that washed away the defilement [of sin], that triumphed over the principalities and powers [of darkness]. Stripping the principalities and powers bare, He exposed them publicly, displaying them as vanquished through the Cross 32. The trophy of victory, he says, has many symbols. The spoils hang high upon the Cross. For just as a king, after winning a very hard-fought war (35), places upon the top of the trophy the breastplate, the shield, and the weapons of the tyrant and of the defeated soldiers, so too did Christ, having triumphed in the war against the devil, hung (40) high upon the Cross as a trophy all his weapons – death [and] the curse – so that all might see the trophy: the powers on high, those in the heavens, the people down here on earth, and the evil demons themselves who had been vanquished.
Therefore, since we have been granted such a gift, let us prove ourselves worthy, as far as we are able, of the blessings at our disposal, so that we may also attain the Kingdom of Heaven, through the grace and love for mankind of our Lord Jesus Christ, through Whom and with Whom [be given] glory to the Father, together with the Holy Spirit, honour [and] power for ever and ever. Amen.
- 1
The translation was made from the Greek original: J. P. Migne, ed., Ἐις τὸ ὄνομα τοῦ κοιμητηρίου, καὶ εἰς τὸν σταυρὸν τοῦ Κυρίου καὶ Θεοῦ καὶ Σωτήρος ἡμῶν Ἰησού Χριστού: De coemeterio et de cruce., Patrologiae cursus completus (Greek series) (MPG) 49 (Paris: Thesaurus Linguae Graecae (TLG), 1857–1866), 393–98, accessed 22 March 2022, http://stephanus.tlg.uci.edu/Iris/Cite?2062:031:27 I have also consulted the recent English translation of this homily: David M. Friel, ‘Chrysostom’s Homily on the Word Koimeterion and on the Cross: a Translation and Commentary’, Vigiliae Christianae 76, no. 1 (2021), https://doi.org/10.1163/15700720-12341486 https://brill.com/view/journals/vc/76/1/article-p1_1.xml In Romanian, this homily has also been translated by Fr. C. Patrichie in: Panegyric Sermons. Nine Homilies on the Mysteries of the Feasts of Our Lord Jesus Christ. Bachelor’s thesis, Bucharest, 1913, 149–158; by Fr D. Fecioru, in: Sermons for the Imperial Feasts, Bucharest, 1942, 110–120, and the latest revised edition by Fr. Fecioru can be found in: St John Chrysostom, ‘Sermons on the Imperial Feasts and Sermons in Praise of the Saints’, trans. Fr. Prof. Dumitru Fecioru; with an introduction by Hieromonk Policarp Pîrvuloiu, PSB (New Series) 14 (Bucharest: Basilica Publishers, 2015), pp. 105–12. (translator’s note)
- 2a2b
Matthew 24:28.
- 3
Hebrews 13:11.
- 4
We deemed it appropriate to retain the transliteration of the Greek μαρτὕριον-ου, τό in our translation, due to the limitations of translating into Romanian the meaning of this Greek term, namely, both the sufferings endured by a martyr and the place or altar of his sufferings (cf. G. Ioanidu, Dicționaru elino-românescu (Bucharest: State Printing House, 1864), 1379). Broadly speaking, it can be understood to mean a church or chapel. Cf. Franco Montanari, The Brill Dictionary of Ancient Greek: μαρτὓριον -ου, τό (Brill, 2015), accessed 19 April 2022 (translator’s note)
- 5
Gr. κοιμητήριον -ου, τό can be understood to mean a bedroom, a cemetery or a family tomb (cf. Franco Montanari, The Brill Dictionary of Ancient Greek: κοιμητήριον -ou, τό (Brill, 2015), accessed 19 April 2022). ‘Perhaps the most important word in this homily is koimeterion, the Latin equivalent of which is coemeterium (with a different spelling). Chrysostom deliberately draws attention to the etymology of this word, and its inherent allusion refers to sleep. The same etymology applies to the English word ‘cemetery’, but it is commonly understood as a ‘place for the dead’, rather than a ‘place to sleep’. Another possibility in English is ‘dormitory’, although Chrysostom certainly does not intend any of the associations that modern experience has attached to that word. (N.B., Migne translates koimeterion as coemeterium in all three of its occurrences within the homily, but adds ‘dormitories’ in only one instance, as if to qualify the meaning of the term.) ‘Place of sleep’ is an appropriate [interpretation, n.n.], but rather in a generic sense. (Friel, ‘Chrysostom’s Homily on the Word Koimeterion and on the Cross: a Translation and Commentary’, 7). (translator’s note)
- 6
Genesis 2:17.
- 7
Ezekiel 18:20.
- 8
Psalms XXXIII, 22.
- 9
Psalm 115:6.
- 10
Job 3:23.
- 11
Psalm XLVIII, 16.
- 12
Book of Genesis, Chapter XLII, verse 38.
- 13
John XI, 11.
- 14
John XI, 12.
- 15
1 Corinthians 15:18.
- 16
1 Thessalonians 4:15.
- 17
Ephesians 5:14.
- 18a18b
Psalms 106:16; Isaiah 45:2.
- 19
Ecclesiastes 7:13.
- 20
Isaiah 48:4.
- 21
Isaiah 45:3.
- 22
Romans 10:12.
- 23
Colossians 1:13.
- 24
Psalms 50:2.
- 25
Isaiah 25:8; 1 Corinthians 15:54.
- 26
Hosea 12:14; 1 Corinthians 15:55.
- 27
Gr. ἅγια ἁγίων, τά, lit., the inner sanctuary of the Temple, that is, the Holy of Holies. (cf. G.W.H. Lampe, Logos Bible Software: A Patristic Greek Lexicon (Oxford: Clarendon Press, 1961), 19, accessed 15 April 2022). The theology of the ‘Holy of Holies’ was reserved for the high priest. Everything connected with the altar referred to the sons of Aaron (see Numbers XVIII, 7; III, 10). Saint Ignatius of Antioch, in the second century, explains who the High Priest truly is: ‘Only to Jesus, as our High Priest, have the mysteries of God been entrusted’ Cf. Margaret Barker, Logos Bible Software: Temple Theology: An Introduction, Society for Promoting Christian Knowledge, London, 2004, pp. 19–21 (translator’s note)
- 28
That is to say, the Jews.
- 29
Psalms II, 1.
- 30
Isaiah 53:7.
- 31
That is to say, the grave.
- 32
Colossians 2:15.