Translated from Ancient Greek and annotated by Dr Andrei Ion-Popescu.
*I have translated this homily from the original Greek: St John Chrysostom, Βʹ. Τοῦ αὐτοῦ περὶ τῶν ἐν νηστείᾳ σωφρονούντων, καὶ διαγωγῆς διαφόρων προφητῶν [On those who live temperately during fasting] in PG 64, coll. Patrologiae cursus completus (Greek series) 64, Paris, 1857–1866, 15–16.
Fighters, if they train every day and strengthen their physical abilities, easily achieve victory over their opponents, whilst runners, through daily exercises in agility, emphasise the nimbness [of the body], perfecting their training with a view to a swift reward. Of course, even our parents allow us to practise the same way of speaking ceaselessly, so that we may gain the swift assurance of learning through the practice of the word. So, beloved, following Joseph and leaving behind the sin of the Egyptian woman, let us flee without hatred along this path of all wisdom 1. Indeed, even Joseph himself—did he, in any case, possess any garment more resplendent than the radiance of self-restraint to cover his body? Strict observance of self-restraint, strengthening our forefathers, upheld them as unshakeable pillars [of the faith] in the world, since, on the one hand, they lifted up their prayers to heaven, and, on the other, they healed the souls of people on earth. Blessed Moses, strengthened by self-restraint, became a pillar of salvation for the Jews in Egypt; on the one hand, he struck down the doors [of the houses] of the firstborn of the Egyptians, whilst, on the other hand, he brought joy to the light-bearing children of the Jews. At the same time, such a pillar [of faith] stood in opposition to Pharaoh and his sorcerers, whilst Jesus of Navi 2, having self-restraint as his wife, commanded the heavenly luminaries. Thus, Jesus of Navi halted the course of the sun, ordered the boundaries of the moon, and prolonged the light of day 3. When did this happen? When he spoke of the war against the inhabitants of Gibeon: ‘Stand still, O sun, over Gibeon, and you, O moon, stand still over the valley of Aijalon’4. He parted the [River Jordan] 5, saved the people from death, and brought the Jews back to the Holy Land. He shook the walls of the city [of Jericho] 6, destroyed the cities of the pagans, saved Rahab the harlot 7, punished those of a different race and glorified those of his own race.
Elijah the Tishbite, having lived a life of self-denial, was a source of life for the poor widow. Indeed, a welcome blessing ensured that her oil did not run out, and her measure of flour increased day by day. That same Elijah received an abundance of warmth and water from the clouds thanks to his self-restraint. Therefore, [O Lord], pour out heavenly fire upon the unbelievers, and [the Lord] has poured out heavenly waves [of fire] upon the land that has forsaken Him.
And Elisha, Elijah’s disciple, having acquired his master’s self-restraint, succeeded through prayer [to cause] the seed of her son to be conceived in the barren womb of the Shunammite woman; and, since he had to demonstrate that his miracles were of the same significance as those of his master, he raised a dead man to life, indeed, even his relics, after the burial 8 of his bones, raised the dead.
The most wise Daniel, arming himself with self-restraint as with a double-edged sword, constrained the wolves that kill in secret and guarded Helchia’s innocent little lamb 9. Surely, neither was her radiant fleece, thanks to self-restraint, wounded 10 by a kiss defiled with [human] blood, nor was her breast defiled by the double-edged sword of sin. In fact, the blessed Habakkuk himself, having been carried away by the Holy Spirit, was bringing the reapers’ lunch 11 to Daniel, the practitioner of self-restraint. And could not God have fed him, as He did Elijah through the ravens? Nevertheless, so as not to leave him without comfort, he who dwelt amongst the wild beasts, [God] sent the prophet as well, to soothe his suffering. Take heed, brother, how Daniel was in the lions’ den, having neither chair, nor bread, nor table, nor lamp, nor bed, but standing in the shape of a cross amidst two lions, he imitated Christ Who was to come. And the three holy youths, having disciplined themselves through self-restraint, fought against the fire and, to the best of their ability, overcame the raging flames of idol worship 12.
O virginity, which without labour is filled with Christ 13, the hope of the world! O Wisdom of God, who do not deprive Mary of the glory of virginity and who, through virginity, cause Christ—the praise of the world—to shine forth like the light! O Holy Child of the Unwedded Bride, You are the Fountain of incorruptibility, You are the Breath of immortality, the Light of the Church, the Pillar of righteousness, the beautiful Pearl of travellers, the good Conqueror of fears, the One sold for a great price and bought by the poor. You are the One bought for three obols: faith, hope and love, and the One who dwells in the hearts of the humble. You are the Mustard Seed and the Chief of the Angels, the Unharvested Grape of the all-beautiful Mary, and the Unseen Word of wisdom, rich in many fruits. You are the One who dispels the sorrow of death on earth and prepares the splendour of the heavenly wedding chamber. You are the One who clothes the branch of our body and the One who has bestowed upon us the imperishable fragrance of the flower. These are the teachings of wisdom. These are the delights of fasting. These are the adornments of self-restraint. These are the sources of strength for Your Church.
You are accustomed to nourishing Your people, Jesus, not as One who is absent, but as One who is present. And, in fact, even though You are with the Father, You do not separate Yourself from us, and whilst You are with us, You do not cease to be in communion with the Father.
So, You nourish Your people, Jesus, not as One who is absent, but as One who is present. And, in fact, even though You are with the Father, You do not separate Yourself from us; and whilst You are with us, You do not cease to be in communion with the Father. You have baptised our bodies with water and, through the Holy Spirit, You have forgiven our sins. You have set the souls of Your sheep aright with the salt of piety and raised us to the pasture of the angels. You have sealed our feet and, through an [invisible] ladder, have raised our faith from earth to heaven, whilst presenting the angels before our minds as our guides. You have set one Wood 14 in place of another, and one rib 15 in place of another. You have stretched out Your hands towards heaven, You have moved Your own Father to have mercy on us, and You have brought deep tranquillity in place of turmoil. Therefore, throughout the night and the following day, we give You glory both in silence and in speech, placing our hopes for life in You, now and ever and unto ages of ages. Amen!
- 1
In this instance, I have opted to translate the Greek σωφροσύνη -ης, ἡ as ‘whole-wisdom’, as found in the Teachings of Neagoe Basarab, in the works of Miron Costin or Alexandru Odobescu (cf. Alexandru Duțu, Synthesis and Originality in Romanian Culture (1650–1848), Editura Enciclopedică Română, Bucharest, 1972, p. 236) in order to gain a deeper understanding of the theological message conveyed in this homily. However, throughout the homily, the Greek term ‘sophrosyne’ occurs several times and, although we could have used the same translation in all instances—namely, ‘all wisdom’—we have nevertheless we have used the term ‘self-restraint’ to make it easier, in this context, to establish the connection with the ascetic dimension represented by fasting (translator’s note).
- 2
The 1914 Bible uses the translation ‘Jesus, son of Navi’, whilst the 1982 edition uses ‘Joshua, son of Navi’; however, both translations are ultimately based on the original Greek: Josh 1:1 And it came to pass after the death of Moses that the Lord spoke to Joshua, the son of Navi(…) [B. 1914 > And it came to pass after the death of Moses, the servant of the Lord, that the Lord spoke to Joshua, the son of Navi…] and in B. 1982 > After the death of Moses, the servant of the Lord, the Lord spoke to Joshua, son of Navi, …]. (translator’s note)
- 3
See Joshua 10:13.
- 4
Joshua 10:12.
- 5
See Joshua 3:13.
- 6
See Joshua 6:20.
- 7
See Joshua 6:23.
- 8
Literally: ‘after death’ [μετὰ θάνατον].
- 9
St John Chrysostom refers to Susanna, the daughter of Helkiah (translator’s note).
- 10
Literally: ‘it was not cut’ [οὔτε… ἐτέμνετο].
- 11
See The Story of the Slaying of the Dragon and the Defeat of Bel I, 40–46.
- 12
Literally: ‘of that’ [ταύτης].
- 13
Literally: ‘having been enriched by something’ [ἀνθήσασα].
- 14
It refers to the Holy Cross (translator’s note).
- 15
Saint John Chrysostom refers to the Saviour’s side, which was pierced on the Holy Cross (translator’s note).