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The'homilies of St Macarius of Egypt

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The'homilies of St Macarius of Egypt NOTES AND STUDIES : " ' 85 not a prize to be equal with God, but emptied Himself and took upon Him the form of a bondservant, being made in the likeness of men; and being found in fashion as a man, He abased Himself, by becoming obedient even unto death, yea, death upon the cross.' AMBROSE J. WILSON. Downloaded from THE'HOMILIES OF ST MACARIUS OF EGYPT. A FRIEND, who is also a Friend, recently advised me to read, on account of their spiritual excellence, the fifty homilies ascribed to St Macarius of Egypt (Patrol. Graeca torn, xxxiv). Certainly, from http://jts.oxfordjournals.org/ the spiritual point of view, they are, as one of their editors has described them, plenae sued spiritualis. But as their ascription to the famous ' disciple of Antony' (who died A. D. 389) has been matter of doubt, it seemed to me worth while to note down, as I read, such indications of date and authorship as appeared to me: and as I should be glad, on many grounds, to draw the attention of scholars to these admirable homilies, I am venturing to offer these notes to readers of the JOURNAL. 1. The homilies are written in simple Greek, which presents few at University of California, San Diego on June 3, 2015 difficulties. Such obscurities as there are sometimes suggest corruption in the text. They are plainly by one author, and without apparent interpolations. Sometimes to a very short homily are appended a number of questions, with answers, as if the 'preacher' were anticipating the habit of some modern missioners. Each homily ends with a doxology. I suppose they were not delivered, but written to be read. 2. The author has known those who were ' confessors' in persecution (Horn, xxviij 14, P. G. xxxiv 704 B C D cyco 8t croi1 \ey<o <!>s eTScv avdpwirovs K.T.X. ; then he gives instances). And he himself lives among those who have abandoned home and possessions for Christ's sake2: who in some cases possess gifts of healing (685 A, 704 D, 706 c) 'through the laying on of hands'. A normal experience with which he deals is that of a spiritual ' athlete' who has made the great renunciation, as far as externals go, and come into the desert, only to find that his struggle is beginning and not ended: and that the inward victory has still to be 1 The passage (note the singular aoi) occurs not in the homily, but in one of the answers to questions which follow. * Harnack complains of the lack of 'authentic illustrations' from early days of the freeing of slaves being looked upon as praiseworthy (Expansion of Christianity vol. i p. 210, Eng. trans.). In the passage cited above, however, it is mentioned as a normal and meritorious part of the renunciation of the world. ' A nobleman renounced and sold his property, freed his slaves', &c. 86 THE JOURNAL OF THEOLOGICAL STUDIES won (see Horn, xxi for example). Undoubtedly, then, these homilies are by one of the fourth-century 'fathers of the desert'. With this date agrees the repeated mention of the wars of Rome and Persia, which are spoken of as rival and equal powers (608 B, 709 A). The mention of Easter as belonging to 'the month Xanthicus, which is called April' (513 c) agrees with the statement of Eusebius Mart. Pal. praef. ' the month Xanthicus, which would be called April according to the Romans'. Socrates (H. E. v 2, P. G. lxvii 629 A) uses the Downloaded from same expression. This adjustment of the Macedonian and Roman systems of months had its origin in Syria, but obtained wider diffusion.1 The statement that Satan had had ' 6000 years' to gain experience of men (680 c) would, according to the LXX chronology as reckoned by Clement of Alexandria {Strom. I xxi 140), bring us to about A. D. 420. http://jts.oxfordjournals.org/ But our author is using a round number. Sulpicius Severus, writing about A.D. 403 (P. L. xx 95), speaks of the world as 'nearly 6000 years old'. There are, as far as I have noticed, no other indications of date, apart from the theology, to which we will come directly. But one with more knowledge of the education of this period might draw some conclusion from an interesting, but to me partly obscure, allusion to the stages of education (604 CD). The youth first goes to learn his at University of California, San Diego on June 3, 2015 letters (o-^aa): then he goes to r\ O-XOAT) TS>V 'PU/WUKCUV : then to yj <rxpX.rj TS>V ypa/jLfMTuv: then having become O-XOAOOTIKOS he makes a beginning as a SiKoXoyos (' pleader'): then he passes on to become an vye/w, and when he has reached the top here also Xapfidvei iavrZ fio-qOov rbv trvyKaOeSpov. This is given as an illustration of the stages and steps of spiritual advance. 3. The theology agrees perfectly with the position of Macarius. It is orthodox with the Trinitarian orthodoxy of the later Athanasian period. Once, in the doxology at the end of a homily, the phrase 17 6/uoou'uios is used (633 c). It is found also in ' Athanasius' adv. Apollinar. 1 The adjustment (1) of the old Egyptian calendar to the Macedonian, and (2) of both these to the Roman, affords a difficult subject for enquiry. As to (1) see the exhaustive treatment in Hibeh Papyri (Grenfell and Hunt) Pt. I App. I pp. 332 ff and cf. Tebtunis Papyri, reff. in index p. 607. The final adjustment was made about B. c. 140. The Macedonian month Xanthicus was then equated with the Egyptian Mechir, which nearly coincided with the Roman February (see Athanasius P. G. xxv 793 B, 796 B). In the Imperial period the Macedonian names were disused in Egypt. Working with imperfect apparatus, I can find no instance of their use in the Christian literature of Egypt except this instance in Macarius. Athanasius and Cyril use the Egyptian names. But meanwhile (2) an adjustment of the Macedonian to the Roman calendar had taken place in Syria at the beginning of our era, according to which Xanthicus = April = ^Egyptian) Pharmuthi: and this equation came to prevail wherever the Macedonian names were used. NOTES AND STUDIES 87 i 9 (P. G. xxvi 1109 A). There is nothing to suggest later controversies about the Person of Christ. Christ is God in manhood—the inaccessible God, consubstantial with the Father, who, to become accessible to us and redeem us, abandoned His divine prerogative and ' reduced' Himself (ia-fUKpuvev 480 A B, 684 c) to be made man, taking a pure human body of the Virgin Mary (521 B, 549 D KCUVOV tpyov « TJ?S Maptas nroiijo-e), and assuming our whole nature, body and soul (480 B), none the less remaining God (fauOev yap 6tbi rjv 684 D). In our nature He was Downloaded from tempted, and suffered and died, to redeem us by His death, and glorify our nature, entering as our High Priest before the heavenly altar (736 D). In the direction of Apollinarianism the language is simple and unguarded: there is no trace of either Apollinarian or later contro- versy. It should be noticed, however, that in our writer's statement of the Incarnation, his thought is mainly directed towards its extension, by http://jts.oxfordjournals.org/ grace, to all the men of faith. Thus (480 A) the self-humiliation of the Eternal is ' in order to be able to unite Himself to ... the souls of saints and angels, that they might thus share the life of godhead'. There is a deep devotion throughout these homilies to the Person of Christ, the healer and redeemer. And the author uses the relation of the bride to the bridegroom and of the wife to the husband to express the relation of the soul to Christ (565 D, 792 B). Whatever, he con- tends, is said about the Church as the bride of God, may be said about at University of California, San Diego on June 3, 2015 the individual, for each individual is, as it were, a church in little. 4. Constant stress is laid in these homilies on man's inability to save or cleanse himself. All the intellect or skill which mankind has exhibited is powerless. Something from outside must redeem him. He can only know his need and cry out (469 c, 652 D, 672 c, and the whole of Homily xlv). There is a constant stress on the state of man, as fallen and corrupted and enslaved by sin. Sinfulness is not natural to man. It is due to Adam's transgression and has become our second nature (477 c). For just as we derive our nature physically from Adam, so we derive our sinfulness (496 D). What the sin of Adam did was to deprive our nature of self-control and make it the prey of all kinds of lawless motives, the captive of Satan and his evil spirits (496 D, 664 A). Adam is sometimes spoken of as one man; sometimes as simply equi- valent to humanity, e. g. to pray ' for the whole Adam', ' the souls of Adam' (640 B, 552 D). The fall is regarded as progressive (Kara ?rpoi«wr>)v KCU av^crtv, 664 B), as each man identifies himself in will with the sinful tendency. And though it has ruined our nature it has not ruined it completely. The mind of man is still alive and has discern- ment and free will (676 B).
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