Homily for the feast of the Nativity of the Theotokos, September 8
Let us rejoice today as we celebrate this first major feast of the new ecclesiastical year. Today begins the economy of our salvation; the barrenness of our nature is loosed, for the barren woman gives birth to the one who will bear God; the Gate-facing-East of the mystical temple comes into being, through which the Lord God himself will enter as the Great High Priest, yet leaving the gate closed; the book of the Word of Life is opened, confirming the preaching of the prophets; and the bridal chamber appears, in whom divine and human are united into one.
Today really is the beginning, and also the end, or perhaps rather the end and the beginning together: the end of shadows and promises, and the revelation of reality and truth; the end of the old covenant, and the beginning of the new; the end of the old creation, and the inauguration of the new.
Today the period of the Law concludes, and a new era of grace dawns. The beautiful hymnography that we have been singing last night and this morning depicts for us, in a multitude of ways–so many ways, in fact, that it is hard to comprehend–how all the things spoken of in the Law and the Prophets are fulfilled in the Theotokos, revealing to us a deeper and more profound mystery than we had previously imagined.
The prophecies have given way to their fulfillment, the types to the realities, the letter to the Spirit: She is the Gate of Paradise, the Burning Bush, the Ark of the Covenant, the Temple of Life.
As so, the old covenant gives way to the new. What was enacted on earth in times long past today becomes a spiritual reality in the present, bringing to an end the shadow–sacrifices in the Temple, propitiating deities–so that we might offer the only sacrifice acceptable to God, and ourselves become living temples of God, dwelling in his paradise, nourished by the Tree of Life.
The old covenant has passed, and so too has the long history of the old creation that culminates in the birth of the Virgin–this creation and its history has come to an end; the new creation is inaugurated, not a new work, but one which recreates the old.
Of old we were fashioned from virgin earth, molded by the hand of God and receiving the breath of the Lord. Now God prepares virgin soil anew, not from elsewhere, for then Christ would not be human, would not be our Savior, our creator and our redeemer.
He takes virgin earth from our own stock, as it were, from our own flesh, and it is from this virgin earth, the body of the Virgin, by the power of the Spirit, that the Word of God will fashion for himself a body in which to appear, revealing to us true divinity and true humanity–in one, together–united in the bridal chamber of the womb.
Our minds were turned to our bodies, caught fast in material things, and so the Word comes to us in bodily form, to grab our attention, and for this he must prepare for himself new virgin earth.
Our minds were turned to the earth, preferring the dust from which we were taken rather than the things of heaven, and so setting ourselves on a course which could only lead back to that dust…to death.
In the period of the old creation, the events of the old covenant–the Law and the Prophets–could not of themselves rectify us, restore us to our former life, put an end to the death that was at work in our earth; and so the Word took that earth to himself, and by offering himself to death, turned death inside out, so that now it becomes the means of life.
Taking earth to himself, he gilds the mud that we are with divinity, adorning us such that the King himself desire our beauty. This is the goal for which the whole of creation has been groaning in travail: the revelation of the children of God in their glorious liberty. It is the inauguration of this new creation that we now celebrate, for today there comes into being the one through whom it is possible.
The hymns for this day in fact speak of the Virgin as being preordained to this role, fore-ordained to usher in the new creation.
Here, really, is the heart of the mystery: for God could not have revealed himself upon earth, in this way–divinity and humanity united in one person, one face–he could not have done this without earth that could respond to him freely and positively.
The original creation, the old creation, was created by divine fiat–let there be! It was merely passive.
But the realization of the divine purpose for creation depends upon the human fiat–let it be! “Let it be to me according to your word!” It depends upon there being earth ready and willing to be taken and fashioned by the hands of God.
As we look back now at the old covenant, fulfilled in the Theotokos born today, and at the old creation, now ready to be refashioned into a new creation , we can perhaps see that the whole economy turns upon the earth, for the human being, said an early father, is earth that suffers (Epistle of Barnabas 6.9).
What had seemed its frailty, that it is nothing but dust and will return to the dust, is in fact its strength–the earthen vessels containing heavenly power–when it holds itself open, ready to be fashioned, to bear the fingerprints of its Creator.
Today the virgin is born, the temple through which the High Priest enters the world,
The virgin is born, in whose womb divinity and humanity come together,
The virgin is born, and all creation is renewed, for the economy of salvation begins.
Let us sing the praises of the Virgin, then, and offer thanksgiving to God–let it indeed be!
Published in The Cross Stands While the World Turns: Homilies for the Cycles of the Year, by The Very Rev. Dr. John Behr.