“Behold, a new and wondrous mystery. My ears resound to the shepherd’s song, piping no soft melody, but chanting full forth a heavenly hymn. The angels sing, the archangels blend their voice in harmony, the cherubim hymn their joyful praise, the seraphim exalt his glory. All join to praise this holy feast of the Godhead here on earth and man in heaven. He who is above now for our redemption dwells here below, and he that was lowly is by mercy raised. Christ, finding the holy body and soul of the Virgin, builds for himself a living temple, and as he had willed, formed there a man from the Virgin and, putting him on, this day came forth, unashamed of the lowliness of our nature, for it was him no lowering to put on what he himself had made. Let that handiwork be forever glorified which became the cloak of his own creator. For as the first creation of flesh, man could not be made before the clay had come into his hand, so neither could this corruptible body be glorified until it had first become the garment of its maker. Come, then, let us observe the feast. Truly wondrous is the whole chronicle of the nativity. For this day the ancient slavery is ended, the devil confounded, the demons take to flight. The power of death is broken, paradise is unlocked, the curse is taken away, sin is removed from us, error driven out. Truth has been brought back, the speech of kindness diffused, and spreads on every side. A heavenly way of life has been implanted on the earth. Angels communicate with men without fear, and men now hold speech with angels. Why is this? Because God is now on earth and man in heaven. On every side, all things comingle. To him, then, whom out of confusion has wrought a clear path, to Christ, to the Father, and to the Holy Spirit, we offer all praise, now and forever. Amen.”
In this magnificent homily, St. John Chrysostom, the Golden-mouthed preacher of Constantinople, unveils the mystery of the Nativity with his characteristic eloquence and theological depth. His opening proclamation – “Behold a new and wondrous mystery” – immediately draws his listeners into the paradox of the Incarnation, using his renowned rhetorical skill to make the incomprehensible accessible to human understanding.
Chrysostom’s genius lies in how he weaves together the earthly and heavenly dimensions of the Nativity. He begins with what his congregation can hear – the shepherds’ song – but immediately elevates it to celestial heights, describing not a simple pastoral tune but a heavenly hymn. This movement from the tangible to the transcendent is characteristic of Chrysostom’s preaching style, helping his listeners grasp divine mysteries through familiar experiences.
The hierarchical progression of heavenly praise – from angels to archangels, from cherubim to seraphim – reflects Chrysostom’s deep understanding of scriptural and liturgical tradition. Yet he does not present this merely as a cosmic spectacle. Instead, he shows how this heavenly worship directly connects to the earthly reality of Christ’s birth, emphasising that the Incarnation bridges the gap between heaven and earth.
When Chrysostom declares, “Ask not how,” he addresses a fundamental human tendency to rationalise divine mysteries. This reflects his pastoral wisdom – he acknowledges the natural human desire to understand while firmly directing his congregation toward faith rather than speculation. His statement “where God wills, the order of nature yields” captures the Orthodox understanding of miracle, not as a violation of nature but as nature’s willing submission to its Creator.
The saint’s treatment of the Virgin Birth is particularly masterful. He presents it not as a theological abstraction but as a concrete reality that demonstrates divine power and love. His phrase “born ineffably” acknowledges the mystery while affirming its truth, a balance that characterises Orthodox approach to divine mysteries.
Chrysostom’s interpretation of the Magi’s gifts reveals his ability to find deeper meaning in historical details. Gold, frankincense, and myrrh become not merely historical gifts but prophetic symbols of Christ’s kingship, divinity, and salvific death. This typological interpretation is characteristic of patristic exegesis, showing how material reality points to spiritual truth.
The homily’s conclusion, calling for rejoicing, reflects Chrysostom’s understanding that theological truth should lead to spiritual joy. His invitation to join the angelic chorus in praising God shows his vision of the Church as a place where heaven and earth unite in worship.
Throughout the homily, Chrysostom maintains a delicate balance between explaining the mystery and preserving its wonder. He helps his listeners understand without reducing the mystery to mere rational comprehension. This approach reflects his broader theological vision, where divine truth is not simply to be understood but to be experienced and lived.
For contemporary Orthodox Christians, this homily continues to illuminate the feast of the Nativity. Chrysostom’s words still guide us in approaching this mystery with both reverence and joy, understanding and wonder. His emphasis on the cosmic significance of Christ’s birth reminds us that the Nativity is not merely a historical commemoration but a present reality in which we participate.
When we hear these words read in church today, we join not only Chrysostom’s original congregation but a continuous tradition of believers who have been illumined by this inspired teaching. His call to “rejoice exceedingly” remains as relevant now as when first proclaimed, inviting each generation to experience anew the wonder of the Incarnation.
Copyright © 2025 The Rev. Adrian Augustus. The Russian Orthodox Church of the Archangel Michael, Blacktown, NSW.
