The Life of Our Holy Monastic Father John of Damascus

The Fourth Day


of the Month of December

The Life of Our Holy Monastic Father


John of Damascus

From The Great Collection of the Lives of the Saints, Volume 4: December,


compiled by St. Demetrius of Rostov

Translated into English and published by Chrysostom Press www.chrysostompress.org

Our venerable father John was born in the great city
of Damascus in Syria to noble, pious parents whose ardent faith in
Christ, tested by temptations, was more precious than gold tried by
fire. They lived in perilous times, for the Saracens had conquered that
land and taken the city, bringing terrible calamity upon the
Christians. Some they slew, others they sold into slavery, and they
permitted no one to confess Christ publicly. John’s parents, however,
guarded by providence, remained unharmed, and their property was left
untouched. They held fast to the holy faith, and God granted them to
win the favor of the Saracens, as once Joseph had won the favor of the
Egyptians, and Daniel of the Babylonians. Thus the impious Hagarenes
did not forbid the saint’s parents to believe in Christ or to glorify
His name. John’s father was appointed magistrate of the city and
commissioner of public buildings. Enjoying as he did the rulers’ trust,
he was able to benefit his Christian brethren greatly, ransoming
captives, setting free the fettered and imprisoned, commuting the
sentences of those condemned to death, and extending a helping hand to
all the suffering. John’s parents shone amid the Hagarenes of Damascus
like beacons in the night, or embers glowing among ashes. They were
preserved by God, as was the holy line of David in Israel, because the
Lord had chosen them to be the parents of a son who would be manifested
as a brilliant light illumining the whole world.

Although the Moslems forbade anyone to be born of
water and the Spirit, John’s parents, eager to make him a child of
light, did not hesitate to have him baptized. As the child (the
namesake of grace) grew, his father was careful to rear him well: not
teaching him the customs of the Saracens, nor the military arts, nor
how to hunt game, nor worldly learning of any sort, but meekness,
humility, and the fear of God, acquainting him also with the divine
Scriptures. Moreover, he prayed God fervently that He send a wise and
devout teacher who would instruct his son more perfectly in the
virtues. God heard his prayer and granted him his desire in the
following manner.

The barbarians living in Damascus made frequent raids
by land and sea against other countries, taking Christians captive to
their city, some to be sold into slavery in the markets, others to be
put to the sword without mercy. Once they happened to capture a monk
from Italy named Cosmas, a man of noble appearance and even greater
nobility of soul. As Cosmas was being offered for sale in the market
with other captives, those who were to be put to death fell at his
feet, tearfully beseeching him to pray to God for their souls. Seeing
the honor in which he was held by those going to their death, the
Saracens asked Cosmas what rank he held among the Christians in his
homeland. To this he replied, "I held no rank and was never counted
worthy of the priesthood. I am only a sinful monk, although one
schooled in philosophy, both Christian and pagan." Then, he began to
weep, shedding bitter tears.

Not far off stood John’s father, who recognized the
elder as a monk by his clothing. Wishing to console him, he approached
and said, "Why, O man of God, do you weep? Is it because you have lost
your earthly freedom? But your garb proclaims that long ago you
renounced the world and died to it."

"I do not weep because I have lost my freedom,"
answered the monk. "I died to the world long ago, as you say, and care
nothing for it. I know well that there is another life, one better than
this, immortal and everlasting, prepared for the Lord’s servants, which
I hope to inherit by the grace of Christ my God. I lament because I
shall depart this life childless, without an heir."

John’s father said in astonishment, "You are a monk,
Father, and have consecrated yourself to God, vowing to preserve your
chastity. You are not permitted to beget children. You should not
grieve over this."

"You do not understand my words, sir," answered the
monk. "I do not speak of sons according to the flesh or of a material
inheritance, but of things spiritual. It is clear that I own nothing;
nevertheless, I possess a great wealth of knowledge, which I have
labored hard from my youth to acquire. With God’s help I have mastered
every worldly science, including rhetoric and dialectic, the philosophy
of Aristotle and Plato, geometry, and the theory of music. I have
acquainted myself thoroughly with the movements of the heavenly bodies
and the courses of the stars, so that through the beauty of creation I
might come to a clearer understanding of the wise Creator. Finally, I
have learned well the mysteries of Orthodoxy as expounded by the Greek
and Roman theologians. Yet while I possess such knowledge myself, I
have failed to hand it on to another. Now there is no longer any
possibility for me to teach what I have learned. I have no disciple,
and little time remains to me, for I am certain that I shall die here
by the sword of the Hagarenes. Then I will appear before the Lord and
be likened to the tree that brought forth no fruit and the servant that
buried his master’s talent in the ground. This is why I weep and
lament. Like a married man who has no son, I leave no spiritual heir to
inherit the wealth of my knowledge."

John’s father rejoiced when he heard this, because he
was certain he had found the treasure for which he had sought so long.
He comforted the elder, "Do not sorrow, Father; for God may yet grant
you the desire of your heart." Thereupon he hastened to the Caliph of
the Saracens, and falling at his feet, earnestly begged to be given the
captive monk. The Caliph did not refuse him, and John’s father happily
took the ruler’s precious gift, the blessed Cosmas, to his home, where
he offered him hospitality and the opportunity to rest. He sought to
console the monk, who had suffered much at the hands of the Moslems,
saying, "Father, my house is yours, and I wish you to share in all my
joys and sorrows." He added, "God has not only granted you freedom, but
the desire of your heart as well." Then he presented his two sons and
said, "I have two children, my son John and this boy who, like you,
bears the name Cosmas. He was born in Jerusalem and orphaned while
still a babe, and I adopted him. I pray you, Father, instruct them in
the sciences and in good conduct, teaching them every virtue. They
shall be your spiritual children, begotten anew by your teaching. Rear
them and make them heirs of your spiritual riches, a wealth that no one
can steal."

The blessed elder Cosmas rejoiced and glorified God,
and began to instruct both youths with all diligence. Since the boys
were intelligent, they progressed rapidly in their studies. Like an
eagle soaring through the air, John attained the understanding of lofty
mysteries, while Cosmas, his spiritual brother, in a short time plumbed
the depths of wisdom, quickly crossing the sea of learning like a boat
driven by a favorable wind. Studying assiduously, like Pythagoras and
Diophanes, they mastered grammar, dialectic, philosophy, and
arithmetic. So profound was their understanding of geometry, that they
might well have been termed new Euclids. The ecclesiastical hymns and
verses they composed testify to their skill in poetry. They were also
well acquainted with astronomy and the mysteries of theology. Besides
tutoring them in all these subjects, their teacher instructed them in
good morals and the life of virtue. In a word, both acquired perfect
understanding of spiritual and external wisdom, especially John, who
caused his teacher to marvel. John surpassed even his tutor in certain
fields of knowledge, becoming a great theologian, a fact to which his
divinely inspired and wise books attest. Nevertheless, he did not
become proud because of his learning: like a fruitful tree that bends
lower to the ground as it becomes more heavily laden with fruit, so the
blessed lover of wisdom, John, thought less and less of himself in his
heart the more he excelled in his studies. He knew how to extinguish
the vain imaginations and passionate thoughts of youth, and kindled
within his soul, radiant with spiritual wisdom, the fire of divine
desire so that it shone like a lamp full of oil.

One day, the teacher Cosmas said to John’s father, "My
lord, your desire has been fulfilled. Your children have studied well,
surpassing me in knowledge. Thanks to good memories and diligent toil,
they have sounded the depths of wisdom. God has granted increase to the
gifts bestowed on them, and they can learn nothing more from me.
Indeed, they are ready to teach others. Therefore I pray you, my lord,
grant me leave to depart for a monastery, where I may become a disciple
to monks who have achieved perfection and can instruct me in higher
wisdom. The external wisdom I have mastered leads me on to spiritual
philosophy, a wisdom purer and more honorable than any worldly science,
for it profits the soul and leads it to salvation."

John’s father was grieved at this, because he was
loath to part with such a wise and worthy instructor. He did not,
however, dare prevent the elder from doing as he wished, or give him
cause for sorrow. Rewarding him handsomely, he permitted him to depart
in peace. Cosmas took up his abode in the Lavra of Saint Sabbas, where
he remained, leading the life of virtue until the day of his departure
unto God, the most perfect Wisdom.

Some time later, John’s father also died in great old
age. The Caliph summoned John, wishing to make him his chief counselor,
but John declined, having another desire: to labor for the Lord in
silence. Nevertheless, he was forced to accept the position and was
charged with even greater authority in the city of Damascus than his
father had enjoyed.

At that time Leo the Isaurian reigned over the Greek
Empire. He rose up against the Church of God like a roaring lion,
casting the holy icons out of the Lord’s churches, committing them to
flames, and mercilessly destroying those who venerated them. Hearing of
this, John was aroused with zeal for piety like Elijah the Tishbite and
Christ’s Forerunner. He took up the sword of the word of God and hewed
down the heretical arguments of the inhuman Emperor, writing many
epistles in defense of the holy icons. These he circulated among the
Orthodox, wisely demonstrating from the ancient traditions of the
God-bearing Fathers that it is fitting to honor the sacred images. He
asked his readers to show the letters to other Orthodox brethren and
confirm them in the faith. Thus the blessed John traveled the whole
world, not on foot, but by means of his divinely inspired letters,
which were read everywhere in the Greek Empire, confirming the Orthodox
in piety and flailing the heretics as if with a goad. Word of this
reached the impious Emperor Leo himself, who, unable to endure this
denunciation of his ungodliness, summoned other heretics who shared his
opinions and ordered them to inquire among the Orthodox for a copy of a
letter written by John in his own hand. If one of the Emperor’s agents
should find such a letter, he was to take it on the pretext that he
wished to read it. After much effort a letter written by John himself
was found and brought directly to the Emperor. He in turn gave it to
skilled scribes, commanding them to copy the handwriting and write a
letter purporting to be a message to him from John. The forged letter
read as follows: "Hail, O Emperor! In the name of our common faith I
rejoice in your might, rendering due homage to your Imperial Majesty. I
wish to make known to you that our city of Damascus, which is held by
the Saracens, is poorly defended by them with a weak and paltry guard;
therefore I entreat you for God’s sake to show compassion and send your
brave army to our rescue. If it appears to be headed elsewhere, and
then suddenly falls upon Damascus, the city can be taken under your
rule without difficulty. I will do much to assist you in this, for the
city and this entire country are under my administration."

Next the devious Emperor ordered that a letter from
himself to the Saracen Caliph be composed. This letter read: "Nothing,
I believe, is more blessed than to live in amity and enjoy friendly
relations with one’s neighbors, for to keep a vow of peace is a thing
most praiseworthy and pleasing to God. Truly, I desire ever to keep the
peace I have concluded with you, honorably and faithfully. However, a
notable Christian living in your domain often sends me letters urging
me to attack you without warning and promises to deliver the city of
Damascus into my hands without a great battle, if only I should come
against it with my army. As a token of my friendship and so that you
may know the truth of what I write, I am sending you one of the letters
penned by that Christian. Thus informed of his audacious treachery, you
will know how to reward him."

The Emperor sent both letters to the Caliph. After
reading them, the barbarian Prince summoned John and showed him the
forged letter he had supposedly written. John examined it carefully,
saying, "The handwriting is similar to mine, but it was not me who
wrote it. It has never entered my mind to write the Greek Emperor or to
deal falsely with my master!"

John understood at once that this was a plot of the
malicious and cunning heretics, but the Caliph raged with anger and
commanded that John’s right hand be cut off. John begged the ruler to
allow him to explain the reason for the evil Emperor’s hatred toward
him and to give him a little time to establish his innocence, but this
was refused. The Caliph would permit no delay, so John’s right hand,
which had so greatly strengthened the Orthodox and assisted them in
remaining faithful to God, was severed. That hand which had censured
most forcefully those who hated the Lord was now stained, not with ink
from the pen employed to defend the holy icons, but with its own blood.

After the amputation John’s hand was hung aloft in the
city market, and the saint, weak from pain and the loss of much blood,
was returned to his home. Just before darkness fell, the blessed one
was told that the Caliph’s wrath had abated; whereupon John sent him
this request: "My pain continues to increase, giving me indescribable
torment. Permit my hand to be returned from the market, my lord, that I
may bury it and so assuage my pain."

The Caliph granted the request, and when the hand was
brought, John entered his prayer-room and fell to the floor before his
icon of the most pure Theotokos. Pressing the severed hand to his
wrist, he sighed and wept, praying from the depths of his heart: "O
Lady, most pure Mistress and Mother of God, behold: my right hand hath
been cut off for the sake of the divine icons by the tyrant Leo!
Whatsoever thou willest, thou canst accomplish, for through thy holy
prayers, the right hand of the Most High, Who was incarnate of thee,
worketh numerous miracles; wherefore, come quickly to mine aid, that He
may heal my hand by thine intercession, O Theotokos. May I again be
permitted to defend the Orthodox faith; may my hand write once more in
praise of thee and thy Son!"

With this John fell asleep and beheld in a dream the
most pure Theotokos looking down upon him from the icon with warm,
compassionate eyes. She said, "Your hand has been restored. Do not be
troubled any longer, but return to your work and labor diligently, like
a swiftly writing scribe, even as you promised me."

John arose from sleep, felt his right hand, and
realized that it had indeed been healed. His spirit rejoiced in God his
Saviour and in the Lord’s most pure Mother, who had done such a great
thing for him. He rejoiced throughout the night with all his household,
chanting a new hymn: "Thy right hand, O Lord, is glorious in power.
Thy right hand hath healed my severed hand and crushed Thine enemies,
who do not revere Thy precious image or that of Thy most pure Mother.
It shall destroy those who destroy the icons, and multiply Thy glory!"

John’s neighbors heard him and the others chanting
songs of gladness and thanksgiving, and learning the reason for their
joy, marveled greatly. It was not long before the Caliph learned of it
as well. He summoned John and ordered him to display his severed hand.
Around John’s right wrist was a mark like a red thread, which the
Mother of God had allowed to remain as testimony to the fact that his
hand truly had been cut off. Seeing this, the Caliph asked John what
physician had rejoined the hand to his wrist, and what treatment had
been used to heal it. John did not hesitate to proclaim boldly, "It was
my Lord, the almighty Physician, Who healed me! He hearkened unto my
earnest supplication, offered through His most pure Mother, and
restored the hand that you cut off."

"Woe is me!" lamented the Caliph. "I condemned you, a
good man, unjustly, without investigating the accusation made against
you. I beseech you to forgive me for passing judgment so hastily and
foolishly. Agree to accept your former rank of chief counselor.
Henceforth nothing shall be done in the realm without your advice or
consent!" But John fell at the Caliph’s feet and pleaded to be released
from service. He begged the ruler not to forbid him to take the path
his soul desired, but to allow him to follow the Lord with those who
have renounced themselves and the world, and have taken up Christ’s
yoke. The Caliph was loath to agree, since he wished to retain John as
overseer of his palace and entire domain. Each continued his attempts
to persuade the other, but finally John prevailed.

Returning home, John immediately distributed his
possessions among the poor, freed his slaves, and set out for Jerusalem
with Cosmas his foster-brother. After venerating the Holy Places, he
went to the Lavra of Saint Sabbas, where he implored the abbot to
accept him as a lost sheep and admit him to his chosen flock. The
superior and brethren knew of John, since he was famous even in
Palestine due to his writings and the high rank he had held. Rejoicing
because such a man had come to him in poverty and humility, the abbot
received him with love. He called for a brother experienced in
asceticism, to entrust the novice to his care for training in spiritual
philosophy and the traditions of monasticism, but the monk refused to
accept John, being unwilling to become teacher to a man who surpassed
so many in knowledge. Then the abbot summoned another, but he too
refused. A third and a fourth monk were brought, but they and all the
rest declared that they were unworthy to instruct such a man. All were
daunted by John’s wide learning and former exalted rank. Finally, a
simple but wise elder was summoned who agreed to be John’s guide. The
elder received John into his cell, and wishing to set for him the
foundation of a life of virtue, first imposed upon him the following
rules: never to do anything according to his own will; to offer God his
labors and fervent supplications as a sacrifice; and to shed tears to
wash away the sins of his former life, since God regards tears as an
oblation more precious than any incense. These rules the elder regarded
as the basis for the higher works that are perfected by labors of the
body. Furthermore, he required that John not harbor any worldly
thoughts; that he not dwell on unseemly images, but preserve his mind
pure, untouched by every vain attachment; and that he not boast of his
learning or consider that by his studies he had attained a perfect
understanding. He also forbade John to seek revelations or the
understanding of hidden mysteries, or to imagine that his reason would
remain unshaken till the end of his life, and that he would never
wander from the path of truth. On the contrary, he warned him that
men’s thoughts are feeble and their understanding damaged by sin. For
that reason, he said, he ought not to permit his thoughts to wander,
but should take care to control them, so that his mind would be
enlightened by God, his soul sanctified, and his body cleansed of every
impurity. He enjoined the saint to strive to bring into concord body,
soul, and mind after the image of the Holy Trinity, and to be ruled
neither by the body nor the soul, but by the noetic faculty. In this
way it is possible for a man to become altogether spiritual. Such were
the rules given to his son and pupil by this father and teacher, who
added to them these words: "Write to no one, and speak to no one of the
secular sciences. Keep a discreet silence. Remember that it is not our
wise men alone who teach the value of a quiet life; Pythagoras also had
his disciples keep a lengthy silence. Pay heed to David, who said, I held my peace, even from good, and understand that it is not profitable to speak out of season. And what gain did he derive from silence? He says: My heart grew hot within me; that is, the fire of divine love was kindled in him by reflection on God."

The elder’s instructions fell like seed upon fertile
ground in John’s heart, taking root there. John lived for a long time
with the divinely inspired elder, carefully fulfilling his injunctions
and submitting to him without pretense, gainsaying, or murmuring. Even
in his thoughts he never contradicted the elder’s commands, and he
inscribed in his heart this saying as on tablets of stone: "Every
command given by one’s father is to be obeyed without wrath and doubting,
as the Apostle says." Indeed, how does a novice profit by fulfilling a
task with his hands, while grumbling with his lips? What gain is there
in doing what is commanded, while contradicting with the tongue and
mind? How can such a man attain perfection? Never will he reach his
goal. He labors in vain, for by thinking that he has achieved virtue
through obedience, he has only hidden a serpent in his breast by
complaining. But the blessed John, who was truly obedient, never
grumbled, no matter what tasks he was ordered to perform.

One day, the elder, wishing to test John’s humility,
ordered him to fetch a large number of baskets, which they made and
sold. He said to John, "I have heard, child, that baskets sell for much
more in Damascus than in Palestine. As you see, we are lacking in
necessities of every sort and are in need of money. Go without delay to
Damascus and sell our baskets there." The elder set a price for the
baskets far above their value, and insisted that John accept nothing
less, but the true son of obedience did not protest in word or thought.
He did not object to being sent on such a long journey, nor was he
ashamed to sell baskets in a city where he was known to everyone and
had been a man of great authority, because he was determined to emulate
the Master Christ, Who was obedient unto death. He asked for his
father’s blessing and loaded the baskets on his shoulders. Arriving in
Damascus, he began to walk through the markets, offering his goods for
sale. Those who wished to purchase them asked what they cost, and
learning their high price, would laugh at John, mockingly insulting
him. Clad as he was in rags, the blessed one was not recognized by
anyone, since the people of Damascus had always seen him wearing
gold-embroidered robes. Moreover, his face was worn by fasting, his
cheeks were sunken, and his handsome appearance had faded away. But
finally one citizen, who had been John’s servant while the saint was in
a position of authority, did recognize him after staring for some time.
Astonished at seeing John clothed in wretched tatters, he was moved
from the bottom of his heart. Pretending not to know him, the man
approached John and gave him the full price set by the elder; not
because he was in need of baskets, but because he felt compassion for
his former master, who, having enjoyed great fame and wealth, had come
to such poverty and humility for God’s sake. Accepting the money, John
returned to his elder like a victor from battle, having cast to the
ground his enemy, the proud and vainglorious devil, by obedience and
humility.

Some time passed, and one of the monks of the lavra
fell asleep in the Lord. He had a brother according to the flesh who
grieved inconsolably for him. Although John spoke at length with the
man, trying to comfort him, he was unsuccessful, for the mourner was
wounded by measureless sorrow. Then the monk began to entreat John to
compose compunctionate burial hymns, to console him in his sadness. At
first John refused, not wishing to transgress the command given by his
elder, who had forbidden him to do anything without permission, but the
mourning brother did not cease his entreaties, saying, "Why will you
not have pity on my sorrowful soul? Why do you not wish to give me a
little medicine to heal my grieving heart? If you were a physician and
some illness had stricken me, and I asked you to cure me, would you
disdain me and leave me to die, though you had the ability to treat me?
I am suffering greatly from heartache and seek only a little help, but
you spurn me! If I die of grief, will you not have to answer for me to
God? If you are afraid to violate your elder’s injunction, I will
conceal what you have written so that he will not learn of it." At
length John yielded to such persuasion and wrote the following
troparia: "What sweetness of life," "Like a flower that withereth,"
"All human vanity," and others, which are used to this day in the
funeral service.

One day, while the elder had left the cell, John was
chanting the hymns he had composed. Upon his return the elder, drawing
near the cell, heard John singing. He rushed in and reproached the
disciple angrily, "How is it that you have forgotten your vows so
quickly and make merry, singing to yourself instead of weeping?" John
told him the reason and explained that he was compelled by the
brother’s tears to write the hymns he was singing. Begging forgiveness,
he fell to the ground before the elder, who nevertheless remained
unyielding and forbade the blessed one to continue living with him.

Driven out of the cell, John recalled Adam’s expulsion
from Paradise because of disobedience. He remained for some time before
the door weeping, as once did Adam before the gate of the Garden.
Afterwards, he went to the other fathers whom he knew to be perfect in
the virtues, and entreated them to go to his elder and ask him to
forgive his offense. They implored the elder to pardon John and permit
him to return, but their pleas were unavailing. One of the fathers said
to him, "Impose a penance upon the sinner, but do not forbid him to
live with you."

To this the elder replied, "This is the penance I give
him: if he wishes to be forgiven his transgression, let him wash out
all the chamber-pots in the lavra and clean every one of the latrines."

When the monks heard this, they departed in
consternation, amazed at the elder’s crudity and unyielding
disposition. John went out to meet them as they returned, and bowing
down before them, as was the custom, asked what was his father’s reply.
They told him of the elder’s harshness, but did not dare relate what he
had set as a penance. John, however, fervently besought them to tell
him what his father demanded, and when he learned, he rejoiced
exceedingly and was eager to undertake the shameful task. Preparing
without delay the equipment necessary for the cleaning, he began the
work with diligence, touching excrement with fingers once fragrant with
perfumes, and soiling the right hand healed miraculously by the most
pure Theotokos. Oh, the profound self-abasement of that wondrous man
and true son of obedience! Seeing how John gladly allowed himself to be
humiliated, the elder was moved to compunction and hastened to embrace
his spiritual child, kissing him upon the head, shoulders, and hands.
He exclaimed, "Oh, what a great sufferer for Christ have I begotten!
Truly, he is a son of blessed obedience!" Flustered by the elder’s
words, John fell at his feet, weeping. He did not permit feelings of
pride to gain access to his heart because of his father’s praises, but
humbled himself all the more, begging to be forgiven his offense. The
elder took him by the hand and led him back to the cell. So elated was
John by this that it seemed to him he was being led into paradise.
After this he lived with his father in their former accord.

Soon thereafter, the Mistress of the world, the most
pure and blessed Virgin, appeared to the elder in a dream, saying, "Why
have you blocked up a stream which pours forth an abundance of sweet
water, a water preferable to that which sprang from the rock in the
wilderness or the water that David longed to drink? This is the water
Christ promised the Samaritan woman. Do not hinder the flow of this
spring that will water the whole world, drowning heresies and their
bitterness! Let the thirsty hasten to this water, and let those who do
not possess the pure silver of an unsullied life sell their passions
and gain it by emulating John, a man radiant with purity and good
deeds, and most learned in the dogmas of the Church. He will take up
the psaltery of the prophets and David’s harp to sing a new song to the
Lord God, one that shall surpass the canticles of Moses and Mariam. The
fabled odes of Orpheus will be counted as nought when compared with his
works, for he will sing a spiritual and heavenly hymn like that of
cherubim. He will make the churches of Jerusalem like maidens playing
the timbrel, chanting unto God and proclaiming Christ’s death and
resurrection. He will expound in writing the dogmas of Orthodoxy and
denounce the perverse teachings of the heretics; his heart shall pour
forth a good word, and he shall speak of the wondrous works of the
King."

The next morning, the elder summoned John and said to
him, "O son of obedience to Christ, speak what is stored up in your
heart! Let your mouth declare wisdom, announcing the things God has
revealed to your mind. Open your mouth and proclaim, not legends and
dark fables, but the truths of the Church and her dogmas. Speak to the
heart of the Jerusalem that truly beholds God, that is, the Church,
which He has reconciled unto Himself. Do not pour out empty words into
the air, but relate what the Holy Spirit has inscribed in your heart.
Ascend the lofty Sinai of the vision of God and the revelation of
divine mysteries: ascend by means of your great humility, which is a
bottomless abyss, to the summit of the Church, and there proclaim the
Gospel to Jerusalem. Lift up your voice mightily, for the Mother of God
has told me wondrous things of you. And forgive me, I pray, for my
crudeness and ignorance have been a hindrance to you."

From that time the blessed John resumed writing sacred books and composing melodious hymns. He wrote The Ochtoechos,
which, like a spiritual flute, delights the Church of God even to this
day. John began this book with words he had once sung when his hand was
restored: "Thy victorious right hand hath in godly manner been
glorified in might." The hymn "In thee all creation rejoiceth, O thou
who art full of grace" he also first chanted when exulting after the
wondrous healing. John always wore upon his head the bandage he had
used to wrap his severed hand, in remembrance of the miracle worked by
the most pure Theotokos. He also wrote the lives of a number of saints,
composed festal homilies, and various compunctionate prayers. He
denounced the heretics, especially the iconoclasts, expounding the
dogmas of the true faith and the mysteries of theology, and to this day
the faithful are spiritually nourished by his edifying treatises, from
which they drink as from a sweet stream.

The venerable John had as a helper in his labors the
blessed Cosmas, who was reared with him and studied under the same
learned monk. Cosmas, who was later consecrated Bishop of Maiuma by the
Patriarch of Jerusalem, urged John to write sacred books and compose
hymns, and himself assisted in this work.

The same Patriarch that consecrated Cosmas ordained
John presbyter; but John, not wishing to tarry in the world and be
praised by the laity, returned to his cell in the Monastery of Saint
Sabbas like a bird to its nest. There he devoted himself to the reading
and writing of sacred books, and the attainment of his salvation.
Collecting all the books, homilies, and sermons he had previously
written, he edited them carefully, so that no errors would remain in
them. John passed much time in these labors, which greatly benefitted
both his soul and the entire Church of Christ. He attained perfect
holiness, and having pleased God in all his works, departed unto Christ
and His most pure Mother. Not before their icons does he now pay them
homage, but instead he gazes upon their countenances in the glory of
heaven. Moreover, he prays that we also be deemed worthy of divine
vision by the grace of Christ, to Whom, with His all-hymned and most
blessed Mother, be honor, glory, and worship forever. Amen.

According to Theophanes, Saint John had two surnames:
Chrysorolus and Mansur. He was called Chrysorolus because the grace of
the Holy Spirit shone like gold in him and was evident both in his
writings and his life. Mansur was the family name he inherited from his
ancestors.