Born in Damascus around 676 AD, St. John Damascene stands as a towering figure in Christian history. Revered as a saint, a Doctor of the Church, and the “last of the Greek Fathers,” his contributions span theology, philosophy, hymnography, and apologetics. His life unfolded against the backdrop of significant religious and political shifts, including the rise of Islam and the Iconoclastic Controversy within the Byzantine Empire. This article delves into the rich tapestry of his life, exploring his formative years, his staunch defense of Christian orthodoxy, his profound theological insights, and the enduring legacy he left for both the Eastern and Western Christian traditions.
John’s origins were rooted in Damascus, a city that had recently come under Islamic rule. Details of his early life are primarily drawn from a tenth-century biography by John, Patriarch of Jerusalem, though this account is recognized for its hagiographical nature rather than strict historical accuracy. Nevertheless, it provides valuable insights into his family and upbringing. His father, Mansur, likely held a prominent position within the Umayyad Caliphate, possibly as the chief financial officer under Caliph Abdul Malek. Despite serving in a Muslim administration, Mansur remained a devout Christian, demonstrating the complex religious landscape of Damascus at the time. This environment, where Christian faith thrived within a society governed by Islamic rulers, likely shaped John’s early experiences.
Recognizing the importance of education, Mansur sought the best possible tutor for his sons, John and his half-brother Cosmas. Fate intervened when Mansur encountered Cosmas of Sicily in a Damascus marketplace. Cosmas, a monk and scholar captured in an Italian raid, impressed Mansur with his erudition. Securing Cosmas’s release through his influence with the Caliph, Mansur appointed him as tutor. Under Cosmas’s guidance, John received a comprehensive education encompassing a wide array of subjects. According to his biographer, John excelled in fields ranging from mathematics (equaling Diophantus in algebra and Euclid in geometry) to music, astronomy, and theology. This broad intellectual foundation would prove crucial for his later roles as a theologian and defender of the faith.
Upon his father’s death, John Damascene assumed the position of protosymbulus (chief councillor) in Damascus, continuing his family’s service to the Caliphate. However, his path took a dramatic turn with the emergence of the Iconoclastic Controversy in the Byzantine Empire. In 726 AD, Emperor Leo III the Isaurian initiated his campaign against the veneration of icons, sparking a major theological and political crisis. Despite living beyond the Emperor’s reach in the Caliphate, John Damascene felt compelled to defend the traditional Christian practice of icon veneration.
From his secure position in Damascus, John launched a vigorous defense of icons, writing a series of treatises against Leo III’s edicts. These writings, known as “Apologetic Discourses Against Those Who Decry Holy Images,” directly confronted the Emperor’s theological arguments and rallied popular support for icons. John argued forcefully that the veneration of icons was not idolatry but a legitimate expression of Christian faith, honoring the persons depicted – Christ, the Virgin Mary, and the saints – and their embodied presence in the world. He distinguished between latria (worship due to God alone) and proskynesis (veneration offered to images), clarifying that icons were objects of veneration, not worship.
An illuminated manuscript depicting St. John of Damascus, showcasing his role as a significant theologian and writer within the Eastern Christian tradition.
John’s writings employed both sophisticated theological reasoning and accessible language, effectively communicating the Christian position to a wide audience. His passionate defense of icons resonated deeply and contributed significantly to the resistance against Iconoclasm, particularly in regions beyond direct Byzantine control. His bold stance against the Emperor, a powerful political and religious figure, demonstrated his unwavering commitment to his faith.
Emperor Leo III, unable to directly silence John, resorted to subterfuge. According to tradition, the Emperor forged a letter in John’s handwriting, seemingly offering to betray Damascus to the Byzantines. This fabricated letter was then sent to the Caliph. Despite John’s protestations of innocence, the Caliph, believing the forgery, ordered the punishment of cutting off John’s writing hand. This dramatic episode highlights the dangers John faced in opposing the Iconoclast Emperor, even from afar.
However, the narrative recounts a miraculous intervention following this unjust punishment. Devastated by the loss of his hand, John prayed fervently to the Theotokos (Mother of God) before an icon of the Virgin Mary. Through divine grace, his severed hand was miraculously restored. Attributing this miracle to the Virgin Mary, John, in gratitude, is said to have added a silver hand to the icon, which became known as the “Three-handed Theotokos.” While the historicity of this miracle is debated, it underscores the deep veneration for the Virgin Mary in John’s theology and popular piety. The Caliph, witnessing this apparent miracle and convinced of John’s innocence, offered to reinstate him to his former position.
Despite the Caliph’s offer, John chose a different path. Profoundly moved by his experience and seeking a life dedicated to God, he renounced his public office and, along with his foster-brother Cosmas, entered the Monastery of St. Sabas near Jerusalem. This monastery, a renowned center of monastic and intellectual life in Palestine, provided the ideal environment for John to pursue his theological and spiritual aspirations.
After undergoing the traditional period of probation, John was ordained to the priesthood by John V, Patriarch of Jerusalem. While monastic life emphasized contemplation and spiritual discipline, John Damascene continued his scholarly pursuits, dedicating himself to writing and theological reflection. Despite the relative seclusion of the monastery, he remained engaged in the theological debates of his time, particularly the Iconoclastic Controversy which continued to rage in the Byzantine Empire.
In 754 AD, the Iconoclast Council of Constantinople, convened by Emperor Constantine V Copronymus, condemned icon veneration and anathematized its defenders. John Damascene was singled out for particularly harsh condemnation, labeled a “cursed favourer of Saracens,” a “traitorous worshipper of images,” and a “teacher of impiety.” His name was even mockingly altered to “Manzer” (bastard). However, this condemnation ultimately proved to be short-lived in the broader history of the Church.
The Seventh Ecumenical Council, the Second Council of Nicaea, in 787 AD, definitively condemned Iconoclasm and vindicated the veneration of icons. This council reversed the pronouncements of the Iconoclast synod and implicitly honored figures like John Damascene who had bravely defended the orthodox position. The Council of Nicaea affirmed the theological basis for icon veneration, echoing many of the arguments John had articulated in his writings. Later, in 1890, Pope Leo XIII formally declared St. John Damascene a Doctor of the Church, recognizing his immense contributions to theology and solidifying his place as a major figure in Christian intellectual history. His feast day is celebrated on March 27th in the Western Church and December 4th in the Eastern Church.
John Damascene’s most enduring contribution lies in his extensive theological writings. Often considered the culmination of Patristic theology, his work synthesized and systematized the vast body of Greek theological thought that preceded him. While not primarily an original innovator, his genius lay in his encyclopedic grasp of earlier Christian writers and his ability to organize and present complex theological concepts with clarity and precision. This encyclopedic approach earned him the description as a precursor to the Scholastics of the Western Middle Ages, and some even consider him the first Scholastic theologian.
His magnum opus, “The Fountain of Wisdom” (Pēgē gnōseōs), exemplifies this encyclopedic and systematic approach. This comprehensive work is divided into three parts: “Philosophical Chapters” (Dialectic), “Concerning Heresies,” and “An Exact Exposition of the Orthodox Faith.”
The first part, “Philosophical Chapters” or “Dialectic,” provides a thorough introduction to Aristotelian logic and metaphysics. John believed that philosophical reasoning was a crucial tool for theological inquiry, and this section lays the groundwork for the theological discussions that follow. It covers key philosophical concepts derived from Aristotle’s Categories and Porphyry’s Isagoge, offering a valuable record of the philosophical terminology used by the Greek Fathers in theological discourse. Notably, John’s “Dialectic” predates the widespread availability of Aristotle’s works in Arabic translations in the West, making it a significant early engagement with Aristotelian thought in a Christian context.
The second part, “Concerning Heresies,” is largely based on the earlier work of Epiphanius of Salamis, the Panarion. John updates Epiphanius’s list of heresies, adding discussions of theological deviations that arose after Epiphanius’s time, including Islam and Iconoclasm. While drawing heavily on Epiphanius, this section demonstrates John’s awareness of contemporary theological challenges and his commitment to defending orthodox Christian belief against perceived threats. His treatment of Islam, in particular, is notable for its critical engagement with Islamic teachings and practices.
The third and most important part, “An Exact Exposition of the Orthodox Faith” (Ekdosis akribēs tēs orthodoxou pisteōs), is a systematic presentation of Christian doctrine. This section earned John Damascene lasting fame and influence. It covers a vast range of theological topics, including the nature of God, the Trinity, creation, anthropology, Christology, and the sacraments. John draws extensively from Scripture and the writings of earlier Church Fathers, including Gregory of Nazianzus, Basil of Caesarea, Gregory of Nyssa, Cyril of Alexandria, Leo the Great, Athanasius, and John Chrysostom. His work is not simply a compilation but a skillful synthesis of Patristic thought, presented in a logical and coherent framework. “An Exact Exposition of the Orthodox Faith” became a standard theological text in both the East and West. In the 12th century, it was translated into Latin, becoming influential in the development of Scholastic theology, impacting figures such as Peter Lombard and Thomas Aquinas.
An icon depicting St. John Damascene as a Doctor of the Church, highlighting his significant theological contributions and his recognized authority in Christian doctrine.
Beyond “The Fountain of Wisdom,” John Damascene authored numerous other works, including treatises against specific heresies like the Jacobites, Manicheans, and Monothelites. He also wrote scriptural commentaries, homilies, and hymns. His homilies, such as the sermon on the Transfiguration, are celebrated for their eloquence and theological depth. However, it is in the realm of hymnography that John Damascene achieved particular renown.
St. John Damascene is also celebrated as a significant hymn writer, often hailed as the “prince of Greek hymnodists.” His hymns are integral to the liturgical tradition of the Eastern Orthodox Church. He is traditionally credited with composing the Octoëchos, the cycle of eight tones that structures Byzantine liturgical music, although this attribution is debated by some scholars. His hymns, known for their theological richness and poetic beauty, are used throughout the liturgical year, especially during major feasts. English translations of some of his hymns, such as “Come, Ye Faithful, Raise the Strain,” “Tis the Day of Resurrection,” and “Those Eternal Bowers,” have become beloved in Western Christian traditions as well. His Paschal Canon, sung during Easter services, is considered a masterpiece of liturgical hymnography, a triumphant expression of the Resurrection of Christ.
St. John Damascene stands as a pivotal figure in Christian history. He was a bridge between the Patristic era and the later theological developments of both the East and West. His staunch defense of icons played a crucial role in preserving this important aspect of Christian tradition. His “Fountain of Wisdom” served as a comprehensive synthesis of Greek Patristic theology, influencing generations of theologians. His hymns continue to enrich Christian worship. As a Doctor of the Church, St. John Damascene’s legacy endures as a scholar, theologian, and saint whose contributions continue to resonate within Christianity today. His life and works offer a rich source of wisdom and inspiration for those seeking to understand the depths of Christian faith and tradition.
References
O’Connor, J.B. (1910). St. John Damascene. In The Catholic Encyclopedia. New York: Robert Appleton Company. http://www.newadvent.org/cathen/08459b.htm
