Commemoration Day: December 4 (17)
Biography
The Life of Saint John of Damascus Before Monasticism
Little is reliably known about the biographical details of Saint John of Damascus’s childhood and youth. There is reason to believe that the saint was born in Damascus in the second half of the 7th century.
He came from a well-known and very wealthy family. His ancestors were directly connected to the highest governing structures in Syria. The saint’s grandfather, Mansur ibn Sarjun, held the position of head of the tax administration in Damascus, and due to his personal qualities, he retained this post even under changing rulers.
His son, Sarjun ibn Mansur, is mentioned in one of the late 7th-century chronicles as both a Christian and a treasurer. According to researchers, John’s ancestors were likely of Syrian rather than Arab origin.
It is believed that a significant role in the saint’s education was played by a well-educated monk from Calabria, whom John’s father, Sergius (ibn Sarjun), ransomed from captivity. Upon seeing this captive weeping bitterly, Sergius asked him the reason for his grief. The monk replied that he regretted the possibility of dying without passing on his spiritual wealth (accumulated knowledge) to anyone.
As it turned out, the monk possessed extensive knowledge in theology, philosophy, music, dialectics, rhetoric, physics, and astronomy. What exactly he taught his pupil is unknown, but judging by the theological and hymnographic works John later composed, it is clear that he imparted much wisdom to him. Alongside John, Sergius’s adopted son, Cosmas (the future Saint Cosmas of Maiuma), also studied under the monk.
After receiving a proper education, John, as the son of a high-ranking official, assumed a position in the governing hierarchy befitting his father’s status. There is no unanimous opinion regarding the nature of his professional activities. Some sources claim that John served in the leadership of the tax collection service, while others state that he held the position of the mayor of Damascus, the first minister of the caliph.
Though surrounded by privileges and honor, John of Damascus did not consider the path of a secular career and material prosperity the best one. His heart was already drawn to Christ. It is said that even then, he stood in defense of the Orthodox faith against various heretics.
But then, by God's Providence, he was faced with a final choice between worldly happiness and complete renunciation of the affairs of this world. When the iconoclastic disputes erupted under Emperor Leo the Isaurian, followed, after 728, by severe persecutions against venerators of Orthodox icons, John of Damascus directed the power of his talent, his knowledge, and his zeal to fight against the iconoclastic heresy.
His oral exhortations and written works had tremendous success, which, of course, could not escape the attention of the powerful adherents of the heresy, the rulers of this world (initially, he wrote one discourse in defense of the holy icons and sent it to Constantinople, then composed two more; see in detail: Three Treatises on the Divine Images).
Monastic Struggle
Eventually, the saint’s activities became known and even began to irritate the iconoclast emperor himself. Then the heretics resorted to their favorite weapon against the defender of the purity of the faith—lies. Only this time, the lies were aimed not at the dogmas of the faith but at undermining the reputation of their defender. John of Damascus was slandered before the caliph, accused of conspiracy and treason. Moreover, a particularly cunning and shameful method of defamation was chosen. A scribe forged the saint’s handwriting and wrote a letter in his name to the emperor, promising to surrender the city of Damascus. This letter was then delivered to the caliph. As a result, John was subjected to disgrace and cruel punishment—the amputation of his hand.
But by special divine intervention, after the sufferer’s tearful, heartfelt prayer before the icon of the Mother of God, the severed hand, placed against the wound and bound with a cloth, was miraculously healed (at that time, he was as if in a dream). His dishonored honor was restored, and his slanderers were put to shame. Later, in memory and gratitude for this event, the saint attached a silver replica of a hand to the icon. In honor of this miracle, the iconographic image of the Mother of God "Three-Handed" was established.
John was again offered a position at court, but he refused the post and, having distributed all his possessions and freed his slaves, withdrew from the world, joining the ranks of the monastic brotherhood. It is known that his monastic tonsure took place in one of the Palestinian monasteries. Tradition holds that this monastery was the Lavra of Saint Sabbas the Sanctified. Along with monasticism, John also received a new name, under which he was glorified before God and the Church—John (previously, he had been called by his grandfather’s name, Mansur).
It is said that at first, the monks regarded him with suspicion—after all, he was a former nobleman. Many refused to take him under their guidance. Finally, a stern ascetic agreed to accept him in obedience. However, John was given a strict condition: he was to completely abandon any literary work. And he complied.
But then it happened that a fellow monk’s relative died, and the grieving monk began to beg John to write something comforting for the occasion. John refused for a long time but eventually relented and composed funeral hymns. The hymns turned out to be beautiful, but the saint’s spiritual father, the elder who had forbidden him to engage in writing, became angry and even drove him out of his cell. Then John began to beg for forgiveness. The other monastery brethren also joined in his plea. Finally, the elder agreed to forgive the saint, but on the condition that he personally clean the monastery of filth with his own hands.
John, demonstrating sincere humility, carried out the task, which moved the heart of his strict spiritual father. Meanwhile, the Mother of God Herself interceded for John, appearing to the elder in a vision. After this incident, the elder blessed John to engage in literary work for the glory of Orthodoxy.
According to some sources, at one point, Patriarch John of Jerusalem summoned John of Damascus and ordained him to the priesthood. Soon after, the Patriarch reposed, and John returned to his monastery. It was the year 735.
When the throne passed to Copronymus, the struggle against icons flared up with even greater ferocity. John of Damascus, arriving in Constantinople, boldly rebuked the emperor and the heretic bishops who hung on his every word. It is claimed that at the Council of 754 (755), an anathema was pronounced against Saint John of Damascus. According to some accounts, he was even imprisoned.
The exact year of the saint’s repose is unknown. It is believed that John of Damascus fell asleep in the Lord around 775–780.
Literary Legacy
Saint John was an exceptionally talented and prolific ecclesiastical writer. Despite the breadth of topics covered in his works, it is difficult to find any point worthy of negative criticism. In this regard, John of Damascus is rightly recognized as one of the most sober and orthodox exponents of the Sacred Tradition of the Church.
Among his most famous foundational works is An Exact Exposition of the Orthodox Faith. A distinctive feature of this theological treatise, setting it apart from many other doctrinal manuals of the time, is its clear, systematic presentation—concise yet profound in explaining the presented dogmatic truths.
Another equally remarkable work is Philosophical Chapters. In this text, he provides a precise explanation of the most important theological expressions and terms, including those formally borrowed from philosophy. The enumeration and refutation of heresies are the focus of On Heresies in Brief.
Additionally, the saint composed numerous works of various themes, including those dedicated to major Christian feasts (see, for example: Homily on the Glorious Transfiguration of Our Lord Jesus Christ; Two Homilies on the Nativity of the Most Holy Theotokos; Three Encomia on the Dormition of the Mother of God), as well as hymnographic and poetic compositions (see: Paschal Canon).
Hymnography
Troparion to Saint John of Damascus, Tone 8
O guide of Orthodoxy, / teacher of piety and purity, / luminary of the universe, / God-inspired adornment of monastics, / O wise John, / by thy teachings thou hast enlightened all, O spiritual lyre. // Entreat Christ God that our souls be saved.
Kontakion to Saint John of Damascus, Tone 4
Let us sing praises to John, / the composer of hymns and venerable theologian, / the instructor and teacher of the Church, / the champion against her enemies; / for taking up the weapon of the Cross of the Lord, / he refuted all the deception of heresies. / And as a fervent intercessor before God, // he grants forgiveness of transgressions to all.