Nicholas Cabasilas: Mary Constructed a Dwelling-Place for Him Who is Able to Save and Fashioned a Beautiful House for God Monday, Apr 8 2013

The “middle wall and barrier of enmity” (Ephesians 2:14) were of no account to her; indeed, everything that divided the human race from God was abolished as far as she was concerned.

Even before the common reconciliation, she alone had made peace with God; or rather, she was never in any need of reconciliation, since from the very beginning she stood foremost in the choir of the friends of God.

However, such a reconciliation was made for the rest of mankind. And she was, before the Comforter, “an advocate for us before God” (Cf. Romans 8:34), as Paul puts it, not lifting up her hands to Him on behalf of mankind, but holding out her life as an olive branch.

The virtue of a single soul was sufficient to put a stop to all of the evil committed by men from the beginning of time.

And, just as the Ark, which saved man during the general shipwreck of the inhabited earth, was not itself subject to the calamities that befell the entire world, and just as it preserved for the human race the resources for its continuation, so also did it happen in the case of the Virgin.

And, as if no man had dared to commit even one single sin, but all had abided by the Divine commandments and were still occupying their ancient habitation, thus did she ever keep her mind inviolate; and she had no awareness of the wickedness that had, so to speak, been diffused in every direction.

The cataclysm of evil, which held all things in its grip, closed Heaven and opened up Hades, started a war between God and men, drove the Good One from the earth and introduced the Evil One in His stead, was yet completely powerless against the blessed Virgin.

Although evil had dominion over the entire inhabited earth and had everywhere wrought confusion, commotion, and havoc, it was defeated by a single thought and a single soul, and it yielded not only to her, but also, on account of her, to the entire human race.

This was the contribution that the Virgin made to the common salvation of mankind, even before that day arrived on which God was to bow the Heavens and descend.

As soon as she was born, she constructed a dwelling-place for Him Who is able to save and fashioned a beautiful house for God—and one that would be worthy of Him.

The King could not find any fault with His palace; and indeed, not only did she provide a dwelling fit for His royal majesty, but she also prepared from herself His purple robe and cincture, and the majesty, strength, and the Kingdom itself.

Nicholas Cabasilas (1319/1323–after 1391): On the Occasion of the Feast of the Annunciation, 3, Translated from the Greek text in “Homélies Mariales Byzantines (II),” ed. M. Jugie, in Patrologia Orientalis, Vol. XIX, pp. 484-495@ Old Calendar Orthodox Church of Greece.

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Nicholas Cabasilas: Asking for God’s Mercy Friday, Jul 6 2012

There is no other name by which we must be saved.

That we may be able always to pay attention to Christ, and be zealous in this at all times, let us call on him who is the subject of our thoughts at every moment.

And of course those who call upon him need no special preparation or special place for prayer, nor a loud voice.

For he is present everywhere, and is always with us; he is even nearer to those who seek him than their very heart.

It is fitting, then, that we should firmly believe that our prayers will be answered.

We should never hesitate on account of our evil ways, but take courage because he on whom we call is kind to the ungrateful and the wicked.

In fact he is so far from ignoring the entreaties of the servants who have offended him, that before they had called on him or even thought of him, he had already called them himself by his coming to earth – for he said “I came to call sinners”.

Then if that was the way he sought those who did not even want him, how will he treat those who call on him?

And if he loved us when we hated him, how will he reject us when we love him?

It is just this that Paul’s words make clear: “If, when we were enemies, we were reconciled to God by the death of his Son, how much more, when we are reconciled, shall we be saved by his life”.

Again, let us think about the kind of supplication we make.

We do not pray for the things that friends are likely to ask for and receive, but rather for such things as are specifically prescribed for…servants who have offended their master.

For we do not call upon the Lord in order that he may reward us, or grant us any other favour of that kind, but that he may have mercy on us.

Who, then, are likely to ask for mercy, forgive­ness, remission of sins and things of that sort from God who loves humanity, and not go away empty-handed?

Those who are called to account, if indeed those who are well have no need of a physician.

For if human beings are at all in the habit of calling upon God for mercy, it is those who are worthy of mercy, in other words sinners.

So let us call on God with our voice and in mind and thought, so that we may apply the only saving remedy to everything through which we sin, for in the words of Peter: “there is no other name by which we must be saved” (Acts 4:12).

Nicholas Cabasilas (1319/1323–after 1391): The Life in Christ, 6, 13 (PG 150, 681-683), in A Word in Season, Readings of the Liturgy of the Hours, Augustinian Press 1999; @ Dom Donald’s Blog.

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Nicholas Cabasilas: Through Jesus We Are Made Sharers in the Holy Spirit and Are Led to the Father Saturday, May 12 2012

The purpose of Chrismation is to enable us to share in the power of the Holy Spirit.

This anointing brings the Lord Jesus ­himself to dwell in us, our only salvation and hope.

Through ^­him we are made sharers in the Holy Spirit and are led to the Fa­ther.

Unfailingly it procures for Christians those gifts that are needed in every age, gifts such as faith, reverence for God, prayer, love, and purity.

It does so even though many are un­aware of having received such gifts.

Many do not know the power of this Sacrament or even that there is a Holy Spirit, as it says in the Book of Acts, because they were anointed before reaching the age of reason and afterward they blinded their ­souls by sin.

Nevertheless, the Spirit does in truth give the newly initiated his gifts, distributing them to each one as he wills; and our Lord, who promised to be with us always, never ceases ­to shower blessings on us.

Chrismation cannot be superfluous. We obtain the remis­sion of our sins in Baptism and we receive the body of Christ at the Altar. These Sacraments will remain until the unveiled appearance of their author.

It cannot be doubted, then, that Christians also enjoy the benefits that belong to this holy anointing and receive the gifts of the Holy Spirit.

How could some Sacraments be fruitful and this one without effect? How can we be­lieve that Saint Paul’s words: He who promised is faithful, apply to some Sacraments but not to this one?

If we discount the value of any Sacrament we must discount the value of all, since it is the same power that acts in each of them, it is the immolation of the same Lamb, it is the same death and the same blood that gives each of them its efficacy.

The Holy Spirit is given to some, as St Paul says, to enable them to do good to others and to edify the Church by prophesying, teaching revealed truth, or healing the sick by a mere word.

The Spirit is given to others for their own sanctification, imparting to them a shining faith and reverence for God, or making them outstanding in purity, charity, or humility.

Nicholas Cabasilas (1319/1323–after 1391): The Life in Christ, 3 (PG 150:574-575); from the Monastic Office of Vigils, Thursday of the Fifth Week of Eastertide, Year 2

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Nicholas Cabasilas: “It Is No Longer I Who Live: It Is Christ Who Lives In Me” Saturday, May 5 2012

We approach the Holy Table, the consummation of our life in Christ, which leaves no further happiness to be desired.

Now it is no longer a question of sharing in Christ’s death or burial or in a higher kind of life, but of welcoming the risen Lord himself.

It is no longer the gifts of the Spirit that we receive, insofar as we are able, but our benefactor himself, the very temple that enshrines all gifts.

Christ…leads communicants to his Table and gives them his body to eat he completely transforms them, raising them to his own level.

This is the last Sacrament we receive because it is impossible to go beyond it or to add to it anything whatever.

We remain imperfect even after Baptism has produced in us its full effect because we have not yet received the gifts of the Holy Spirit, which are given in Chrismation.

[...] Yet even among those who had been filled with the Spirit and who prophesied, spoke in tongues and displayed other such gifts, there were some in the time of the Apostles who were so far from being divine and spiritual as to be guilty of envy, rivalry, contention, and other similar vices.

This is what Paul referred to when he wrote to them: You are still unspiritual and are living on a purely human plane.

They were indeed spiritual by reason of the graces they had received, but these graces did not suffice to free them from all sinfulness.

With the Eucharist, however, it is different.

No such charge can be brought against those in whom the Bread of Life, which has saved them from death, has had its full effect and who have not brought to this feast any wrongful dispositions.

If this Sacrament is fully effective it is quite impossible for it to allow the slightest imperfection to remain in those who receive it.

If you would know the reason for this, it is because through communion, in fulfilment of his promise, Christ dwells in us and we in him.

He lives in me, he said, and I in him.

When Christ lives in us, what can we lack? When we live in Christ, what more can we desire?

We at once become spiritual in body and soul and in all our faculties because our soul is united to his soul, our body to his body, our blood to his blood.

The consequence is that the higher prevails over the lower, the divine over the human.

As Paul says, referring to the Resurrection: What is mortal is swallowed up by life.

And elsewhere he writes: It is no longer I who live: it is Christ who lives in me.

Nicholas Cabasilas (1319/1323–after 1391): The Life in Christ, 4 (PG 150:582-583); from the Monastic Office of Vigils, Wednesday of the Fifth Week of Eastertide, Year 2

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