Gregory Nazianzen: The Coming of the Holy Spirit in Tongues of Fire Monday, May 13 2013

He [the Holy Spirit] worked…in the disciples of Christ…on three occasions—before Christ was glorified by the Passion; and after He was glorified by the Resurrection; and after His Ascension….

Now the first of these manifests Him—the healing of the sick and casting out of evil spirits, which could not be apart from the Spirit;

and so does that breathing upon them after the Resurrection, which was clearly a divine inspiration;

and so too the present distribution of the fiery tongues, which we are now commemorating.

But the first manifested Him indistinctly, the second more expressly, this present one more perfectly, since He is no longer present only in energy, but as we may say, substantially, associating with us, and dwelling in us.

[...] And therefore He came after Christ, that a Comforter should not be lacking unto us; but “another Comforter”, that you might acknowledge His co-equality.

For this word “another” marks an “alter ego”, a name of equal Lordship, not of inequality.  For “another” is not said, I know, of different kinds, but of things consubstantial.

And He came in the form of tongues because of His close relation to the Word.  And they were of fire, perhaps because of His purifying power…, or else because of His Substance.  For our God is a consuming fire….

And the tongues were cloven, because of the diversity of gifts. And they sat to signify His royalty and rest among the saints, and because the cherubim are the throne of God.

And it took place in an upper chamber …, because those who should receive it were to ascend and be raised above the earth; for also certain upper chambers are covered with divine waters, by which the praise of God are sung.

And Jesus Himself in an upper chamber gave the communion of the Sacrament to those who were being initiated into the higher mysteries, that thereby might be shown on the one hand that God must come down to us, as I know He did of old to Moses;

and on the other that we must go up to Him, and that so there should come to pass a communion of God with men, by a coalescing of the dignity.

For as long as either remains on its own footing, the one in His glory the other in his lowliness, so long the goodness of God cannot mingle with us, and His loving-kindness is incommunicable, and there is a great gulf between, which cannot be crossed;

and which separates not only the rich man from Lazarus and Abraham’s Bosom which he longs for, but also the created and changing natures from that which is eternal and immutable.

Gregory Nazianzen (c.330-390): Oration 41 (on Pentecost), 11-12.

Leave a Response »

 

Georges Florovsky: He Raises the Very Earth with Him to Heaven Wednesday, May 8 2013

He arose in a body of glory, immortal and incorruptible. He arose, never to die, for “He clothed the mortal in the splendor of incorruption.” His glorified Body was already exempt from the fleshly order of existence.

“It is sown in corruption, it is raised in incorruption. It is sown in dishonor, it is raised in glory. It is sown in weakness, it is raised in power. It is sown a natural body, it is raised a spiritual body” (I Cor. 15:42-44).

This mysterious transformation of human bodies, of which St Paul was speaking in the case of our Lord, had been accomplished in three days. Christ’s work on earth was accomplished. He had suffered, was dead and buried, and now rose to a higher mode of existence.

By His Resurrection He abolished and destroyed death, abolished the law of corruption, “and raised with Himself the whole race of Adam.” Christ has risen, and now “no dead are left in the grave” (cf. The Easter Sermon of St John Chrysostom).

And now He ascends to the Father, yet He does not “go away,” but abides with the faithful for ever (cf. The Kontakion of Ascension). For He raises the very earth with Him to heaven, and even higher than any heaven.

God’s power, in the phrase of St John Chrysostom, “manifests itself not only in the Resurrection, but in something much stronger.” For “He was received up into heaven, and sat on the right hand of God” (Mark 16:19).

And with Christ, man’s nature ascends also. “We who seemed unworthy of the earth, are now raised to heaven,” says St John Chrysostom.

“We who were unworthy of earthly dominion have been raised to the Kingdom on high, have ascended higher than heaven, have came to occupy the King’s throne, and the same nature from which the angels guarded Paradise, stopped not until it ascended to the throne of the Lord.”

By His Ascension the Lord not only opened to man the entrance to heaven, not only appeared before the face of God on our behalf and for our sake, but likewise “transferred man” to the high places. “He honored them He loved by putting them close to the Father.”

God quickened and raised us together with Christ, as St Paul says, “and made us sit together in heavenly places in Christ Jesus” (Ephes. 2:6).

Heaven received the inhabitants of the earth. “The First fruits of them that slept” sits now on high, and in Him all creation is summed up and bound together. “The earth rejoices in mystery, and the heavens are filled with joy.”

Georges Florovsky (1893-1979; Eastern Orthodox): And Ascended Into Heaven…; originally published in St Vladimir’s Seminary Quarterly, Vol. 2 # 3, 1954; full text @ Mystagogy.

Leave a Response »

 

Athanasius of Alexandria: “O Death, Where Is Thy Victory? O Grave, Where Is Thy Sting?” Thursday, May 2 2013

Death is destroyed, and the Cross is become the victory over it, and it has no more power but is verily dead.

Of this is no small proof, but rather an evident warrant – the fact that it is despised by all Christ’s disciples, and that they all take an aggressive stance against it and no longer fear it.

Instead, by the sign of the Cross, and by faith in Christ, they tread it down as dead.

For of old, before the divine sojourn of the Saviour took place, even to the saints death was terrible, and all wept for the dead as though they perished.

But now that the Saviour has raised His body, death is no longer terrible. For all who believe in Christ tread death under foot as nothing, and choose rather to die than to deny their faith in Christ.

For they verily know that when they die they are not destroyed, but actually begin to live, and become incorruptible through the Resurrection.

And they know that the devil that once maliciously exulted in death, once death’s pains were loosed, remained the only one truly dead.

And a proof of this is, that before men believe Christ, they see in death an object of terror, and play the coward before him.

But when they are gone over to Christ’s faith and teaching, their contempt for death is so great that they even eagerly rush upon it, and become witnesses for the Resurrection the Saviour has accomplished against it.

For while still tender in years they make haste to die – and not men only, but women also, exercise themselves by bodily discipline against it.

So weak has death become, that even women who were formerly deceived by him, now mock at him as dead and paralyzed.

When a tyrant has been defeated by a real king, and bound hand and foot, then all that pass by laugh him to scorn, buffeting and reviling him, no longer fearing his fury and barbarity, because of the king who has conquered him.

In the same way, death has been conquered and exposed by the Saviour on the Cross, and bound hand and foot.

And all they who are in Christ, as they pass by, trample on death, and witnessing to Christ scoff at death, jesting at him, and saying what has been written against him of old:

“O death, where is thy victory? O grave, where is thy sting?”

Athanasius of Alexandria (c.293-373): On the Incarnation, 27.

Leave a Response »

 

Nikolai Velimirovich: Being “in Adam” and “in Christ” Tuesday, Apr 30 2013

“For just as in Adam all die, so too, in Christ, shall all be brought to life” (1 Corinthians 15:22).

Following Adam’s example, life is sown in shame, and following Christ’s example, life is raised in glory.

Sin is from Adam and justice is from Christ. Weakness and death come from Adam and strength and life come from Christ.

Accordingly, in Adam we all die. Accordingly, in Christ, we shall all be brought to life.

That one is the earthly man [Adam], this one is the heavenly man [Christ]. That is the bodily man [Adam] and this is the spiritual man [Christ].

Christ did not resurrect for His sake but for our sake – just as He did not die for His sake but for our sake.

If His resurrection does not signify our resurrection, then His resurrection is bitterness and not sweetness.

Where, then, would the love of God be? Where, then, would the meaning of our miserable earthy experience be? What, then, would be the purpose of Christ’s coming to earth?

There, where Adam ends, Christ begins. Adam ends up in the grave and Christ begins with the resurrection from the grave.

Adam’s generation, i.e., the seed underground that rots and decays, does not see the sun, does not believe that it can emerge from beneath the earth to blossom into a green plant with leaves, flowers and fruit.

Christ’s generation is a green field upon which wheat grows, turns green, becomes covered with leaves, blossoms and bears much fruit.

“In Adam” does not only mean that we will die one day, rather it means that we are already dead; dead to the last one.

“In Christ” does not only mean that we will revive one day, but rather that we are already alive, i.e., that the seed in the ground has already begun to germinate and to break through to the light of the sun.

The complete expression of death is in the grave, but the complete expression of eternal life is in the kingdom of God.

The mind of the sons of Adam are in accordance with death, reconciled with being decayed and sink even deeper into the ground.

The mind of the sons of Christ rebel against death and decay and exert all the more, to burgeon a man toward the light, which the Grace of God helps.

O resurrected Lord, sober the minds of all the sons of man that they would flee from darkness and destruction and reach out toward the light and life eternal which is in You.

Nikolai Velimirovich (1880-1956; Orthodox Church): Prologue from Ohrid, April 11th.

Leave a Response »

 

Cyril of Alexandria: Christ Granted to Flesh a Way of Entrance into Heaven Saturday, Apr 27 2013

In My Father s house are many mansions; if it were not so, I would have told you; for I go to prepare a place for you. (John 14:2).

He says that He will depart…for the sake of securing the way to the mansions above, to prepare a passage of safety for you, and to smooth the path that was impassable in old time.

For heaven was then utterly inaccessible to mortal man, and no flesh as yet had ever trodden that pure and all-holy realm of the angels.

But Christ was the first Who consecrated for us the means of access to Himself, and granted to flesh a way of entrance into heaven.

[...] Our Lord Jesus the Christ consecrated for us a new and living way, as Paul says; not having entered into a holy place made with hands, but into heaven itself, now to appear before the face of God for us. 

For it is not that He may present Himself before the presence of God the Father that Christ has ascended up on high: for He ever was and is and will be continually in the Father, in the sight of Him Who begat Him, for He it is in Whom the Father ever takes delight.

But now He Who of old was the Word with no part or lot in human nature, has ascended in human form that He may appear in heaven in a strange and unwonted manner.

And this He has done on our account and for our sakes, in order that He, though found as a man, may still in His absolute power as Son, while yet in human form, obey the command: Sit Thou on My right hand, and so may transfer the glory of adoption through Himself to all the race.

For in that He has appeared in human form He is still one of us as He sits at the right hand of God the Father, even though He is far above all creation; and He is also Consubstantial with His Father, in that He has come forth from Him as truly God of God and Light of Light.

He has presented Himself therefore as Man to the Father on our behalf, that so He may restore us, who had been removed from the Father’s presence by the ancient transgression, again as it were to behold the Father’s face.

He sits there in His position as Son, that so also we through Him may be called sons and children of God.

For this reason also Paul…teaches us to regard the events that happened in the life of Christ alone as common to the whole race; saying that God raised us up with Him, and made us to sit with Him in the heavenly places, in Christ. 

Cyril of Alexandria (c. 376-444): Commentary on St John’s Gospel, book 9 [on John 14:2].

Leave a Response »

 

Benedict XVI: “He is the Image of the Invisible God” Friday, Apr 26 2013

(On Colossians 1:15-20)

The Greek term eikon, “icon”, is dear to the Apostle: in his Letters he uses it nine times, applying it both to Christ, the perfect icon of God (cf. II Cor 4:4), and to man, the image and glory of God (cf. I Cor 11:7).

However, by sin, men and women “exchanged the glory of the immortal God for images representing mortal man” (Rom 1: 23), choosing to worship idols and become like them.

We must therefore continuously model our being and life on the image of that of the Son of God (cf. II Cor 3:18), so that we may be “delivered…from the dominion of darkness” and “transferred… to the Kingdom of his beloved Son” (Col 1: 13).

This is a first imperative in this hymn: to model our life on the image of the Son of God, entering into his sentiments, his will and his thoughts.

Christ is then proclaimed the “firstborn” of “all creation” (v. 15). Christ is before all things (cf. v. 17) because he has been begotten since eternity, for “all things were created through him and for him” (v. 16). The ancient Jewish tradition also says that “the whole world was created in view of the Messiah” (Sanhedrin, 98b).

For the Apostle, Christ is the principle of coherence (“in him all things hold together”), the mediator (“through him”) and the final destination toward which the whole of creation converges.

He is the “firstborn of many brothers” (Rom 8: 29), that is, the Son par excellence in the great family of God’s children, into which we are incorporated by Baptism.

At this point, our gaze turns from the world of creation to that of history. Christ is “the Head of the Body, the Church” (Col 1: 18); he already became this through his Incarnation.

Indeed, he entered the human community to support it and make it into a “body”, that is, in harmonious and fruitful unity. Christ is the root, the vital pivot and “the beginning” of the coherence and growth of humanity.

Precisely with this primacy Christ can become the principle of the resurrection of all, the “firstborn from the dead”, so that “in Christ all will come to life again”: first Christ, the first fruits; then, at his coming, all those who belong to Christ (cf. I Cor 15:22-23).

The Canticle draws to a close celebrating the “fullness”, in Greek pleroma, which Christ possesses in himself as a gift of love of the Father. It is the fullness of divinity that shines out, both in the universe and in humanity, becoming a source of peace, unity and perfect harmony (Col 1: 19-20).

[...] By pouring out his Blood and giving himself, Christ has spread peace, which in biblical language is a synthesis of the Messianic goods and saving fullness extended to the whole of created reality.

Benedict XVI (b. 1927): Commentary on the Psalms and Canticles of Vespers (General Audience, 7th September 2005).

Leave a Response »

 

Hilarion Troitsky: My Sinful Illness is Curable—the Resurrection of Christ Convinces Me of This Friday, Apr 26 2013

Together with Christ, our human nature has passed through the mysterious gates of death. Death reigns, but not forever!

Death was terrible to the human race before Christ’s death, but after Christ’s resurrection, man became terrible to death, for One of us has conquered death; He did not remain in the tomb, and did not see corruption.

Passover was the freeing of Israel from Egypt. One of us has conquered death; He did not remain in the tomb, and did not see corruption.

Passover was the freeing of Israel from Egypt. Passover was the freeing of Israel from Egypt. Our Pascha frees us from the slavery of death and corruption.

Christ is risen! I now know that my salvation is truly wrought. I know that God truly appeared on earth…. Who has passed through the doors of death? It can only be God.

This means that God was truly incarnate on earth, truly brought the healing cure against the corruption that corrodes and torments me. Incarnation and resurrection are united into one.

The incarnation gave meaning to the resurrection, and the resurrection irrefutably convinces us of its truth and reality as something that is not a phantom or a dream. Now I am no longer frightened by death, for I have seen the victory over corruption.

I also see a different law other than the law of life working in me—I see the law of death and corruption. I see how sin reigns over me at times. But I know that this reign has been shaken, that my situation is not hopeless.

I can now hope for victory, I can hope to overcome sin, I can hope for freedom from slavery to corruption. Now I can look with joy upon the podvig of struggle with sin and passions, for the enemy has been conquered many times by ascetical strugglers.

The saints of God shine in the heavens of the Church like stars—those who lived on the earth, conquered sin, attained purity and chastity, which is incorruption, and therefore departed rejoicing upon the way of all the earthly.

Incorruption, that is, purity and chastity, gives joy. [...] My sinful illness is curable—the resurrection of Christ convinces me of this. To me is opened the blessedness of paradise.

Let no one lament his poverty when entering the Kingdom of all! Joy has come to all, because hope for incorruption, for redemption from sinful corruption, has also come.

Christ God has brought us out of death into life. Egypt is left behind, Pharaoh has perished, and the Promised Land and incorrupt Kingdom lay ahead—where there are many abodes, and where the rejoicing is endless! Pascha of incorruption! Salvation of the world!

Hilarion Troitsky (1886-1929; Russian Orthodox): From his three-volume work, published by Sretensky Monastery [in Russian]Translated by Nun Cornelia (Rees) @ Pravoslavie.

Leave a Response »

 

John Damascene: We Celebrate the Death of Death, the Destruction of Hell, the Beginning of Eternal Life Sunday, Apr 21 2013

He Who delivered the children from the furnace, and became man and suffered as a mortal, through His suffering, He clothes mortality with the grace of incorruption, He is the only blessed and most glorious God of our fathers.

The godly wise women came to Thee with myrrh. But Him Whom they sought with tears as dead, they joyfully adored as the living God. And they told to Thy disciples, O Christ, the glad tidings of the mystical Pascha.

We celebrate the death of death, the destruction of hell, the beginning of eternal life. And leaping for joy, we celebrate the Cause, the only blessed and most glorious God of our fathers.

For a truly holy and a supreme feast is this saving night radiant with Light, the harbinger of the bright day of Resurrection, on which the Eternal Light shone bodily from the grave upon all.

This is the chosen and Holy Day, the first of Sabbaths, the Sovereign and Queen, the Feast of Feasts, and Triumph of Triumphs, on which let us bless Christ forever.

O come, let us partake of the fruit of the new vine of divine joy on the auspicious Day of the Resurrection and Kingdom of Christ, praising Him as God forever.

Cast thine eyes about thee, O Zion, and behold! For lo! Thy children have assembled unto thee from the West and from the North and from the South and from the East, as divinely radiant luminaries, Blessing Christ unto the ages.

Father, Almighty, the Word, and the Spirit, one Nature in three Persons united, transcending essence supremely Divine! In Thee we have been baptized, and Thee will bless us throughout all ages.

Magnify, O my soul, Him Whom suffered willingly and was buried and rose from the grave on the third day.

Shine, shine, O New Jerusalem, for the glory of the Lord has risen upon thee. Now dance for joy and be glad, O Zion! And thou, pure Mother of God, rejoice in the rising of Him Whom thou didst bear.

Magnify, O my soul, Christ the life-giver, Who rose from the grave on the third day.

Shine, shine, O New Jerusalem, for the glory of the Lord has risen upon thee. Now dance for joy and be glad, O Zion! And thou, pure Mother of God, rejoice in the rising of Him Whom thou didst bear.

Christ is the New Pascha, the living sacrificial Victim, the Lamb of God Who takes away the sin of the world.

John Damascene (c.675-749): The Paschal Canon, Odes 7,8,9; trans. Archimandrite Ephrem  @ Pravoslavie.

Leave a Response »

 

Gregory Palamas: The Life-Bearing Grave Opened First for the Mother of God Wednesday, Apr 10 2013

According to Saint John, Mary Magdalene did not come to the tomb alone, even though she left the tomb without yet having seen the Lord.

For she ran to Peter and John, and instead of announcing to them that the Lord was risen, told them that he had been taken from the tomb.

Therefore, she did not yet know about the resurrection.

[...] The good news of the resurrection of Christ was received from the Lord first, before all others, by the Theotokos [the Mother of God].

This is truly meet and right.  She was the first to see him after the resurrection and she had to joy to hear his voice first.

[...] Mary Magdalene and the other Mary – who was, of course, the Mother of the Lord – went to look at the sepulchre.

And behold there was a great earthquake: for an angel of the Lord descended from heaven, and came and rolled back the stone from the door of the tomb and sat upon it.

His countenance was like lightening and his raiment white as snow. And for fear of him the guards did shake and become like dead men.

The other women came after the earthquake and the flight of the guards, and found the grave open and the stone rolled back.

The Virgin Mother, however, was there when the quake occurred, when the stone was rolled back, when the grave opened, and while the guards were there, even though they were completely shaken with fear.

That is why the guards immediately thought of fleeing when they came to from the earthquake but the Mother of God rejoiced without fear at what she saw.

I believe that the life-bearing grave opened first for her.  For her and by her grace all things were revealed for us, everything that is in heaven above and on the earth below.

For her sake the angel shone so brightly so that, even though it was still dark, she saw by means of the bright angelic light not only the empty grave but also the burial garments carefully arranged and in an orderly fashion, thereby witnessing in many ways to the resurrection of the one who was entombed.

He was, after all, that same angel of the Annunciation, Gabriel; he watched her proceed rapidly towards the grave and immediately descended.

He who in the beginning had told her “fear not, Mary, you have found grace with God,” now directs the same exhortation to the Ever Virgin.

He came to announce the resurrection from the dead to her who, with seedless conception, gave him birth; to raise the stone, to reveal the empty grave and the burial garments, so that in this manner the good news would be verified for her.

Gregory Palamas (1296-1359): Homily for the Sunday of The Myrrhbearing Women, translated by Fr. Hierodeacon Photios Touloumes+ from Migne P.G. vol 151, pp 236-248; full text @ Saint Nektarios Greek Orthodox Church.

Leave a Response »

 

Augustine of Hippo: “Touch Me Not; For I Am Not Yet Ascended To My Father” Tuesday, Apr 9 2013

“Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; to my God, and your God” (John 20:17).

Jesus was giving a lesson in faith to the woman [St Mary Magdalen], who had recognized Him as her Master, and called Him so in her reply; and this gardener was sowing in her heart, as in His own garden, the grain of mustard seed.

[...] Some sacred mystery must lie concealed in these words; and whether we discover it or utterly fail to do so, yet we ought to be in no doubt as to its actual existence.

Accordingly, either the words, Touch me not, for I am not yet ascended to my Father, had this meaning, that by this woman the Church of the Gentiles was symbolized, which did not believe on Christ till He had actually ascended to the Father;

Or else they mean that in this way Christ wished Himself to be believed on; in other words, to be touched spiritually, that He and the Father are one.

For He has in a manner ascended to the Father, to the inward perception of him who has made such progress in the knowledge of Christ that he acknowledges Him as equal with the Father.

In any other way He is not rightly touched, that is to say, in any other way He is not rightly believed on.

But Mary might have still so believed as to account Him unequal with the Father, and this certainly is forbidden her by the words, Touch me not.

It is as if Jesus were saying: “Believe not thus on me according to thy present notions.

“Let not your thoughts stretch outwards to what I have been made in thy behalf, without passing beyond to that whereby thou hast thyself been made.”

For how could it be otherwise than carnally that she still believed on Him whom she was weeping over as a man?

For I am not yet ascended, He says, to my Father – as if He were saying, “there shall you touch me, when you believe me to be God, in no wise unequal with the Father.”

But go to my brethren, and say unto them, I ascend unto my Father, and your Father. He does not say “Our Father”, as if He were saying, “in one sense, therefore, is He mine, in another sense, yours; by nature mine, by grace yours.”

And my God, and your God. Neither does He say here “Our God”. Here, therefore, also, He says “He is in one sense mine, in another sense yours: my God; under whom I also am as man; your God, between whom and you I am mediator.”

Augustine of Hippo (354-430): Homilies on St John’s Gospel, 121, 3 @ Lectionary Central (slightly adapted).

Leave a Response »