God’s Blessings: Treasures to be Shared

In Luke 12:16-21, our Lord Jesus tells us the parable of a rich fool.  Rich in terms of worldly possessions, but foolish in living only for this world, for life is short.   Death shows us that we are living on borrowed time, and our possessions are really just a temporary loan.  We do not truly own our possessions as we cannot take them with us when we depart this earth.  All of our possessions remain behind.

Then He spoke a parable to them, saying: “The ground of a certain rich man yielded plentifully.  And he thought within himself, saying, ‘What shall I do, since I have no room to store my crops?’ So he said, ‘I will do this: I will pull down my barns and build greater, and there I will store all my crops and my goods.  ‘And I will say to my soul, “Soul, you have many goods laid up for many years; take your ease; eat, drink, and be merry.” ‘ But God said to him, ‘Fool! This night your soul will be required of you; then whose will those things be which you have provided?’ So is he who lays up treasure for himself, and is not rich toward God.

St. Gregory Palamas (d. 1359AD) commenting on the parable says:

St. Metrios the Farmer

“That rich man whose ground brought forth plentifully (Luke 12:16-21), and that other one who was clothed in purple and fine linen (Luke 16:19-31), were justly condemned, not for wrongdoing anyone, but for not sharing what was theirs. Treasures are common to all, as they come from the common storehouses of God’s creation. Anyone who appropriates what is common as his own is greedy, though not perhaps to the same extent as someone who openly takes possession of other people’s belongings. The first, as an evil servant, will, alas, undergo the terrible punishment of being cut off. The second will be submitted to things even  more dreadful and terrifying. Neither will ever be able to escape these penalties, unless they receive the poor with hospitality, the one making good use of the things entrusted to  him by God, the other distributing what he has accumulated by evil means.” (The Homilies, p 98)

The Theotokos, Motherhood and Salvation

“Conqueror, adventurer, builder, man is not fatherly in his being.

An ancient liturgical text projects upon the motherhood of the Virgin the light of the divine fatherhood: ‘You have given birth to the Son without a father, the Son whom the Father brought forth before the ages without a mother.’ The virgin Mary’s motherhood is thus a human figure or image of the fatherhood of God. Here we have an explanation of why the religious principle of dependence on the beyond, of receptivity, of communion is expressed so immediately by woman. The particular sensibility to pure spirituality resides far more in the anima than in the animus. It is the feminine soul which is nearest to the sources, to the origins, to birth. The Bible presents woman as the quintessential image of human nature’s spiritual receptivity. In actuality, the promise of salvation was given to woman, for a woman received the Annunciation of the birth of Christ and it was a woman who first saw the Risen Lord, and it is a woman ‘clothed in the sun’ who is the image of the Church and of the heavenly city in the Book of Revelation.

Further, it is in the images of the beloved and the bride that God chose to express his love for us and the marital nature of his communion with us. Finally, the most important fact is that the Incarnation was accomplished in the Virgin’s feminine nature. It is she who gave the Word of God her flesh and blood. To divine fatherhood as a specific feature of God’s very being directly corresponds the motherhood of woman, her receptive capacity for the divine. The whole goal of Christian life is to make of every human being a mother, a being predestined for the mystery of birth, ‘so that Christ may be formed in you’ (Gal. 4:19). Sanctification is precisely the action of the Spirit who makes possible the miraculous birth of Jesus in the depths of the soul. This is why the Nativity symbolizes and expresses the charism of every woman, that of bringing God to birth in destitute souls: ‘The Word is constantly born anew in our hearts.’ says the Letter to Diognetus. For St Maximus the Confessor, the mystic is the one in whom the birth of Christ is manifest. In order to describe his spiritual fatherhood, even St. Paul used the image of motherhood: ‘I undergo the sufferings of childbirth’ (Gal. 4:19).”   (Paul Evdokimov, In the World, Of the Church, pp 234-235)