“Rational man suffered even more, awaiting his liberation. For this reason, mankind offers the highest gift to Christ Who becomes man: His Virgin Mother.
In fact, we men had nothing more honorable to offer God. The Panaghia(‘Pan Aghia’: ‘All Holy Mother of God’) had already offered herself entirely to God, and as a most pure vessel was ready to receive in her womb her Son and her God and so, at her Annunciation, when Archangel Gabriel told her that she would become the Mother of Christ, she could answer with confidence in God: ‘Behold the handmaid of the Lord. Be it unto me according to thy word’ [Luke 1:38].
Moreover, we could not have offered the Virgin Mary to God if she had not offered herself to God. This free offering of the Virgin made the incarnation of God possible, for God would not violate our freedom by becoming incarnate without our own consent. The Virgin was able to stand before God as our representative, and to say ‘Yes’ to God. Her deed is a deed of unique responsibility, of love, and of freedom. She gave God what He Himself did not have – human nature – in order that God might give man what he did not have – deification (theosis). Thus the Incarnation of Christ is not only God’s free act of offering to man, it is also a free offering from man to God through the Virgin.
This mutual freedom is the prerequisite for love. God offers freely without any necessity, and the Virgin accepts the gift freely without compulsion. The Virgin could not co-operate with God if she had established her own egoistic satisfaction at the content of her freedom – rather than her offering to God and man. Moreover, the Virgin is always rightly blessed by all generations of Christians, and especially during these holy days, as the: ‘cause of the deification of all.’ At the same time, she points out the way of true freedom.” (George Capsanis, The Eros of Repentance, pp. 68-70)
“The fact that there is no Biblical verification of the facts of Mary’s birth is incidental to the meaning of the feast. Even if the actual background of the event as celebrated in the Church is questionable from an historical point of view, the divine meaning of it ‘For us men and for our salvation’ is obvious. There had to be one born of human flesh and blood who would be spiritually capable of being the other of Christ, and she herself had to be born into the world of persons who were spiritually capable of being her parents.
The feast of the Nativity of the Theotokos, therefore, is a glorification of Mary’s birth, of Mary herself and of her righteous parents. It is a celebration as well of the very first preparation of the salvation of the world. For the ‘Vessel of Light,’ the ‘Book of the Word of Life,’ the ‘Door to the Orient,’ the ‘Throne of Wisdom’ is being prepared on earth by God himself in the birth of the holy girl-child Mary.” (Thomas Hopko, The Orthodox Faith, Vol. 2, Worship, p. 132).
And every day in the temple and at home they did not cease teaching and preaching Jesus as the Christ. (Acts 5:42)
“In the Orthodox worldview, the home and the family constitute the first and most important area of Christian life, of application of Christian principles to daily existence. It is certainly the home, the very style and spirit of family life, and not the school, not even the Church, that shapes our fundamental worldview, that shapes in us that fundamental orientation of which we may not even be aware for a long time, but which ultimately will become a decisive factor. Dostoevsky’s “staretz” Zosima – in The Brothers Karamozov – says: ‘A man who from his childhood can remember good things is saved for his whole life.’” (Alexander Schmemman, Great Lent, p. 100)
“Be strong, and let your heart take courage, all you who wait for the LORD!” (Psalm 31:24)
There are so many divisive issues in our society today, many of which discourage or threaten Christians. Sexual immorality, big government, Islam, secularism, fascism, communism, anarchy, dictatorship, Obamacare, catastrophic illness, ruthless capitalism, poverty, war, aimless hedonism, global warming, unemployment. From every side and every one looks, one can find issues that threaten our existence with uncertainty, chaos, suffering, persecution and nihilism.
How are we to respond? With faith, hope and love. That is what we are taught in Christianity. No suffering in this world is ever viewed as the end all or final word on anything. The final word, like the first word, belongs to God. All things happen within God’s universe, and within God Himself. For those who believe, this is to be of comfort. No matter how bad things may seem, God and God’s plan are still outside of the control of this world and greater than the world.
St. Paul told the members of the nascent church which was threatened with persecution and extinction: “Be watchful, stand firm in your faith, be courageous(Gr: literally, “play the man” – see 2 Sam 10:12), be strong. Let all that you do be done in love” (1 Corinthians 16:13-14). Their situation was not better than ours. They were a tiny minority without any political support or power. The established religions all opposed them, as did the rich, the educated, the powerful, the empire. St. Paul tells them and us the same words that God’s prophets and kings had been telling the people of God throughout history.
So God tells Moses:
“Be strong and of good courage, do not fear or be in dread of them: for it is the LORD your God who goes with you; he will not fail you or forsake you.”
Then Moses summoned Joshua, and said to him in the sight of all Israel,
“Be strong and of good courage; for you shall go with this people into the land which the LORD has sworn to their fathers to give them; and you shall put them in possession of it. It is the LORD who goes before you; he will be with you, he will not fail you or forsake you; do not fear or be dismayed.” (Deuteronomy 31:6-8)
After Moses, death, God said to Joshua:
“Be strong and of good courage; for you shall cause this people to inherit the land which I swore to their fathers to give them. Only be strong and very courageous, being careful to do according to all the law which Moses my servant commanded you; turn not from it to the right hand or to the left, that you may have good success wherever you go. This book of the law shall not depart out of your mouth, but you shall meditate on it day and night, that you may be careful to do according to all that is written in it; for then you shall make your way prosperous, and then you shall have good success. Have I not commanded you? Be strong and of good courage; be not frightened, neither be dismayed; for the LORD your God is with you wherever you go.” (Joshua 1:6-9)
King Joab facing war told Israel:
“Be of good courage, and let us play the man for our people, and for the cities of our God; and may the LORD do what seems good to him.” (2 Samuel 10:12)
King David used the same words to strengthen his people:
“Then you will prosper if you are careful to observe the statutes and the ordinances which the LORD commanded Moses for Israel. Be strong, and of good courage. Fear not; be not dismayed.” (1 Chronicles 22:13)
And again King David encouraged his son, Solomon with these words:
“Be strong and of good courage, and do it. Fear not, be not dismayed; for the LORD God, even my God, is with you. He will not fail you or forsake you, until all the work for the service of the house of the LORD is finished.” (1 Chronicles 28:20)
In Daniel’s vision he is told while in captivity:
“O man greatly beloved, fear not, peace be with you; be strong and of good courage.” And when he spoke to me, I was strengthened and said, “Let my lord speak, for you have strengthened me.” (Daniel 10:19)
There are numerous other such examples sprinkled throughout the Old Testament – often before a battle,or before some struggle, God’s people were reminded to be courageous. Even against superior odds, even when defeat seemed inevitable, even when the people suffered great loss and defeat, they were called to courage. St. Paul in his words to his flock is simply copying the words of his ancestors and trying to get the nascent Church and struggling Christians to be courageous even in the face of opposition. He is invoking the memory of their forefathers. Today is our turn to hear the call and heed the words to be courageous, no matter what is happening in history. Courage is not folly. We are not being called to the reckless abandon of super heroes, nor to go on some ravaging offensive to destroy others. We are called to be courageous no matter what else is happening – to be people of faith, hope and love. Courage is faithfulness to God.
Bible story lovers can often recite the details of many of the miracles reported in the Old Testament – Noah and the flood, Moses and the burning bush, etc. For many centuries, really from the beginning of Christianity, much of the Old Testament including its miracles were often interpreted as prefiguring Christ or were prophecies of Christ. Take for example what use Jesus Himself makes of the story of the Prophet Jonah being swallowed by a whale:
Then some of the scribes and Pharisees said to him, “Teacher, we wish to see a sign from you.” But he answered them, “An evil and adulterous generation seeks for a sign; but no sign shall be given to it except the sign of the prophet Jonah. For as Jonah was three days and three nights in the belly of the whale, so will the Son of man be three days and three nights in the heart of the earth. The men of Nineveh will arise at the judgment with this generation and condemn it; for they repented at the preaching of Jonah, and behold, something greater than Jonah is here. (Matthew 12:38-41)
Jesus doesn’t discount the historicity of the story of Jonah, but sees it completely as a prophecy of his death and resurrection. The Jonah “miracle” is actually seen by Christ as something of small importance as a historical event. But as a prophecy of the resurrection it looks forward to its fulfillment in Christ, both in this world and on judgment day.
So, too, in 1 Peter 3:18-22, we see how the story of Noah and the flood are not viewed as events of great historical importance but rather are a prefiguring of baptism and salvation in Christ:
For Christ also died for sins once for all, the righteous for the unrighteous, that he might bring us to God, being put to death in the flesh but made alive in the spirit; in which he went and preached to the spirits in prison, who formerly did not obey, when God’s patience waited in the days of Noah, during the building of the ark, in which a few, that is, eight persons, were saved through water. Baptism, which corresponds to this, now saves you, not as a removal of dirt from the body but as an appeal to God for a clear conscience, through the resurrection of Jesus Christ, who has gone into heaven and is at the right hand of God, with angels, authorities, and powers subject to him.
St. Photius the Great (9th Century) gave a sermon for the Annunciation in which he shows a typically Patristic interpretation of some Old Testament miracles. All three miracles were interpreted by the early Church as prophecies of the Virgin birth. The three events are miracles in their own right, but Photius notes that by themselves these miracles are really rather minor events that actually did not contribute in any meaningful way to the life of the world. By themselves the “miracles” really don’t show the glory of God because they are rather nondescript. It is only when they understood as prophecies of the Virgin Birth that their real importance is understood. In the quote below, Photius has the Archangel Gabriel talking to the Virgin.
Gabriel tells her that it is not his job to interpret what God is doing or how God can accomplish the miracle of the incarnation of the Word of God. However, God gave hints in the three Old Testament miracles which were given to help her and all of us understand the real miracle of the incarnation of God. The three Old Testament miracles turn out to be rather small events but they both confirm the current big miracle of Christ and also help break it down into smaller events which we humans are better able to digest and comprehend. When we bring together the three smaller events we begin to understand the real significance of the incarnation of God. So the Archangel says these words to Mary:
“One thing I know, one thing I have been taught, one thing I have been sent to tell. This I say: the Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee (Luke 35:1). It is that which shall teach thee how thou shalt be pregnant. It shall interpret how thou shalt conceive. It is a participant in the Lord’s wish, since they are enthroned together, while I am a slave. I am a messenger of the Lord’s commands, not the interpreter of this particular command. I am the servant of His will, not the expounder of His intent. The Spirit shall set everything in order, for it searcheth all things, yea, the deep things of God (1 Cor 2:10). I cry out, ‘Hail, much-graced one,’ and I praise the miracle in song, and worship the birth, but I am at a loss to tell the manner of the conception. But if thou wishest to accept credence of my tidings by means of examples, inferring great things from small ones, and confirming the things to come by things past, — thou shalt conceive in thy womb and bring forth a son in the same manner as Aaron’s rod was budded without cultivation, acting like a rooted plant (Num 17:23). As the rain borned down from heaven on the fleece watered that alone but did not refresh the earth (Judges 6:37), thus thou too shalt conceive in thy womb and bring forth the Lord. This thy ancestor also, David, announces in advance, inspired by God of thy pregnancy: “He shall come down like rain upon a fleece, lie a drop falling upon the earth’ (Ps 71:6). As the bush received the fire, and feeding the flames was not consumed (Exod 3:2), thus shalt thou conceive a son, lending Him thy flesh, providing nourishment to the immaterial fire, and drawing incorruptibility in return. These things prefigured thy conception, announced in advance thy delivery, represented from afar thy pregnancy. Those strange things have been wrought that they might confirm thy child’s ineffable birth. They happened beforehand that they might delineate the incomprehensibility of the mystery: for the flaming bush, and the bedewed fleece, and the rod bearing leaves would not have contributed anything useful to life, nor would they have incited man to praise the Wonder-worker, nay, the miracle would have fallen to no purpose, unless they had been set down as prefigurations of thy giving birth, and been, as it were, the advance proclamations of the Lord’s coming. “ (THE HOMILIES OF PHOTIUS PATRIARCH OF CONSTANTINOPLE , Tr. Cyril Mango, p 119-120).
Photius was unimpressed by the three Old Testament miracles – one could easily imagine God doing greater things than these. He feels no one who was told of these three Old Testament miracles would be over awed. But when the events are read in the light of the incarnation of God in Christ, suddenly the importance of the three events is made clear – and that they are events significant to the life of the world is suddenly made known in the Virgin birth of the incarnate God. In Christ, the events help explain what God is doing and how it is possible for God to enter into the human condition. Mary does not need long theological explanations about the incarnation – Gabriel tells her to think rather about the three stories, the three Old Testament miracles, and she will understand the significance for the entire world of her pregnancy. The prophecies are fulfilled as well as given historical importance and cosmic meaning in Christ. The incarnation of God the Word in the Virgin is made comprehensible by the events which prefigured and prophesied it.
St. Nicholas Cabasilas was a great liturgical theologian and sacramental thinker of the 14th Century. He explains to us the difference between daily bread and the Bread of Life.
“Man lives because of food, but not in the same way in this sacred rite.Since natural food is not itself living it does not of itself infuse life into us…But the Bread of Life is himself living, and through him those to whom he imparts himself truly live.
While natural food is changed into him who feeds on it… here it is entirely opposite. The Bread of Life himself changes him who feeds on him and transforms and assimilates him into himself.” (Jean-Claude Larchet, Theology of the Body, p. 54).
Jesus taught: “I am the bread of life. Your fathers ate the manna in the wilderness, and they died. This is the bread which comes down from heaven, that a man may eat of it and not die. I am the living bread which came down from heaven; if any one eats of this bread, he will live for ever; and the bread which I shall give for the life of the world is my flesh.” The Jews then disputed among themselves, saying, “How can this man give us his flesh to eat?”
So Jesus said to them, “Truly, truly, I say to you, unless you eat the flesh of the Son of man and drink his blood, you have no life in you; he who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day. For my flesh is food indeed, and my blood is drink indeed. He who eats my flesh and drinks my blood abides in me, and I in him. As the living Father sent me, and I live because of the Father, so he who eats me will live because of me. This is the bread which came down from heaven, not such as the fathers ate and died; he who eats this bread will live for ever.” (John 6:48-58)
There was a certain landowner who planted a vineyard and set a hedge around it, dug a winepress in it and built a tower. And he leased it to vinedressers and went into a far country. Now when vintage-time drew near, he sent his servants to the vinedressers, that they might receive its fruit. And the vinedressers took his servants, beat one, killed one, and stoned another. Again he sent other servants, more than the first, and they did likewise to them. Then last of all he sent his son to them, saying, ‘They will respect my son.’ But when the vinedressers saw the son, they said among themselves, ‘This is the heir. Come, let us kill him and seize his inheritance.’ So they took him and cast him out of the vineyard and killed him. Therefore, when the owner of the vineyard comes, what will he do to those vinedressers?” They said to Him, “He will destroy those wicked men miserably, and lease his vineyard to other vinedressers who will render to him the fruits in their seasons.” Jesus said to them, “Have you never read in the Scriptures: ‘The stone which the builders rejected Has become the chief cornerstone. This was the LORD’s doing, and it is marvelous in our eyes’?
Fr. William C. Mills comments:
“The owner of the vineyard wants to see the results of our labor. He wants to see our fruit! One day we will have to give an account of what we have accomplished during our time planting, watering, feeding, and tending the vines in the vineyard. He will see if we were dedicated and devoted servants who worked diligently, or if we were slothful and lazy, because we were too busy keeping tabs on other people rather than working. If we are constantly scrutinizing the workers in the other rows of the vineyard and neglecting our own work, we will not be good servants.
The Lord has invested a lot of time, energy, and work in planting this beautiful vineyard; hopefully we will be shown to be faithful servants!” ( A 30 Day Retreat, p. 54)
PATRIARCH BARTHOLOMEW AND POPE FRANCIS RELEASE JOINT MESSAGE ON THE ENVIRONMENT
NEW YORK – His All-Holiness Ecumenical Patriarch Bartholomew and Pope Francis released today the following joint message for prayer for the environment and God’s creation that includes an appeal for the healing of our wounded creation.
On the World Day of Prayer for Creation
The story of creation presents us with a panoramic view of the world. Scripture reveals that, “in the beginning”, God intended humanity to cooperate in the preservation and protection of the natural environment. At first, as we read in Genesis, “no plant of the field was yet in the earth and no herb of the field had yet sprung up – for the Lord God had not caused it to rain upon the earth, and there was no one to till the ground” (2:5). The earth was entrusted to us as a sublime gift and legacy, for which all of us share responsibility until, “in the end”, all things in heaven and on earth will be restored in Christ (cf. Eph. 1:10). Our human dignity and welfare are deeply connected to our care for the whole of creation.
However, “in the meantime”, the history of the world presents a very different context. It reveals a morally decaying scenario where our attitude and behavior towards creation obscures our calling as God’s co-operators. Our propensity to interrupt the world’s delicate and balanced ecosystems, our insatiable desire to manipulate and control the planet’s limited resources, and our greed for limitless profit in markets – all these have alienated us from the original purpose of creation. We no longer respect nature as a shared gift; instead, we regard it as a private possession. We no longer associate with nature in order to sustain it; instead, we lord over it to support our own constructs.
The consequences of this alternative worldview are tragic and lasting. The human environment and the natural environment are deteriorating together, and this deterioration of the planet weighs upon the most vulnerable of its people. The impact of climate change affects, first and foremost, those who live in poverty in every corner of the globe. Our obligation to use the earth’s goods responsibly implies the recognition of and respect for all people and all living creatures. The urgent call and challenge to care for creation are an invitation for all of humanity to work toward sustainable and integral development.
Therefore, united by the same concern for God’s creation and acknowledging the earth as a shared good, we fervently invite all people of goodwill to dedicate a time of prayer for the environment on September 1st. On this occasion, we wish to offer thanks to the loving Creator for the noble gift of creation and to pledge commitment to its care and preservation for the sake of future generations. After all, we know that we labor in vain if the Lord is not by our side (cf. Ps. 126-127), if prayer is not at the center of our reflection and celebration. Indeed, an objective of our prayer is to change the way we perceive the world in order to change the way we relate to the world. The goal of our promise is to be courageous in embracing greater simplicity and solidarity in our lives.
We urgently appeal to those in positions of social and economic, as well as political and cultural, responsibility to hear the cry of the earth and to attend to the needs of the marginalized, but above all to respond to the plea of millions and support the consensus of the world for the healing of our wounded creation. We are convinced that there can be no sincere and enduring resolution to the challenge of the ecological crisis and climate change unless the response is concerted and collective, unless the responsibility is shared and accountable, unless we give priority to solidarity and service.
From the Vatican and from the Phanar, 1 September 2017
“For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ. For by one Spirit we were all baptized into one body—Jews or Greeks, slaves or free—and all were made to drink of one Spirit. For the body does not consist of one member but of many.” (1 Corinthians 12:12-14)
St. Paul uses several different images of the Church – the Body of Christ. In them it is always clear that to be a Christian is to be integrated into something greater than oneself – a body, a temple. We cannot be a Christian without being part of this greater whole, which is the Church. As the early Christians noted, “one Christian is no Christian.”
When we think of Christianity purely in individualistic terms, we lose sight of what it is to be a Christian. We end up with a wrong idea about what salvation is. Many “Christians” today think salvation is to “die and go to heaven.” Yet numerous New Testament scholars point out that idea is not really found in the Gospel proclamation. Salvation is about liberation from death and is about the redemption of the world. Just as the New Testament envisions Christianity always being a Body of members, so too it understands salvation to be for the entire world, not just for a few individuals. The incarnation of the Son of God brings salvation to the world and to humanity for it heals human nature.
Orthodox Theologian Christos Yannaras notes the negative effects of an individualistic understanding of Christianity:
“In our days, a mistaken religious upbringing has led many people to consider the Church as a means or instrument to ensure individual salvation for each of us – and when they talk of ‘salvation’ they mean an unlimited kind of survival after death in some ‘other’ world. But in reality the Church entrusts to everyone the enormous honor to be responsible for the salvation of the whole world, of this world whose flesh is our flesh and whose life is our life. And salvation for the Church is the liberation of life from corruption and death, the transformation of survival into existential fullness, the sharing of the created in the mode of life of the uncreated.” (ELEMENTS OF FAITH, p 48)
The salvation of the world includes individuals, but is always about the entire creation – it is about uniting together that which sin divided, separated, alienated.
“So then you are no longer strangers and sojourners, but you are fellow citizens with the saints and members of the household of God, built upon the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, in whom the whole structure is joined together and grows into a holy temple in the Lord; in whom you also are built into it for a dwelling place of God in the Spirit.” (Ephesians 219-22)