Being a Member of Christ’s Body

But the victory – let us repeat it again and again – has been achieved on the Cross; and His Cross is not only the supreme revelation of the boundless condescending Love of God, but also the center, the backbone and pivot of our own new life. We enter this new life only by participating in the Cross of Christ, crucifying thereon our “old Adam” and partaking in the perfect obedience of Christ.

Christianity is therefore much more than a message: it is a new reality, a new life, a painful and courageous transfiguration of the old man into the “new creature,” into a “member of the body of Christ.” “The old things have passed away. Behold! Everything has become new!” It is a promise and a beginning of – let us repeat it – a New Reality, already revealed and given to us in the coming, the death and the resurrection of Christ, which are the “leaven” of the new order of being. This leaven has to permeate the whole lump. (Nicholas Arseniev, Revelation of Life Eternal, p. 87)

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The Tree at the Heart of Creation

And the LORD God planted a garden in Eden, in the east; and there he put the man whom he had formed. And out of the ground the LORD God made to grow every tree that is pleasant to the sight and good for food, the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil.  (Genesis 2:8-9)

According to Genesis 2, God planted the Tree of Life in the very center of the Garden of Delight.   As wonderful as this Tree seems, it is not the Tree that plays the first and great role in the history of humanity.    That Tree is the more infamous Tree of the Knowledge of Good and Evil.  However, in Christian history, many poems and hymns were written connecting the Tree of Life to the Cross of Christ.  Christ is nailed to the Tree that gives life to the world.  And so we Orthodox sing:  “Through the Cross joy has come into all the world.”  So we honor the Cross the instrument which brought salvation to the world and to each and everyone of us.

One of the daily Matins hymns offers an interesting picture of the cross:

When you freely willed to die on the cross, O Savior, you planted the cross at the heart of the entire creation, and to save us you allowed them to fix you to that tree with nails, so that the sun and the moon were stunned into darkness. 

The thief gazed in disbelief at all that was happening, but his faith won him the blessing of paradise when he cried out to you:  Remember me, Lord, when you come in the glory of your Kingdom.   (Friday, Tone 3)

The reference to the cross planted “at the heart of creation” certainly makes me think about the Tree of Life which also had this central location in God’s planted Garden of Eden.   The cross is at the heart of creation for the God who is love also makes love central to created world which the Holy Trinity brought into existence.

Yet the humans whom God created, do not embrace this love.  They see the Tree of Life, the Cross, at the center of the Garden and are not willing to deny themselves in order to lovingly obey God.  Instead, they turn away from the Tree of Life (which they were not forbidden to eat), the Tree that gives eternal life, and they instead selfishly eat from the Tree of the Knowledge of Good and Evil.  Not willing to die for God, they think they can live without God.   It was a terribly grave deception.

Adam and Eve were not willing to choose the Tree of Life – the Cross.  They were not willing to sacrifice all to remain fully united to God.  They foolishly, selfishly and mortally choose to eat from the Tree of the Knowledge of Good and Evil.  They could not see how the Cross could bring joy into all the world, they could not see how choosing the cross could lead to life.

Christ, however, showed the way.  The new Adam did not forsake the Cross, but saw it as the way to eternal life for all humans.  In love and obedience, Jesus Christ saw that the life of the world came through that cross, which could only be embraced by love.

For Adam and Eve, knowledge looked like life but turned out to be death. Christ, knowing the way to Life, walked the path to the Tree of Life and thereby gained salvation for all people.

May the cross be graven on our hearts.

(See also The Cross is the Mirror of My Soul)

Taking Up the Cross to Keep United to Christ

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Today, we carried in procession our crosses in order to follow Christ, but we didn’t do this just to perform some religious ritual, we did it to remind ourselves what it means to be a Christian in this world.  The procession was indeed a ritual, but the world we live in is real.  The ritual ties us to the reality of this world, and in this world, Christians sometimes are called to suffer because they are united to Christ who Himself died on the cross for us.  We carry our crosses not only to follow Christ but to remain united to Him, as we are reminded by St. Paul:

Who will separate us from the love of Christ? Will hardship, or distress, or persecution, or famine, or nakedness, or peril, or sword?  As it is written,
“For your sake we are being killed all day long;
we are accounted as sheep to be slaughtered.”
No, in all these things we are more than conquerors through him who loved us. For I am convinced that neither death, nor life, nor angels, nor rulers, nor things present, nor things to come, nor powers, nor height, nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.  (Romans 8:34-39)

Some imagine, if I’m “good” I will be protected from suffering.  I can avoid suffering as long as I am “good.” “Goodness” becomes some kind of charm, an amulet or talisman to ward off evil.  Some even imagine and teach that people are suffering because they are not good or not good enough.  We end up blaming the poor for their own poverty and the persecuted for their persecution because, the logic goes, if they were good they wouldn’t be in their condition, they wouldn’t be suffering.

Our Lord Jesus Christ was good:  he was sinless, holy, perfect, and yet he was crucified on the cross.  The powers of this world arrayed themselves against Him.  Being “good” does not necessarily protect us from evil, and in fact, as in the case of Jesus, being good is exactly what made evil oppose Him and attempt to destroy Him.

We choose goodness to be with Christ, to remain in Communion with him, not to gain benefit in this world from our relationship with Him.   We choose to be with Christ, no matter what is going on around – peace and prosperity or persecution and poverty.  As St. Paul says in today’s Epistle:  “I have been crucified with Christ; it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself for me.”  (Galatians 2:19-20)  I live with Christ and I die with Christ.

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As Christians we should want to be wherever Christ is – no matter what the conditions of the world are where Christ is.  The one thing we do not want to lose is union with Him – even if we lose the world or our life, we have lost nothing if we remain in Communion with the incarnate God.

We choose goodness to remain in Communion with Christ, not to gain benefits and rewards in this world, because this world is passing away.

32217826112_6f9778d33b_nToday we have symbolically carried our crosses – the reality of the symbol is we are every day to  take up that cross and follow Christ.  We stay with Christ no matter where that cross leads and no matter what happens around us.

Remember that any form of self denial we do, any fasting, abstinence or ascetical practices aren’t done to earn us some “good” points with God.  Rather they serve to prepare us for whatever suffering we may ever experience in this world – suffering that is not voluntary but comes upon us because of natural disaster or human choice or because of the evil one.  Asceticism is training for the day in which our faith is put to the test.

We also  practice such self denial in order to identify with our fellow Christians who are suffering because they are Christian.  Christ who is goodness, who is God’s love incarnate, suffered in this world.  We are to suffer with all the afflicted Christians of the world as though we are with them, as it says in the Epistle to the Hebrews: “Remember those who are in prison, as though you were in prison with them; those who are being tortured, as though you yourselves were being tortured” (Hebrews 13:3).

And, those of us who are now suffering from whatever cause and for whatever reason can take heart.  Suffering does not mean God has rejected you – God Himself suffered in this world, in the flesh, as a human.  Those who are good should take note and hold on to the goodness – hold on to Jesus Christ – no matter what happens around you.  Again, St. Paul says:

Let each of you look not only to his own interests, but also to the interests of others. [5] Have this mind among yourselves, which is yours in Christ Jesus, [6] who, though he was in the form of God, did not count equality with God a thing to be grasped, [7] but emptied himself, by taking the form of a servant, being born in the likeness of men. [8] And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross. [9] Therefore God has highly exalted him and bestowed on him the name that is above every name, [10] so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, [11] and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.  (Philippians 2:4-11)

We choose to take up the cross in order to follow Christ, to imitate Him.  We know when Christ took up His cross that led to Golgotha, the place of the skull, the place of His crucifixion.  Christ didn’t enter into glory simply by taking up the cross, but by dying on it.

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Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.  For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his.  We know that our old self was crucified with him in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin.   (Romans 6:3-6)

Today, we chrismated one new member into the Body of Christ.  One more person who has agreed to carry the cross, and as we prayed for him this morning, who has agreed even to lovingly die for Christ, if that is where Christ leads him.

When Jesus had called the people to Himself, with His disciples also, He said to them:

“Whoever desires to come after Me, let him deny himself, and take up his cross, and follow Me. For whoever desires to save his life will lose it, but whoever loses his life for My sake and the gospel’s will save it. For what will it profit a man if he gains the whole world, and loses his own soul? Or what will a man give in exchange for his soul? For whoever is ashamed of Me and My words in this adulterous and sinful generation, of him the Son of Man also will be ashamed when He comes in the glory of His Father with the holy angels.” (Mark 8:34-39)

We are those who are not ashamed of Christ or of Christ’s words.  We choose to live with Him and in Him and to have Him abide in us.  We live in communion with all those who bear the name of Christ.

(sermon notes for 2017-9-17)

Christ’s Death on the Cross

The Savior came to destroy death by His own death. ‘The ultimate reason for Christ’s death must be seen in the mortality of man.’  Redemption is the ‘liberation of man from the ‘”bondage of corruption”.’ However, this means that ‘the Cross is more than merely suffering Good.’  ‘The death on the cross was effective, not [simply] as the death of an Innocent one, but as the death of the Incarnate Lord. ‘We needed an Incarnate God; God put to death, that we might live’ – to use a bold phrase of St. Gregory of Nazianzus.” Here we see Florovsky’s a-symmetrical Chalcedonianism at work: as he writes, ‘It may be properly said that God dies on the Cross, but in his own humanity.’

The death of Christ is of necessity for salvation precisely because through it, eternal life enters the realm of death. Thus, Holy Saturday itself is ‘the very day of our salvation.’ As the icons suggest, Christ enters hades as Victor despoiling death.”(Matthew Baker, On the Tree of the Cross, 114-115).

The Exaltation of the Cross (2017)

The [Feast of the] Universal Exaltation of the Precious and Life-giving Cross … (September 14).   The association of the words ‘feast’ and ‘Cross’ is a paradox: the Cross, to the Jews a stumbling block, to the Greeks a folly, yet ‘to those who are called, the power and the wisdom of God’ (1 Cor 1:23-24).  We commemorate the Passion and the Crucifixion not as ugly episodes inspired by a sordid politicking, but as the voluntary sacrifice of the Son of God who became man to save us.  therefore the liturgy of the Cross is not a lamentation over a dead hero, the wailing of devotees working themselves up to a paroxysm of frenzy, but the memorial of an event of cosmic significance, reaching beyond the limits of history.

The Cross stands while the world rolls . . . proclaims the motto of the Carthusian hermits.  We see in the cross a reason for hope, and the Resurrection makes this hope to become the unshakable assurance of our Christian faith.”  (Georges Barrois, SCRIPTURE READINGS IN ORTHODOX WORSHIP, p 142)

Remembering 9/11

Even 16 years after the events, when I see any documentaries on TV about the terrorist attack on the United State on 11 September 2001, I find myself hypnotized by the images on the screen.  A paralysis of disbelief takes over as I watch in horror the events unfolding and experience the terror and sorrow of the victims and their families – images that seem burned into my memory.

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I have not been moved to hatred or thoughts of revenge.  My reaction has been a total sorrow that we in the world are in such condition that hatred takes over our lives and that we humans can do such horrendous acts of murder.  Such dehumanization is hard to fathom – both that we dehumanize those we see as enemies and that we ourselves become dehumanized and come to think that murder and mayhem and evil are somehow godly.  They are inhuman acts, why do we imagine they can be godly?  Unless of course we think God is tyrannical, maniacal and demonic.  From the time Cain murdered his brother Abel, humans have been willing to kill and murder on such a scale that is should trouble every human . . .  but doesn’t, tragically enough.

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So, how are we to understand such inhumanity?  Here are some words from a 4th Century Christian bishop, St. Basil the Great, whose saintly parents had lived through the Roman persecution of Christians:

“An enemy is by definition one who obstructs, ensnares and injures others.  He is therefore a sinner.  We ought to love his soul by correcting him and doing everything possible to bring him to conversion.  We ought to love his body too by coming to his aid with the necessities of life.

That love for our enemies is possible has been shown us by the Lord himself.  He revealed the Father’s love and his own by making himself ‘obedient unto death‘, [Phil 2:8] as the Apostle says, not for his friend’s sake so much as for his enemies.  ‘God shows his love for us in that while we were yet sinners Christ died for us.‘ [Rom 5:8]

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And God exhorts us to do the same. ‘Be imitators of God, as beloved children.  And walk in love, as Christ loved us and gave himself for us.‘ [Eph 5:1-2]

God would not ask this of us as a right and proper thing to do, if it were not possible.

On the other hand, is it not perhaps true that an enemy can be as much of a help to us as a friend can?

Enemies earn for us the beatitude of which the Lord speaks when he says: ‘Blessed are you when others revile you and persecute you and utter all kinds of evil against you falsely on my account.  Rejoice and be glad, for your reward is great in heaven.‘ [Matt 5:11-12]”  (DRINKING FROM THE HIDDEN FOUNTAIN, pp 232-233)

It is no easy task to be a Christian in the face of terrorism.  It is not impossible as St. Basil says to do what Christ commands us to do.  But it is for us very had and seems like a great burden . . .  like taking up our cross to follow Christ.

Jesus said: “If any want to become my followers, let them deny themselves and take up their cross and follow me.”  (Mark 8:34)

Offer Yourself to God: Take Up Your Cross

“From this point of view, it would be appropriate to also quote an amazing third-century text by of the author of the most early Philokalia, Origen:

‘You are, all of you, a priestly people. Consequently, you have access to the sanctuary; each one of you has in himself his holocaust and he himself kindles the altar of sacrifice, so that it burns continually. If I renounce all my possessions, if I carry my cross and follow Christ, I offer my holocaust on the altar of God.

If I deliver my body in order to burn with charity, if I acquire the glory of martyrdom, I offer myself as a holocaust on the altar of God. If I love my brothers to the point of giving up my soul for them, if I fight to the death for justice and truth, I offer my holocaust on the altar of God. If I mortify my members of all carnal concupiscence, if the world is crucified to me and I to the world, I offer my holocaust on the altar of God and I become the priest of my own sacrifice.’

(Boris Bobrinksoy, The Compassion of the Father, p. 111).

Christ is The Power of the Cross

St. Isaac of Ninevah says the image or sign of the cross because it represents Christ already is imbued with divine power.  It doesn’t matter what materials are used to construct the cross, whether it is three or two dimensional.

“Here too, in the case of the Cross, the moment this form of the Cross is depicted on a wall or on a board, or it is fashioned out of some kind of gold or silver and the like, or carved out of wood, immediately it puts on, and is filled with, the divine power which was residing there at the time, and (so) it becomes a place of God’s Shekhina, even more so than in the Ark.

Just as the ministry of the New Covenant is more honorable before God than the things which took place in the Old Covenant, just as there is a difference between Moses and Christ, just as the ministry which Jesus received is more excellent than the one which was given through Moses, and just as the honor of a human person is greater and more excellent in His creation than (that of) dumb objects – so is this form of (the Cross), which now exists, much more honorable because of the honor of the Man whom the Divinity took from us for His abode; and because this divine good pleasure which is in this Man who completely became its temple is different from the metaphorical good pleasure which of old was in those dumb objects in which was the shadow of these things to come in Christ.” 

(The Second Part, Chapters 4-41 (Corpus Scriptorum Christianorum Orientalium), p. 56)

St. Paul’s Understanding of Faith

“I want to suggest that for Paul there is one soteriological model: justification is by crucifixion, specifically co-crucifixion, understood as participation in Christ’s act of covenant fulfillment….

A close reading of Galatians 2:15-21 and Romans 6:1-7:6, is connection with other passages in Paul (especially Rom 5:1-11; 2 Cor 5:14-21; and, once again, Phil 2:6-11), reveals that the apostle understands faith as co-crucifixion with the Messiah Jesus, or “justification by co-crucifixion,” and therefore as inherently participatory.” (Michael J. Gorman, Inhabiting the Cruciform God, p. 43-44).

Sojourning on the Way: Roadblocks

“Those who follow the path of God often experience times when the holy peace, that glorious inner seclusion of calm detachment, and the freedom they love are interrupted-when, in fact, they withdraw. Sometimes movements within the heart raise such clouds of dust within that one cannot see the path one must follow.

When we happen to experience something like this, we must realize and recognize that God allows it to happen for our own good. This is precisely the warfare for which God has rewarded his saints with radiant crowns. Remembering this, then, let us not lose courage in the trials we face. As in any other trouble, we may look to the Lord and say to Him from our heart, ‘O Lord my God, take care of Your servant, and let Your will be done in me. I know and confess that Your words and promise are true. I put my trust in them and stand firmly upon Your path.’ Blessed is the soul that surrenders to the Lord each time it experiences trouble and hardship.

If, in spite of this, the struggle persists and we are unable to attune and unite our will with the will of God as quickly as we wish, let us not mourn or lose heart, but continue to surrender ourselves to God, bowing willingly to His decisions. Through this we will gain victory. Remember the battle our Lord Jesus Christ had to fight in the garden of Gethsemane, when he cried, ‘O My Father, if it is possible, let this cup pass from me.’ But he immediately added, ‘Nevertheless, not as I will, but as You will’ (Matthew 26:39). For He indeed faced all we have to face.

When we are faced with difficulties, it is best not to take any step til we raise our eyes to the crucified Christ our Lord. There we will see written in large letters how we too should behave in the hardships which face us. So let us copy it for ourselves – not in letters and words, but in actions. That is, when we feel attacks of self-loving, self-pity, we must not pay attention to them nor crawl down from our cross. Let us rather resort to prayer and endure with humility – striving to conquer our will and to stand firmly in the determination to desire God’s will to be done in us.

If we emerge from our prayer with this fruit, let us rejoice. If we fail to attain it, our soul will be left fasting, not having tasted its natural fruit.

We must try to let nothing dwell in our soul except God – even for a short time. In the meantime, do not mourn or be distressed by anything. Nor should we turn our eyes to look at the evil of others or to bad examples. Rather, let us learn to be like a little child, which, in its innocence, does not notice such things, but passes them by unharmed.” (Jack N. Sparks, Victory in the Unseen Warfare, pp. 111-112)