Receive the Body of Christ

“When Christ comes into us, he does not sanctify our soul alone but our whole being. For by Holy Communion, ‘Body [is mingled] with body, Blood with blood…What great mysteries are these! What a miracle, that the mind of Christ should become one with our mind, that His will should be amalgamated with our will, His Body with our body, His Blood with our blood! What is our mind like when the divine mind prevails over it; what is our will like when the divine will predominates; and what becomes of the dust [our body] once the fire [of the Godhead] overcomes it!’ (St. Nicholas Cabasilas).    The distribution of the pure Mysteries ‘makes those who partake worthily to be similar – by grace and by participation – to Him who is the causal Good’ (St Maximus the Confessor).

. . .  St. Symeon the New Theologian extols the Lord after Holy Communion:

‘What is this measureless compassion of Yours, O Savior?

How have You accounted me worthy to become one of Your members

– I who am impure, a prodigal, a harlot?

How have You dressed me in a garment most bright,

glistering with the radiance of immortality

and making all my members into light?

For your Body, pure and divine,

is wholly radiant, wholly intermixed

and commingled ineffably with the fire of Your Divinity…

I have been united, I know, also with Your Divinity

and have become Your most pure Body,

a member shining forth, a member truly holy,

a member glittering from afar, and radiant, and shining.'”

(Hireomonk Gregorious, The Divine Liturgy, p. 297-298)

Holy Things for the Holy Ones!

The Holy Things are for the Holy Ones! 

One is holy, one is Lord: Jesus Christ to the glory of God the Father. Amen.  (from the Divine Liturgy)

And Jesus said to him, “Why do you call me good? No one is good but God alone.  (Mark 10:18)

St. Nicholas Cavasilas commenting on the Divine Liturgy says:

On the point of approaching the Holy Table…partaking of the Mystery is not permitted to all …  

The holy [Mysteries] are for the holy!  

…  The faithful are called holy because of the Holy Mysteries of which they partake, because of him whose Body and Blood they receive.

Members of His Body – flesh of his flesh and bone of his bone – as long as we remain united to him and preserve our connection with him [i.e., live in communion with the altar – Ed.], we live by holiness, drawing to ourselves through the Holy Mysteries, the sanctity which comes from that Head and that Heart. But if we should cut ourselves off, if we should separate ourselves from the unity of this most holy Body, we would partake of the Holy Mysteries in vain, for life cannot flow into dead and amputated limbs. And what can cut off the members form this holy Body? It is your sins which have separated me from you, [Is. 59.2], says God. Does all sin then bring death to man? No, indeed, but deadly sin only; that is why it is called deadly. For according to St. John [1 Jn. 5.16,17] there are sins which are not deadly.

That is why Christians, if they have not committed such sins as would cut them off from Christ and and bring death, are in no way prevented from partaking of the Holy Mysteries and receiving sanctification…   (quoted in The Divine Liturgy of the Great Church, p. 107)

For St. Nicholas Cabasilas the words in the Liturgy – Holy things are for the holy! – is packed with meaning.  The “holy things” refer to the Holy Mysteries such as Holy Communion.  These Mysteries are given not for everyone, but to the Holy Ones of God, the saints.  In the Liturgy they are given to the Faithful.  The people of the parish are (and are to be!) the Holy Ones of God.  For him, it is obvious why there is a practice of “closed” Communion.  One has to desire to be among the faithful, among the Holy Ones to receive the Holy Mysteries.  They are gifts for those who seek the Lord – for those who choose and desire to live a holy life.  Holiness is not magic that can change someone into something they are not.  Holiness comes to those who choose to be united to the Holy One of God, Jesus Christ.  We maintain holiness by maintaining our unity with Christ whose Body is the Church.

Fr Alexander Schmemann in For the Life of the World leads us into the mystery:

“Holy” is the real name of God, of the God “not of scholars and philosophers,” but of the living God of faith. The knowledge about God results in definitions and distinctions. The knowledge of God leads to this one, incomprehensible, yet obvious and inescapable word: holy. And in this word we express both that God is the Absolutely Other, the One about whom we know nothing, and that He is the end of all our hunger, all our desires, the inaccessible One who mobilizes our wills, the mysterious treasure that attracts us, and there is really nothing to know but Him. “Holy” is the word, the song, the “reaction” of the Church as it enters into heaven, as it stands before the heavenly glory of God.   (Kindle Location 389-395)

For Fr Schmemann holiness is the goal of our spiritual sojourn.  When we receive the Holy Mysteries of God and become the Holy Ones of God, we have come to the very purpose of our existence.  In the Holy Mysteries we are united to the One who is Holy, Jesus Christ.

Christian: Obey Christ

Among Christians no one is unaware that he is under obligation to undertake the whole task. All alike, when they joined Him [Christ] in the beginning, vowed to follow Him through all things, and it was after they had thus bound themselves by those covenant that they underwent the sacred rites [of Baptism].

Since the Saviour’s commands are thus binding on all the faithful and are capable of fulfilment by those who are willing, they are most necessary. Apart from them it is impossible to be united with Christ, otherwise we should be at variance with Him in that which is greatest and noblest, will and purpose. If we share in His blood we must share in His will. We cannot be joined to Him in some ways, and yet be separated from Him in others, neither can we love Him in one way and be hostile to Him in another, not be His children on the one hand and worthy of blame on the other.

(St Nicholas Cabasilas, The Life in Christ, pp. 160-161)

Being “In” Christ

In the present life those who are blessed are perfect in relation to God in respect of their will, but not yet with respect to the activity of their mind. One may find perfect love in them, but by no means pure contemplation of God. If, however, that which is in the future is present with them while they yet live in the body, they already experience the prize, yet not continually or perfectly, since this life does not permit it. For this cause Paul says, “we rejoice in hope” (Rom. 12:13), and “we walk by faith, not by sight” (2 Cor. 5:7), and “we know in part” (1 Cor. 13:9). Even though he had seen Christ (1 Cor. 9:1, 15:8), yet he did not enjoy this vision at all times.

For “always” looks to the future only, and this he himself showed when he spoke of Christ’s presence, saying, “and so shall we always be with the Lord” (1 Thess. 4:17). Thus, anyone who is in Christ and has received eternal life has it through his will, and through love he will arrive at the ineffable joy. He has the pure vision of the mind in store for the future while faith leads him on to love. This the blessed Peter shows, saying, “though you do not see Him you believe in Him and rejoice with unutterable and exalted joy” (1 Pet. 1:8). (St. Nicholas Cabasilas, The Life in Christ, pp. 226-227)

Ascending to God

In this way we live in God. We remove our life from this visible world to that world which is not seen by exchanging, not the place, but the very life itself and its mode. It was not we ourselves who were moved towards God, nor did we ascend to him; but it was He who came and descended to us. It was not we who sought, but we were the object of His seeking. The sheep did not seek for the shepherd, nor did the lost coin search for the master of the house; He it was who came to the earth and retrieved His own image, and He came to the place where the sheep was straying and lifted it up and stopped it from straying.

He did not remove us from here but He made us heavenly while yet remaining on earth and imparted to us the heavenly life without leading us up to heaven, but by bending heaven to us and bringing it down. As the prophet says, “He bowed the heavens also, and came down” (Ps. 18:10).

(St Nicholas Cabasilias, The Life in Christ, p. 50)

The Samaritan Woman: Desire Was Created for Christ

For those who have tasted of the Savior, the Object of desire is present. From the beginning human desire was made to be gauged and measured by the desire for Him, and is a treasury so great, so ample, that it is able to encompass even God. Thus there is no satisfaction, nothing stills the desire, even if men attain to all the excellent things in life, for we still thirst as though we had none of the things for which we long. The thirst of human souls needs, as it were, an infinite water; how then could this limited world suffice?

This is what the Lord hinted when He said to the Samaritan woman, “he who drinks of this water will thirst again, but whoever drinks of the water that I shall give him will never thirst’ (Jn. 4:13-14). This is the water that slakes the thirst of human souls, for it says, “when I behold Thy glory I shall be satisfied with it” (Ps. 17:15 LXX). The eye was capable of perceiving light, the ear for sound, and each member for its appropriate end; the desire of the soul has for its object Christ alone.

(St. Nicolas Cabasilas, The Life in Christ, p. 96)

Gospel of the Samaritan Woman:  John 4:5-42

Humans Were Created for Christ

St Nicholas Cabasilas  says that we humans were created by God with our unique set of characteristics precisely that we might know Christ. Adam was created with Christ already “in mind”  –  God didn’t send Christ into the world in response to a broken Adam, rather God created Adam in Christ’s image so that Christ could become incarnate as a human.   The human was designed to be capable of bearing God.   God knew where He was going with these creatures created in God’s image – with mind, desire, reason and memory.  God the Trinity was planning for the incarnation of God the Son from before the humans were ever first created.  Adam was not the model for Christ, but rather Christ was the Archetype which made the particular human characteristics necessary so that God could be incarnate as a human.  God knew what was needed in a creature for the incarnation to take place, and God created us accordingly to prepare us and the world for the incarnation.

“It was for the new man that human nature was created at the beginning, and for him mind and desire were prepared. Our reason we have received in order that we may know Christ, our desire in order that we might hasten to Him. We have memory in order that we may carry Him in us, since He Himself is the Archetype for those who are created. It was not the old Adam who was the model for the new, but the new Adam for the old, even though it is said that the new Adam was generated according to the likeness of the old (Rom 8:3) because of the corruption which the old Adam initiated.

The latter Adam inherited it in order that He might abolish the infirmity of our nature by means of the remedies which He brings and, as Paul says, so ‘that which is mortal might be swallowed up by life‘ (2 Cor. 5:4).”   (The Life in Christ, p 190)

Sin is an Offense to God

St. Nicholas Cabasilas points out that some people only hate sin because they don’t want to be punished for doing the sin – if there was no punishment for wickedness, they would gladly do evil things. He says that our goal as Christians is to love God, which means we want to do God’s will, not to avoid punishment but because we never want to offend God or be separated from the Father, Son and Holy Spirit.

“Just as he who hates wicked men cannot properly be called a hater of mankind, so to feel abhorrence of sin merely because it brings punishment on its perpetrator rather than because it conflicts with God’s laws is not to shun wickedness itself but merely to flee from its punishment. It is quite clear that were it possible to sin without peril to oneself such men would not flee from evil.

But those whose affection for God exalts them to a philosophical life honour the law because they love its Giver. When they have offended God they condemn themselves and blame themselves for the sin itself and bewail it, not because they were cheated of the rewards of virtue but because their will was not in harmony with God.” 

(The Life in Christ, pp. 209-210)

 

Who Can Be a Christian?

What does it take to be a Christian?  Follow the law of Love, says St. Nicholas Cabasilas:  “A new commandment I give to you, that you love one another; even as I have loved you, that you also love one another. By this all men will know that you are my disciples, if you have love for one another.”  (John 13:34-35)

“The ‘law of Love’ is the basis of his spirituality as [Cabasilas] writes in the sixth book of The Life in Christ.

‘This law demands no arduous nor afflicting work, nor loss of money; it does not involve shame, nor any dishonour, nor anything worse; it puts no obstacle in the pursuit of any art or profession.

The general keeps the power to command,

the labourer can work the ground,

the artisan can carry on with his occupation. There is no reason to retire into solitude, to eat unusual food, to be inadequately clothed, or endanger one’s health, or to resort to any other special endeavour;

it suffices to give oneself wholly to meditation and to remain always within oneself without depriving the world of one’s talents.'”  (Boris Bobrinskoy, The Life in Christ, p. 290)

Christian: To Be Christ’s Friend

“No longer do I call you servants, for the servant does not know what his master is doing; but I have called you friends, for all that I have heard from my Father I have made known to you.”  (John 15:15)

“Fear not, little flock, for it is your Father’s good pleasure to give you the kingdom.”   (Luke 12:29)

“What a sight – to see a countless multitude of luminaries above the clouds, an incomparable company of men exalted as a people of gods surrounding God! The fair ones surrounding the Fair One, the servants surrounding the Master! He does not begrudge His servants if any of them share in His splendor, nor does He regard it as diminishing aught from His own glory were He to receive many as partakers of His kingdom. Those among men who hold others in subjection, even if they give their subjects everything, would not bear even to dream of them sharing their rule. But Christ does not regard His servants as though they were slaves, nor does He bestow on them honors fit for slaves; He regards them as friends.

Towards them He observes rules of friendship which he has established from the beginning; He shares His own with them, not merely one or another part of His riches, but He gives the very kingdom, the very crown. What else is it that blessed Paul has in view when he says that they are “heirs of God and fellow heirs with Christ” (Rom. 8:17), and that all those who have shared hardships with Christ reign with Him (2 Tim. 2:12)?”  (Nicholas Cabasilas, The Life in Christ, pp. 166-167)