CHRIST IS OUR LIFE (CHRIST DWELLS IN US) In the two previous chapter the apostle Paul spoke to us about the exaltation of the Lord Christ; that he is the Depth who carries us by the spirit of hope up to heaven; And He is the Height, if we are rooted and grounded in Him, our building will never shake. Now he speaks to us about the Heavenly Christ who raises us to experience the heavenlies, to renew our life in Him every day, and to lead all our feelings and behavior at home, as well as among others.. Our life would never grow in its depths, nor arise up high, unless it grows inside. You should know that Christ is our life, and dwells in us; that the Lord Christ is the law of our life, and the guide of our outer and inner behavior. 1- Life with the Heavenly One 1 - 4 2- Putting to death the works of the old man 5 - 9 3- Enjoyment of the new man 10 - 15 4- Praise and thanksgiving 16 - 17 5- Christ is the law of the household 18 – 25 1- LIFE WITH THE HEAVENLY ONE: “If then you were raised with Christ, seek those things which are high above where Christ is, sitting at the right hand of God” (1) After warning them against the heresies that belittle the Lord Christ and His salvation work, the apostle revealed to them the blessings of the union with Christ, risen from the dead, and ascending up to heaven. The believer seeks what is above, namely, he longs for, asks about, and strives with the divine grace to enjoy what is for the kingdom of Christ. This would require from him to lift his mind up to seek those things which are high above, to settle down there. 110 Lifting the heart and mind up is a divine gift, yet we are committed to seek to get it. We have already dealt with the issue of being buried with Christ in baptism, not to stay there as though in a grave, but to be risen with Him according to His divine promise, saying: “Because I live, you will also live” (John 14: 19). He is alive in heavens, drawing our hearts and minds to Him, to live with Him exultant in the heavenlies. After watching the Lord ascending to heaven, the disciples returned to Jerusalem with great joy, praising and blessing Him (Luke 24: 51-53). Risen with Him, and ascended with our hearts to Him, we are set free from the dominion of sin which has no place in heavens, singing together with the apostle: “For the law of the spirit of life in Christ Jesus has made me free from the law of sin and death” (Romans 8: 2). Being rooted in Christ, and having our life in Him, We not only die with Him, but enjoy union with Him in His resurrection, and our hearts ascend with Him. In the death of Christ, we died to sin; In His resurrection, we are risen to live a new life; and by His ascension we come to behold the treasures of the riches and joys of the heavenlies. Our new life in Christ sets us free from the care for the issues of this world, to become “dead to the world”, and to find out that our true life is in Christ ascending to heaven. The more we get to know our Lord Jesus Christ, the more we gradually discover the beauty pertaining to the fellowship with Him, to enjoy the fellowship in His features: namely: love, mercy, compassion, meekness, and longsuffering. As Joshua has entered with the people of God into Canaan, where everyone got his portion of the promised land (Joshua 11: 23); We, as well, will be brought forth by our Lord Jesus Christ into the heavenly Canaan, as the Leader of the victory procession, where every believer will get His portion in the heavenly glory. Although the submarine was designed to travel under water, yet it is provided with a periscope to help survey the things up there on the surface of the sea; on account of that its safety depends to a great extent on the knowledge of its skipper of what goes on up there We, likewise, although living down in the world, yet, wishing 111 that heaven would fill our thoughts, we concentrate our sight on Christ who draws us up there. Christianity is not a series of forsaking works, but is rather an enjoyment of a new life. The more and better we get to know Christ, the less are the things that draw our attention; for Christ adds a multitude of things to our life, that it would not be able to accommodate more of the old things. By Christ we have lost the enjoyment of the pleasure in the works of the old man, and came to be utterly preoccupied with the new life in Him. Some may wonder: “If we were raised with Christ, and are seeking things which are above”, Why then would we continue falling into sin? (1) Leaning on ourselves without seeking the help of the divine grace, through the continuous and unceasing fellowship with God. (2) Slothfulness in little things, may lead to losing most of the divine gifts. (3) According to St. James: “Each one is tempted when he is drawn away by his own desires and enticed” (James 1: 14). We should never have any more bond with our old nature. St. Paul exhorts us to bring to death our evil lusts. Gaining our new life in Jesus Christ, we should take off the old life with all its wickedness and iniquities, which he includes in one list; namely, fornication, uncleanness, passion, evil desire, and covetousness, which is adultery (5); all of which are possible to do in Christ. … Can you imagine how silly we would look if we purchase a nice new dress, but we refuse to take off the ugly old one, and insist on putting the new dress over it! … Unfortunately, many Christians do that; they put on the dress of the new life over their old nature, which would never be possible…. We have to forsake the sin, while we put on the new life. (4) Ceasing to grow. Together with every day, enjoying what is new to learn, it would be befitting of us to follow the lead of the apostle Paul, and desire to keep on growing to reach the full measure of the stature of Christ. 112 Your behavior as a Christian is what people see you practice; the same way your attire would refer to your person, whether you are tidy or untidy; soldier or civil; king or common. The outer expression shows to whom you belong, and whom you serve (Acts 27: 23). This new life we receive from Christ, is perpetually renewed as we grow in the knowledge of our Lord and Savior. Yet, it would be befitting of us while being preoccupied with these great privileges we have in Christ, not to be slothful in our duties toward our brethren. Our knowledge of Christ should make us think more of the others, to get to learn more about the features of the new life, like tender mercies, kindness, humbleness of mind, meekness, longsuffering, bearing with one another, and forgiving one another (12 – 14). Yes, these are the things with which we should be adorned. If we so live, we would have perfection while still being on earth; something that would fill our life with the peace of God. St. Paul counsels us to “seek what is above”, namely, the exultant Christian life on an exalted level. For the heart of a Christian is a singing heart (16), Christ wants us to learn His words, and wants us, as well, to express our joy by singing praise, to partake of the life of the heavenly creatures. The heavenly life is not easy, but requires continuous strife and persistent seeking to consummate. We are committed to seek the heavenly will of God, for His own sake. Let us “seek first the kingdom of God and His righteousness” (Matthew 6: 33). …. Let us meditate in the heavenly places, where Christ ascended. …. But let us first forsake the world which is not ours; to reach the place to which we are invited. …. Let us lift up our eyes high, to behold the splendor proclaimed. …. Let us spread our wings like angels, to behold the holy body laid there1. (Father Afrahat) 1 Demonstrations 6 on Monks, 1. 113 We have been risen with Christ, Let us then live in Him, and ascend with Him, so that the serpent would not find our heal to sting on earth1. (St. Ambrose) It is amazing how the apostle Paul lifted our minds high up; and how he filled them with mighty inspiration! … Saying: “things that are above”; “where Christ is”, “sitting at the right hand of God’, From this point on, he prepared us to look down on earth2. (St. John Chrysostom) Some, assuming that the resurrection concerns only the body, say that the first resurrection mentioned in the book of Revelation, is only carnal, basing their claim on that he, who is raised, is one who has fallen; And as bodies now fall through death; hence, there could not be resurrection for the souls, but only for the bodies. … But what would they say to the apostle who speaks about the resurrection of the souls? whose words were surely addressed to the inner, and not to the outer man; when he says: “If then you were raised with Christ, seek those things which are above” (1); And in the same meaning he says: “As Christ is risen from the dead in the glory of the Father, we also walk in the newness of life” 3. Although He has preceded us, and we have been already raised with Him, yet we are still on hope4. “The heavens proclaim the glory of God” … Who are “the heavens”? … Those who have become His throne. For the same way the Lord sits in heaven, He sits in His disciples, in those who preach the gospel; and even in you, if you so desire, you can become heavens. Are you longing to become heavens? … Purify your hearts from earth! For when you have no earthly lusts, and do not say in vain: “Our hearts are up in heaven”, you would indeed become 1 Escape from the World 7: 44. 2 Homilies on Col., hom 7. 3 City of God, 20: 10. 4 On Ps. 71. 114 heavens. “If you were raised with Christ”, as the apostle says to the believers, covet for what is above , and not for what is down on earth, you would then become heavens? You bear a body; but in your behavior, you live the life of heaven. … So being, You proclaim Christ to men; for, who among the believers would not proclaim Christ1? The church now is the kingdom of Christ and the kingdom of heavens; hence, up till now the saints reign together with Him, although in a way different from reigning with Him after their death. As the tares grow in the church together with the wheat, no one will reign with Him, except those about whom the apostle, says: “If you were raised with Christ, seek these things which are above, where Christ, sitting at the right hand of God, not the things on earth” (1, 2); and about whom he says as well: “Their citizenship is in heaven” (Philippians 3: 20). They will reign together with Him, those who are as such in His kingdom, for they, themselves, are His kingdom. … But in what concept are they counted the kingdom of Christ, except that, despite the existence of all iniquities in the world, until it comes to an end, they seek, not the things of this world, but the things of Christ2. It is not in vain that the priest in the holy liturgy, reminds the congregation to lift up their heart; And it was not in vain that it is written: “If you are raised with Christ, seek those things which are above, where Christ is, sitting at the right hand of God” … They did seek the things which are above, and not the things which are on earth, as long as their citizenship is there in heavens; for, bearing God, they are heaven; they are the throne of God; and consequently, they proclaim the words of God, saying: “The heavens declare the glory of God and the firmament show His handiwork” (Psalm 19: 1) 3. (St. Augustine) 1 On Ps. 97. 2 City of God, 20: 9. 3 Sermons on N.T. Lessons, 3: 14. 115 Being called for more exalted and honorable interests: “things which are above, where Christ is sitting …” (1), Raise yourselves above the level of the earthly things; Holdfast to your citizenship in heaven, for your true home is the heavenly Jerusalem (Philippians 3: 20), and your fellow citizens are “the firstborn who are registered in heaven” (Hebrew 12: 23) 1. (St. Basil the Great) According to St. Paul: “If you are raised with Christ, seek the things which are above”, then he adds: “For you dies and your life is hidden with Christ in God. When Christ who is our life appears, then also you will appear with Him in glory” (3, 4). In us, life according to the flesh disappears, if we put to death our lowly nature, then transform our life ambitions from earth to heavens; according to the proverb: “Wise people store up knowledge” (Proverb 10: 14); Then we would anticipate the true life; Christ would appear in us, We would get filled with His glory, and be transformed into a holy life… Let us now listen to the words of the song, as though we died according to the flesh, and are not any more drawn to the carnal meaning of the words. He who died to lusts would be transformed to the life of holiness; and from the literal meaning of the words to pure and undefiled meanings. Emptying his mind of the earthly things, it would be preoccupied only with the higher things where Christ is, sitting on the right hand of God (1). … Let us now listen to the words of the song describing the pure beauty of the bride. I wish we could listen, as though we do not partake of the nature of the flesh, and move up to the circle of the Spirit2. (St. Gregory of Nyssa) When the mind meditate inside itself, it beholds all people in the image of God (See Genesis 1: 26-27), according to which they were created. In such specific vision, there will be no sinner and 1 Hexmarion, Hom. 9: 2. 2 Homilies on Song of Songs, ترجمة الدكتور جورج نوار . 9 116 righteous, slave and free, circumcised and uncircumcised, nor male and female; but it will only behold Christ, who is all in all1. (St. John El-deliaty) Seek the things which are above, not the things which are on earth” (2) Adam represented the human nature, and everything earthy; Whereas Christ, the second Adam, represents the heavelies (1 Corinthians 15: 45-49). So, where shall we holdfast our mind and heart? According to St. Jerome, he who raises his heart and mind up to heaven, will become like a bird flying in the sky, where the serpent crawling on the ground cannot swallow it. And according to St. Augustine, such a believer is transformed from being dust, to become heaven, and would not be food for the serpent that feeds on the dust of the ground. The body is earthy (of dust); but we should refuse to be earth. How can we do that?... “Seek the things which are above, not the things which are on earth”. In you do not covet the earthly things, you are not earth; and if you are not earth, the serpent will not approach you, for its favorite food is the dust of the earth2. (St. Augustine) When our hearts are lifted up to heaven, all our reactions, senses, emotions, and energies, will soar up in the heavenlies, and would not be absorbed by the bodily things. When reason, therefore, prevails upon all those reactions, they will transform to some kind of virtue; for anger will produce courage, fear will produce caution, and obedience; hatred will be replaced by the power of love, as a desire for everything truly beautiful. Our spirit in us will be lifted up above our thoughts and our desires, keeping them away from bondage to what is lowly…. Yes, the great apostle, commending such exaltation of . 1 الأب سلیم دكاش الیسوعي: الشیخ الروحاني – مجموعة الرسائل الروحیة، بیروت 1992 ، رسالة 9 :49 2 On Ps. 104. 117 mind, always exhorts us to “seek the things which are above”; For, we shall find that whenever an emotion exalts with the exaltation of our minds, it will liken the beauty of the divine icon1. (St. Gregory of Nyssa) Notice how he sets forth with their senses up to the heavenlies. As I already said, the apostle, perpetually repeating that they have what Christ has; and, in all his epistles, concentrating on this issue, to make it clear that, in everything, they are partners of Christ, he uses the terms “Head and body”, and does his best to bring this meaning forth to them2. (St. John Chrysostom) In order to (taste) such exalted issues, you have to believe that Christ, in “sitting” does not obey like someone receiving orders and commands, but He is glorified, being the only begotten Son, to whom the Father says: “Sit on My right hand, till I make Your enemiest your footstool”3 (Hebrew 1: 13). (St. Ambrose) “For you died, and your life is hidden with Christ in God” (3) By “death”, here, he does not mean the death of the body, nor the separation from God; (as death being a separation); but the separation here, is from the world and its evils; and it also involves giving our backs to the old ways of our life. According to St. John Chrysostom, the Lord Christ is like a pearl that remains hidden, as long as it is inside its shell. Nothing is more blessed than to be buried with Christ, where the angels, the Lord of angels, and men, all would rejoice. In this burial, we need no shroud!. Can you see the symbols of this? … In the Red Sea, the Egyptians drowned to the bottom, whereas the Israelites got out safe. So it here: one is buried, and another 1 On Creation of Man, 5. 2 Homilies on Col., Hom. 7. 3 On Christian Faith 2: 12 (103). 118 is raised. So do not marvel to see birth and death at the same time in the font of baptism1. (St. Johm Chrysostom) Narrow is the way of repentance (Matthew 7: 14); Yet it leads to the kingdom, to be together “with Christ in God”; and wide is the way of comfort and pleasure, yet it leads to the darkness of the devil, to be together with him in Hades2. (St. John el-deliaty) It was said to Peter: “Rise, Peter, kill and eat” (Acts 10: 13), but do not swallow in haste; for no man enter the body of the church, except him who was first slain, namely, unless he dies, to become as he has never been. He, who is not slain and not swallowed by the church, although he may be among those apparently counted of the congregation of the church, yet he will not be counted among those known to God; for, according to the apostle: “God knows His own” 3. (St. Augustine) “And your life is hidden with Christ in God” (3). What life? It would, no doubt, not be that of our bodies, but our spiritual relationship with God, and doing His will in us. Christ, being our life, we have to “walk the way He did” (1 John 2: 6). “When Christ who is our life appears, then you also will appear with Him in glory” (4) Here, on earth, Paul, himself, was not living in glory; for he truly moaned in the body of death, as we listen to him, saying: “For our life now is hidden with Christ in God; and when Christ who is our life appears, then we also will appear with Him in glory” (3-4) 4. (St. Ambrose) 1 Homilies on Col., Hom. 7. . 2 الرسالة 43 عن التوبة ومواساة الخطاة، 24 3 On Ps.124. 4 Death is Good, 12: 56. 119 Hoping for the things to come, and moaning for the sake of the future happiness; And as it is not yet clear how we shall be, although we are actually counted as the “children of God”; for “our life is hidden with Christ in God”, . we become victims of great despair because of those who seek, or who enjoy happiness in this world1. The origin extends deep down inside; and where the root is, there is our life as well, there our love holds fast, and our life is hidden with Christ in God. . How would we, being so deeply rooted, ever wither? … When will be our spring? …When will be our summer? … When will the honor of leaves cover us around?... When will we be enriched with the flow of fruition? … When will all that be? … Listen to what follows: “When Christ, who is our life appears, then we also will appear with Him in glory”. What should we do now? … “Do not fret because of evildoers, nor be envious of the workers of iniquity, for they shall soon be cut down like the grass, and wither as the green herb” (Psalm 37: 1, 2) 2. (St. Augustine) The apostle says: “Our life now is hidden with Christ in God” (1). Let no one then strive to shine; let no one boast, nor be proud. Christ never intended to be well known to anyone, and did not seek for His name to be preached in the gospel while still on earth, but came to be hidden from this world. Let us, as well, hide our life the way He did; Let us stop being haughty; Let us stop trying to be well known. It would be better for us to live down here with humility, to be there in glory; for so he says: “When Christ, who is our life, appears, then we also will appear with Him in glory”3. (St. Ambrose) The apostle did not, actually, say much about things of this life, but most of his meditations were in things of heaven. “For our 1 On Ps. 123. 2 On Ps. 37. 3 Duties of Clergies, 3: 5. (36). 120 citizenship is in heavens” (Philippians 3: 20); “For our life now is hidden with Christ in God” (3); Our crown (reward) are there; and our strife is for the sake of those crowns. As such life does not end with death, but shines more and more, those who follow such principle, have greater honor than the bearers of crowns, knowing for sure that they seek greater goals1. (St. John Chrysostom) One would say (which is the truth), that man dies to this world if he rejects its pleasures for God’s sake? So proclaims the apostle Paul, saying: “God forbid that I should glory except in the cross of our Lord Jesus Christ, by whom the world has been crucified to me and I to the world” (Galatians 6: 14). Becoming His partners through the Holy Spirit who circumcises every uncleanness in us without hands, to die to this world, and to live the life of exaltation of God2. (St. Cyril of Alexandria) Listen to the apostle say about this body: “It is sown in dishonor, it is raised in glory” (1 Corinthians 15: 43) 3.; And, “When Christ, who is our life appears, then you also will appear with Him in glory” (4). … In what glory? …This may refer either to the second coming, or His transfiguration in glory in the believer’s life; the verb “appear” means (revealed), or (come to light) (Romans 3: 21). By using the pronoun “you”, the apostle refers to that what he means is, not the second coming, but rather the exaltation and glorification of the life of the believer. The apostle Paul uses this pronoun, on account of that he, himself, has likened Christ; hence he says: “Imitate me” (1 Corinthians 11: 1). And here, he seeks the same grace for the Colossians. To someone who may ask: What are we promised to have in this world? I say: the forgiveness of sins, and the cleaning of renewal by Baptism which, in the first place, has its main role in 1 Homilies on 2 Cor., Hom. 5: 15. 2 Sermons on John, 4: 7. 3 Sermons on N.T. Lessons, 66: 2. 121 the things to come. When Paul says: “For you died and your life is hidden with Christ in God; When Christ … appears, then you also will appear with Him in glory” (3, 4). They may respond by saying: [But, our life in this time, as well, has its privileges]. This issue has been a subject of great controversy, until they came to be convinced, and to have the ability to convince the others, who used to practice a multitude of evil, to do what they have never done before – to get cleansed of all their sins, and to forget all their iniquities…. What is truly amazing is that they were convinced1. (St. John Chrysostom) 2- PUTTING TO DEATH THE WORKS OF THE OLD MAN: “Therefore put to death your members which are on earth: fornication, uncleanness, passion, evil desire, and covetousness, which is idolatry” (5) “Put to death your members” does not mean here to destroy your body members, but to put to death the old man, namely, the corrupt nature, which we inherited from Adam, flourished in us, reigned upon our depths, and corrupted our will, thoughts, emotions, and senses. Their traces, appearing on all aspects of man’s inner life and his behavior; hence are called “the old man”. It is the corrupt nature that stirs up adultery, uncleanness, passion, evil desire, greed, etc; if not in the apparent behavior, it would be in the mind, and if not in the mind, it would lie hidden in the subconscious, until the chance comes, to take over and leads all the being of man. The apostle parades all these iniquities, as he did in his first epistle to the Thessalonians (4: 3-8). But here he adds covetousness which is “idolatry”. Actually, anything that fills our hearts and minds, and replace God, would be called “idolatry”. It is unbefitting of us to be slothful and disregard any evil thought; which, even though it may seem as dead, yet some of them 1 Homilies on 1 Cor., Hom. 7: 20. 122 has a huge power of resurrection. Yes we can put it to death, but in an instant it would resume life anew. Greed or covetousness is the source of all evil, hence called “idolatry”. Do not, then, prefer idolatry to Christ; and do not imitate Judas, and betray Him who was crucified for your sake, for few pieces of silver (bribe), by which the land purchased, as well as the hands of those who acquired such a profit, are called “’Aceldama’, that is “field of blood” (Acts 1: 19) 1. (St. Basil the Great) The blessed Paul, in his epistle to the Corinthians, he wrote that he “always carries about in his body the dying of the Lord Jesus” (2 Corinthians 4: 10), not boasting that he is the only one to do that, but to exhort them, as well as us, to follow his lead, and to have this as the subject of our boasting, all the time. Partaking of that, David says: “For Your sake we are killed all day long; We are accounted as sheep for the slaughter” (Psalm 44: 22). That is how we came to be, particularly at this time of the year, when we celebrate the feast of the death of our Savior; For whoever has become like Him in His death, and strove to practice the virtues, would put to death his member which are on earth, crucify the body with its evil desires and lusts, and live the life of the Holy Spirit (in the Spirit), imitating Him. (St. Augustine) Those who died to the world, and despised its trade, have gained an honorable death, for: “Precious in the sight of the Lord, is the death of His saints” (Psalm 116: 15). By the members which are on earth, he means the human weakness; for he adds: “fornication, covetousness, 2 … etc.”. (St. Augustine) Those who have become true followers of Christ our Savior, all crucify their bodies, and put them to death, through being 1 Letters, 53: 2. 2 10 Homilies on Epistes of John, 9: 2. 123 always preoccupied with labor and strife for the sake of piety, and through putting their natural carnal covetousness to death1. In Him is our being; for, He proclaimed Himself Man, to put to death the members which are on earth (5; Romans 7: 23); namely the body lusts, to quench the fire of the law of sin, kindling in our members; and to sanctify our nature; So as to become for us a role model and a guide along the way of piety; and to consummate the proclamation of the truth according to knowledge, and according to the way of life that surpasses our own possibilities. All that, Christ has consummated when He became Man2. (St. Cyril of Alexandria) What could be worse than covetousness? It is worse than any lust; provoking sorrow more than any mental sickness, and more serious than that silly weakness before boredom. He says:: “Covetousness which is idolatry”. Do you see where evil leads? … I say this for your salvation; For He will destroy those who did not feed Christ… Tell me now!... When he said: “Put to death your members which are on earth”; Is he accusing the earth as well?! Or does he talk about the earthly things, as though sins? Here, parading the whole list together; for envy, anger, and lusts, are all evil covetousness; He did not say “upon you”, but: “upon the sons of disobedience3” (6). (St. John Chrysostom) He, who intends to dedicate his life to worship God, cannot be perfumed with the holy herbs, unless he himself turns into bitterness; namely, unless he puts to death his members which are on earth (5), through being buried together with Him, who died for our sake; And he takes from the myrrh on the body of Christ in His grave, to anoint his own body members; And once he so does, all the oils resulting from practicing virtue during 1 Comm.. on Luke, Sermon 118. 2 Sermons on John, 1: 16. 3 Homilies on Col., Hom 8. 124 life, will be mixed together to produce the “fragrant mix”, to anoint whoever smells it with the spirit of fragrance1. (St. Gregory of Nyssa) It is befitting of us to present to Him the offering that would bring pleasure and joy to Him on the day of His resurrection. St. Gregory provides us with the reason, why God no longer finds pleasure in the animal sacrifices, in the words of the apostle Paul: “Present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service” (Romans 12: 1). We can present our bodies a living sacrifice to God, when we do not practice our evil covetousness, “walk in the Spirit, and not fulfill the lusts of the flesh” (Galatians 5: 16); through controlling the covetousness of our body members2. (St. Dorotheos of Gaza) That is why, while you are lying in bed, keep on uttering: “By night on my bed I sought the one I love” (Song 3: 1). And the words of the apostle: “Put to death your members which are on earth”; on account of that he himself has so done, to be able to say with confidence: “It is no longer I who live, but Christ lives in me” (Galatians 2: 20). He who puts his members to death, would not fear to say: “For I have become like a wineskin in smoke, for I do not forget Your statutes” (Psalm 119: 83); for whatever humidity of covetousness was in me, dried up; And to say as well: “My knees are weak through fasting, and my flesh is feeble from lack of fatness” (Psalm 109: 24); and, “So that I forget to eat my bread; because of the sound of my groaning, my bones cling to my skin” (Psalm 102: 4) 3. . (St. Jerome) As in Adam we all die, as though to the animal nature, So we all live in Christ, as spiritual, not despising the workmanship of God’s hands, but forsaking the covetousness of the flesh, and 1 Homilies on Song of Songs, ترجمة الدكتور جورج نوار . 6 2 تأملات في مدیحه للقدیس غریغوریوس النزیانزي (ترجمة القمص إشعیاء میخائیل). 3 Letters, 22: 17. 125 receiving the Holy Spirit, according to the words of the apostle in his epistle to the Colossians: “Put to death your members which are on earth”, which are as he himself explains as: “fornication, uncleanness, passion, evil desire, and covetousness, which is idolatry” (5). Forsaking these things is what the apostle preaches, saying that those who practice them are carnal, as though, only built of flesh and blood, and hence, would never inherit the kingdom of heaven; For, with their souls going down to the lusts of dust, they, themselves are called “of dust”. About these evil things, the apostle, in the same epistle, exhorts us saying:: “Put off the old man with his deeds” (9). Yet saying that, he does not mean to get rid of the old form of man, or he would be provoking us to commit suicide1. (St. Erinaos) Idolatry is not confined to offering incense on the altar of the idols, or poring doses of wine in a certain container, but it is the ‘covetousness’, or rather selling the Lord for thirty pieces of silver; and counting oneself as doing righteousness. Covetousness includes uncleanness, defiling the members of Christ, which should be “a living sacrifice acceptable before God”. ‘Deception’ is, as well, a form of idolatry. In the book of acts we read about those who donated their possessions under the feet of the apostles, yet some of them kept a part of its price; and have instantly gone to perdition. You should then know, brethren, that nothing is yours to keep, for the Lord says: “He who does not forsake all he has cannot be one of my disciple”., Why would you, therefore, be a ‘halfhearted’ Christian2? (St. Jerome) We should, not only beware of having money, but should also uproot from our souls any longing for it. … We should, not only avoid the results of greed, but rather uproot every tendency 1 Adv. Haer. 5: 12; 3. 2 Letters, 14: 5. 126 toward it. For possessing no wealth would be of no benefit to us as long as we still have the desire to have it1. He who owns nothing could probably be enslaved to greed, and would get no benefit of having the grace of poverty, on account of that he could not uproot from himself the sin of greed; receiving the privileges of poverty, not for the sake of its virtues, and content with the heavy burden of need; but still with a lukewarm heart. For according to the proclamation of the word of the gospel, those who are not defiled in their body, may commit adultery in their heart; and those who are not burdened with the weight of wealth, are weighed down by the curse of greed, longing for it. They only lacked the opportunity of possession, and not the will to. For the later is the one crowned by God. Hence, we are committed to use every caution possible, lest all our efforts should be wasted in vain. It would be truly sorrowful for someone to endure poverty and need, only to lose their fruits, because of his shaken will2. He has despised all the possessions of the world, who utterly uprooted from his heart the desire to possess them3. (St. John Cassian) “Because of these things, the wrath of God is coming upon the sons of disobedience” (6) What does he mean by “the wrath of God”? … God, the wholly loving and compassionate, would never intend to destroy anyone. But, when given the back and not the face, man destroys himself by himself; as sin produces death and corruption. By the “the wrath of God coming upon the sons of disobedience”, the Holy Book means forsaking them. For when man chooses corruption, God gives him up to the lusts of his heart “God gave them up to uncleanness, in the lusts of their hearts, to dishonor their bodies among themselves” (Romans 1: 24). ، 1 الدساتیر، كتاب 7، فصل 21 . 2الدساتیر، كتاب 7، فصل 22 . 3الدساتیر، كتاب 7، فصل 27 127 The most obvious contemporary example for this is the venereal diseases like Aids, which destroys man’s life, physically, psychologically, and spiritually; unless he, who has got it through abnormal sexual practices, presents repentance and return to God, the Source of his life. The word refers to God’s position toward those who rebel against Him, who reject the most cherished of His gifts. “in which you also once walked when you lived in them” (7) He gives them as a practical example, their life before receiving faith, when they used to live in sin, until the grace of God entered into their life, loosed their chains, and set them free. But it remains for them to strive by grace to continue living as it is befitting of the saintly children of God. “For as by one man’s disobedience many were made sinners, so also by one Man’s obedience many will be made righteous” (Romans 5: 19). Let each of us who is born from Adam, cross over to Jerusalem, uproot the old, to be built anew. It was said to the ‘Jebusites’ -- the old inhabitants of Jerusalem: “Take off the old man and put on the new”. And to those well established in Jerusalem, and enlightened by the light of grace, it is said: “You were before in the darkness, but now you are light in the Lord”. The evil city from the beginning to the end, collapsed, and in its place a good city that wiped out evil was established. Those two cities are mingled with one another at the same time, but at the end, they separate. They wrestle against one another, one for the sake of iniquity, and the other for the sake of the truth1. (St. Augustine) “But now you must also put off all these: anger, wrath, malice, blasphemy, filthy language out of your mouth” (8) The apostle seeks from them to put off from themselves what is unfitting of them. 1 On Ps. 62. 128 “Anger”: is the reaction of man to events. Concentrating his sight on the events surrounding him, instead of getting preoccupied with Christ dwelling in him, he loses his dominion in Christ Jesus; giving excuse that he is naturally reactive; and forgetting that: “He who is slow to anger is better than the mighty; and he who rules his spirit than he who takes a city” (Proverb 16: 32). “”Wrath”: When anger turns into a reactive flare-up. “Malice”: Which is worse than anger and wrath; when man puts on the deceptive image of tranquility and quietness, while inside, he bears the spirit of hatred and revenge. This way, Absalom the son of king David plotted to kill his brother Amnon (2 Samuel 13). “Blasphemy”: Charging against God, His ordinances, and plan toward humanity, and His glories prepared for the saints. “The filthy language”: Making unwarranted fun against others; expressed by the apostle Paul, as: “obscene, silly, and vulgar talk, but instead there be thanksgiving” (Ephesians 5: 4). The deadly venom of anger should be uprooted from the depths of the soul; because in case the spirit of anger remains in our hearts, our minds would be darkened, and would lose their ability of vision. Anger bring forth blindness, which makes the spiritual vision and the sound decisions in any matter impossible; would deny us the good meditation that brings wisdom forth to us, and we would even be unable to abide to goodness, or to receive the true spiritual light; for it is written: “My eye wastes away because of grief” (Psalm 6: 7) Others may commend us as wise; but we would never be wise if we persist on getting angry; for it is written: “Anger rests in the bosom of fools” (Ecclesiastes 7: 9); which may lead us to lose the inheritance of the eternal life. It may seem to us that we have an understanding of the human nature, and a perception of its secrets; yet, if anger persists in us, the words saying “Anger destroys the wise”, would apply to us; and anger would deny us the perception of “the righteousness of God”, because it makes us lose the ability of discernment. Although we may be seen by others as saints and 129 perfect, yet it is written: “The wrath of man does not produce the righteousness of God” (James 1: 20) 1. Attempting to justify anger, such a sickness deadly to the soul, some may quote proofs from the Holy Scripture, which they wrongly interpret. They claim that anger is not harmful, even if we direct it against brethren who sin; on account of that God, Himself, sometimes goes through fits of anger and wrath, on those who do not tend to know Him; or those who know Him, yet they reject Him. As proofs of their claim they quote the words of the psalm: “The wrath of the Lord was kindled against the people” (Psalm 106: 40); Or those of the prophet praying: “Lord, do not rebuke me in Your anger, nor chasten me in Your hot displeasure” (Psalm 6: 1). They do not perceive that when they persist on such a justification of their anger, they lead others to holdfast to a harmful habit, and at the same time, they mix the limitless purity of God, who is the Source of every purity2. When we read that God had anger and wrath, we should not perceive that these reactions are the same like human reaction which are unbefitting to refer to God who is above and beyond them. In other words, we should think of God as a Judge who try and condemn the evil works, and bring evil back upon its doer. . He should be described by specific terms that bring the fear of God, who will judge every work done against His will. But we should also take into consideration that man naturally fears those who get angry, and tend to avoid confronting their wrath. The wicked usually have fear of the judge known to be firm and strict in following the letter of the law. judges are not supposed to judge under the influence of reactions of anger, which would make them unable to issue fair judgments, Yet the wicked, because of their guilty conscience, expect anger even from the 1 De institutis caenoborum, Book 8: 1. 2 De institutis caenoborum, Book 8: 2. 130 moderate and meek judges, and usually feel wrath against any verdict issued against them, whatever it is1. (St. John Cassian) “Do not lie to one another, since you have put off the old man with his deeds” (9) The Lord Christ being the “truth”, the devil “does not stand in the truth, because there is no truth in him. When he speaks a lie, he speaks from his own resources, for he is a liar and the father of it” (john 8: 44). There is no fellowship between lies and the truth, as there is no fellowship between light and darkness. The presence of one sends the other away2. (St. Erinaos) Truth is light; If we do not walk according to the truth, we are in the darkness3. (Hillary, bishop of Arle) “Putting off the old man”: The verb “put off” in Greek, although it came in the past tense, yet its action is continuous. Putting off happened in baptism, yet man keeps on practicing it by repentance, being a second baptism. Man keeps on in a state of continuous putting off of his corrupt nature, for fear that its reins would eventually get loosed, and become active again. The new man persists on growing in Christ’s righteousness and holiness. According to St. John Chrysostom, baptism, being the start of the way and not its end, in it man is born like a little infant, if it does not grow daily, it will die. Baptism is more like a new plant that needs continuous watering, yet, is God who gives the increase; “We all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image, from glory to glory, just as by the Spirit of the Lord” (2 Corinthians 3: 18). 1 De institutis caenoborum, Book 8: 4. 2 Adv. Haer 3: 5: 1. 3 Introductory Commentary on 1 John. 131 Meditating in this point, listen to John the Baptist addressing the scribes and Pharisees who came to be baptized by him, saying:: “Broods of vipers! Who has warned you to flee from the wrath to come?” (Matthew 3: 7)….. So do not be a viper. If you happen to have the old skin of a viper, namely your old life, put it off from yourself; for a viper normally crawls into a hole, where it gets rid of its old skin, to renew its youth. Like it, you should “enter through the narrow gate” (Matthew 7: 13, and put off your old skin by fasting; and forsaking what would lead you into perdition. Put off the old man with his deeds (9); and say together with the bride of the song: “ I have taken off my robe, How can I put it on again“1 (Song 5: 3) 2 ` (St. Cyril of Jerusalem) Listen to the apostle who says: “You have put off the old man with his deeds, and put on the new man” (9; Ephesians 4: 22- 24). As you may see, even the viper has got what you should imitate!. When you rid yourself of that old man, you are imitating the wisdom of the viper3! (St. Augustine) The evil devil defiled man wholly, soul and body, made him in enmity with God, and not in submission to His law. Having, therefore come to be wholly a sin; man looks through a sinful eye, hears through a sinful ear, his legs hasten to do evil, his hands hasten to do iniquity, and his heart invents evil. Let us then supplicate to God to help us put off the old man; for He alone can take sin away from us4. (St. Maccarius the Great) “You have put off the old man with his deed” (9). When the early creation wore out, and grew old, man became in need of 1 في سفر النشید ( 3 :5 ) یشیر النص إلى الانتظار إلى عدم القیام من السریر مع الرب، لكن القدیس یستخدمه هنا بمعنى مغایر. . 2 مقالات لطالبي العماد 7 :3 3 Sermons on N.T. Lessons. 14: 3. 4 Homilies, ترجمة مركز الد ا رسات الآباء بالقاهرة. . 2: 2 132 renewal in Christ; as according to the apostle, it is unbefitting of the new creation to have any trace of the old one, saying: “Since you have put off the old man with his deeds, and have put on the old man who is renewed in the knowledge according to the image of Him who created him” ; and, “If anyone is in Christ, he is a new creation; old things have passed away, behold, all things have become new” (2 Corinthians 5: 17) The Creator of human nature, at the beginning and the end, being One, who will never change: He, initially took dust from the ground and created man; then, later on, He took dust from the holy Virgin Mary, and did not create a mere man, but “formed man about Himself”…. In the beginning, “He created”, then, later on “He was created”; … In the beginning, the Word created a body (for Adam); Then later on, “The Word became a body Himself, to change our body to a Spirit; having partaken of our body and blood”. … Concerning that new creation in Christ, which He has started by Himself, He was called “Firstborn”, the Firstborn of all, of those who are born into life, and of those who live by the resurrection of the dead1. The apostle, therefore, exhorting those among his listeners who are able to reach perfection, makes it clear to them how to reach such a goal, by counseling them “to put off the old man and to put on the new man, who is renewed in the knowledge according to the image of His Creator”. … Let us then, all return to the divine grace, in which Gold created the early man, when He said: “ “ (Check).; To Him be the glory, forever, Amen2. (St. Gregory of Nyssa) As the Lord Christ loves His Church to be holy, chaste, and blameless, Let the husbands, as well, love their wives chaste; Let each of them learn how to keep his vessel holy and in honor, and not in evil defilement like the Gentiles, who did mot know God; “For God did not call us to defilement, but to sanctification; knowing that, since you have put off the old man 1 Against Eunomtius4: 3. 2 In Creation of Man, 33. 133 with his deeds, and put on the new man who is continuously renewed according to the image of his Creator” 1. (St. Jerome) Forsaking sin and the old man behind him, the believer comes to be a new man in the knowledge of God, and reaches perfection; For he, through the knowledge of his God, becomes a perfect image, and an icon of Him; And by good deeds he may acquire non-death; through which he may live eternally in the image of His Creator2. (St. Hilary, bishop of Poitier) 3- ENJOYMENT OF THE NEW MAN: “And have put on the new man who is renewed in knowledge according to the image of Him who created him” (10) The renewal of the new man in knowledge is a sign of life; for there is no life in Christ without growth; and no growth without an enlightenment by the power of the Holy Spirit; to have the inner man conform to the image of his Creator, to become a living icon of the Lord Christ, the heavenly Groom. This is the secret code; As, by the new birth from above, our nature changes from corruption to non-corruption; through renewal from the old man to the image of Him, who has created him in the beginning according to the image of the Godhead3. (St. Gregory of Nyssa) Anyone among you, a slave of sin, Let him through faith, be completely prepared for the new birth in freedom and adoption; By putting off his bondage to his evil sins; and, by putting on the blessed bondage to the Lord, he would become worthy of the inheritance of the kingdom of heavens. By confession, “Put off your former conduct, the old man which grows corrupt according to the deceitful lusts” (Ephesians 4: 1 Against Jovinanus 1: 16. 2 On Trinity 11: 49. 3 Against Eunomtius, 2: 1. 134 22), “to put on the new man who is renewed in knowledge according to the image of Him who created him” (10). And by faith, “take the spirit in your hearts as a deposit” (2 Corinthians 1: 22); “so that they may receive you into everlasting habitations” (Luke 16: 9) 1. (St. Cyril of Jerusalem) Receiving the eternal life is something; while putting it on, and walking in it, is something else (Romans 6: 4); For “the new man, being created, according to God, in righteousness and holiness” (Ephesians 4: 24), he has to live “to the measure of the stature of the fullness of Christ” (Ephesians 4: 13); by which he shall be judged. Since the coming of the Lord, by whom the transformation from the circumcision of the body to the circumcision of the heart took place; the call has been for man to live according to the spirit, namely, according to the inner man, who is also called “the new man’, on account of his new birth, and the renewal of his spiritual way of life2. (St. Augustine) That rational creature on earth, namely man, has been, according to the Holy Book, originally created according to the image of Him who created him (10). This image may have several meanings, and according to several kinds, beside the model element, namely the image of God who created man, which is the most clearly proclaimed of all the elements; the element of non-corruption and of non-death3. (Ct. Cyril of Alexandria) “Where there is neither Greek nor Jew, circumcised or uncircumcised, barbarian, Scythian, slave nor free; but Christ is all and in all” (11) 1مقالات لطالبي العماد 2 :1 2 On Ps. 6. 3 Sermons on John, 9: 14 135 This new nature (the new man) given to us, would teach us to override the hurdles that separate between men; For Christ came to be in all of us; or we have rather become one in Him; on account of that we are His body. (St. John Chrusostom) The most serious of those hurdles is probably the racial one, concerning the “Jews and Gentiles”, namely, “the circumcised and the uncircumcised”; as well as the social hurdles, namely, “the slaves and the free”. In the new covenant, the term “Greek” refers to the Gentiles (Romans 1: 16); and the “barbarians” refer to those who do not speak in Greek, the language of culture at that time. The “Scythians”, counted as being primitive, violent and wild, were scoffed and ridiculed by the Greeks. Now, after the coming of the Lord Christ, He gave His grace to all men with no discrimination. As the grace of the Lord Christ took away all the differences between men, no marvel that St. Paul wrote a message to Philemon concerning Onesimus, his escapee slave, who robbed him and flew away, saying: “I appeal to you for my son Onesimus, … who departed from you for a while, that you might receive him forever, no longer as a slave, but more than a slave, as a beloved brother” (Philemon 10, 15). The maidservant ‘Blandina’, was martyred side by side with her mistress, and was even more of a heroin; And ‘Pheliciia was martyred side by side with her mistress in the spirit of sisterhood. Christ is “all and in all”; not in the literal meaning of the ‘Existentialistic’1, term, but He is everything concerning us, and for our sake; the Creator, the Savior, the Brother, the Intercessor, the Intermediary, and the Goal; that we are in no need to seek another. Some may assume that, on account of their wealth, they should be treated in a different way than others. But in the church, wealth is in faith. What would be the marvel for the believer to possess the whole world, if he possesses the inheritance of Christ, which is immeasurably more valuable than the world: 1الوجودي هو الذي یتبع المذهب القائل بأن االه والوجود أو الإنسان والطبیعة كیان واحد. 136 “You were redeemed with the precious blood of Christ” (1 Peter 1: 18, 19). Therefore, if you are rich, then obey Him who says: “Be holy in all your conduct” (1 Peter 1: 15). Here, he does not address the rich alone, but all; For he judges without looking at persons, according to the apostle, His faithful witness1. (St. Ambrose) Therefore, let all our words, and our deeds be according to, and about Christ, He who brought life forth from the dead, and who created the light from darkness2. (St. Ambrose) Positive commands: “Therefore, as the elect of God, holy and beloved, put on tender mercies, kindness, humbleness of mind, meekness, longsuffering” (12) ‘As the elect of God”; We, who are in Christ are holy and beloved, as is the Holy Son, the object of pleasure and love of the Father, which requires from us to put on the attires of virtue, whose list of items is here paraded here by the apostle, to be like a garment for the Christian in his life. Mentioning certain advises concerning perseverance and forgiveness; he refers to love as the greatest of virtues, which supports and consummates the other virtues (1 Corinthians 13: 13; 1 Peter 4: 8). On the negative aspect, he seeks from us to put off the old man with his deeds; And on the positive aspect he commands us to put on what befit the new man, whom we have gained in baptism. Being qualified to gain a multitude of graces, on account of that the Lord does not give the Spirit with a measure, and being the elect of God, to be beloved saints, we are committed to put on the Lord Jesus (Romans 13: 14), to bear the fellowship of His features, of “tender mercies, kindness, humbleness of mind, meekness, and longsuffering” (12). “tender mercies”, Compassion is set upon the new nature that came to be ours, to have our hearts wide open with love and 1 Letters 63: 36. 2 On Virgins 3: 5 (24). 137 compassion toward everyone, as a fellowship in the features of the Philanthropic Lord. He introduces the virtue as an easy thing to seek and to perpetually have as the greatest adornment… he says “tender mercies” and not just “mercies”, not just as the bond between brethren, but as that of fathers toward their children1. (St. John Chrysostom) “kindness”, If compassion implies love and gentleness toward others, “kindness” bears a tendency to cover up the faults and sins of the others, in the spirit of wisdom for the sake of their salvation. “humbleness”. With humbleness, our Christ united with our manhood, and hid His Godhead to become less than angels (Hebrew 2: 7, 9), and became even a servant like the least of men (Philippians 2: 6, 7). As for us, humbleness is to discover our actual truth; to perceive that without the divine grace we can do nothing. “meekness”; is a reflection of the inner tranquility of the soul, once it trusts in its Savior in complete delivery of its life into His hands, together with trust in His divine ordinance. On another aspect, it is a fellowship with Jesus Christ in His meekness even at the time of His trial (1 Peter 2: 21-23). He who called on us to follow his lead, saying: “Learn from Me for I am gentle and lowly in heart” (Matthew 11: 29). “longsuffering”; namely, the fellowship with our Christ in His longsuffering anticipation of the salvation of the sinners. ”Bearing one another, and forgiving one another. If anyone has a complaint against another, even as Christ forgave us, so you also may do” (13) In longsuffering, we bear one another, as our Christ forgave us. In so doing, we bear the same goal of Christ, namely seeking the salvation of every soul for the glory of the Father, and for the edification of our souls. Concentrating our eyes on the Lord Christ who wishes to dwell in us, and among us, we shall find no difficulty in bearing 1 Homilies on Col., Hom 8. 138 and in longsuffering, but we shall find in them the pleasure of God and the pleasure of ourselves to bear those who do us harm, however often they repeat their action, desiring to gain the honor of fellowship with our Christ, through putting ourselves for the sake of our brethren. The Lord paid a huge price for the forgiveness of our sins, with no commitment upon Himself, but He did it out of love. He paid the complete cost of the “grievance” raised against us, and cancelled the written requirements; Hence the apostle Paul asks us to forgive the others in the same way, saying: “so you also do”. He always exhorts us to follow the lead of our Lord Jesus Christ through giving such great examples1. (St. John Chrysostom) Here you have the basic principle: If Christ forgave you your sins just “seventy times seven times”, and no further; You, therefore, may reach this limit, and no further. But if Christ forgave thousands and thousands of your sins; You then, should not set a limit for your compassion, but seek to forgive as much as that huge number of sins2. Lest you may think that it is beyond your ability to follow the lead of the Lord in forgiving sins, listen to the apostle say: “Forgiving one another, … as Christ forgave you” (3: 13; Ephesians 4: 32); And, “Be followers of God as dear children” (Ephesians 5: 1). … You were called a son of God; If you refuse to follow His lead, why should you then seek His inheritance3?!. (St. Augustine) “But above all these things, put on love, which is the bond of perfection” (14) “Love” is the crown of all virtues, and the true reference to putting on the new man; It is the bond of perfection; And, 1 Homilies on Col., Hom 8. 2 Sermons on N.T. Lessons 33: 3. 3 Sermons on N.T. Lessons 64: 3. 139 according to St. John Chrysostom, without love, all the previously mentioned virtues would become of no value nor benefit. Love embraces all the graces together in the new man, and draws the Christian through it to perfection. The word translated as “bond”, is the same word mentioned in Ephesians 4: 3, and Acts 8: 3; meaning: (binding together as though by a chain). Such is the greatness of love; without which all the other virtues would be a subject of ridicule. Love is the mother of all virtues; and the words of the apostle about faith, hope, and love, are like a triple rope which is unbreakable (1 Corinthians 13: 4-7, 13). We believe and hope; and through our faith and hope, we are bound together with the bond of love1. (St. Jerome) He means to say that all those things are without benefit, and will collapse unless they are done with love, which binds them together with one bond, All the good we do, if not done with love, will soon go away without a trace, and will come to nothing2. (St. John Chrysostom) Originally, there was nothing evil in our nature; for God did not create covetousness, but put in us a multitude of natural virtues, among which, no doubt, was mercy; that even the atheists may have by nature; Then love; for several of the irrational animals grieve on the departure of their partners; Then faith, which we find natural in ourselves; Then hope; according to which we borrow, plant, and travel … Therefore, if love is a virtue, natural in us, which is the “bond of perfection” (Ephesians 4: 3; Colossians 3: 14; Romans 13: 10). all the other virtues are consequently not far from our nature. … Let them be ashamed, those who make excuses for themselves of being unable to gain3. (St. John Climacus) 1 Letters82: 11. 2 Homilies on Col., Hom. 8. 3 Ladder, 26: 67. 140 “And let the peace of God rule in your hearts, to which also you were called in one body, and be thankful” (15) When we are adorned with the previously mentioned virtues, ”love” in particular, the steadfast and unchangeable peace of God will dwell in us. The peace that dwells between the soul and God, will reflect on the peace between the soul and the body; so that man becomes in harmony, with no conflict between the body and the soul; and this peace will set forth to others, so that the believer lives in peace with his brethren under all circumstances. Such peace which dwells in the heart with God, with the body, with men, and even with all creatures, will turn man’s heart into a harp on which the Holy Spirit plays an unceasing song of thanksgiving. “The peace of God” is the steadfast and perpetual peace. If the peace in you is according to men, it will soon come to an end, but not if it is according to God. Do not get angry, and do not submit to hate, nor to peace according to men; for revenge is a human feature with horrible results. You should, instead, have the kind of peace left to us by the Lord Himself (John 14: 27). Through peace, we are one body; and being one body, we are in peace … He did well by adding: “and be thankful” (15); For the thankful and those filled with love, deal with their brethren, the way God deals with them. They submit to the Lord, obedient, giving thanks for everything, even when reviled or physically stricken by someone1. He says “be thankful”, for that is what is sought by everyone; Thanksgiving is the greatest of the good things. Let us then give thanks for everything and in every situation2. There is nothing holier than the tongue that gives thanks to God, It is not far less than martyrdom, for each has its own crown3. 1 Homilies on Col., Hom. 8. 2 Homilies on Col., Hom. 8. 3 Homilies on Col., Hom. 8. 141 (St. John Chrysostom) 4- PRAISE AND THANKSGIVING: “Let the word of Christ dwells in you richly in all wisdom, teaching and admonishing one another, in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord” (16) The desire of the apostle’s heart is that the word of Christ would dwell richly in the believers, to receive the divine truth; not only to be mentally convinced by it, but to live according to it, as the constitution of their life, and an inner leader of the mind, words, and behavior; according to the words of the psalmist: “Your words I have hidden in my heart, that I might not sin against You”.(Psalm 119: 11) … St. John Chrysostom seeks from us to acquire the Word, and to go deep in it; saying that the lack of knowledge of the Holy Book is the reason of all evil; which is like going into battle with no weapon. “The sword of the Spirit is the word of God” (Ephesians 6: 17). If the word of God is the weapon of the believer in his battle against the hosts of darkness; the life of praise is the banquet fulfilling to the soul, which turns our life into a continuous inner feast, and which sanctifies all our works and words, to give to the account of Christ (7). Praise stirs up in the soul the heavenly joy of the Spirit: “For the kingdom of God is not food and drink, but righteousness, peace, and joy in the Holy Spirit” *Romans 14: 17). And according to St. Anthony the Great: [The soul subsistson and rejoices in the spiritual joy, and ascends with it up to heaven]. And the scholar Tertullian, describing the meetings of the Christians, wrote: [After washing their hands (following the Aghabi banquets), they hold candles, and call everyone present to sing a praise of his own writin, he quotes from the words of the gospel, to express his personal feelings toward God]. “Let the word of Christ dwell in you richly” . This is the ultimate commandment concerning the growth of the Christian personality. 142 St. Paul presents the following three ways by which we can teach and admonish one another: by psalms, hymns, and spiritual songs. The psalms refer to the holy songs quoted from the Old Testament; in particular the book of psalms; The hymns refer to the songs of praise and church worship to God (Acts 16: 25; Hebrew 2: 12); Whereas the spiritual songs refer to the songs uttered naturally by the believer; and all of them God seeks to be sung with grace from the heart. Good is the soul in the depths of which the Word (the Logos) dwells1. (St. Ambrose) “Let the word of Christ dwell in you richly”. God the Word chooses the times and the ways that are convenient for His dwelling in us; according to the words added by the apostle: “teaching and admonishing one another in all wisdom, in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord” 2. (St. Clement of Alexandria) “Let the word of Christ dwell in you richly”. Namely, the teachings, the doctrines, and the spiritual counsels; … he says that the present life is nothing, even in its good issues. Meditate in the wisdom of this blessed man; he not only says: “Let the word of Christ dwell in you”, but “richly”. The lack of knowledge of the Holy Book is the reason behind all evil, which is like going unarmed into a battle!; how could you expect to return unharmed? …Instead of learning from us, and your spouses and children learning from you, you cast all responsibilities on us, which doubles our burdens and labor. Meditate, as well in the wisdom of St. Paul; Knowing how reading may be a heavy burden to some, he drew their attention, not to the historical books of the Holy Scripture, but to the psalms, the hymns, and the spiritual songs, by which they can teach and admonish one another. … Yet he Knows that the only songs their 1 Isaac or the Soul, 8: 70. 2 Paedagogus, 2: 4. 143 children and all the helping hands in their households utter, are those of the devil, that they know no psalms, and that they even ridicule and scoff those who do. He counsels us to teach and admonish our children to sing the psalms, that, being full of wisdom, and exhorts to chastity, they will motivate them to keep away from the wicked. Learning about the psalms, he will also get to know the hymns as something holy; sung, as well, by the higher hosts; for according to the wise Solomon: “A hymn is not sweet in the mouth of the sinner” . “. What do the cherubim and the angels sing: “Glory to God in the highest, and on earth peace, good will toward men” (Luke 2: 14). Even while you are in the market, you can sing to God in secret, without being heard by anyone. Moses did just that, and was heard by God who said to him: “Why do you cry out to Me?” (Exodus 14: 15), though he was inaudibly crying out to God with a contrite heart. Man therefore can pray to God even while walking, having his mind dwell high up1. (St. John Chrysostom) “And whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks to God the Father through Him” (17) The essence of life, being the fellowship with the Lord Christ, the believer should have his words and deeds sealed by the name of Jesus Christ, to let them smell of the fragrance of thanksgiving, the object of pleasure to God the Father. “In the name of …” means (for the glory of …) (John 14: 13). It is befitting of us to be exultant and thankful to God, in order to walk the way that qualifies us to the worthiness of Christ (1: 12). As away from Christ, we have no entrance to God, nor even to thanking Him. Wherever the name of Jesus is called, there would be no defilement nor uncleanness … If you eat, drink, walk or get 1 Homilies on Col., Hom. 9. 144 married, “do all in the name of the Lord”, namely, call Him and pray to Him to help you, … Let this be the foremost in everything you do. We start our letters with the name of the Lord; for wherever the name of the Lord is, everything will be good and well. … Never let any other name, even those of the angels precede the Lord’s name…. If saying the name of the Lord drives out the evil spirits, and heals the ailments, how much more would it make the work more successful! Read how, in the name of the Lord, Abraham sent his servant to find a wife for his son Isaac; And how David killed Goliath!… How amazing and great is the name of the Lord! Nothing in the world equals that name, amazing everywhere. .. “His name is ointment poured forth” (Song 1: 3); He who utters it will be instantly filled with its fragrance, for is written: “No one can say Jesus is Lord except by the Holy Spirit” (1 Corinthians 12: 3). This name, indeed, performs wonders. If you, by faith, say: “In the name of the Father, the Son, and the Holy Spirit”, how great will be the things you will be able to achieve. We have been renewed (created anew) by this name. By such a name we shine before others; … It makes martyrs and confessors; … It grants us a great gift to live in glory, to bring pleasure to God, to be counted qualified for the good things, that He promised to give to those who love Him, through His grace and compassion1. (St. John Chrysostom) 5- CHRIST IS THE LAWOF THE HOUSEHOLD: “Wives, submit to your own husbands, as is fitting in the Lord” (18) Lifting us up to heaven, to have the deposit of the heavenly things, the apostle translated this life in the actuality of the household; to let it be an icon of the heavenly household. The apostle demands from the wife to liken the church in her submission to Christ, her Groom; Yet this submission is not absolute, but “as is fitting in the Lord”. 1 Homilies on Col., Hom. 9. 145 This submission by the wife is partaking of the exalted features of the church; and, at the same time, is a natural reaction to the honor, love, and appreciation, given to her by her husband. As it is befitting of men “to give honor to the wives as being heirs together of the grace of life” (1 Peter 3: 7). And even in case the man does not behave as is befitting, the wife is, nevertheless, asked by our Lord Jesus to submit to him, not in humility, but as a witness to the gospel of Christ. According to the apostle: “Wives, be submissive to your own husbands, that even if some do not obey the word, they, without a word, may be won by the conduct of their wives” (1 Peter 3: 1-2). Being submissive for the sake of the Lord, is an honor to the wives. It is not the kind of submission of servants to their masters; nor a submission dictated by their nature, but it is for the sake of the Lord. As the one who loves, could be somewhat harsh; What he means here, ‘Do not fight each other’, for there is nothing worse than that, particularly when it happens from the husband against his wife. Seeing that she is beloved by her husband, the wife will love him in return, and submits to him; which makes him deliver himself to her more and more. Meditate in how nature runs its course: One submits, and the other loves; … Yet, when your wives submit to you, it would be unbefitting of you, husbands, to become tyrants, and haughty. And, when your husbands love you, it would be unbefitting of you, wives, to become puffed up with pride…. Wives!... do not fear to submit to your husbands who love you. And husbands! … do not fear to love your wives, because your love will make them submit to you; And in both cases, the marital relationship will grow stronger1. (St. John Chrysostom) “Husbands, love your wives, and never treat them harshly” (19) 1 Homilies on Col., Hom. 10. 146 He seeks from the husband to deal with his wife as an ambassador of Christ, to make the house a holy church, the two would become sanctified, and each of them would have a good influence on the other. According to St. John Chrysostom, The loving and submissive wife makes her husband lenient. The wife’s submission as a natural tendency, would often fails when her husband misunderstands the significance of how the Lord Christ loved the church – His bride -- to the extent to deliver His life for her sake. “So husbands ought to love their own wives as their own bodies; he who loves his wife loves himself” (Ephesians 5: 28, 29). He who loves his wife like this, would never be harsh toward her. “Children, obey your parents in all things, for this is well pleasing to the Lord” (20) The children obey their parents, not because it would be well pleasing to them, but to the Lord, as in that, they partake of the feature of obedience of the Lord Christ, which to them would not be humiliation nor a destruction of their personality, but a fellowship with the features of the Lord Christ. Moreover, the children, seeing the obedience of their mother to her husband, and the love of their father for his wife, would live as though in heaven, and obedience would become a natural feature of the heavenly atmosphere in which they live. The apostle counsels us to listen, obey, and receive the commandment in submission, and not with grumbling; … God would rather see us obey His commandment by our own free will. Do you notice how he wishes us to do all that, not just as a response to nature, but for a more exalted motive, namely, for the fact that this is well pleasing to the Lord, and to get a reward thereof1. (St. John Chrysostom) “Fathers, do not provoke your children, lest they become discouraged” (21) 1 Homilies on Col., Hom. 10. 147 In the old societies, the father used to be unquestionably the head of the family, and anyone of the household who disobeys him was considered guilty. Do not provoke them, namely, do not burden them with orders, commands, and regulations, beyond their endurance; that would probably lead them to violent reactions; Treat them as human beings; Respect their views, and do not anticipate unreasonable things from them. According to the wise Solomon: “Do not withhold correction from a child, for if you beat him with a rod, he will not die” (Proverb 23: 13). Yet it is not befitting of the parents to go beyond reason in chastisement, even though the motive would be to raise them in the fear of God; for, according to psalmist: “As a father pities his children, so the Lord pities those who fear Him” (Psalm 103: 13). Let us therefore, imitate God in His compassionate fatherhood, even in chastening His children; for “The Lord is merciful and gracious, slow to anger, abounding in mercy; He will not always strive with us, nor will He keep His anger forever” (Psalm 103: 8, 9). Punishment is for the sake of teaching and improving the conduct of the child, and not to subdue him, nor to make him lose his trust and respect of his parents. The word “provoke” here, implies to despise, threaten, bitterly criticize, revile, or destroy his personality as a failure; for that would be contradictory to what is required by “the meekness of wisdom” (James 3: 13). About the fathers who are extreme in firmness, it is written: “The worst thing for youth is breaking their hearts”. He does not say: “Love your children”, on account of that nature instigate them to do just that; but what he means is to set aright what needs to be1. (St. John Chrysostom) Commands for servants: 1 Homilies on Col., Hom. 10. 148 “Servants, obey your earthly masters in everything, not only while being watched, and in order to please them, but wholeheartedly, fearing the Lord”(22) Here, the apostle give special commands to the servants (the slaves), whose hearts, in the old times, were destroyed through being sold and purchased as possessions, with no rights whatsoever, that may reach to being killed if his master so wishes. The slaves would never have dreamt to find a free man, a Roman citizen, like the apostle Paul, care to address them personally; and to count himself as one of them, saying: “For we do not preach ourselves, but Christ Jesus the Lord, and ourselves your servants for Jesus’ sake” (2 Corinthians 4: 5). Again, joining the ranks of servants, the apostle Paul lifts their eyes up to the Lord Christ, by letting them perceive that when they obey their earthly masters, it would not be to please them, but to please the Master of all mankind; not for the sake of any wages from Him, but, being His children, they would expect an eternal inheritance. As to the oppressive masters, they will be judged by Him who does not look at the appearance. “not only while being watched”; for there are those who, being only preoccupied with making their work visible, they do it in the least time, and with the least quality possible. What he says to the slaves here, is not only for the sake of their masters, but for their own sake as well, to make them the object of their masters’ love. Yet he does not openly proclaim it, lest they would lose heart in serving their masters. Yet he was keen to say: “Your earthly masters”, namely, according to the flesh, to let them know that their souls, their better parts, are free. Listen to the prophet David say: “God has scattered the bones of (the pleasers of men)” (Psalm 53: 6 – Septuagint). Do you see how he, both observes their feelings, and commands them to obey the existing system; all “wholeheartedly, fearing the Lord”. For it would not be done wholeheartedly, but with hypocrisy, to pretend doing something while meaning something else; Or to 149 appear in a way when the master watches, then reverse your conduct when he goes away1. (St. John Chrysostom) “And whatever you do, do it heartily, as to the Lord and not to men” (23) Someone may be a boss or a judge for a day or two; but God is our Head and our Judge, who resides forever on the throne; and that is our only interest. Intending to let them be free, not just of hypocrisy, but of slothfulness, he addressed them as free and not slaves, who need to be watched by their masters; For the expression “wholeheartedly” means (by free will), and not compulsory as slaves2. (St. John Chrysostom) “knowing that from the Lord you will receive the reward of the inheritance; for you serve the Lord Christ” (24) “But he who does wrong will be repaid for the wrong which he has done; and there is no partiality” (25) God has no partiality, sin is sin, even if committed by a believer (see Hebrew 12: 29, 29). What if you are a slave (a servant); there is nothing to be ashamed of! He, likewise addresses the masters in his epistle to the Ephesians 6: 9. But it so seems that he is hinting to the Greek masters (the Gentiles)…. What if your master is a Greek, and you are a Christian? … What is judged is not the person but the deeds, You, accordingly should serve wholeheartedly, and with good will3. (St. John Chrysostom) 1 Homilies on Col., Hom. 10. 2 Homilies on Col., Hom. 10. 3 Homilies on Col., Hom. 10. 150 AS INSPIRATION FROM THE EPISTLE TO THE COLOSSIANS (Chapter 3) LET ME PUT OFF THE GARMENT OF HUMILIATION AND PUT ON THAT OF THE WEDDING O Heavenly One, You have been clothed with our Manhood; You have not been ashamed of our humanity; To us, You presented Yourself a splendid divine garment. By Your Holy Spirit, I shall put off the old man; For I have no pleasure in me for his works; Nor his covetousness has dominion on my depths; You are my strength and salvation; You dwell in my depths. Let me put off the garment I weaved with the corruption of my will; Let me flee to You, O Unique Mountain; Let me flee with my life, so as not to face perdition of Sodom and Gomorrah. You are the garment of my wedding; I put You on, and hide in You; Instead of my dust, Your splendor shines in me; Instead of the earth with its mire; I enjoy the heavenlies with their glory. By Your Spirit I put on the garment of joy; Instead of anxiety and failure; My soul exults with praise and thanksgiving I present to you a song of praise, that no one will hear except You; My heart meditates with the language of thanksgiving understood only by You; I partake of the songs of praises, sung by the heavenly hosts; And utter in my depths the language of heaven. Dwelling in me, You become the law of my life; 151 In every behavior you lead me by yourself; I see You in my household, Your holy church; I walk in You and for Your sake; And my life turns into a new heaven
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