SAUL PERSECUTING THE CHURCH The martyrdom of St. Stephen was the beginning of a fierce campaign of persecution against the Church that forced a great number of believers to leave Jerusalem and scatter everywhere. Yet this scattering opened wide the gate of ministry outside Jerusalem, in Judea and Samaria. 1- A great persecution against the Church 1 – 3 2- Philip’s ministry in Samaria 4 – 8 3- Faith of Simon the sorcerer 9 – 13 4- Start of the Simony 14 – 25 5- Faith of the Ethiopian eunuch 26 – 35 6- Baptism of the Ethiopian eunuch 36 – 38 7- St. Philip in Azotus 39 – 40 1- A great persecution against the Church “Now, Saul was consenting to his death. At that time a great persecution arose against the Church which was at Jerusalem, and they were all scattered throughout the region of Judea and Samaria, except the apostles” (Acts 8: 1). The Lord Christ proclaimed to His disciples, on his way to the cross, “You will weep and lament, but the world will rejoice” (John 16: 20). As St. Stephen was stoned, many believers grieved for him, while Saul of Tarsus rejoiced for getting rid of him. He initially thought it to be the beginning of the end of the disciples, of the Church, and of the name of the crucified Jesus in the world. The word ‘consenting’ bore the comfort and joy of the heart He probably admitted that before many, including St. Luke, as a self remorse and a living testimony to God’s abundant grace that transformed him from rejoicing in the killing of the preachers, to finding his contentment in his daily endurance of death, for the sake of preaching in the name of the crucified Jesus. Paul felt remorse for those days in which he consented to the persecution of the Christians, with the conviction that he was rendering service to God. It was not in the minds of believers then, to preach among the Gentiles, as their thoughts were confined to the Church in Jerusalem. Even The disciples and the apostles, having heard the repeated commandment of the Lord Christ before His ascension, to testify to Him in the whole world, did not know yet how to begin their ministry outside Jerusalem. The martyrdom of Stephen, and the explosion of the wave of persecution against the Church in Jerusalem, forced the believers to disperse everywhere, and turned out to become like seeds sowed in several countries, for establishing churches there. 1- The martyrdom of St. Stephen caused a great persecution against the Church in Jerusalem. What was the secret behind this? It is very difficult to explain why the apostles remained in Jerusalem, when the congregation were scattered everywhere. But it is possible to say that it certainly was the pleasure of the Lord Christ the Head of the Church, to have the apostles staying in Jerusalem, to work for the newly established Church, to become the center of a spiritual power to support the churches to be established later on by the scattered congregation. The Lord Christ intended to proclaim His plan, that the city which opposed and crucified Him remains a living center for the spiritual work, by his holy apostles. 381 2- So far, both the Jews and the Romans counted the Christians as a Jewish sect, committed to worship in the temple. The Jewish leaderships, even the Sanhedrin, could not realize the real extent of the Christian faith. But the frank address of St. Stephen, and his confirmation of what the Lord Christ had previously proclaimed that the temple would be destroyed, and that the Jewish customs would change, including the circumcision of the flesh, keeping the Sabbath, and the statutes of purification, provoked the Jews to get rid altogether of the followers of Jesus, as their presence, represented a grave danger, especially in Jerusalem, where the temple and the rites of feasts were. 3- It was bitter for the Jewish leaderships, having realized in the address of Stephen, a public accusation that the Sanhedrin had committed the crime of killing the Messiah. They feared the spreading of that accusation on a public level, even among the Jewish unbelievers in Jesus, as that would shake the image of sanctity, and probably the authority of the Sanhedrin. That is why, getting rid of the followers of the Crucified was of very urgent importance. 4- He who shed blood is termed in the Holy Book as ‘thirsty to shed blood’, as he feels that committing it would bring fulfillment and comfort to his depths, Yet his thirst to shed blood only grows stronger, to go on killing and shedding more blood. The same thing could be said of anger, which incites in the soul a growing fire of hatred. 5- The martyrdom of St. Stephen, with such a spirit of love and zeal, has given the believers, even the weak among them, strength to testify to the Lord Jesus Christ publicly, and to enter into debate with the Jews, something that flared the situation in Jerusalem, more and more. 6- The Church had to be driven out of Jerusalem, in order to bear together with her Lord, the reproach of the cross outside the camp. 7- Saul of Tarsus, having got rid of St. Stephen, who used to embarrass him in debate, feared that another Stephen who embraces the same thoughts may appear. That is why Saul dedicated all his energies to oppose the Church, and to completely scatter its congregation. 8- Saul assumed that by the death of St. Stephen, he would surely be able to resume his normal life, with no spiritual, theological, and intellectual opposition. He did not realize that it actually constituted the beginning of a revolution of thoughts within him, to start a new life on the same path taken by Stephen. And that, the fast setting forth of St. Stephen to paradise has become a support for his own transformation to faith, and for his joyful acceptance of sufferings, persecution, and even daily death for the sake of the name of Jesus Christ. Here, St. Luke connects between the martyrdom of St. Stephen and the entrance of Saul of Tarsus into the gospel of the Church. Having been the fiercest persecutor of the Church, who caused the believers to scatter all over Judea and Samaria, he did not realize that the Holy Spirit uses even his fierce violence to provoke believers to set forth far from the temple, with all its rites and daily gatherings, in order to open the door of faith before the Gentiles. Yet the apostles stayed in Jerusalem, probably on account of the fact that because they were all Hebrew, the Sanhedrin did not fear that they might change the Jewish customs. But the Sanhedrin could not stand any Greek Jew converted to Christianity to stay behind, lest a new Stephen, an opponent to the temple and the customs, might appear. The apostles might also have stayed in Jerusalem, having felt that it was their duty to provoke the congregation to flee from persecution, for fear that any weak believer 382 might fall into denial of faith, and in the hope that, by their scattering everywhere, they might be able to testify to Jesus outside Jerusalem. But the apostles bravely stayed in Jerusalem to confront the first round of persecution. “And devout men carried Stephen to his burial, and made great lamentation on him” (Acts 8: 2). Some believe that the word ‘devout’ means the Proselytes, who with the spirit of Piety, forsook paganism and accepted Judaism, and Stephen was probably one of them. Others believe that it has a broader meaning, that of all believers in Jesus Christ, whatever their origin might be. Those, being full of piety and zeal, took care of the body that was torn apart by stones, and carried it to its burial place. Still others believe that those devout men might refer to the Jews, who, in spite of not accepting the Christian faith, did not embrace a spirit of animosity toward Jesus Christ, or toward His disciples and followers; or they might have been convinced by the Christian faith, yet they could not declare it. Those men were not comfortable with stoning St. Stephen, and might have felt guilty, when they saw his face shining as the face of an angel, until the last moments before his departure, and when they heard his words concerning the opening up of heaven, beside his prayer for the forgiveness of those who stoned him. Some believe that the word ‘lamentation’ in Greek (Copeton) implies pounding on the chest, from which the word ‘Egitto’ or (Egyptian) came, as it was the custom of the ancient Egyptians to pound on the chest in lamentation. The Jews imitated them, as they did when Jacob was buried, when “they mourned with a great and very solemn lamentation” (Gen 50: 7, 10, 11). Although, according to the Mishnah1, no lamentation is done for those condemned on account of their offense against the law, yet it seems that many Pharisees saw that stoning Stephen was itself against the law. Some may probably marvel why a great lamentation was done for a martyr who saw heavens opened, Jesus standing on the right side of God, and whose face was like that of an angel. St. Paula once asked St. Jerome, "Why shouldn’t I mourn ‘Blaesilla’, who departed three months after accepting faith?" He answered, "And when we read that, for Moses and Aaron, lamentation was made after ancient custom, this ought not to surprise us, for even in the Acts of the Apostles, in the full blaze of the gospel, we see that the brethren at Jerusalem made great lamentation for Stephen. This great lamentation, however, refers not to the mourners, but to the funeral procession and to the crowds which accompanied it. This is what the Scripture says of Jacob: "Joseph went up to bury his father: and with him went up all the servants of Pharaoh, the elders of his house, and all the elders of the land of Egypt, and all the house of Joseph and his brethren" (Gen 50: 7-8); and a few lines farther on: "And there went up with him both chariots and horsemen: and it was a great company." Finally, "they mourned with a great and very sore lamentation" (Gen 50: 10). This solemn lamentation does not impose prolonged weeping upon the Egyptians, but simply describes the funeral ceremony. We are told, for instance, that lamentation was made for Moses. But under Jesus, that is, under the Gospel 1Mishnah. Senh 6.6. 383 of Christ, who has unlocked for us the gate of paradise, death is accompanied, not with sorrow, but with joy"1. That great lamentation was held to express the following feelings: a- Those devout men intended to pay respect to the one who was unjustly stoned. b- By taking part in it, the Christians showed that they were not ashamed of the cause, for which Stephen was stoned, and that they did not fear the Sanhedrin or others, who harbored animosity toward the believers. c- As Stephen was the first martyr in the name of the Lord Christ, following the dwelling of the Holy Spirit upon the Church, the Church proclaimed her pride in his martyrdom, being precious in the sight of God and that of the Church, and a sign of dignity and victory. They intended to present a practical testimony to their belief in the resurrection from the dead, and in the life of the age to come. The word translated as “carried” means (collected), as one collects a crop of fruits. They collected the parts torn apart off St. Stephen’s body, wrapped them in shrouds, and anointed them with fragrant spices. They were indeed like heavenly fruits, collected from the garden of divine love, for the heavenly creatures to find in them the sweet fragrance of the exalted love of Christ. “As for Saul, he made havoc of the Church, entering every house, and dragging off men and women, committing them to prison” (Acts 8: 3). The Greek word ‘elumaineto’ translated as “making havoc”, in its origin, is used to portray the attacks of wild beasts to tear up their prey. It is close to what the apostle Paul meant when he admitted, “I persecuted the church of God beyond measure and tried to destroy it” (Gal 1: 13). Saul, like a fierce beast “was still breathing threats and murder against the disciples of the Lord” (Acts 9: 1). In several situations, the apostle Paul himself described how by an authority from the high priest, he fiercely persecuted the Church, using all possible means (Acts 22: 4-5, 19, 26: 9-11; 1 Tim 1: 13), killing some believers (Acts 21: 4, 26: 10). The Sanhedrin used to confiscate the possessions of the Christians, as, according to the actual experience of the apostle Paul, “You joyfully accepted the plundering of your goods, knowing that you have a better and enduring possession for yourselves in heaven” (Heb 10: 34). With authority, he forced his way, day or night, into any house in which there was one or more Christians, to bind men and women in chains, and drag them in the streets, with no regard to the sick or the elderly, take everyone to prison, to be condemned to death, unless they denied faith, and blasphemed the name of Jesus Christ (Acts 26: 11). Although the Sanhedrin had the authority to imprison whoever committed a crime against religion, it had no right to condemn anyone to be stoned or executed without permission from the Roman authority. Saul, the young Pharisee, full of zeal for his fathers’ traditions, was the best tool in the hands of the high priest to realize his goals, and the best agent of the Sanhedrin to consummate its mission. Saul believed in what he was doing, as according to him, how a crucified criminal could claim to be the Messiah, when the Holy Book testifies that anyone hanged on a tree is cursed. That is why, in his own eyes, he zealously believed in the Scripture, and considered Jesus as a fraud, and the new movement as a blasphemy against God, His law, His temple, and against the whole Jewish nation. 1 Letter 39.4. 384 2- PHILIP’S MINISTRY IN SAMARIA “Those who were scattered went everywhere preaching the word" (Acts 8: 4). The words of the Lord Christ: “I came to send fire on the earth, and how I wish it were already kindled” (Luke 12: 49) were realized. The Jewish leaderships felt that the fire of preaching in Christ the Savior were kindled in Jerusalem; and intending to quench it, they poured their wrath upon all those whose souls flared with the fire of the Holy Spirit. Although the believers were scattered outside Jerusalem, it was impossible for the hosts of darkness to quench the fire of the Spirit that flared allover the surrounding regions. They intended to drive them out of Jerusalem the city of God, But God set for Himself cities and hearts everywhere to dwell in, even among the Samaritans, against whom the Jews harbored bitter animosity. The believers were scattered, yet they went everywhere preaching the word. The Greek word for “scatter” refers to sowing seeds. As the blood of the martyrs gave fruits, and the persecution resulted in the growth of the Church, in which there was no condition of murmur or affliction, those persecuted went everywhere sowing the seeds of faith in several countries, Faith has no longer been confined to Jerusalem. There is no proof that those who were scattered were ordained for preaching work, but, actually they were ordinary people. Where the heart is filled with love, the mouth speaks of the Savior. For a true Christian, there is nothing better than caring for the salvation of every soul, and working to the account of the kingdom of God, for letting everyone enjoy the exalted work of God1. Preaching or testimony to the gospel of salvation should be an essential work to be practiced by every believer, whether he is a priest or a lay man, man or woman, well- learned or illiterate. Without the spirit of preaching, the believer loses his character as a Christian, and as St. John Chrysostom says, What is the benefit of a lamp without light, and what is the benefit of a Christian without his love for the salvation of his brethren? In an essay on the mission of a Christian, St. John Chrysostom said to the people, What a waste! Very few of the brethren care for things pertaining to salvation. A great part of the body of the Church is like a dead corpse without movement. You may ask: "What have we to do with this?" You have a great capability and responsibility toward your brethren, to advise them, keep evil away from them, and draw them away from their shameful slothfulness. It is not fitting for man to be useful only for himself, but should be for many as well. The Lord Christ demonstrated this when he described believers as “salt” (Matt 5: 13), “leaven” (Matt 13: 33), and “light” (Matt 5: 14), as all these are beneficial for all. A lamp does not give light for its own sake, but for the benefit of those sitting in the dark. You, as a lamp, are not supposed to enjoy the light alone, but to bring on a lost soul, as what is the benefit of a Christian who is not useful for others, and does not bring somebody back to the truth? Salt does not preserve itself, but preserves food against corruption and perdition So God made you a spiritual salt, to preserve the brethren, to strengthen them, to save 1 Cf. Barne’s Notes on Acts. 8.4 385 them from slothfulness and corruption, and to bind them to the rest of the body of the Church. For the same reason, the Lord called us “leaven”, because leaven does not act on itself: although tiny, yet it can raise up the whole dough whatever big it is. You as well, even if few in number, you should be many and strong in faith and zeal toward God. And if you will, you can draw a greater number than you are, and can make them on the same level of zeal. “Then Philip went down to the city of Samaria, and preached Christ to them” (Acts 8: 5). Apprehensive of the probable appearance of another Stephen who would debate with the same spiritual zeal, Judea put its eye on the deacon Philip the second man in line directly after Stephen. This, in obedience to the command of the Lord Christ, left the city and fled to another (Matt 10: 23). He had to leave Jerusalem and escape to Samaria, not for fear for his life, but to preach the gospel of salvation. God allowed for his affliction, to lead him to work outside Jerusalem, and to realize His divine plan. Ministry in Samaria became a bridge, across which the gospel spread to the Gentiles, as the Samaritans were a hybrid people of Jews and Gentiles. It is not clear whether he means the city of Samaria or the whole province. Samaria in the New Testament most probably means the province and not the city. Here, the riddle of Samson was realized: “Out of the eater came something to eat, and out of the strong came something sweet” (Judg. 14.14). Persecution produced growth and spreading of the Church. Those persecuted did not escape for fear of affliction and suffering, but in obedience to the commandment of their Lord Christ, to testify in a new location that might accept the word. It is an escape for the sake of spreading the gospel among the whole world. The city of Samaria is believed by some to be Shechem or Sychar, where the Samaritan woman encountered with the Lord Christ (John 4: 7). The old city of Samaria has been the capital of the province of Samaria that was completely destroyed by Hyrcanus, who, according to the Historian Josephus, had removed every trace that could lead to its location1. Herod the Great later rebuilt it and called it Sebaste, meaning Augusta, as a tribute to Emperor Augustus2. Yet still some believe that it was the city called Gitta. Philip, the deacon, the second in line after St. Stephen, full of the Holy Spirit for evangelic ministry, set forth to minister to the inhabitants of Samaria, among whom he found those who previously proclaimed, “We have heard for ourselves, and know that this is indeed the Christ, the Savior of the world” (John 4: 42). The expression “went down” was used for coming from Jerusalem, which was located high on a mount. Setting forth to Samaria was seen as a bold and courageous step by Philip, a Hebrew who intended to preach among the Samaritans, toward whom the Jews used to harbor animosity. Yet we read in the episode of the Samaritan woman (John 4: 7), how the Samaritans were anticipating the coming of the Messiah with longing and zeal. Philip followed the same path of St. Stephen, who revealed the essence of the Christian faith, and called for freedom from the literal Jewish rites, as though he was his disciple. At the 1 Antiq. 13.10.3 2 Antiq. 15.8.5. 386 same time he opened the door before the apostle Paul to preach among the Gentiles. St. Philip, together with St. Stephen, were the link that connected between Peter the apostle of circumcision, and Paul the apostle of the Gentiles, between the Church of Jerusalem and that of the Gentiles. The word to “preach” meant to proclaim the coming of a King. St. Philip came to proclaim to them that the anticipated Messiah had come to reign. The preachers preached nothing but the realization of the prophecies and the divine promises of the coming of the Lord Christ the Savior of the world, to reign upon the hearts. “And the multitudes with one accord heeded the things spoken by Philip, hearing and seeing the miracles which he did” (Acts 8: 6). The Samaritan woman marveled as the Lord Christ spoke to her, asking for water to drink, and said to Him, “How is it that You, being a Jew, ask a drink from me, a Samaritan woman” (John 4: 9)? Now, that the Lord Christ was coming in St. Philip the preacher, to slay the old animosity, and to grant them the spirit of love, even among themselves, the multitude listened with one accord. The word of the gospel presented reconciliation between the spirit and the flesh in the Lord, among themselves, to bear the one spirit, with the Jews who received the faith, and even with their enemies. All that was through the reconciliation with God, the Grantor of peace and love. There was a great difference between the situations of the Samaritans and the Jews: The Jews opposed the Truth in the days of the ministry of the Lord Christ, as well as in the days of the apostles. They all, but a few who received the faith, followed the apostle Paul to spoil his efforts in every city. Concerning the Samaritans on the other hand, in the days of the Lord Christ, the whole city of Sychar came to the Lord, for the sake of the testimony of one Samaritan woman, who said, “He told me what I ever did” (John 4: 39- 42). And there they were, in the days of the apostles, listening to St. Philip with one accord, and moved together as a congregation to accept the faith. “For unclean spirits, crying with a loud voice, came out of many who were possessed, and many who were paralyzed and lame were healed” (Acts 8: 7). Having been longing for the coming of the Messiah, the Samaritans listened with one accord to Philip, to whom the Holy Spirit granted the words of wisdom, and the grace of driving out the unclean spirits and healing the sick. The whole city turned into a great heavenly festival. Wherever the word of the gospel was preached, the kingdom of the devil collapsed, and had no more place in the souls of believers, or an abode of comfort in their minds, as all became the possession of the Savior to set His kingdom in them. Wherever the Holy One enters into the inner man, the unclean spirits depart, and the darkness no longer abides. “There was great joy in that city” (Acts 8: 8). St. Stephen was the subject of joy to heaven, as he, in the moments of being stoned, carried angelic features, became the proto-martyr and a marvelous example of the believer, the partner of Christ in His crucifixion. Now, his fellow deacon or his disciple Philip became the subject of joy to Samaria. The Samaritans realized that they had also become the subject of the exalted love of God, that the gates of heaven were open before them, and the bosom of God awaiting them. Philip became the first one to preach outside Jerusalem. 387 The city of Samaria rejoiced that the Lord Christ came to dwell in the hearts of believers, to destroy the old animosity between them and God, between them and their Jewish brethren, and to gather together the Jews and the Gentiles, as members in His Holy Body, which is the Church. Receiving the gospel or the good news brings on the soul as well as the congregation to the joy of salvation. You hear here how a great joy came over the city of Samaria; and the secret is the dwelling of the Lord Christ in their depths and among them. The people rejoiced when they saw how the kingdom of the devil collapsed under their feet; how the unclean spirits had no more authority over them; how their souls and sick bodies were healed; and finally how they came to have the one Spirit; how joy came over all, as every member rejoiced for the joy and the growth of the other members. Preaching salvation or the good news of the gospel uproots from humanity the spirit of depression that came over them through sin, to set the joyful kingdom of God in the depths of their souls. Christianity is a call for the experience of the rejoicing heavenly life. 3- FAITH OF SIMON THE SORCERER “There was a certain man called Simon, who previously practiced sorcery in the city and astonished the people of Samaria, claiming that he was someone great” (Acts 8: 9). The use of sorcery had been common in the old world. At the beginning, the sorcerers used to be scholars of philosophy, astrology, medicine, etc. But later on, they claimed to reveal the future, through the movements of the stars, and to heal the sick by magic (Isa 2: 6; Dan 1: 20, 2: 2). That was all banned by the Law of Moses (Lev 19: 31, 20: 6). “To whom they all gave heed, from the least to the greatest, saying, ‘This man is the great power of God’” (Acts 8: 10). Some scholars believe that that Simon was the one referred to by the Historian Josephus1, a sorcerer born in Cyprus, who was used by Felix the Governor, to seduce Drusilla to leave her husband Azizus and marry him, a view rejected by other scholars, as Simon here, was most probably a Jew or a Samaritan, who dedicated his life to study the art of sorcery. He studied philosophy in Alexandria, then lived in Samaria2. He claimed to be Christ, rejected the Law of Moses, and became an enemy of Christianity, although he used to quote some of its teachings in order to impress and draw some people. “They heeded him because he had astonished them with his sorceries for a long time” (Acts 8: 11). When the devil saw the Word of God incarnate, and probably realized that his kingdom was about to collapse, he did his best to set obstacles everywhere. He provoked Simon to practice sorcery and astonish people, from the least to the greatest, for a long time. Simon the Sorcerer was a man of prominent personality among the people of history and science, and was counted by all as ‘the great power of God’. According to St. Irenaeus3, he was accompanied by a woman by the name of Helene, who claimed that 1 Antiqu. 20.7.2. 2Mosheim. vol. 1, p. 113-114. (Murdock’s translation). 3 Adv. Haer. 1.23. 388 she was the product of a previous incarnation by the god of reason, namely the divine intellect, from whom all the angelic and material powers had been supposedly created. St. Hippolytus1 presented a comprehensive report of that sorcerer’s dogma, based upon a Gnostic basis, that he called ‘The great revelation. The martyr Justin2 tells how that sorcerer managed to draw, by the power of his sorcery, some followers to dedicate their life to his system, not only in Samaria, but in Antioch and Rome as well. In Rome, a statue was dedicated to him on which was inscribed: ‘In memory of Simon the holy god’. There, he provoked the Roman rulers against the Christians, and entered into a bitter controversy against St. Peter that ended with his defeat. According to the scholar Origen3, the Simonites kept on working against the Church up till the middle of the third century AD. “The great power of God” meant ‘The powerful god’ or ‘the mighty Jehovah’. In the book of the Jewish Jubilee, ‘Apocripha’, it came that the people in Egypt used to follow Joseph, crying out: ‘El- El wa abir El’, meaning ‘God, and the power from God’. Some believe that the exact translation of “The great power of God” is ‘This is the power of God, called the mighty’. Simon caused Pontius Pilate to be fired, when he proclaimed his intention to go to Mount Gerzim to excavate from under the ruins of the temple of Gerzim, the pottery that was used by the prophet Moses himself. When huge crowd followed him there, Pontius Pilate had to send a garrison to control the multitude, and a horrible slaughter took place. When the Samaritans complained to the Roman Governor in Syria, he informed Rome, and Pilate was recalled and never returned. In a show in Rome, according to Hippolytus, Simon asked to be buried alive, claiming that he would rise from the dead after three days, but when he was buried, he never did. “But when they believed Philip as he preached the things concerning the kingdom of God and the name of Jesus Christ, both men and women were baptized” (Acts 8: 12). When they compared between the Truth that was preached by the apostle Philip, and the seemingly incredible acts of sorcery done by Simon, the Holy Spirit granted Philip’s preaching the power to devastate the devil and his hosts. The apostle Philip connects between the kingdom of heaven and Baptism in the name of Jesus Christ. The martyr Cyprian magnificently presents to us his own experience of Baptism, saying, Just like you, I used to think that I was free, when I was actually a captive, chained in spiritual darkness. Yes, I was free to live the way I chose, yet life was meaningless for a long time, always looking for something to believe in. Despite pretending to be self-confident, I was actually like a wave swept by wind. Although I was attracted by all the things of life, proud to have possessions and authority, I knew in my heart that all these things are nothing more than a bubble in the sea, appearing for a moment, to vanish forever. Despite 1 Refutation of all Heresies. 6.2-5. 2 Apology 1.26. 3 against Celsus, 1.57. 389 my apparent confidence, I knew that I was lost in life, with no plan to follow, or a dwelling place for my soul to settle down. You can tell that I knew nothing about the true life, the new life presented to us from high above. Because I used to search for the truth through my personal experiences, depending upon my personal logic, the Truth remained illusive, and the light of the true divine existence of God remained as a mere distant glimpse. Then I came to hear that men and women could be born again; and that God Himself, out of His love for the creation, lost like myself, proclaimed the way to have this new birth realized. At the beginning I assumed that to be a mere fiction: How is it possible, for somebody like me, leading such a violent sort of life, to change and become a new creation? How is it possible for somebody like me to pass through the water of Baptism, and proclaim that he is born again? As far as I am concerned, it is something incredible to stay physically as I am now, while the backbone of my being changes to become as though a new man. I was not willing to forsake easily my disbelief and my opposition to the concept of being born from above, saying, "We are flesh and blood, with natural instincts deeply rooted in our bodies. We, by nature, put ourselves forward ahead of everyone else, fight and wrestle to overcome others, whatever the cost may be. We have acquired habits, although harmful, yet they are integrated in us, like members of our bodies. How can somebody who is fond of lavish food and drink become well-balanced and selfcontrolled? How can somebody, who is fond of luxurious clothes, wake up one morning, to put on a simple attire? How can he lead a humble life, after being so long dignified in the sight of society?" That was my natural way of thinking. I was so enslaved by so many bad habits, though harmful, yet were an integral part of me, that I actually despaired of any possibility of change. And, why should I change, when I was actually enjoying fulfilling my desires, and spoiling myself? But One day, I took a single, simple, yet important step, toward God. I, like a child, humbly stood before Him, and said, “I believe”, then went into the blessed water, that spiritually cleansed the dirt of my past, as though some dirty stain was removed from an expensive linen cloth. I actually experienced what is more! A light shone upon me from above, I was swamped by a gentle wave of peace that instantly purified me. My dark heart was satisfied by His presence! I knew. Yes I knew that the dark barrier between God and myself collapsed. His heart and mine reconciled. I then realized that the Spirit, the breath of God the Father, who is above this world, has dwelt in me, and made of me a new man. Since then, I grew in the knowledge of how to walk in a way that makes the new life granted to me persistently flourish. What I used to doubt, I was committed to deal with, being the Truth. What I used to hide has to come to light. What I used to misunderstand, concerning God and the spiritual world, has become clear. As to the personal habit of my old man, I learned well how to change. This earthly body is being consistently recreated by God every day, to become stronger and more vivid in the Spirit of holiness. Now, let me simply demonstrate to you the first step on the way of the Spirit: Each day, you should stand before God in holy reverence, and like an innocent 390 child, trust Him. This way, you will protect and keep yourself from becoming like those who wrongly assumed that they were already saved, while the ancient enemy who was waiting in hiding, captivated them anew. Start today to walk along the path of innocence, namely, that of the straight life before God and men. Walk in a steadfast stride. Depend upon God with all your heart and strength. Do not you feel His presence? God the Father is around you, longing to pour His grace upon you. You have only to go to Him, thirsty for the new life. Open up now your soul, and experience His grace, that is freedom, love, and strength, that fill you and flow over you from above. Open up your soul before Him now, your Father and Creator. Get ready to be filled by the new life, which is God Himself1. “Then Simon himself also believed, and when he was baptized he continued with Philip, and was amazed seeing the miracles and signs which were done” (Acts 8: 13). At the beginning Simon was able to discern between what is true and what is wrong, and between what is from God and what is from the devil. He believed and continued with the apostle Philip, amazed by the great miracles and signs done by him. But unfortunately, he wished to acquire that power, and went so far to try to purchase it with money. "So again when we hear, “He who believes and is baptized will be saved” (Mark 16: 16), we do not of course understand it of one who believes in such a way “Even the demons believe – and tremble” (Jam 2: 19), nor of those who receive baptism in such sort as Simon Magus, who though he could be baptized, could not be saved. As then when He said, “He who believes and is baptized will be saved”, He had not in his view all who believe and are baptized, but some only; those, to wit, who are settled in that faith, which, according to the Apostle's distinction, “working through love” (Gal 5: 6)" 2. St. Augustine Even Simon the sorcerer came one day to the Baptismal font, Yet, although he got submerged in its water, yet his heart was not enlightened by the Holy Spirit; his soul was not buried together with Christ, or raised from the dead with him (Rom 6:4; Col 2: 12). Here I am presenting to you an example of someone who fell, so as not to fall like him. What occurred then was a lesson to the Catechumens who seek Baptism. Let no one among you tempt the grace of God, lest any root of bitterness spring up in him, and cause him trouble (Heb 12: 15). May no one, driven by mere curiosity, would come to think of exploring what is going on among the believers. Do you think you are not being seen? While searching others, God is searching your heart3. St. Cyril of Jerusalem 1 Epistles, 1. (David Hazard. You Give Me New Life. 1995, Ch. 1.). 2 Sermons on N.T. Lessons, 21.16. 3 Exortium 2. 391 4- Start of the Simony “Now when the apostles who were in Jerusalem heard that Samaria had received the word of God, they sent Peter and John to them” (Acts 8: 14). St. John, who together with his brother James, once asked Jesus the Lord of glory to send fire to burn up a Samaritan village (Luke 9: 25), was himself, now going together with St. Peter, delegated from the Church in Jerusalem, to support St. Philip in his ministry in Samaria. But then, they went to seek the fire of the Holy Spirit to come down to renew the hearts of the Samaritans, to pour the divine love in them and to reshape their souls to become a holy bride for the Lord Christ. As a multitude of Samaritans came to receive the word, there was a need for other hands to work beside St. Philip. It was the first bold movement by the Church in Jerusalem, to send two apostles outside Judea to minister to the Samaritans, and to have them as members in the Church. Sending Peter and John to Samaria confirms the collective nature of work in the Church of Jerusalem, and that there was no chief among the apostles, but they were all equal in apostolic authority. St. Peter was in no position to send delegates in his place, but, in humility, love, and fellowship, he abided to the voice of the apostles, to be sent together with St. John to work with wisdom. The apostles chose St. Peter, known for his zeal and quick decisions, together with St. John, known for his gentility and peaceful nature, who despite their difference in nature, they worked in harmony, as each of them felt his need for the other. Difference in nature and talents is a healthy sign for the Church, as long as love and humility prevail in the life of the congregation. “Who when they had come down, prayed for them that they might receive the Holy Spirit. For as yet He had fallen upon none of them. They had only been baptized in the name of the Lord Jesus. Then they laid hands on them, and they received the Holy Spirit” (Acts 8: 15-17). The believers had already got the sacrament of Baptism. Now the apostles Peter and John laid hands on them to receive the Holy Spirit. The Bishops received this tradition: “laying the hands”, called, “the sacrament of anointment” or “the sacrament of Myron”, by which the Spirit dwells deep in the soul of the believer, sanctifies his life, and leads him to carry the icon of Christ (We shall deal with it in a special annex at the end of this chapter). The Lord Christ had previously commanded His disciples not to enter any Samaritan city (Matt 10: 5). But after His ascension and the dwelling of His Holy Spirit, He opens its gates before them to preach and baptize. St. Philip baptized them in the name of the Lord Jesus, so why did not he lay his hand on them to receive the Holy Spirit? Some believe that the issue of the Gentiles receiving faith, gaining the sacrament of Baptism, and the dwelling of the Holy Spirit, had been of a very serious nature. It was not possible at the beginning, for the Christianized Jews, to accept it easily. If that happened through Philip alone, they might have taken an aggressive position against him, considering his action as invalid. That is why he undertook only preaching and Baptism, then waited for the Church of circumcision, represented by Peter and John, to come to confirm his work, by laying their hands on the believers to receive the Holy Spirit. What the two apostles did did not underestimate St. Philip, or put him in a position of inability to lay his own hand to the 392 same effect, but was according to a divine plan to confirm the unity of work of the Church, to open the door of faith to the Gentiles. At the beginning of preaching, receiving the Holy Spirit differed from case to another, according to what the Spirit sees, for the sake of the different situations involved. "in the days of Moses, the Spirit was given by laying on of hands (Num11: 29); and by laying on of hands Peter also gives the Spirit"1. St. Cyril of Jerusalem “Now when Simon saw that through laying on of the apostles’ hands the Holy Spirit was given, he offered them money” (Acts 8: 18). Simon thought that he was capable of getting the power of the apostles to perform miracles and signs by giving them money, not realizing that the apostles themselves have got it as a free gift from God Himself, and that those apostles have already sold all their possessions to follow the Crucified. What he intended to give them had no more place in their hearts, or in their mind. Although Simon accepted the Christian faith, his heart remained captive to doing supernatural things through sorcery. He probably assumed that the apostles’ power was a kind of sorcery, although of some other nature than his. His goal, like Balaam, was to gain material benefits through that power. His behavior revealed the pride and selfesteem still contained in his heart. "he (Simon) loved the power which was in the Christians more than the righteousness"2. St. Augustine “Saying, ‘Give me this power also, that anyone on whom I lay hands may receive the Holy Spirit’” (Acts 8: 19). St. Irenaeus3 believes that, because Simon the sorcerer thought that the miracles and signs that the apostles did were through some knowledge greater than sorcery, and not through the power of God, he intended to acquire the secret of that power by giving them money, instead of believing in God and repenting. "He cannot hope for the kingdom of the heavens, whose finger or wand abuses the heaven. (Him who uses stars in sorcery)" 4. Scholar Tertullian "For as she (the church) has received freely from God, freely also does she minister [to others]" 5. St. Irenaeus "For he said not, "Give me also the fellowship of the Holy Ghost," but "Give me the power." He offered money also to them who had no possessions; and this, though he saw men bringing the prices of the things sold, and laying them at the Apostles' feet"6. St. Cyril of Jerusalem 1 Lect. Catec. 16.26. 2 in Joan. tr. 6.18. 3 Cf. Adv. Haer. 1.23.1. 4 on Idolatry, 9. 5 Adv. Haer. 1.23.4. 6 Lect. Catec. 16.10. 393 "Which when Simon saw, supposing that this power was of men, he wished it might be his also. What he thought to be of men, he wished to buy of men"1. St. Augustine “But Peter said to him, ‘Your money perish with you, because you thought that the gift of God could be purchased with money’” (Acts 8: 20). St. Peter revealed to him his crime, that he assumed that the divine gifts, which are not to be evaluated, could be purchased with money. St. Peter believed that love of money is destructive to the soul, so if Simon’s heart was attached to that sin, it would perish together with the money he had, that would ultimately perish and scatter, together with the whole earth. Attaching himself to what is perishable, he would go down together with it. Assuming that he was capable of purchasing from God His divine gifts with money, Simon insulted God, the Compassionate. “You have neither portion or share in this matter, for your heart is not right in the sight of God” (Acts 8: 21). “Portion” was used when an inheritance was distributed among heirs. If Simon’s heart was not right, he was no longer counted as a son to the Holy God, and accordingly, had no right to get a portion of the inheritance. What preoccupies the Christian’s mind is not getting his portion in the inheritance, whatever its value is, but the enjoyment of sonship to God, and abiding to it, so that whatever he gains in this world, or the inheritance of eternal life, would be a natural fruit of that exalted sonship. “Share” (or lot): When an army gets a certain victory, the spoils are gathered and distributed among the men by lot. Simon had no right to enjoy a share, having separated himself from the army of God, and was no more the good soldier who, by grace, would destroy and crush the strongholds of the devil under his feet. Finally, to have that situation corrected, it was not enough to retract from trying to purchase that gift with money, but he should have turned from not having the right heart, to holiness and loyalty in loving God. Although Simon believed and was baptized, he persisted on leading a twisted life, and on not enjoying the new life in Jesus Christ. God sees him according to the quality of his heart, being the One who searches the heart and mind. ‘Simony’ is referred to Simon the sorcerer, who assumed that he was capable of purchasing the powers of the Holy Spirit with money, either to gain material benefit or to acquire temporal dignity. Simony contradicts the work of the Spirit, because the gifts of the Spirit are granted to those who have sold the world, and crucified the self together with the lusts, for the sake of the glory of heaven. Whoever has heaven as his portion would not wish for material benefits, or temporal glories. According to Epiphan, Simon said about himself that he came to the Jews as being the Son, who did not really suffer, although he seemed as though he did, and among the Samaritans, as being the Father, and among the rest of the Gentiles as being the Holy Spirit2. In his apology directed to Antoninus Pius, Justin martyr3 wrote: "There was a Samaritan, Simon, a native of the village called Gitto, who in the reign of Claudius 1 Sermons on N.T. Lessons, 49.10. 2 St. Irenaeus. Adv. Haer. 1.23.1. 3 Apology, 13. 394 Caesar, and in your royal city of Rome, did mighty acts of magic, by virtue of the art of the devils operating in him. He was considered a god, and as a god was honored by you with a statue, which statue was erected on the river Tiber, between the two bridges, and bore this inscription, in the language of Rome:-"Simoni Deo Sancto," (I.E.) "To Simon the holy God."". St. Irenaeus and the Scholar Tertullian mentioned the same account. "The inventor of all heresy was Simon Magus1 that Simon, who in the Acts of the Apostles thought to purchase with money the unsaleable grace of the Spirit, and heard the words, “You have neither portion or share in this matter”, and the rest: concerning whom also it is written, “They went out from us, but they were not of us, for if they had been of us, they would have continued with us” (1 John 2: 19). This man, after he had been cast out by the Apostles, came to Rome, and gaining over one Helena a harlot was the first that dared with blasphemous mouth to say that it was himself who appeared on Mount Sinai as the Father, and afterwards appeared among the Jews, not in real flesh but in seeming as Christ Jesus, and afterwards as the Holy Spirit whom Christ promised to send as the Paraclete And he so deceived the City of Rome that Claudius set up his statue, and wrote beneath it, in the language of the Romans, "Simoni Deo Sancto," which being interpreted signifies, "To Simon the Holy God"2. St. Cyril of Jerusalem "Now this Simon of Samaria, from whom all sorts of heresies derive their origin, formed his sect out of the following materials:-Having redeemed from slavery at Tyre, a city of Phoenicia, a certain woman named Helena, he was in the habit of carrying her about with him, declaring that this woman was the first conception of his mind, the mother of all, by whom, in the beginning, he conceived in his mind [the thought] of forming angels and archangels"3. St. Irenaeus St. Peter revealed to him the features of his hidden personality, that his heart was not right; and as his crime dwelt in his depths, he was in need of an inner renewal of the heart. He also revealed to him that his mind bore a material worldly thought that does not accept the Spirit of God. How could he then gain the powers of the Spirit? “Repent therefore of this your wickedness, and pray God if perhaps the thought of your heart may be forgiven you” (Acts 8: 22). The apostle presented to him repentance as the cure. Although he believed and was baptized, he did not return to God in repentance. Whoever presents true repentance can lift his eyes up to God, to behold Him as the Forgiver of sins, as grave as such sins may be. Prayers and supplications would not be received without repentance. “The thought of your heart”: Simon was not only in need of repenting his act of trying to purchase the free powers of God with money, but also of the thought hidden inside his heart, apparent before the sight of God. The apostle sought from him to turn his eyes away from the money he had in his hands, and that which he hope to get, and from the love of power and dignity. He asked 1 St. Irenaeus adopted this view. (23.1, 2). 2 Lect. Catec. 6.14. 3 Adv. Haer. 2.32.2. 395 him to look deep in his depths, to see the corruption and defilement of his heart, and to cry out to God, his Savior, to forgive his sins. Together with saying, “Your money perish with you”, he opened before him the door of repentance, saying, “Repent therefore of this your wickedness” (Acts 8: 22). “For I see that you are poisoned by bitterness and bound by iniquity” (Acts 8: 23). Sin flows inside the soul a fluid as bitter as bile, makes the heart loose its peace, and the soul its joy, that makes man live with a bitter soul, sometimes even with no apparent cause. Although Simon enjoyed a great reputation and was envied by many, and was thought to be among the happiest and the strongest of men, St. Peter saw his inner bitterness, as well as the hidden chains that kept him in darkness. St. Peter realized how Satan brought Simon inside the Church to corrupt it; how his work affected it all over the east and the west all along three centuries. The devil is actually doing his best to corrupt the Church of God by Simony that is still producing bitterness and wormwood (Deut 29: 18). St. Peter asked him to repent and return to God, seeing him chained by the shackles of iniquity. "How was it then that they did not strike him dead, as they did Ananias and Sapphira? Because even in the old times, he that gathered sticks (on the Sabbath-day) was put to death as a warning to others (Num 15: 32) and in no other instance did any suffer the same fate"1. "But otherwise he did not punish him: that faith may not thereafter be of compulsion; that the matter may not seem to be carried ruthlessly; that he may introduce the subject of repentance: or also, because it suffices for correction to have convicted him, to have told him what was in his heart, to have brought him to confess himself overcome (oti ealw). For that he says, “Pray to the Lord for me” is a confession that he has done wrong"2. St. John Chrysostom Here, sin is simulated to a bitter killing poison, and to deprivation of joy, all of which are the work of sin, being destructive to everything good. It is also simulated to the shackles of bondage, and the deprivation of the freedom to move and work, and to enjoy the divine righteousness (Ps 116: 16; Prov 5: 22; Rom 7: 23-24). “Then Simon answered and said, ‘Pray to the Lord for me, that none of the things which you have spoken may come upon me’” (Acts 8: 24). Simon, although greatly disturbed because of the curse that has just come upon him, was not serious in his repentance. St. Peter asked him to repent, and to pray God to reveal to him his sins, and the grace of salvation, to gain the forgiveness of his sins, and to enjoy the eternal blessings. But because Simon was preoccupied, not with his salvation, but with what could befall him of disgrace and loss of dignity, he asked the two apostles to support him by their prayers, not for the sake of his repentance, but to be spared of the punishment. It is good to ask others to pray for us, on condition that it would support us in our own prayers, to ask for it with a true feeling of our need for 1Hom. On Acts. Hom. 18. 2Hom. On Acts. Hom. 18. 396 repentance, and not out of fear of the loss of dignity, if divinely punished before the people. Simon was like Pharaoh when he asked the prophet Moses to pray for him (Exod 8: 28, 32), and like Jeroboam (1 Kings 13: 6). The wicked sometimes ask for prayers for their sake, despite their persistence on their iniquities. “So when they had testified and preached the word of the Lord, they returned to Jerusalem, preaching the gospel in many villages of the Samaritans” (Acts 8: 25). And so, with every movement, the apostles were preoccupied with testifying to the Lord Christ, and preaching the gospel. Why did they return to Jerusalem? Some scholars believe that the apostles were keen on ministering in Jerusalem, where the Lord was crucified, and risen from the dead, so that when those who crucified Him believe in His resurrection, this would give a greater weight to their preaching in other regions. “They returned to Jerusalem”: The Greek version used the pleural tense ‘they’, which implies that Philip returned with them to Jerusalem, from where the Spirit led him to Gaza. 5- Faith of the Ethiopian eunuch “Now an angel of the Lord spoke to Philip, saying, ‘Arise and go toward the south along the road which goes down from Jerusalem to Gaza. This is desert” (Acts 8: 26). The word “angel” in the Holy Book bore several meanings. “An angel of the Lord” here probably refers to a heavenly messenger from God, who appeared to Philip in a dream, or in a day-time heavenly vision. No preaching work among humans was ever entrusted to angels, but they are entrusted to deliver special divine messages, to men of God in both the Old and the New testaments, to encourage them, and to reveal to them God’s will and plan, especially in unexpected situations. An angel of the Lord appeared to Philip, and instructed him to go toward the south along the road which goes down from Jerusalem to Gaza. As to how he went, recognized, and caught up with the speeding chariot, this was all the work of the Holy Spirit, the leader of the Church on her way to the kingdom. "See Angels assisting the preaching, and not themselves preaching, but calling these (men) (to the work) "1. St. John Chrysostom We understand that the angel of God was not sent to explain to the eunuch who was reading Isaiah the prophet, what he was reading, or that that eunuch was enlightened by God’s grace without help of anyone. But on the contrary, through God’s counsel, Philip came to him, sat with him, and with human words and tongue, he explained to him the holy Scripture2. St. Augustine What an amazing and a living portrait of God’s care for a single soul, that longs to know the Truth! God Himself works, and sends a heavenly messenger to instruct one of 1Hom. On Acts. Hom. 19. 2 on the Christian Doctrines. Pref. 7. 397 His ministers (St. Philip) to catch up with the eunuch by some way or another. God keeps working for the sake of every single soul. Gaza or Aza (Gen 10: 19), a Palestinian city, given by Joshua to Judah (Josh 15: 47; 1 Sam 6: 17) is one of the five main cities of the Palestinians, about 60 miles southwest of Jerusalem. There are two cities with the same name: the old Gaza and the new one, the prophet Zephaniah prophesied the destruction of Gaza, and Alexander the Great rebuilt part of it1. later on another city was built and carried the same name, a little far from old Gaza that was completely deserted. There are many ways leading from Gaza to Jerusalem, the most known, yet the longest one nowadays goes through Ram Allah. “This is desert”: It either refers to the road leading to it being a desert road, or to the location itself. “So he rose and went. And behold, a man of Ethiopia, a eunuch of great authority under Candace the queen of the Ethiopians, who had charge of all her treasury, and had come to Jerusalem to worship” (Acts 8: 27). "These are the eunuchs, who thinking themselves dry trees because of their impotence, hear by the mouth of Isaiah that they have a place prepared in heaven for sons and daughters (Isa 56: 3). Their type is Ebed-melech the eunuch in Jeremiah (Jer 38: 7), and the eunuch of Queen Candace in the Acts of the Apostles (8: 27), who on account of the strength of his faith gained the name of a man. These are they to whom Clement, who was the successor of the Apostle Peter, and of whom the Apostle Paul makes mention, wrote letters, directing almost the whole of his discourse to the subject of virgin purity"2. St. Jerome "And who then is this, and what is the sign of Him that rises? In the words of the Prophet that follow in the same context, He says plainly, “For then I will restore to the people a pure language” (Zeph 3: 9) 3. since, after the Resurrection, when the Holy Ghost was sent forth the gift of tongues was granted, that they might serve the Lord under one yoke. And what other token is set forth in the same Prophet that they should serve the Lord under one yoke? You know what is written in the Acts, when the Ethiopian eunuch came from beyond the rivers of Ethiopia (to worship in Jerusalem)" 4. St. Cyril of Jerusalem Although the angel of the Lord did not tell Philip the reason for instructing him to go along that road, and St. Philip himself did not ask for an explanation, He, in complete obedience to God’s plan, hastened to do what he was told. “A eunuch”: Eunuchs in the old days used to occupy leading positions in royal circles in the east, probably because they were entrusted to supervise the care for the women and maidservants of the court. The term “eunuch” does not necessarily imply that the person is physically so, but that he is one of high position, whom the king (or the queen) trusts and consults in the state affairs. 1 Josephus. Antiq. 11.8.3-4; 13.13.3 2 against Jovinianus. Book 1.12. 3 Septuagint Translation: “For then I will restore to the people a pure lip” 4 Lect. Catec. 14.7. 398 “Candace” is not the name, but a title of the queen. Some believe that that eunuch was a Jew who worked in the palace of the queen, as Daniel was in Babylon, and Joseph in Egypt. He was probably a proselyte, newly introduced to Judaism. “Was returning, and sitting in his chariot, he was reading Isaiah the prophet” (Acts 8: 28). Ethiopia at that time probably referred to the region of Nubia that extends from the first cataract at Aswan to Khartoum, whose great cities are Meroe, the capital. And Napata. The king of Ethiopia, having been reverently considered as the god of the sun, and a spiritual figure, it was not fitting for him to be preoccupied with the civil affairs of the people. It was actually the queen mother, who ran those affairs and reigned upon the country, who was given the name Candace, or Candake. That eunuch was concerned by religion, learned in reading the Septuagint version of the Old Testament. During his return trip from Jerusalem where he went to worship in the temple, he was reading in the Book of Isaiah, and his heart was preoccupied with the One to whom the prophet Isaiah referred. St. Irenaeus presents that eunuch as an example of the importance of studying the prophets. Preaching to him did not require much effort on the part of Philip, because of his faith in the prophets. "And immediately when [Philip] had baptized him, he departed from him. For nothing else [but baptism] was wanting to him who had been already instructed by the prophets: he was not ignorant of God the Father, nor of the rules as to the [proper] manner of life, but was merely ignorant of the advent of the Son of God, which, when he had become acquainted with, in a short space of time, he went on his way rejoicing, to be the herald in Ethiopia of Christ's advent. Therefore Philip had no great labor to go through with regard to this man, because he was already prepared in the fear of God by the prophets"1. St. Irenaeus "By the reading of the prophet the eunuch of Candace the queen of Ethiopia is made ready for the baptism of Christ" 2. St. Jerome "The Spirit had enjoined Philip to proceed to that road: the eunuch himself, too, was not found idle, nor as one who was suddenly seized with an eager desire to be baptized; but, after going up to the temple for prayer's sake, being intently engaged on the divine Scripture, was thus suitably discovered-to whom God had, unasked, sent an apostle, which one, again, the Spirit bade adjoin himself to the chamberlain's chariot" 3. Scholar Tertullian The personality of that eunuch is a wonderful example of man’s commitment to strive persistently in reading the Holy Book and to seek wisdom, not only from the books of philosophers, but much more from those written by the holy men of God. Concerning this, St. Jerome wrote to Paulinus of Nola, 1 Adv. Haer. 4.23.2. 2 Letter 69 to Oceanus, 6. 3 on Baptism, 18. 399 "In the apocalypse a book is shown sealed with seven seals, which if you deliver to one that is learned saying, Read this, he will answer you, I cannot, for it is sealed. How many there are to-day who fancy themselves learned, yet the scripture is a sealed book to them, and one which they cannot open save through Him who has the key of David, "he that opens and no man shuts; and shuts and no man opens." In the Acts of the Apostles the holy eunuch (or rather "man" for so the scripture calls him when reading Isaiah he is asked by Philip “Do you understand what you are reading” (Acts 8: 30)? He makes answer, “How can I, unless someone guides me” (Acts 8: 31). To digress for a moment to myself, I am neither holier nor more diligent than this eunuch, who came from Ethiopia, that is from the ends of the world, to the Temple leaving behind him a queen's palace, and was so great a lover of the Law and of divine knowledge that he read the holy scriptures even in his chariot. Yet although he had the book in his hand and took into his mind the words of the Lord, nay even had them on his tongue and uttered them with his lips, he still knew not Him, whom-not knowing-he worshipped in the book. Then Philip came and showed him Jesus, who was concealed beneath the letter. Wondrous excellence of the teacher! In the same hour the eunuch believed and was baptized; he became one of the faithful and a saint. He was no longer a pupil but a master; and he found more in the church's font there in the wilderness than he had ever done in the gilded temple of the synagogue" 1. St. Jerome As it was the custom in the old days to read with loud voice, St. Philip heard him reading Isaiah in the Septuagint version of the Old Testament that was written in the time of Ptolomy, to be kept in the library of Alexandria. As a lover of the Word, the eunuch did not return from Jerusalem bearing the memory of the huge crowd of worshippers, or was preoccupied with commending or criticizing the staff of the temple, but the feast flared his heart with yearning to enjoy more the word of the Lord and to discover its secrets. It is fitting for us after returning from collective worship to have the Holy Book as our companion, to read in it wherever we go, even while traveling on vacation, in order to keep our hearts from temporal things, and to make them preoccupied with divine love. Let us read the Holy Book whenever there is a chance, trusting in the work of the Holy God, to enlighten our minds and our hearts, to get in touch with the word, some way or another. “Then the Spirit said to Philip, ‘Go near and overtake this chariot” (Acts 8: 29). Here, the Holy Spirit reveals the goal of the vision. He sent him, not to preach in an assembly, or to give a speech to a large or a small congregation, or even to a family, but to preach to a single individual going on his way. God does not conceal His secrets from him who seeks them in humility and honesty. That eunuch had both, as it is clear from the way he talked to the apostle Philip. That is why God sent to him His minister in a certain moment and according to an exalted divine plan. St. Philip started to explain to him the secret of the slain Lamb, hidden since the ages. What was a riddle to him before his recognition of the Crucified has become simple and easy and even sweet, after he discovered the secret of the cross. He was no more 1 Letter 53 to Paulinus of Nola, 5. 400 hindered by the flesh from swift movement, as though he came to bear a portion of the feature of the risen body. “So Philip ran to him, and heard him reading the prophet Isaiah, and said, ‘Do you understand what you are reading’” (Acts 8: 30). In a flaring zeal and a true longing for the salvation of every soul, St. Philip obeyed the call of the Holy Spirit. He hastened after the chariot with no hesitation or thought of any possible obstacle. It is well known that a debate with great or rich men, in matters concerning faith, is almost always difficult. Besides, St. Philip was walking, while the eunuch was riding a chariot drawn by swift and strong horses, which makes overtaking it, to come up to sit and talk with him, humanly impossible. As the eunuch was reading in a loud voice, St. Philip dared to ask him, ‘Do you understand what you are reading?’ An obvious characteristic of that eunuch was his seriousness in caring for his own salvation. During such an exhausting trip, he was not preoccupied with entertaining himself with a certain hobby, or with reading some light material or a political subject, but with the enjoyment of the word of God. As a leader in his state, he felt a double responsibility, not just for himself, but for the others, to be committed to practice the pious life set upon the word of God. His great responsibility doubled his needs for a holy life. That eunuch, realizing the value of time, was keen on keeping it uncorrupted, not even using the exhausting trip as an excuse. "He was not ashamed to confess his ignorance, and implored to be taught. Therefore, to him who became a learner, the grace of the Spirit was given"1. Pope Athanasius the Apostolic “And he said, ‘How can I, unless someone guides me?’ And he asked Philip to come up and sit with him” (Acts 8: 31). In humility, the eunuch did not despise the one who talked to him, but asked him to come up and sit with him in the chariot, to explain to him what came in the Holy Book. The eunuch undoubtedly realized from the tone of voice of the saint that his question did not embrace any kind of haughtiness or superiority, but spirituality together with humility and love. His reaction was feeling a need for his help and a true longing for acquiring knowledge, even from a person he did not know. "It tells well also, that the eunuch looked not to the outward appearance (of the man), said not, "Who are you?" did not chide, not give himself airs, not say that he did know. On the contrary, he confesses his ignorance: wherefore also he learns. He shows his hurt to the physician. Look how free he is from haughtiness! So desirous was he of learning, and gave heed to his words; and that saying, “Who asks receives” (Matt 7: 8) was fulfilled in him"2. St. John Chrysostom “The place in the Scripture which he read was this: ‘He was led as a sheep to the slaughter, and like a lamb silent before its hearer, so He opened not His mouth’” (Acts 8: 32). 1 Epistles, 19.5. 2Hom. On Acts. Hom. 19. 401 This text, quoted from the Septuagint Version (Isa 53: 7-8), he probably heard while worshipping in Jerusalem, and when he returned to his chariot, he read it back to contemplate in it. He is called a “lamb” (Isa 53: 7, 8; John 1: 29; Acts 8: 32), not in the sense of irrationality, but because, by His precious blood, He purifies the world of its sins and because a lamb stands silent before its shearers. He is also called the “Shepherd”, as in “I am the good Shepherd” (Luke 10: 11). Concerning His humanity, He is a “lamb”, and concerning the compassionate love of His “Deity”, He is the “Shepherd”. Do you wish to know more about rational sheep? Listen to the Savior addressing His disciples, “Behold, I send you out as sheep in the midst of wolves” (Matt 10: 10, 16) 1. St. Cyril of Jerusalem “In His humiliation His justice was taken away, and who can describe His generation? For His life is taken away from the earth’ So the Eunuch answered Philip and said ‘I ask you, of whom does the prophet say this, of himself or of some other man’” (Acts 8: 33-34). Translation of the Hebrew text was "taken from the prison, and judgment" has the word "custody" here or "prison" in the sense that under conservation, it has restricted the hand of the. Lord and taken under the conservation of the trial. The prophet Isaiah, by the Spirit of prophecy, undoubtedly saw this secret, as though through the shadow, as it was not possible for him, or for all the prophets, or even for the heavenly creatures, to realize this secret, until the Lord Christ was crucified. Before the coming of our Lord Jesus, the Jews looked at what came here as a reference to the person of the Messiah, and at the speech about the passion of the servant, as a prophecy about the passion of the Messiah. But, after their rejection of the crucified Jesus, they started to interpret the text as referring to the passion of the prophet himself, or to that of the people of Israel. The saint started to explain to the eunuch that it is a messianic prophecy that was already realized in the Person of our Lord Jesus Christ. “Then Philip opened his mouth, and beginning at this Scripture, preached Jesus to him” (Acts 8: 35). Undoubtedly, St. Philip’s conversation with him was a long one, revealing the Person of the Lord Christ through the prophesies, speaking of His salvation work, and of the need for Baptism to enjoy the second birth. Now, the Holy Spirit who dictated the prophecy to the prophet Isaiah is the same One who opened the eyes of the eunuch to realize the richness of this secret. He returned to the queen, not to be the one in charge of her material treasury, but to be the one in charge of the treasures of the Holy Spirit, the divine wisdom, and the eternal life. Behold, his talk was far from being dry or flattering, but was rather coming from some gentle and a friendly soul2. St. John Chrysostom 6- BAPTISM OF THE ETHIOPIAN EUNUCH 1 Lect. Catec. 10.3. 2Hom. On Acts. Hom. 19. 402 “Now as they went down the road, they came to some water. And the eunuch said, ‘See, here is water. What hinders me of being baptized’” (Acts 8: 36). North-east of Gaza, there is a valley with running water, probably a spring. In the Didache (7: 1-3), going back to the first century and the beginning of the second, it came that Baptism, as far as possible, should be in running water. As for Baptism, You should baptize in the following manner: Baptize in the name of the Father, the Son, and the Holy Spirit1, in running water. In case there is no running water, you may baptize in still water. If you cannot baptize in cold water, baptize in warm water. In case there is neither of them, pour water2 on the head thrice: in the name of the Father, the Son, and the Holy Spirit. Didascalia There was no river in that region; it was most probably a spring or a fountain of water. “Then Philip said, ‘If you believe with all your heart, you may’. And he answered and said, ‘I believe that Jesus Christ is the Son of God’” (Acts 8: 37). The eunuch saw a spring in Wadi El Hessi, north-east of the desert of Gaza, and joyfully asked to get baptized. He truly enjoyed that joyful treasure. “So he commanded the chariot to stand still, and both Philip and the eunuch went down into the water, and he baptized him” (Acts 8: 28). 7- ST. PHILIP IN AZOTUS “Now when they came up out of the water, the Spirit of the Lord caught Philip away, so that the eunuch saw him no more, and he went on his way rejoicing” (Acts 8: 39). Within a very short time, the eunuch became a disciple of St. Philip the preacher; and God opened his eyes to realize the secret of his salvation. But once the Baptism was accomplished, the Spirit of the Lord caught Philip, so that the eunuch saw him no more. Within few moments, he lost his teacher, but found the Savior Messiah. He got Him, who is far greater than that teacher. He felt that he became a new man, as though risen from the dead, to walk in the light instead of in the darkness. He even became light in the Lord. It is claimed that he returned to Ethiopia to preach salvation, to enlighten the way for his brethren. It is obvious that Baptism was done by plunging in water, or else it could have been possible for the eunuch to be baptized inside the chariot, and in that case it would not have been said, “When they came up out of the water”. The eunuch was baptized to return to Ethiopia to preach the gospel of salvation, while the Spirit of the Lord caught Philip, and the eunuch saw him no more. What preoccupied him was not his encounter with Philip, but his enjoyment of Baptism, by which he gained the joy of the Holy Spirit, a new birth, and became a new creation. “But Philip was found in Azotus, and passing through, he preached in all the cities till he came to Caesarea” (Acts 8: 40). 1Matt. 38.19. 2 Pouring water on the head is only allowed when there is no water for the person, to be baptized, to go down into. Later on, the church allowed it for the sick who are unable to go down into the baptismal font. Some call it the clinical baptism. 403 Within a moment, the Spirit brought him to Azotus, 20 miles north of Gaza. Philip became as though a spirit with no body. Azotus is one of the cities not taken over by Joshua, but remained in the hands of the Philistines. To this city, the Ark of the Covenant was taken by the Philistines from the Israelites and the statue of the idol Dagon had fallen before the arc of God (1 Sam 5: 2-3). It is 30 miles far from Gaza, on the shore of the Mediterranean Sea. It had a port that no longer exists. The city now is two miles far from the sea shore, because of the accumulation of sand from the desert on its shores. Philip resumed his mission to preach and baptize and to gather the crop, and finally, having preached in all the cities till he came to Caesarea, he settled down in Caesarea. Those cities are Jafa, Lebda, Askalon, and Arimarha, etc, all on the sea coast. Caesarea: it was previously called Strato’s Tower was, on the sea coast at the mouth of a small river, with a beautiful harbor, 36 miles south of Acra, 62 miles northwest of Jerusalem, and almost the same distance north-east of Azotus. Some believe that it is Hazor mentioned in (Josh 11: 1), rebuilt by Herod the Great, and called Caesarea as a tribute to Augustus Caesar. It became the site of the Roman Governor when Judea was a Roman state (Acts 23: 33). Dr. Clarke says that in history, no city like Caesarea has grown in such a record time, and also collapsed in a record time, with not a single house left. Its palaces and temples of unprecedented magnificence and art are now untraceable. Within ten years of laying its foundations, it became one of the greatest cities in all Syria, and now it is completely ruined. 404 AN ANNEX TO THE EIGHTH CHAPTER ON THE DWELLING OF THE HOLY SPIRIT AND THE LAYING OF HANDS THE HOLY ANOINTMENT AND THE ETERNAL Wedding The sacraments of the Church in essence are an enjoyment of the work of the grace of the Holy God in the life of the Church, as well as in that of each of its members, to be prepared for the eternal wedding. Through them, the gates of heaven are opened before the believer, to be filled with hope in the exalted grace of God; and his heart would cross over from glory to glory, experiencing the advance payment of heaven, while still striving on earth. In the sacrament of Baptism, the believer enjoys the work of the Holy Spirit in the water of Baptism, to gain the new birth, and to bear the nature of the new man, which is according to the image of his Creator. He would be born anew, as a child who needs to suckle the uncorrupted milk of his mother – the Church. Yet he remains in need of growing and maturing, to be truly prepared for the eternal wedding, as his soul becomes a bride, who bears every day the shines of the splendor of her Groom, the King of kings, and hears His voice saying to her, “You grew exceedingly beautiful, fit to be a queen. Your fame spread among the nations on account of your beauty, for it was perfect because of My splendor that I bestowed on you, says the Lord God” (Ezek 16: 13, 14). That is what the word of God and the commentaries of the fathers of the Church wish us to experience through what is known as the sacrament of Anointment. Our God who wishes to set up of His people a heavenly queen that bears the icon of her Groom, the King of kings, grants us a daily experience of the work of the Holy Spirit dwelling in us, whom we have gained in the sacrament of the holy Ointment. Let us now see how this sacrament began in the days of the apostles by laying of hands; then, why the Church used the holy Ointment together with the laying of hands. THE DWELLING OF THE HOLY SPIRIT AND THE LAYING OF HANDS Our Lord Jesus Christ, as our representative, came to the water of Baptism, to be baptized by the hands of St. John the Baptist, to grant us the sonhood to God the Father in Him. The Holy Spirit dwelt upon Him, directly after he went down into the water of the river Jordan (Matt 3: 16; Mark 1: 10; Luke 13: 21-22; John 1: 31-34). The apostles, when baptizing, used to pray to seek the dwelling of the Holy Spirit on the newly baptized, by laying hands on them (Acts 8: 14-17, 19: 1-6). So did the bishops, who used to lay hands on the believers directly after their baptism, to let them gain the gift of the Holy Spirit. But, with the growing number of those seeking to become members in the Church of Christ, together with the children born to Christian families, the priests started to anoint the newly baptized with the ointment of the xrisma, a Greek and Coptic word meaning (fragrant) or (oil), made by the bishops, from several drugs and ointments, and sanctified by the word of God and prayers. Thirty-six members of the body of the newly baptized are anointed with the sign of the cross, for his whole being to 405 be filled with the Holy Spirit, to become an anointed to the Lord. Yet this anointment did not cancel the rite of laying the hands by the bishops. The sacrament of the Myron or the Anointment (Chrism) is known in the West as the sacrament of Confirmation. And since the Church set forth, it is known as the Seal of the Spirit that is given together with Baptism. BETWEEN THE SACRAMENTS OF BAPTISM AND ANOINTMENT In the sacrament of Baptism, we enjoy the new birth and the forgiveness of sins; And in the sacrament of Anointment, the Holy Spirit dwells in us. And as the two sacraments are almost always done at the same time, that is why some speak of the sacrament of Baptism in a wider sense, as embracing the sacrament of Anointment. In the writings of the scholar Origen, a certain statement came to indicate the wider use of the word ‘Baptism’: In the Book of Acts, the Holy Spirit was given by laying hands in Baptism1. This is the broader meaning of Baptism, embracing the two sacraments together. The scholar Origen goes on to say, The grace of the Holy Spirit and His proclamation was given by laying the hands of the apostles after the Baptism2. These two phrases came to complete one another, to clarify the distinction of the two sacraments and their connection at the same time. St. Augustine discerns between the Baptism and the Anointment, calling the first ‘Birth by the Spirit’, and the second ‘Nurturing by the Spirit’. By Baptism, the believer is born by the Spirit, to receive the forgiveness of sins. This first gift prepares him for other gifts of the Spirit that grants the Spirit Himself, by whom we are purified and receive the forgiveness. He also dwells in us to grant us to behave in righteousness, and develop, to reach its perfection3. "Not that in the waters we obtain the Holy Spirit; but in the water, under (the witness of) the angel, we are cleansed, and prepared for the Holy Spirit"4. "In the next place the hand is laid on us, invoking and inviting the Holy Spirit through benediction. Then, over our cleansed and blessed bodies willingly descends from the Father that Holiest Spirit"5. Scholar Tertullian Man is not born again through laying the hands, when he receives the Holy Spirit, but in Baptism. Being already born, he gains the Holy Spirit6. Martyr Cyprian BAPTISM IS NOT CONSUMMATED WITHOUT THE WORK OF THE HOLY SPIRIT Water alone cannot wipe out sins and sanctify man, but only when it is accompanied by the dwelling of the Holy Spirit. There is no Baptism where there is no Holy Spirit. St. Cyprian 1De Principiis 1; 2.1. 2De Principiis 1.2.7. 3 Cf. Sermon 71.19, 33. 4De Baptism, 6. 5De Baptism, 8. 6 Ep. 74.4. 406 LAYING THE HANDS Laying the hand is a sign of transferring the power, not from one person to another, but from God, the source of every power and grace, to him who is dedicated to the divine work, as it was done by the prophet Moses (Num 27: 18), and by the apostles, for the dwelling of the Holy Spirit upon the baptized (Acts 8: 17-18), which is called the sacrament of ‘Confirmation’, the ‘Seal of the Spirit’, or the sacrament of ‘Anointment’, the subject of our study. And likewise in the Ordinations (Acts 6: 6; 1 Tim 4: 14; 2 Tim 1: 6), in the Absolutions (1 Tim 5: 22), and in the sacrament of the unction of the sick. St. Paul considers these teachings as “Elementary principles of Christ” (Heb 6: 1-2), and among the foundations of Christian life. The apostle Paul used, concerning the Anointment of the Holy Spirit in (2 Cor. 1: 21-22), four Greek words: ‘establish’, ‘anoint’, ‘seal’, and ‘the deposit (or first installment) of the Spirit’. He says, “He who established us with you in Christ and has anointed us is God, who also has sealed us and given us the Spirit in our hearts as a deposit”.The scholar Tertullian in the second century AD speaks about the Anointment as a well established rite in his days that it is connected to Baptism, together with laying the hands. "After this, when we have issued from the font (of baptism), we are thoroughly anointed with a blessed unction. The unction runs carnally, (i.e. on the body, ) but profits spiritually; in the same way as the act of baptism itself too is carnal, in that we are plunged in water, but the effect spiritual, in that we are freed from sins. In the next place the hand is laid on us, invoking and inviting the Holy Spirit through benediction"1. Scholar Tertullian The Samaritans, baptized by St. Philip the deacon sent by the apostles, as they had already received the canonical Baptism of the Church, it was not fitting to baptize them anew, But they lacked what Peter and John have done, namely, praying, and laying the hands to invoke the Holy Spirit to dwell upon them. Nowadays, the same thing happens: Those baptized are then presented to the bishops of the Church, who by prayers and laying the hands, invoke the Holy Spirit to dwell upon them, to seal them by the seal of the Lord2. St. Cyprian "For no one of His disciples gave the Holy Spirit, since they prayed that He might come upon those upon whom they laid their hands: they did not give Him themselves. And the Church preserves this custom even now in the case of her rulers. Lastly, Simon Magus also, when he offered the apostles money, does not say, "Give me also this power that I may give" the Holy Spirit; but, "that on whomsoever I may lay my hands, he may receive the Holy Spirit."… Therefore also the Lord Jesus Christ Himself not only gave the Holy Spirit as God, but also received it as man, and therefore He is said to be full of grace, and of the Holy Spirit (John 1: 14). And in the Acts of the Apostles it is more plainly written of 1De Baptismo, 7-8. 2 Epistle 73.8. 407 Him, "Because God anointed Him with the Holy Spirit" (10: 38). Certainly not with visible oil but with the gift of grace which is signified by the visible ointment wherewith the Church anoints the baptized. Seeing that He received (the Holy Spirit) as man, and shed forth as God (Acts 2: 32). And we indeed can receive that gift according to our small measure, but assuredly we cannot shed it forth upon others; but, that this may be done, we invoke over them God, by whom this is accomplished"1. St. Augustine In the law 60, of the English Episcopal Church, of the year 1603 AD, it is stated that each bishop is to consummate the confirmation on his visit to the church every third year: [As is the old custom revered in the Church of God, since the days of the apostles, all bishops should lay hands on the baptized children who have fulfilled the Christian catechism, pray for them and bless them, in what the common call ‘Confirmation’] 2. In the rite of Confirmation in the Episcopal Church, the chapter concerned with the laying hands by the apostles Peter and John, to invoke the dwelling of the Holy Spirit on the Samaritans (Acts 8), is read3. BETWEEN THE HAND OF GOD AND THAT OF MAN Fredrick mentions that the rite of laying the hands was referred to 20 times in the form of a verb, and 4 times in the form of a noun. This rite, used in healing, in the dwelling of the Holy Spirit, and in ordinations, refers to the joining of God’s hand with man’s work4. God the Almighty, in His love and appreciation for man, presents His capabilities through His Church on earth, and does not despise the human hand, although the gift is from God, and not from man. Many Jews, especially the rulers, had noticed that Jesus Christ used to lay His hands on the sick to heal them. Jairus, one of the rulers of the Synagogue, came to Him, fell on His feet, and said to Him, “My little daughter lies at the point of death. Come and lay Your hands on her, that she may be healed, and she will live” (Mark 5: 23). It is noticed that the Lord Christ used to lay ‘His hands’ (not His hand) on every one of the sick to heal them (Luke 4: 40); and he most probably laid them in the form of a cross. St. Augustine argued very strongly against any concept that the Holy Spirit is given through some magic rite, or delivered by a particular apostle or a particular bishop, by saying that this concept is foreign to the Church. Laying the hand in the Anointment, in the ordainment of priests, as well as the water in Baptism, are all external signs accompanied by prayers, to gain the gifts of the Holy Spirit from God, not from any human being. THE PERPETUAL SPIRITUAL GROWTH AND MATURITY About our Lord Jesus it was said, “And the Child grew and became strong in spirit, filled with wisdom, and the grace of God was upon Him” (Luke 2: 40). He became a child to carry us in Him as children, through our new birth in Baptism. And He grew and became strong in spirit, so that, by His Holy Spirit, we may also grow and become strong in spirit in Him, So as not to remain children, but to mature until His icon is 1De Trinitate, 15.26. 2 Rev. Hall. Confirmation, Oxford Library of Practical Theology, 1908, p.13. 3Order of Confirmation in the American Prayer Book, 1892- (cf. Hall, p. 14). 4 Cf. G. Friedrich. Theological Dictionary of the New Testament, translated by G. W. Bromiley, Michigan 1993. vol. 8, p. 160. 408 completely consummated in us. And as St. John says, “But we know that when He is revealed, we shall be like Him, for we shall see Him as He is” (1 John 3: 2). This is the perpetual work of the Holy Spirit in us that we got in the sacrament of Anointment, or the laying of hands after Baptism. The apostle Paul says, “Not by work of righteousness which we have done, but according to His mercy He saved us, through the washing of regeneration and renewing of the Holy Spirit, whom He poured out on us abundantly through Jesus Christ our Savior” (Ti 3: 5-6). The catechumens (those who seek Baptism) ground like wheat into flour through fasting, then kneaded by water in Baptism, are shaped in the form of the body of Christ, and baked by the fire of the Holy Spirit in the sacrament of Anointment1. St. Augustine "Thy Holy Spirit, O Lord, which Thou sent forth upon Thy holy disciples, and Thine honorable Apostles at the third hour, this, take not away from us, O Good-one, but renew Him within us. Create in me a clean heart, O God and renew a right spirit within me." From prayers of the Terce – the Third hour of the Agpea THE SACRAMENT OF CONFIRMATION The apostle Paul says, “Now He who establishes us with you in Christ and has anointed us is God, who also has sealed us and given us the Spirit in our hearts as a deposit” (2 Cor 1: 21-22). And St. John the beloved says, “Now he who keeps His commandments abides in Him, and He in him. And by this we know that He abides in us, by the Spirit whom He has given us” (1 John 3: 24). "God the Father sealed you, Christ the Lord strengthened you, and gave the earnest of the Spirit in your heart, as you have learned in the lesson from the Apostle"2. St. Ambrose The arc of Noah gave the good news of the coming of Him who would sail His ship in the waters, bring back its members to freedom, in the name of the Holy Trinity (in Baptism). And as for the dove, it symbolized the Spirit that would make an Anointment, that is the sacrament of salvation3. Ephraim Syrus "For those upon whom the apostles laid hands received the Holy Spirit, who is the food of life [eternal]"4. St. Irenaeus THE ANOINTED The “Anointment” was first mentioned in the Holy Book, when Jacob saw in a dream “A ladder was set up on the earth, and its top reached to heaven, and there the angels of God were ascending and descending on it. And he was afraid and said, ‘How awesome is this place! This is none other than the house of God; and this is the gate of heaven’. Then Jacob took the stone that he had put at his head, set it up as a pillar, and 1 with amendment. 2 on the Sacraments, 7. 3 Letter 19 against the Scrutinizers. 4 Adv. Haer. 4.63. 409 poured oil on top of it” (Gen 28: 12-18). This first anointment proclaimed the sanctification of the location, and its dedication to become “Bethel” or “the house of God”. The Mosaic Law commanded the anointment of persons (kings and priests), places (the temple), and vessels dedicated to the house of the Lord. The goal of this anointment was that the person or the thing becomes dedicated to God alone. All that along the generations referred to the coming of Christ, who is “anointed by God the Father with the oil of gladness” (Ps 45: 7), to “preach good things to the poor”(Isa 61: 1). He is the divine Word, the only-begotten Son, the subject of pleasure and joy to God the Father, who incarnates to reconcile all humanity with the Father, and hence brought the heavenly joy to the long deprived poor. He was anointed, for us to be anointed in Him, being members of His body, and be counted as Anointed. "Wherefore we are called Christians on this account, because we are anointed with the oil of God"1. The Christians were so called, on account of that they are anointed by the oil of God. Theophilus of Antioch Who is baptized should also be anointed, to become through it, anointed to God, and to get the grace of Christ2. Whoever gets rid of his sins in Baptism will be sanctified and spiritually renewed into a new man, and becomes thus prepared to receive the Holy Spirit3. St. Cyprian The name of Christ = (Anointed). It is derived from the word 'anointment'. Every Christian receives the anointment, not just to indicate that he got the fellowship in the Kingdom; but that he also joined the fighters against the devil. St. Augustine "You are properly called Christs, and of you God said, “Do not touch My anointed ones, and do My prophets no harm” (Ps 105: 15). Now you have been made Christs, by receiving the antitype4 of the Holy Ghost; and all things have been wrought in you by imitation because you are images of Christ. He washed in the river Jordan, and having imparted of the fragrance of His Godhead to the waters, He came up from them; and the Holy Ghost in the fullness of His being lighted on Him, like resting upon like And to you in like manner, after you had come up from the pool of the sacred streams, there was given an Unction the anti-type of that wherewith Christ was anointed; and this is the Holy Ghost; of whom also the blessed Isaiah, in his prophecy respecting Him, said in the person of the Lord, “The Spirit of the Lord God is upon Me, Because the Lord has anointed Me” (Isa. 61:1). For Christ was not anointed by men with oil or material ointment, but the Father having before appointed Him to be the Savior of the whole world, anointed Him with the 1 to Autolycus, 1.12. 2 Letter, 70. 3 Epistle 74.6. 4 The Hebraic word 'type' does not mean a symbolic type but as in (Heb. 9.24). 410 Holy Ghost, as Peter says, “How God anointed Jesus of Nazareth by the Holy Spirit” (Acts 10: 38). David also the Prophet cried, saying, “Your throne, O God, is forever and ever; a scepter of righteousness is the scepter of Your kingdom. You love righteousness and hate wickedness, Therefore God, Your God, has anointed You, with the oil of gladness more than Your companions” (Ps 45: 6-7). And as Christ was in reality crucified, and buried, and raised, and you are in Baptism accounted worthy of being crucified, buried, and raised together with Him in a likeness, so is it with the unction also. As He was anointed with an ideal oil of gladness, that is, with the Holy Ghost, called oil of gladness, because He is the author of spiritual gladness, so ye were anointed with ointment, having been made partakers and fellows of Christ"1. "But beware of supposing this to be plait ointment. For as the Bread of the Eucharist. after the invocation of the Holy Ghost, is mere bread no longer but the Body of Christ, so also this holy ointment is no more simple ointment, nor (so to say) common, after invocation, but it is Christ's gift of grace, and, by the advent of the Holy Ghost, is made fit to impart His Divine Nature Which ointment is symbolically applied to your forehead and your other senses; and while your body is anointed with the visible ointment, your soul is sanctified by the Holy and life-giving Spirit. And you were first anointed on the forehead, that you might be delivered from the shame, which the first man who transgressed bore about with him everywhere; “with unveiled face, beholding as in a mirror the glory of the Lord” (2 Cor 3: 18). Then on your ears; that you might receive the ears which are quick to hear the Divine Mysteries, of which Isaiah said, “The Lord has given me ears to hear” (Isa 4: 1) ; and the Lord Jesus in the Gospel, “He who has ears to hear” (Matt11: 15, 13: 9, 43; Mark 4: 9, 23, 17: 16; Luke 14: 35). Then on the nostrils; that receiving the sacred ointment you may say, “For we are to God the fragrance of Christ among those who are being saved” (2 Cor 2: 15). Afterwards on your breast; that “having put on the breastplate of righteousness” (Eph 6: 14), “that you may be able to stand against the wiles of the devil” (Eph 6: 11). For as Christ after His Baptism, and the visitation of the Holy Ghost, went forth and vanquished the adversary, so likewise you, after Holy Baptism and the Mystical Chrism, having put on the whole armour of the Holy Ghost, are to stand against the power of the adversary, and vanquish it, saying, “I can do all things through Christ who strengthens me” (Phil 4: 13) "2. St. Cyril of Jerusalem The phrase said by David in (Ps 44: 7-8) likewise clarifies that we would have not become fellows of the Holy Spirit, or would have been sanctified, had not the incarnated Logos, the Grantor of the Spirit, anointed Himself with the Spirit for our sake. That is why, it is us who received the Holy Spirit, when it is said that He was anointed in flesh, as it is His own body that was first sanctified. And as it is said of Him, as human, that His body has got this (Spirit), It is us, who get the grace of the Spirit, taking it “from His fullness” 3. 1 Lect. Catec. 21.1-2. 2 Lect. Catec. 21.1-2. 3 against the Arians. 1.1.50. 411 St. Athanasius the apostolic "There was therefore a pouring out upon us of the Spirit, but upon the Lord Jesus, when He was in the form of man, the Spirit abode. Around us is the liberality of the Giver in abundant provision, in Him abides for ever the fullness of the Spirit. He shed forth then what He deemed to be sufficient for us, and what was shed forth is not separated nor divided; but He has a unity of fullness wherewith He may enlighten the sight of our hearts according to what our strength is capable of. Lastly, we receive so much as the advancing of our mind acquires, for the fullness of the grace of the Spirit is indivisible, but is shared in by us according to the capacity of our own nature"1. St. Ambrose The prophet David had the right to cry out, as a renewed man, “Then I will go to the altar of God, To God my exceeding Joy” (Ps 43: 4), having said before that he has grown old among his enemies, he regained his youth after being old so long, and fallen down as man. We have been renewed through Baptism, and through the pouring of the Holy Spirit, and will be also renewed by resurrection. In another text he says, “Like an eagle, your youth is renewed” (Ps 105: 3). To know the way we shall be renewed: “Purge me with hyssop, and I shall be clean wash me, and I shall be whiter than snow,” (Ps 51 :7). And in Isaiah: “Though your sins are like scarlet, they shall be as white as snow” (Isa 1: 18). Whoever changes from the darkness of sins to the light of virtue and to the grace would actually be renewed. That is why, he, who was previously covered by stupid defilement will shine now, whiter than snow2. St. Ambrose THE SEAL OF GOD ON THE SOUL “And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption” (Eph 4: 30). “In Him you also trusted, after you heard the word of truth, the gospel of your salvation, in whom also, having believed, you were sealed with the Holy Spirit of promise, who is the guarantee of our inheritance until the redemption of the purchased possession, to the praise of His glory” (Eph 1: 13-14). As the two apostles Peter and John, after one prayer, invoked the Holy Spirit upon the Samaritans by laying their hands (Acts 8: 14-17), So also in the Church since that time, all those baptized receive the Holy Spirit, and are sealed by His seal, through the prayers of the priests and the laying of their hands3. St. Cyprian All the powers of your soul have been sealed by the seal of the Holy Spirit. The king has entrusted you with His message, sealing it with His seal of fire, lest the strangers read and distort it4. St. Ephraim Syrus God will anoint you, and Christ will seal you. How so? For you are sealed with the sign of His cross and passion1. 1 of the Holy Spirit 1.8.93. 2 Prayer of David. Book 4.9.35. 3 Letter 73 against the Heretics. 4 Instructing the Faith. 5. 412 "You received the seal of the Spirit. Preserve what you received. God the Father sealed you, Christ the Lord strengthened you, and gave the earnest of the Spirit in your heart"2. St. Ambrose DEDICATION OF THE SOUL “Do you not know that you are the temple of God, and that the Spirit of God dwells in you” (1 Cor 3: 16). "The flesh, indeed, is washed, in order that the soul may be cleansed; the flesh is anointed, that the soul may be consecrated; the flesh is signed (with the cross), that the soul too may be fortified; the flesh is shadowed with the imposition of hands, that the soul also maybe illuminated by the Spirit; the flesh feeds on the body and blood of Christ, that the soul likewise may fatten on its God. They cannot then be separated in their recompense, when they are united in their service"3. Martyr Cyprian PRIESTS, KINGS, AND PROPHETS By sin, man has isolated himself from God, the Grantor of glory, and it became impossible for the Spirit of God to dwell in a human soul, even in the case of the great fathers and the prophets. When God intended to restore to man his glory, He ordained that some would be anointed as kings with a holy oil, like when David who was anointed by the prophet Samuel. Some would be anointed as priests, like Aaron. A king, as well as a priest is considered as an ‘anointed of the Lord’. According to the scholar Origen, It was not possible for someone to carry both the glory of being a king and a priest, as the kings were chosen from the tribe of Judah; whereas the priests were set from the tribe of Levi. But, Jesus Christ, the King of kings, who came from the tribe of Judah, is alone the King and the Priest (according to the rite of Melchizedek). Through the anointment of Myron, the dignity of priesthood together with that of royalty is restored to us. Who can express the extent of grief of Ezekiel, the priest and the prophet, in the land of Babylon, as he, in a vision, beheld God’s glory departing from the temple (Ezek 10: 18)? As thus, Israel lost royalty, when the tent of David fell down; and the royal household were carried captives to Babylon. And, priesthood also falling, as the glory of God had no more place in the temple of Jerusalem. But at the fullness of time, the Holy Virgin St. Mary, the daughter of Israel, heard the joyful royal voice with the good news: “The Holy Spirit will come upon you; and the power of the Highest will overshadow you; therefore also, that Holy One who is to be born will be called the Son of God” (Luke 1: 35). The Glory of God did not return to the temple of Jerusalem; but through the dwelling of the Holy Spirit, the God of Glory, the Word of God incarnated in the womb of the Holy Virgin, who became the mother of the King of kings, and the great heavenly High Priest. She became a unique Queen, who sits on the right hand of the King (Ps 45: 9). The door was opened before all believers along all the ages, for the Holy Spirit (through the laying of hands or the anointment of the Myron), to overshadow the human soul, and to set her as a second Mary, not for the Word to incarnate again, but for the Lord Christ to dwell in her through faith (Eph 3: 17), to make her spiritually, a queen, a 1 Sacraments 6.2.7. 2 Sacraments, 7. 3De Resurrectione Carnis, 8. 413 priestess, and a prophetess. By the anointment of the Myron, we also become kings, with authority even over our thoughts and senses; we become priests, to offer sacrifices of thanksgiving and praise to God (Rom 1: 12); and we become prophets, to realize clearly, our future in the bosom of our heavenly father. The anointment of the Holy Spirit makes us proud of the amazing grace of the Holy Spirit, who grants us a consistent glory. St. Mary became a mother to Him, who incarnated from her, while we bear the King of kings in our hearts, as according to the apostle Paul: “My little children, for whom I labor in birth again until Christ is formed in you” (Gal 4: 19). The apostle John says, “He has made us kings and priests to His God and Father, to Him be glory and dominion forever and ever, Amen” (Rev 1: 6). Look, how you have become, in priesthood, fellows of the name of Christ, and how you were given the seal of the fellowship of the Holy Spirit1. St. Cyprian I think that no one among believers doubts that the priesthood of the Jews was a symbol of the royal priesthood, that was to be realized in the priesthood in the Church, where all are dedicated, those who belong to the body of Christ, the greatest and most exalted High Priest. Now, all are anointed; whereas, in the old days, the anointment was only for kings and priests. When Peter wrote to the Christian congregation, he spoke of “royal priesthood”, clearly demonstrating that they are described by both titles, for which the anointment was meant. St. Augustine Every believer is anointed to become a priest and a king, not a real king or priest, but a spiritual king and priest, to offer God spiritual sacrifices, and offerings of thanksgiving and praise2. St. Ambrose Those who were anointed in the Old Testament were kings, priests, or prophets. Whereas we, of the New Testament, are anointed to become kings to reign on our lusts; priests to sacrifice our bodies, and to offer them to God, as living and holy sacrifices; and prophets, having come to know very great and important secrets. St. John Chrysostom A GODLY PRIESTLY ANOINTMENT The first thing known about the anointment of persons in the history of salvation was that of the priests, Aaron and his sons (Exod 29: 7). Aaron, as the high priest, was committed to put a plate of pure gold, and engrave on it “Holiness to the Lord”, on the front of his turban on his forehead, that the children of Israel may be accepted before the Lord (Exod 28: 36-38). We, as we became priests for the Lord, carry this plate on our foreheads, minds, senses, and on all our energies of the body, soul, and spirit. A DIVINE ROYAL ANOINTMENT As the first chief priest and his children were anointed with the holy oil to become holy and dedicated to the Lord, so also was the first king. He was anointed by the prophet 1 Sermon 8.33. 2 Priesthood, 4. 414 Samuel, who said to him, “Is it not because the Lord has anointed you commander over His inheritance” (1 Sam 10: 1)? And in an admonishment by the prophet Nathan to David when he sinned, he said to him, “Thus says the Lord God of Israel, ‘I anointed you king over Israel and Judah” (2 Sam 12: 7). The prophet was the one to carry out the rite of anointment, by pouring the holy oil over the king’s head, but it actually was the hidden hand of God that stretched to anoint him, to enjoy a divine anointment, being a symbol of the Lord Christ who is coming for the salvation of the world, And being a king, he became a representative of the whole people in the sight of God. A JOYFUL MATRIMONIAL ANOINTMENT What is amazing in psalm 45, in which the Psalmist sings the secret of the union of the Lord Christ with His Church, or His matrimony to her, is that God the Father Himself is seen carrying out the hidden unique divine anointment, saying, “Your God has anointed you with the oil of gladness” (Ps 45: 7). The Coptic Church has taken from this matrimonial Messianic psalm, the rite of anointing the bride and the bridegroom by the holy oil in the sacrament of matrimony. MENTAL ENLIGHTENMENT AND ENJOYMENT OF DIVINE PROTECTION “But the Helper, the Holy Spirit, Whom the Father will send in My name, He will teach you all things, and bring to your remembrance all things that I said to you” (John 14: 27). By your seal (anointment), you are kept protected against the evil attacks of the devil, who, by your Baptism, have no authority over you. Keep this anointment pure, as it teaches you all things, if it abides in you, according to the words of the blessed St. John (1 John 2: 20, 27), who uttered several wise sayings concerning this anointment, as the Holy Spirit is protection to the body, and salvation to the soul1. St. Cyril of Jerusalem How can the guardian angel defend you and keep you against the enemy, if he is not able to recognize the seal of anointment? Do not you know that the destroyer passed over the houses of those sealed with blood, in the days of the prophet Moses, and killed the firstborns in those unsealed? The unsealed treasure is easily robbed by thieves, so also is the unmarked flock of sheep. St. Basil the Great CONVICTING OF SIN “And when He has come, He will convict the world of sin, and of righteousness, and of judgment” (John 16: 8). HE WILL GRANT SPIRITUAL COMFORT “And I will pray the Father, and He will give you another Helper, that He may abide with you forever” (John 14: 16). HE WILL MAKE INTERCESSION FOR US 1 Sacr. 3.7. 415 “Likewise the Spirit also helps in our weaknesses. For we do not know what we should pray for as we ought, but the Spirit Himself makes intercession for us, with groaning which cannot be uttered. Now, he who searches the hearts knows what the mind of the Spirit is, because He makes intercession for the saints according to the will of God” (Rom 8: 26-27). HE PROCLAIMS THE DIVINE TRUTH “When the Spirit of truth, whom the world cannot receive, because it neither sees Him or knows Him, But you know Him, for He dwells with you and will be in you” (John 14: 17). HE PRESENTS SPIRITUAL GIFTS1 “But one and the same Spirit works all these things, distributing to each one individually as He wills” (1 Cor 12: 11). 1 Cf. HG. Late Bishop Gregorius. The Spiritual Values … in the Sacrament of Myron. 416 AN INSPIRATION FROM THE BOOK OF ACTS 8 OPEN UP MY INSIGHT, O SPIRIT OF GOD AND LEAD ME TO THE JOY OF RESURRECTION. The heavenly creatures rejoiced to meet the first Christian martyr. And Jerusalem was disturbed, as it could not stand Your amazing work. Saul rejoiced for the stoning of Stephen. According to him, the great lamentation over Stephen was idiocy. So he started to move like a vicious beast; Assuming that his violence is a service to God; And counting his destructive actions as building the kingdom. Saul gloatingly watched as groups of Christians escaped from Jerusalem. He thought of himself as a mighty one, Who, by violence could quench Your divine fire, And wipe out the name of Jesus from the earth. Because the believers were scattered like live coal flaring with your fire, The fire of Your divine love ignited in many places. The Jews closed their hearts before You. But the hearts of the Samaritans opened up to receive Your witnesses. Their eyes were enlightened, as the heavenly kingdom transfigured before them. They greatly rejoiced, as the kingdom of the devil reigning on them collapsed. The city entertained an amazing feast, and a great joy. When Simon the sorcerer saw Your amazing power, He thought that he was capable of purchasing them with his money, And offered the apostles money, Not realizing that what they acquired for free, they would also give for free. He offered them what became of no value at their feet. In a swift movement, You sent Philip the preacher, To ignite Samaria with Your divine fire. There he is setting forth under Your leadership, to catch up with the eunuch of Candace, the queen of Ethiopia. He did not do miracles and signs before that eunuch, as he did in Samaria, But spoke to him the sweet words of the Spirit, That drew the heart of the eunuch, who was serious in seeking his salvation, And came to seek comfort in the temple. In his chariot, he opened the Holy Scripture, seeking the knowledge of the divine Truth. When You saw how his heart longed to the Truth, You drew him to the cross, to enjoy seeing the Lamb of God, The Bearer of the sins of the world. He longed to be crucified and buried together with Him, To be raised up, bearing the features of Him who is raised up from the dead. He was thrilled to see water on their way, So he plunged to get baptized, and came out to see what is unseen. Although Philip disappeared from his sight, 417 The crucified Jesus transfigured before him. He saw the prophesies realized, And God’s exalted promises within his hands. Through Baptism, he became a son to God, the source of every joy. Glory be to You, O fiery Spirit. Amazing are Your works in every generation. Grant us Your anointment, to be counted as kings, priests, and prophets. Grant us Your divine seal, that the forces of darkness may vanish before us. Grant us the deposit, to live in the heavenly places.
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