Colusse, Colosse: A small city in the province of Phrygia in South Asia Minor; east of the city of Ephesus, and west of Antioch Pesidia; fed by the River Lycus. The Lycus Valley went through several earthquakes, and has been the site of huge precipitation of chalk (calcium carbonate), that covered many of its features, Yet, at the same time, gave it fantastic sceneries of arches, tunnels of chalk. Colosse has been close to two prominent cities: ‘Laudicia’ and ‘Hieroplolis’ (4: 13). The three cities were reputed for lumbar commerce and tanning1. . As the result of the several volcanic eruptions, the region became a great pasture land, with a flourishing industry of wool and its tanning. A famous kind of wool was known as the Colossiac wool. We do not know much of the history of Colosse, other than a reference by the Historian Herodot describing it in his days as a great city in the province of Phrygia, before it collapsed to become just a small village in the days of St. Paul. Nowadays, there is nothing left of it other than a village under the name of ‘Chonas’ or ‘’Konas’ in Turkey, located under the shadows of Mount ‘Cadmos’, rich in high trees, and in some remains of the old city of Colosse, of arches, domes, and stone pavements Because of the close proximity between Colosse, Laodicia, and Hieraplolis, St. Paul wrote that his epistle to the people of Colosse should be read in Laodicia, and his epistle to the Laodicians should be read in Colosse (4: 16). According to the Historian Josephus, the Jews resided in the province of Phrygia for two centuries2; and were so influenced by the customs of its people, that those who converted to Christianity, 1 John l. McKenzie: Dictionary of the Bible, 1972, p. 145. 2 Josephus: Antiq. 12: 147. 3 have borne in themselves the fingerprints of the customs of the Gentiles1. And according to Eusabius, Philip the deacon and his four virgin daughters have resided in this region, and their tombs were discovered in Hierapolis during the last portion of the second century AD. The ministry of Epaphras in Colosse: After returning from Jerusalem where they attended the first council held there (Acts 15: 9), St. Paul, St. Timothy, and St. Silas preached in the two provinces of Phrygia and Galatia; then Paul departed from Ephesus, and went again over all the region of Galatia and Phrygia, to strengthen all the disciples (Acts 18: 23). According to some, St. Paul did not go to Colosse; as he passed through the upper region (the north) of Phrygia, as it came in Acts 19: 1, whereas Colosse is located in its south. The majority of scholars believe that it was Epaphras who preached in Colosse; he, who was called by the apostle Paul as: “One of you, a servant of Christ, always laboring fervently for you in prayers” (4: 12); which indicates that he was originally from Colossse, and probably encountered St. Paul in Ephesus, and believed on his hands. St. Paul spent two full years ministering in Ephesus (53 – 56 AD) (Acts 19: 10)2, where some Colossians have received faith on his hands, yet, according to some scholars, there is no proof that he has not preached in Colosse itself3. Date of the writing of the epistle: According to the early church tradition (Act 28) the epistle to the Colossians was written from the prison in Rome, between the years 61 and 63 AD, the same as those to the Ephesians, the Philippians, and to Philemon. Although, according to some other scholars, those epistles were probably written during his imprisonment in Caesarea (between the years 58 and 60), or in Ephesus (between year 55 and 1 The Wysliffe Bible Commentary, p. 1333. 2 Donald Guthrie: New Testament Introduction, 1975, p. 545. 3 The Wycliffe Bible Commentary, p. 1333. 4 56). But the following points prove that they were written in Rome1: (1) When the apostle Paul mentioned those who worked together with him, it would not be reasonable for him to disregard the name of St. Philip in whose house he stayed shortly before his imprisonment (Acts 21: 8-14). (2) In the book of Acts, we find no mention of the preaching in its wide extent, as indicated in the epistles to the Ephesians and the Philippians. (3) It would be difficult to imagine that ‘Onesimus’ the escapee slave would go to Caesarea, but he could have rather gone to Rome, where there were many like him. (4) Paul was hoping for an early release (Philippians 1: 19- 25); which would be difficult to realize in Caesarea without paying a bribe, something that the apostle would never do; while in Rome, he would expect to be set free, mostly during the second of the two years mentioned in the book of Acts 28: 30. The author of this epistle: (1) In the introduction to this epistle, it came that it was written by Paul and Timothy. (2) If we compare this epistle, to Paul’s epistle to Philemon, in which he wrote the straightforward phrase: “I, Paul, am writing with my own hand…” (Philemon verse 19); we shall find some common features, like the names of the apostle’s fellow-laborers: Epaphras, Mark, Aristarchus, Demas, and Luke. Beside the fact that the epistle to Philemon was written by Onesimus, while Onesimus and Tychicus delivered the epistle to Colosse (4: 7). The two epistles were written while the apostle was in prison in Rome (4: 18; 1: 24). (3) It is befitting of us to say that this epistle bears the same features of the other epistles written by St. Paul; beginning with an introduction of thanksgiving to God, then some doctrinal sides, followed by practical behaviorism. Controversy concerning the authorship of the epistle: 1 Richard Sturz: Siudies in Colossians, the Per-eminent Christ, Chcago, 1955. p. 13. 5 (1) Some claim that the style of this epistle is different from that of St. Paul in the other epistles. In response to this objection we say that this particular epistle was written to deal with a heresy that appeared in Colosse, that motivated the apostle to write about the authority of our Lord Jesus Christ over everything created, and about the nature and the work of Christ; that this epistle became an important Scripture document to which the fathers of the church referred in responding to certain heresy, particularly to that by the followers of Arius. (2) Some object that the epistle deals with Gnostic tendencies; when Gnosticism started to attack Christianity only in the second century. In response to this objection, we say that Gnosticism, as independent groups who claimed to be Christians, have indeed appeared in the second century, but it attempted to crawl by its views into the church since its beginning through the Jews, beside some Helenists who bore those tendencies. Although Gnosticism, as well-defined groups led by particular persons like Mercion, Flantinus, and Basilides, appeared only during the second century, yet it even preceded Christianity, and was adopted by Jews and Helenists. (3) The teachings concerning the Lord Christ in this epistle, particularly those concerning His role in creation, surpass what came in other epistles written by the apostle Paul; which may indicate that it was written after the time of the epistle. In response to this, we say that the prior existence of the Lord Christ, also came in Paul’s epistle to the Philippians (2: 9-11), And His role in creation came in (1 Corinthians 8: 6); to both of which nobody objected (4) Owing to the amazing similarity between this epistle and that to the Ephesians, some scholars claim that his apostle to the Colossians quoted from the later epistle. In response to this claim we say that, by comparing the similar texts in the two epistles, it is evident that the texts in the epistle to the Colossians are older than those in the epistle to the Ephesians. Moreover, there are texts in the epistle to the Colossians similar to texts in the 6 epistle to the Philippians, which carry the same flare with the same spiritual atmosphere. The goal of the epistle: The goal of sending this epistle is shown in its context. Epaphras traveled to Rome to tell the apostle Paul the good news about the church in Colosse, where faith and love prevailed (1: 4; 2: 5). Yet, because he also told him about a certain heresy that crawled to the congregation, which tended to belittle the role of the Lord Christ, to dethrone Him, and to deny Him His position as the Head of the church; St. Paul sent this epistle with Apaphras to deal with this problem, but when Apaphras was arrested and put in prison, Paul sent it again with Tychicus (4: 7-9) 1. According to some, the region surrounding Colosse endured several of such heresy that seemed to crawl into the congregation, which the apostle intended to strengthen them against. Starting by commending them, to encourage them to be steadfast in faith, and to reject all those strange heresy, he wrote: “For though I am absent in the flesh, yet I am with you in the spirit, rejoicing to see your good order and steadfastness of your faith in Christ; as you have therefore received Christ Jesus the Lord, so walk in Him” (2: 5, 6)..Whereas to the Galatians he wrote: “I marvel that you are turning away so soon from Him who called you in the grace of Christ, to a different gospel” (Galatians 1: 6), and, “O foolish Galatians! Who has bewitched you, that you should not obey the truth!” (Galatians 3: 1). In this epistle the apostle Paul concentrated on the Person of the Lord Christ. Preaching His name2, His Exaltation, namely His Divinity, he confirmed that He is God, One with the Father and equal to Him; surpasses all the other beings; as though he cries out, saying: [Do not ever allow for any thing to take the place of the Lord Christ by force; and do not ever allow anyone to make you deny Him]. Dealing with a Gnostic-Jewish heresy: 1 Richard Sturz: Siudies in Colossians, the Per-eminent Christ, Chcago, 1955. p. 9. 2 Henerietta C. Mears: What The Bible Is All About, 1987, p. 453. 7 It so seems that a group of Jews set forth to Phrygia, where they settled down. That group received some Helenistic philosophies, mixed them with certain Gnostic philosophies, and some literal Jewish rites. They claimed that what they have got from our Lord Jesus Christ was not enough to fulfill their spiritual or behavioral needs; and that they were in need to strengthen themselves against the unseen hosts (both the good and the evil angels) with what that way of worship provides them. The most important wrong principles of this heresy: (1) Those heresys crawled into two fields: the field of ethical behavior, and that of the doctrine of divinity; which targeted the Person of the Lord Jesus Christ. (2) Some Jews received some Gnostic views, and mixed them with Jewish ones! And when they came to believe in the Lord Christ, they carried those fingerprints along with them. … The Gnosticism concentrated on the knowledge, as being the way to connect to God. Yet, for them, knowledge is not a divine gift granted to the believer through divine grace or proclamation; but it is an enlightenment enjoyed by man through his own strife by living a life of destitution and deprivation... Knowledge for the Gnostics differ from Helenistic knowledge; for, although both deny man’s enjoyment of knowledge or wisdom as a divine gift, Yet, while the Gnostics believe that it is an enlightenment enjoyed by man through his own strife to live a life of destitution and deprivation, the Helenists, on the other hand believe that it is by man’s strife through his use of reason (mind). According to the Gnostics, man, being bound to the evil matter, would not be able to approach God, except through the angelic beings, who would be capable to help him reach salvation from the world of matter or sin. At the same time, according to some Helenistic philosophers, there are several ions that are capable of lifting man up from the world of matter, to help him reach gradually to the Supreme Being. These ions are mostly twelve in number; each of them subsequently sends man up to a spiritually higher ion. 8 (3) The worship of angels: Concerning this issue, the apostle wrote to them, saying: “Let no one defraud you of your reward, taking delight in false humility and worship of angels, intruding into those things which he has not seen, vainly puffed up by his fleshly mind” (2: 18). They misinterpreted the divine oracle saying: “Let us make humankind in our image, according to our likeness” (Genesis 1: 26), claiming that God has let the angels create man. And they even went so far to claim that the Lord Christ Himself came to be under the dominion of angels, particularly as He came down to earth, or as He ascended to heaven after His resurrection. That is why the epistle came to confirm that the Lord Christ is the Creator of the heavenly creatures; as well as the earth and all humankind (1: 16). (4) To bring pleasure to those angels, men are committed to refrain from having certain kinds of food and drinks, claiming that they are unclean; and to practice certain literal rites: “do not touch, do not taste, and do not handle” (2: 21). (5) Counting the material creation as corrupt or unclean, including the human flesh, they refused to believe in the incarnation of Christ, in that He became a real man with a real body. (6) They claimed the existence of diverse ranks among the angels; and that, among them, there are those who can intercede between man and God, and not the Lord Christ; Or that the Lord Christ is just one of several intercessors -- a Savior among saviors. Thus the epistle came to confirm the atonement intercession of the Lord Christ, set upon the sacrifice of the cross (1: 20); an intercession was well received by the Father; “In Him we have redemption through His blood, the forgiveness of sins” (1: 14). (7) The apostle proclaimed that the Gnostics’ claim is nothing but “empty deceit, according to the tradition of men” (Col. 2: 8). (8) Having been unable to get rid of their Jewish background, those Jews claimed that salvation could be realized through practicing certain rites, according to the literal statutes of Moses, like 9 keeping the Sabbath, celebrating the monthly and annual feasts, refraining from certain food and drinks, practicing the circumcision, etc. They used to approach God through the angels, and through certain Jewish and Greek practices; which the apostle attempted to correct in his epistle1. (St. John Chrysostom) It is worth mentioning that those Gnostic influences, or those movements of Judaism, appeared in other churches like those of Corinth; demonstrated by denying the resurrection of the body, allowing harlotry, despising the flesh, and misunderstanding the essence of leading a life of destitution and deprivation2. .. Gnosticism was not directly bound to Christianity, but got attached to some Jews here and there3, as a philosophy, more than being a distinct system; which could attract heathens and Jews alike, then Christians4. Several Gnostic movements appeared as organized groups, under leaders who had their influence on many. In the second century, those Gnostics, although with controversy between one group and another, yet, with mutual and common broad lines of thoughts. I have previously dealt with the Gnostics in my study of the school of Alexandria5. Between the epistle to the Colossians and the epistle to the Ephesians: The three epistles sent by St. Paul to the Ephesians, the Colossians, and to Philemon, were written at the same time. The epistle to the Ephesians was written by the hand of Tychicus; the one to Philemon by the hand of Onesimus; and that to the Colossians by both of them. 1 In Colos. Homily 1. 2 The Wycliffe Bible Commentary, p. 1333. 3 R. McL. Wilson: The Gnostic Problem; C.H. Dodd: The Interpretation of the Fourth Gospel, p. 97 ff: Rudolf Bultmann: "Gnosis." Bible Keywords, 11.) 4 The Wycliffe Bible Commentary, p. 1333. 5 The Author: school of Alexandria, N.J, 1994, p. 122-155. 10 The two epistles to the Ephesians and the Colossians are similar, on account of that they were addressed to two geographically close regions in Asia Minor; whose peoples were, not Jews but Gentiles of similar social, and behavioral features. In both epistles, the apostle showed the secret of God’s plan to receive the Gentiles, to partake, together with the Jews, of the heavenly inheritance; “the Lord Christ has made both one, and has broken down the middle wall of division between them, having abolished in His flesh the enmity” (Ephesians 2: 14, 15). And, “the mystery which has been hidden from ages and from generations, has now has been revealed to His saints. To them God willed to make known what are the riches of His glory of this mystery among the Gentiles” (1: 26, 27). Although the two epistles are similar in style, yet each of them dealt with a distinct issue. The epistle to the Ephesians talked about all believers, being the one body of the Lord Christ; Whereas the epistle to the Colossians concentrated on the One Head of the body – Jesus Christ. The former epistle talked about the church of Christ; whereas the second talked about the Christ of the church. They are integral to one another. According to some scholars, the epistle to the Ephesians is a natural extension of the one to the Colossians. While the later shed the light upon the position of the Lord Christ or His work; in an attempt to counteract the Gnostic thought, that belittled the Person of the Lord and denied His role, the apostle to the Ephesians, on the other hand, is an ultimate presentation of the work of the Lord Christ, namely the church – His body – “to make all people see what is the fellowship of the mystery, which from the beginning of the ages has been hidden …or she is the bride, very beloved by Him” to the intent that now the manifold wisdom of God might be known by the church to the principalities and powers in the heavenly places” (Ephesians 3: 9, 10). The main lines of thought in the epistle to the Colossians: 1- The Person of the Lord Jesus Christ: 11 As the Gnostic thoughts attacked the Person of the Lord Christ, the apostle concentrated here on the greatness or exaltation of the Lord Christ, “By whom all things were created that are in heaven and that are on earth, visible and invisible” (1: 16). This epistle came to present a faithful portrait about the Lord Christ in His glory and honor; “the Head of every principality and power” (2: 10). In the days of the apostle Paul, some believed that Jesus is a mere Person; or that Christ is the divine Spirit who dwelt upon Him during His epiphany, then forsook Him on the cross. That mean that Christ did not die, but it was Jesus the man who died. Although they worshipped Christ, yet they glorified the interceding powers as spiritual beings; or worshipped them together with Christ. The epistle came to confirm the divinity of the Lord Christ; and that beside Him there is no need for other intercessors. Responding to a wrong heresy that God of the old covenant is the creator of the world, and the matter; and that the Lord Christ came to save the world from him; the apostle Paul clarified in this epistle that the salvation was consummated by the Lord Son, realized according to the will and love of God the Father. He kept mentioning the Lord Christ together with the Father, to counteract any faulty Gnostic tendencies (1: 3; 2: 3; 3: 1, 17, etc.). 2- Faith or knowledge?! We saw how the Gnostics, considering the knowledge as the foundation of faith; and that man is capable of being saved by his knowledge, which is the fruit of his strife to lead a life of destitution and deprivation; they considered Christianity as a call to ignorance. In this epistle, the apostle clarified in a positive way, that, although knowledge is necessary for our salvation, yet it is a gift of God’s grace to us. The spiritual knowledge that exalts above the human thought, is given to us by God; who sanctifies and causes it to grow in us by His Holy Spirit, the Grantor of enlightenment. … The apostle often repeat the word “know” or “knowledge”, as He used to refer to “the secret of God”, or “the secret of Christ”, to 12 clarify that knowledge is hidden, even to the heavenly creatures, and proclaimed by the Lord Christ to them and to us. The apostle also binds “knowledge” to “walking in Christ”; lest, we would be preoccupied with the theoretical knowledge, and not with that of the daily experience, in our new practice in Jesus Christ. 3- The racial and social church: According to the Gnostics, the society could be divided into two categories: (1) The perfect: Who should not get married, nor eat certain kinds of food; on account of that marriage is un-clean, so are certain kinds of food. (2) The less perfect: who could be allowed to get married, and to eat whatever they choose, on account of their weakness. In an attempt to wipe out this social distinction, the apostle proclaimed that the Lord Christ has “reconciled all things to Himself” (1: 20); often repeating the words “all” and “every” more than once in the same verse (1: 28). 4- The doctrine and the behavior: This epistle reveals in a magnificent way, the greatness of the personality of the Lord Christ; which is only perceived by those who live in Jesus Christ, who draw from the treasures of His grace, and who find Him the true fulfillment. It is truly an epistle of practical doctrine. A-Christ is our life: In the epistle to the Romans, we perceive that Christ is our Righteousness. In the first epistle to the Corinthians, we perceive that Christ is our Riches. In the second epistle to the Corinthians, we perceive that Christ is our Comfort. In the epistle to the Galatians, we perceive that Christ is our Liberator In the epistle to the Ephesians, we perceive that Christ is our Life (we are His body). 13 In the epistle to the Philippians, we perceive that Christ is our Happiness. In the first and the second epistles to the Thessalonians, we perceive that Christ came for our glory. In the first epistle to Timothy, and to Titus, we perceive that Christ is our Teacher. In the second epistle to Timothy, we perceive that Christ is our Role Model. In the epistle to Philemon, we perceive that Christ is our Role Model as a Master. In the epistle to the Hebrews, we perceive that Christ is our Atoning Intercessor. In the epistle to the Colossians, we perceive that Christ is Everything to us, “You are complete in Him” (2: 10). In Him we find everything, and we need nothing more. He is the Light who saves us from “the power of darkness” (1: 12-13); so that we, ourselves, would become the light of the world. He is the Savior who saves us from the authority of the devil, For “in Him we have redemption through His blood, the forgiveness of sins” (1: 14). “He transferred us into the kingdom of His beloved Son” (1: 13). As through baptism in His name, we enjoy the sonhood to the Father, and are counted as the beloved children of God. As far as His divinity is concerned, “He is the image of the invisible Father” (1: 15); In Him our nature is renewed, to become, ourselves, according to His image, “and (we) have put on the new man who is renewed in knowledge according to the image of Him who created (us)” (3: 10). In the first Adam, we have lost the image of God; while in the second Adam, we have restored it. He is the Creator, “By Him all things were created (1: 16); In Him, He carried us as His body; and in Him, He led us enlightened, to enjoy our risen life, “He is the beginning, the 14 firstborn from the dead, that in all things He may have the preeminence” (1: 18); “For you died, and your life is hidden with Christ in God” (3: 3). He came to be our Head; We are His body, and He precedes us in everything (1: 18); to become a role model for us in everything. By His salvation work, He revealed to us the exalted secret of the divine love; and we enjoyed the hope in glory, “which is Christ in you, the hope in glory” (1: 27). “When Christ who is our life appears, then you also will appear with Him in glory” (3: 4). If the Gnosticism has wronged the Person of the Lord Christ, and made Him as one of the ions; the apostle Paul calls on us to enjoy fellowship with Him, to experience His passion: “To fill up in (our) flesh what is lacking in the affliction of Christ” (1: 24), in His death, and His burial: “buried with Him in baptism: (2: 12); we, consequently partake of His glory: “You will also appear with Him in glory” (3: 4). He will let us in need of nothing. While Gnosticism calls them to mere mental knowledge as a way to salvation, Acquiring Christ is the true way, “in whom are hidden all the treasures of wisdom and knowledge” (2: 3). B- The church in Christ: a- The church is united To Christ, being her Head (1: 18). For, by His incarnation, he became no stranger to her, nor she from Him, but His own body. This line of thought came originally in the words of our Lord Jesus Christ Himself (Mark 14:58; 2: 19-22)1; attaching us to the Lord Christ, and uniting us with Him; being the Head of man (1 Corinthians 11: 3); and on account of that, our relationship with Him is a relationship of “spiritual matrimony. “For, as man is the head of woman; Christ, as well, is the Head of the church, and He is the Savior of the body “(Ephesians 5: 23). b- The church finds her comfort in the Lord Christ in the midst of her sufferings, counting the suffering as “filling up in her 1 E.E. Elias: Paul's use of the old Testament, p. 92. 15 flesh what is lacking in the afflictions of Christ” ; testifying to the cross, and experiencing the sweetness of the fellowship with her crucified Christ (1: 24). c- Having granted the church to walk in Him (2: 6); the Lord Christ opened the way for her. Her relationship with Him is one of continuous movement, which perpetually works to realize the work of her Heavenly Groom; for she is set on Him (2: 7); practices everything in His name, particularly the thanksgiving to God the Father (3: 17; 2: 7). d- The church enjoys her fullness in Christ (2: 10); She would never feel satisfied, except by being according to His image. e- She dies together with Him (2: 20), buried with Him (2: 12), raised with Him (3: 1), hidden with Him in God (3: 3), and appears with Him in glory (3: 4). f- She has got the renewal by baptism, and her renewal will continue by repentance, so as to perfectly bear His image. g- She feels the riches and the royal life, as she acquires Him, in whom there are the treasures of wisdom and understanding (2: 2, 3; 4: 16). h- Her constitution is faith in Christ, and love for all the saints, because of the hope which is laid up for her in heaven (1: 4- 5). This is the key of the epistle: ‘Faith, hope, and love”; this triplesided grace, is perpetually connected in the new covenant, with the experience of Christian life. In this epistle, this constitution is presented in a diversity of ways1. This epistle, like the other epistles of St. Paul, reveals the call of the gospel, namely: Faith in Christ, to love Him in His brethren, and to be together with Him in his heavens. i- This epistle reveals the spirit of the church and her exultant atmosphere. Although the epistle exhorts awareness against the false teachers and the authors of vain philosophies, Yet, it very obviously proclaims how the church should be with her acquirement of her Christ, the Head who grants her all riches and fullness; to experience prevalence over the devil with all his hosts, as there is no more chance or possibility of darkness in her; and to 1 Cf William S. Deal: Bakers Pictorial introduction to the Bible, 1967, p. 366. 16 joyful experience the kingdom of God, and to walk along the royal path, to become an icon of her Creator. The apostle thus presents His church experience, as a victorious, exultant, and glorious life, even in the midst of affliction. j- This exultant church life does not encourage looseness and slothfulness, but the serious behavior “in Christ” (1: 16), and seeking the heavenlies (3: 2); in particular “love”, which is the bond of perfection leading to the opening of heart to let the peace of God dwell in it; and to practice the perpetual life of fellowship. Our exultant church life motivates us to a life of watching, thanksgiving, praying, and preaching, by the secret of Christ (4: 2, 3), counsels us in our familial relationships (3: 18-21), and guides us in our relationships with others (3: 21-25). It is a life practiced in the church, at home, in the place of work, and in the street; on account of that it is an inner life, which has its roots in our depths; It directs our feelings, senses, energies, talents, words, and behavior; It intervenes in every hidden and manifest act. In other words, our Christianity is “getting hidden in Christ”, to see Him in everyone of us, guiding us by Himself, to get to enjoy Him. k- This epistle reveals Christianity as a practical call to an enjoyment of the freedom, provided to us by Christ, from the devil and his darkness; granted us the sonhood to God the Father, to enjoy His kingdom; and presented to us Himself – the wisdom. Through this freedom, we reject any call to the deadly chains of literality, and the wrong understanding of piety; to minister to our Christ as children in glory. This freedom in Christ leads us toward certain commitments. This epistle presents to us what we should avoid, and what we should strive to achieve; and how we should live a life of thanksgiving1. The divisions of the epistle: As this epistle presents to us the Person of the Lord Christ; Wherever we look, He transfigures before our eyes: “In Him we are grounded and steadfast (1: 23); He is the Eternal, who carries us to His eternity. He grants us the perpetual growth to bring us forth to 1 Cf. The Collegeville Bible Commentary, 1989, p. 1180. 17 Him (2: 7); He is the Life, the Giver of everything (3: 3); And He is the Leader of our behavior. 1- Christ is the Depth Chapter 1 2- Christ is the height Chapter 2 3- Christ is inside us; the Leader of our inner life. Chapter 3 4- Christ is the Guide of our outer behavior. Chapter 4
AN INSPIRATION FROM THE EPISTLE TO THE COLOSSIANS YOU ARE EVERYTHING TO ME You are the secret of the whole love; For my sake, O Lord, You became man; Yet, carrying the whole fullness of the Divinity; For You are One with Your Father; Your Divinity parted not from Your Humanity! You granted me to unite with You To enjoy the fullness, and to be in need of nothing; You are everything to me; You are the Forgiver of my sins, and the Grantor of Your righteousness; You became to me my freedom and my treasure; You became my glory, and the exultation of my heart; Carrying me in You, I discover the exalted divine secret; You bring me forth, whole in You; By Your Holy Spirit, You qualify me to fly, and be in Your Father’s bosom I enjoy You, and take refuge in You; When You dwell in me; All the hosts of darkness cannot approach me; You raised me above the literality of the law; And brought me forth to the glorious liberty of the children of God; You became for me the depth and the height; You carry me forth to the depths of Your secrets; And You lift me up to the height of heavens; You lead my inner life, for in me You dwell; And You present Yourself to me, life and constitution; By You I walk my way to the Father; By You, I know how to relate to every man; What more would I need? 19 Hoping for the resurrection of all, and their salvation by You. By You I enter into the depths; I get in touch with You, to recognize the Father through You; For You are the hidden image of the Father; The image of unity with Him, in His same essence; When I see You, I see Him; When I recognize You, I get filled with the treasures of wisdom and understanding. y You, I recognize You; O Creator of the whole universe, and the ALMIGHTY ONE; The Care-Taker of everything big and small. Entering into the secret of Your church, I discover Your leadership of her, O the Head who loves His body; You grant her Your Holy Spirit, to prepare her for the eternal encounter with You; To make her truly a blameless heavenly bride for You; To let her have the right of fellowship in glory; for she is Your holy body; With every moment, You let her enjoy the full measure more and more; Until she becomes Your living icon.