THE PRACTICAL KINGDOM As the Evangelist St. Mark presents to us the Person of Christ, ministering for the sake of humanity, He, approaching the incidents of the Cross, reveals to us Christ’s practical kingdom, for which He is working, to grant it to His believers: 1- The promise to behold the kingdom of God 1. 2- The kingdom and the transfiguration 2-13. 3- The kingdom and overcoming the devil 14–29. 4- The kingdom and the Cross 30–32. 5- The kingdom and humility 33–37. 6- The kingdom and the spacious heart 38-50. 1- THE PROMISE TO BEHOLD THE KINGDOM OF GOD “And He said to them, ‘Assuredly I say to you that there are some standing here who will not taste death till they see the kingdom of God present with power.” ( 1) That promise came as a consummation of the talk of the Lord Christ, about the taking up of the Cross, and the care of man for the salvation of his soul, and the enjoyment of the kingdom of God, on the day of the last advent of the Son of Man... And now, some people may ask: How was that promise realized? Were there any of the contemporaries of the Lord Christ, who did not taste death till they see the kingdom of God come with power? (1) Some believe that that promise was realized, when three of the disciples enjoyed the transfiguration of the Lord Christ, especially that the mention of the transfiguration directly followed that promise. Transfiguration, in its truth, is the enjoyment of the glory divine splendor of the Lord Christ, to the extent, the disciples could stand. St. Ambrose says: [Peter, James, and John beheld the glory of resurrection; so they did not know death1.] (2) Some believe, that “the kingdom of God,” coming with power, is nothing but the preaching of the Gospel among the Gentiles; the Church of the New Covenant is called “the kingdom of God.” Some of the disciples beheld that great glory, while still in the flesh, as they enjoyed the day of the Pentecost, when the Holy Spirit came down in the upper room, and beheld the old temple being destroyed, and the mission of preaching setting forth to many of the capitals of the pagan world. They saw the kingdom of God being proclaimed within the life of men against the vain glory of the world. (3) Others believe that that divine promise is always holding, being enjoyed by believers in every generation; when their souls enter into the inner splendor of God’s glory; the kingdom is proclaimed in them, not tasting the death of sin, or getting overcome by the devil (death). St. John Saba says: [Blessed is the soul that kept itself free from offenses; entered to within itself, and beheld God reclining on His throne, which is the mind; and received from Him a new commandment, that is the spiritual love, which is the consummation of the Law2.] St. Ambrose presents to us the same concept, as he proclaims that man, in his weakness, is in need, not only of an eternal promise, but to be able to taste a pledge of 1 In Luc. 9: 27. مقال 2 .1 5 that promise, here in this present life. What the Master promised here, He presents to every man standing with Him, that is enjoying the presence of the Lord and fellowship with Him; thus, never tasting the death of spirit, but enjoying the power of divine kingdom, in his present life here, as a pledge of the eternal kingdom. Of his words: [While drawing our attention to the benefit we get for despising the things of this world, the Lord supports our human weakness, by presenting us with a reward in the present world. Surely, it is very difficult for you to take up the Cross, to subject your life to dangers and your body to death, to forsake yourself, with the hope of possessing what you do not have here. It is tough for humans to live on hope alone, facing dangers, for the sake of the blessings of the coming life. That is why, our good and compassionate God, not wishing that anyone should fall under the yoke of despair or depression, supports weakness by present goodies, and supports strength by future ones... (in other words, He helps us here with a sort of pledge of the inner kingdom and rewards us, in eternity, with the perfection of the glory of eternal kingdom). If we do not have fear of death, let us stand where Christ is, to hear Him say to us: “Assuredly, I say to you, that there are some standing here, who will not taste death...” ( 1) Whoever gets the fellowship with Christ, will not taste death... The body will die, for the spirit to stay alive. What does “taste death” mean? There are some who taste the bread of tears ; while others eat of the poisons of the dragon. As to us, we have the true bread which came down from heaven.(john6: 41) Whoever keeps the words of God, will not taste the bread of death. Who is he, who will not taste death, when there would be no resurrection unless one dies?! There are some who are dead, while still living; as there are people living, even after their death.(Heb11: 4) It is said: “Let death seize them; let them go down alive into hell.” (Psalm 55:16) Those who go down alive into hell, are the sinners, while there are those whose life comes to an end; as it is said: “I am the God of Abraham, the God of Isaac, and the God of Jacob; God is not the God of dead, but the God of the living” (Mt. 22: 32) Peter did not die, as ‘the gates of Hades shall not prevail against him;’ nor did James and John, the ‘sons of thunder,’ who beheld the exalted glory; the things of this world could not subject them, but they crushed them under their feet. Now, be like Peter and the sons of thunder! How? When you do not care for the earthliness, but rest your head on Christ’s chest; Let the earth tremble before you, before it gets hold of you. Subject the body by the power of the Spirit. You would also be a son of thunder, if you become the son of the Church, to hear the voice of Christ addressing you from the Cross: “Behold your mother1.”] 2- THE KINGDOM AND THE TRANSFIGURATION Having promised His disciples that there are some, standing with Him, who will not taste death till they see the kingdom of God come with power, He did not designate the names of those who are going to enjoy that privilege, to protect them from envy or jealousy. And now, we see Him taking Peter, James and John, and led them up on a high mountain apart by themselves ( 2), to proclaim to them the splendor of His deity. We have already dealt with the incident of transfiguration, with some comments 1 In Luc 9: 27. 6 by certain Church Fathers, in our study of the Gospel according to St. Matthew (17:1-8). Here, I shall mention just some simple and short quotations: (1) St. John Chrysostom believes that what the evangelists wrote concerning that episode, was confined to what the language can express. What took place was beyond human imagination, saying, [If He had become shining like the sun, the disciple would not have fallen on their faces, as they are used to the sun every day of their life; but He became shining with a greater splendor than the sun...; so they could not stand it, they fell1.] (2) The evangelist says: “Now, after six days Jesus took Peter, James and John, and led them up on a high mountain apart by themselves” ( 2) We had already said that; six days passing, before the enjoyment of the transfiguration, refers to that, our strife on earth should be consummated before we get our reward of entering the fellowship of the Divine glory2. St. Ambrose sees in these six days, a reference to 6000 years to pass before reaching the great resurrection. While Origen sees in them a reference to our real rest in the Lord, through crossing the six days of creation, and entering into the seventh day, or the spiritual Sabbath. How beautiful are the words of St. Ambrose, inviting us to enjoy the inner transfiguration: [Whoever rises above the world, and abides in the highness, will look forward to the fruits of eternity, that of the anticipated resurrection. So, let us step over the works of life, in order to be able to behold God, face-to-face3.] As to those three who enjoyed God’s love, and ascended with Him up on a high mountain to behold His splendor: Peter, James, and John; they, as I have already said, refer to faith, working in love; as without living faith working in love, we can not behold His glory. St. Ambrose noticed that that gift was presented to them, after the personal talk that took place between the Lord and His disciples, who, as proclaimed, through the apostle Peter, is Christ; as though the transfiguration was a reward for that proclamation. St. Ambrose says: [They will enjoy the blessings of resurrection, those who proclaimed that He is Christ. Therefore the ungodly and sinners shall not stand in the congregation of the righteous (Psalm 1: 5), but, shall be punished by the judgment under which they have fallen4.] The same Saint believes that choosing three, is an opening of the door to God’s mercies, and to enjoyment of His glories, for mankind, with no discrimination between a Jew and a Gentile; as three represent the three sons of Noah, from whose descendants, the whole human race originated. This same line of thinking was adopted by St. Hilary of Poitiers. St. Ambrose sees in choosing three of the disciples, a reference to the need for belief in the Holy Trinity, saying, [Nobody can behold the glory of resurrection, unless He or She, strongly and steadfastly, believes in the secret of Trinity.] Choosing three disciples, probably refers to our need for the life based on Christ Jesus, risen from the dead on the third day. By that new life, we ascend to the mountain of Tabor, to rise above death, enjoying the splendor of resurrection, working within us. (3) In a quotation attributed to St. John Chrysostom, it was claimed that the features of the Lord Christ, during His transfiguration, remained the same; yet the 1 To Etrop. 2: 10. 2 .369- الإنجیل بحسب متى، 367 ،1983 3 In Luc 9: 28-31. 4 In Luc 9: 28-31. 7 splendor of His glory was proclaimed. The Lord Christ, though remaining in body, yet His body, carried a new nature full of splendor and glory. We also, in the general resurrection, will still carry the body, that shared our strife; having the same features, but marked with the mark of the exalted glory, granted by God, to fit the eternal heavenly life. (4) What does the evangelist mean by saying: “He was transfigured before them” ( 2)? but, that the glory proclaimed through His transfiguration, was not a new thing for Him, nor an external gift given to Him; but, it was rather, a proclamation of a hidden glory, that became visible before them at that moment... That change has not been a matter concerning the nature of the Master, but concerning the eyes of the disciples, which were opened to behold what they could behold. How much is our need to sit with the Lord Christ, apart by ourselves, within our inner depths, to get our spiritual eyes opened, to behold the crucified, of whom it was said: “As a root out of dry ground, He had no beauty or majesty to attract us to Him, nothing in His appearance that we should desire Him.” (Isaiah 53: 2) Although, “He is fairer than the sons of men” (Psalm 45: 2). Also said of Him: “Despised and rejected by men” (Isaiah 53: 3), although He is “ The desire of all nations.” (Hag. 2: 7) In that concern, St. Ambrose says: [All these things, carry true secrets and meanings, that vary in size, smaller or bigger, according to your capability; If you are not cautious in your ascent to the summit, neither wisdom, nor secrets, nor the glories of God’s word and beauty will be revealed to you, but you will only see the word of God, as in flesh, “with no form or comeliness” (Isaiah 53: 2), as a man exhausted with passion, that He bears for the sake of our weakness; as a word clothed by the garments of the letter, that do not go up to the level of the Spirit1.] (5) “His clothes became shining, exceedingly white, like snow, such as no launderer on earth can whiten them.” ( 3) What are these clothes on the Master, shining with splendor, but His Church, of which is said by St. Augustine2 that is the mark of true believers: exalted splendor. And by Fr. Gregory (the Great): [For, in the splendor of high heavens, those shining with the life of righteousness, attach to Him, as do His clothes3.] St. Ambrose gives us another interpretation for these splendid clothes, saying: [Probably, the clothes of the Word, are the sermons on the Holy Scriptures, as they are garments of divine thought. Thus, as He appeared to Peter, James and John, in a different posture, with shining white clothes, so the meanings of the Holy Scriptures are revealed to you, becoming like snow, such as no launderer on earth can whiten them4.] It is as though, as our thoughts rise up with our Lord Jesus Christ, to dwell in us, His words become transfigured in us, with unutterable heavenly splendor, unlike any done by an earthly launderer, as it is the work of the heavenly One, which is the Holy Spirit, the Forgiver of sins, who cleanses us by the blood of the Only-Begotten Son, to be made whiter than snow (Psalm 50). (6) The appearance of Moses and Elijah, carries several meanings, that we have 1 In Luc 9: 28-31. 2 Ser. on N.T. 28: 2. 3 Mor. 32: 6. 4 In Luc 9. 8 already discussed1. St. John Chrysostom2 presents to us an explanation for it, that, when the multitude said that He was Elijah or one of the prophets, He intended to appear to His disciples together with Moses and Elijah, in order to demonstrate to them the difference between Himself and His servants. Also, because He was accused of being a breaker of the Law, and a blasphemer, taking on Himself the glory of the Father, He intended to bring with Him Moses the receiver of the Law, and Elijah, the zealous for the glory of God, to proclaim the slander of His accusers. He might also have intended, through their appearance prior to crucifixion, to proclaim to His disciples, that they should not have fear of the Cross, as He accepted it by His own will, or else it would not have happened...; as He is far greater than Moses, who rescued the children of Israel from the hand of Pharaoh, and than Elijah, who asked for, and got, fire from heaven, that consumed the two leaders of fifties together with their men. (7) Peter wanted to erect three material tabernacles for protection; but a cloud came and overshadowed them, to teach him, that at resurrection, we are in no need for human-made tabernacles, nor for material houses, because we would be protected by the glory of God Himself, that brings no dark shadows, but grants splendor. St. Ambrose says: [The source of that shade, is the Spirit of God, that does not darken the hearts of men, but reveals the hidden things. That, we also find in the words of the angel: “The power of the highest will overshadow you” (psalm103: 32). That cloud did not materialize because of the humidity of the smoky mountains, nor of the vapor of the air; it did not cover the sky with horrible darkness, but was a shining cloud that causes no rain or flood, but its dew, sent by the Word of God, would cover the hearts of men with faith3.] (8) “A voice came out of the cloud, saying, ‘This is My beloved Son, hear Him.’ Suddenly, when they had looked around, they saw no one anymore, but only Jesus with themselves” (s 7, 8) What does the voice of the Father wish, but, for us to receive the incarnated Word of God in our life; to hear Him, and to abide in Him, to become, ourselves, beloved children of the Father... The Father’s desire, is to see us glorified in His Son. And as St. Ambrose says: [As we behold the glory of God with uncovered faces, we will, ourselves acquire that same countenance (2 Cor. 3:8)4.] We also have a beautiful comment on that gospel phrase by St. Ambrose, saying, [On hearing that voice, after seeing three persons, there was Jesus alone. At the beginning, they saw three, but at the end they saw only One. By perfect faith, all will be one, as requested by Jesus from the Father; “that they all be one” (Jn. 17:21); Not only Moses and Elijah, to be one in Christ, but we also, to be one in the body of the One Christ (Rom. 12:5)... That, may also refer to the fact, that the Law (Moses) and the prophets (Elijah), have their origin in the Word... As the goal of the Law is Christ “for righteousness to everyone who believes” (Rom. 10:4)5.] Therefore the goal of the transfiguration, is for all believers, to gather as members 1 .374 -372 ، الإنجیل بحسب متى، 1983 2 In Matt. hom 56. 3 In luc 9. 4 In luc 9. 5 In luc 9. 9 in the one body, through abiding in Christ, and enjoyment of membership in His one body; thus to be counted truly, as beloved children of God, glorified in Him. (9) “Now, as they came down from the mountain, He commanded them that they should tell no one the things they had seen, till the Son of Man had risen from the dead” ( 9) St. Hilary of Poitiers explains the cause of that commandment, saying, [He commanded them to keep what they saw, until they are filled with the Holy Spirit, to testify to the spirituals.] That commandment, no doubt confused them. They knew for sure that He is Christ, and bore testimony to that; and according to the Jewish thought, the Messiah does not die; so, what did he mean by saying, “till the Son of Man had risen from the dead”?! They did not doubt that He is Christ, but began to doubt what they received through the Pharisees and the scribes concerning Christ; that is why they asked: “Why do the scribes say that Elijah must come first?” ( 11) By that question, they probably express how the Jews were preoccupied by Elijah, as a preparatory of the way for the undying Christ. They believed that Elijah was still working for the sake of Israel, while he was in heaven, and that he would appear, three days before the coming of Christ. The first day, he would stand on the top of a high mountain, to raise a lamentation for the destroyed land, and to proclaim that peace would come on it. On the second day, that good fortune would come to it; and on the third day, that salvation would be granted to it. Then, Christ would finally come to save Israel. Therefore, there is no place for death nor resurrection! The Lord Christ drew them away from their material thinking, as to the coming of Elijah and Christ; confirming that all that the Patriarchs and prophets desired, are being realized in their days; that Elijah came, but not according to the material literal thought; and that the Messiah also came; but He will not reign materialistically, but, through passions and the Cross. The Lord says: “Elijah does come first, and restores all things. And how is it written concerning the Son of Man, that He must suffer many things and be treated with contempt? But I say to you that Elijah has also come, and they did to him whatever they wished, as it is written of him” (s 12, 13). As though He is saying to them, they put all their hope on the coming of Elijah and Christ. Elijah did come; and instead of listening to him, they killed him. And Christ did also come; and instead of believing in Him they are going to kill Him. In other words, the Lord Christ demands from them to reconsider their way of thinking; to apprehend matters through spiritual concept and new faith. Elijah did come; the angel says, concerning John the Baptist: “He will also go before Him in the spirit and power of Elijah.” (Lk. 1:17) And as Origen says, that it is John, who carries the characters of Elijah, and not his person. Fr. Theophlactius also says: [John rebuked iniquity; He was as zealous and a hermit as Elijah; but they did not listen to him as being Elijah, but murdered him in a vicious way, cruelly beheading him.] St. Ambrose says: [Both John and Elijah dwelt in the wilderness; the ravens fed the first; the second, in the wilderness treaded upon all luxuries, loved poverty and despised wealth. Elijah did not seek to please King Ahab; and John despised the favors of King Herod. The mantle of Elijah divided the water of the river Jordan (2 Kings 2:14); and John turned it into a wash basin to grant salvation. Elijah appears with the Lord in His glory; and John dwells with the Lord on earth. Elijah would come prior to the second coming of the Lord; and John come before His first advent. Elijah brought rain upon 10 earth after three years of draught; and John cleansed the dust off our bodies in the water of faith along a period of three years. If you may ask me: what are these three years? I will answer you by what is written: “For three years I have come seeking fruit on this fig tree and find none” (Lk. 13: 7) The first year is the time of the Patriarchs, when the harvest reached a level not to be realized again. The second year is that of Moses and the prophets. Then the third year is when our God and Savior came, “To preach the acceptable year of the Lord.” (Lk. 4: 19)1] 3- THE KINGDOM AND OVERCOMING THE DEVIL While the Lord Christ led three of His disciples up to a high mountain, to proclaim to them His kingdom coming with power, we see some of the disciples standing helplessly before an unclean mute spirit; until the Master came to reveal to them the need for fast and prayers, as the ways in the struggle against the devil and to overcome him by the Lord, the Grantor of victory. Thus the kingdom is not just a revelation to be enjoyed by the disciples on the Mount of Tabor, but it is also the fruit of spiritual strife against the devil, by the Lord, the conqueror. In this work, it is to be noticed: (1) While Peter, on the mountain, desired to stay there ( 5), to enjoy the glory of Christ and the heavenly revelation, the Master led him and the other two disciples down, to see a great multitude and scribes around the other disciples disputing with them ( 14)... The reason for that dispute was because the disciples were unable to cast out an unclean spirit from a young man suffering since his childhood ( 21). How wonderful for a believer to sit alone with his Lord, in his room, as on the Mount of Tabor, to enjoy spiritual meditation and heavenly comfort. He would desire to stay all his life in that heavenly revelation. Yet, as long as we are in the flesh, we have to get down to the field, to work for the sake of every suffering soul. No wonder, that even hermits and monks, care for the salvation of souls. St. John Saba, the famous hermit says: [Whoever hates a sinner, would be rejected by God2.] Spiritual ministry, is an integral part of the life of a believer, whatever his position in the Church is: a priest, a monk, or one of the congregation. Only the ways of conducting that spiritual ministry would differ! (2) “He saw a great multitude around them, and scribes disputing with them.” ( 14) That gospel is not portraying a particular moment, but is rather recording an incessant state of affairs. All the time, the Lord Christ is looking to see a great multitude around His disciples, simply eager to share the gift of Christ to them; and to see, as well adversary scribes disputing with them. The Lord, then, would always grant His Church the ability to fulfill the multitude with the gifts of its Master, and to stand fast before its adversaries. We should not be disturbed, feeling the great responsibility of the Church towards the multitude of hungry and thirsty humanity, that seek satisfaction; and concerning those opposing the truth in every way; because the Bridegroom of the Church is dwelling in its midst, fulfilling the hungry, and overcoming the adversaries. That is why the Psalmist says: “God is in the midst of her, she shall not be moved.” (Psalm 46:5) And the Lord Himself, commands us: “But when they deliver you up, do not worry about how or what 1 In luc 1: 7. رسالة 2 .43 11 you should speak. For it will be given to you in that hour what you should speak. For it is not you who speak, but the Spirit of your Father who speaks in you” (Mt. 10:19, 20) (3) The Lord Christ rebuked His disciples for their inability to cast out the unclean spirit: “O faithless generation, how long shall I be with you? How long shall I bear with you?” ( 19) He rebuked them for their little faith; then He took over the task Himself. He is the One responsible for the Church, being His bride, rebuking its ministers for any lapse in their faith or their performance, then taking over the task Himself. Let us put all our works before Jesus our Lord, for, even if He rebukes us for any weakness on our part, yet, He would consummate every defect in us. (4) Having rebuked His disciples, He demanded that the young man with the unclean spirit be brought to Him. “When he saw Him, immediately the spirit convulsed him, and he fell on the ground and wallowed, foaming at the mouth.” ( 20) why did He allow the spirit to convulse him? The Master does not bear to see someone suffering; and yet, He let that poor fellow suffer for a short time, in order to persuade his father to believe, according to St. John Chrysostom. The father said: “If you can do anything, have compassion on us and help us.” ( 22) The Lord responded, telling him that the key to healing is in the hands of man, if he believes, saying to him: “If you can believe, all things are possible to him who believes.” ( 23) In faith with humility, the father cried out and said in tears: “Lord, I believe; help my unbelief.” ( 24) Thus, the Lord Christ, allowed the son to suffer for a little while, to reveal his father’s belief, to motivate him further to humility, to ask God to help his unbelief; and also to proclaim the authority of man through belief1. The Lord Christ probably also allowed that, in order to expose the cruelty of the devil and his soldiers; and as said by Fr. Theophlactius: [He allowed the son to get agitated, to expose the evil of the devil who could have destroyed him, if the Lord had not rescued him.] For that same reason, the Master asked the father: “How long has this been happening to him?’ And he said, ‘From Childhood; and often he has thrown him both into the fire and into the water to destroy him” (s 21, 22). The evil one has no mercy for a child or an old man; for man or woman, but is eager to push all into the fire of lusts, or to draw them into the whirlpools of the world to destroy them. He always fights us with contradictories, like water and fire; if we escape a trap, he sets up another. Anyhow, if the devil is throwing us into water or fire to destroy us, our Lord Jesus is presenting us with His Holy Spirit, through the water of Baptism, to extinguish the evil fire by His divine fire, and to cancel the corruptness of the water of the enemy by the Holy Jordan! (5) How amazing is the love of the Lord Christ. In the midst of His mighty works, He demonstrates the virtues of others, however imperceptible they might be... He healed the young man, yet, He was keen on demonstrating the love of his father, his belief, and also his humility. I say, I wish we have a heart like that of that father, towards every suffering soul, not to rest before we present it, in the spirit of humility and loving faith, to Him who is capable of saving it. Fr. Theophlactius says: [Whoever binds himself by love, with his neighbor, would be to him like salt, and would be in peace with him.] (6) That father, who cries out with tears for the rescue of his son, represents the soul of every believer, who found the Lord and knew His amazing salvation; he would not have peace with the suffering of denying souls that fell into the captivity of the evil 1 St. Irenaeus: Adv. Hear. 4: 27: 6. 12 one “from childhood,” that came into the world from the beginning, bearing the serious sin, saying with the Psalmist: “I was conceived in iniquities, and in sins my mother conceived me.” (Psalm 51: 5) That son, probably also, refer to the Gentiles, who lived from childhood, under the authority of the evil one, through the pagan iniquities. (7) Pope Gregory (the Great) comments on the phase: “He became as one dead, so that many said, “He is dead” ( 26), by saying: [Whoever is delivered from the authority of the evil spirit, is counted as dead; because having been subjected to lusts of the flesh, then putting that sort of life to death, he appears to the world as one dead. Those who do not know how to live according to the Spirit, count him, who does not walk according to lusts of the flesh, as completely dead1.] Such is the perception of the world, up to the present day, of the spiritual people, considering them as dead, being deprived of the niceties of life! (8) When He had come into a house, His disciples asked Him privately, ‘Why could we not cast him out?,’ so He said to them: “This kind can come out by nothing but prayer and fasting.” ( 29) St. John Chrysostom says: [They were afraid that they probably have lost the gift they were granted, namely, the authority over unclean spirits.] Truly, the disciples have got that free authority; yet, they need to get it kindled through life of piety, by prayer and fasting, to enjoy a deep fellowship with God in His Son. St. John Saba tells us about the activity of prayer, saying: [The key to the safe is in your hands, to give and take2.] [Sanctify your bed by prayers; the Holy Spirit will make the members of your body smell like sweet fragrance3.] He also speaks to us about fasting in moderation, saying: [Do not overfill your stomach, lest adultery would torture you; and do not weaken your body, lest those who hate you would rejoice. Do everything in moderation, to be able to walk the royal way, without fear4.] 4- THE KINGDOM AND THE CROSS As the events of crucifixion were approaching, several times the Lord took His disciples aside, to confirm to them the necessity of His rejection, crucifixion and resurrection. Indeed, the last time, Peter rebuked Him (8:32). But now, they did not understand what He was saying, and were afraid to ask Him ( 32). It was not possible for human thought to appreciate the idea of establishing the kingdom of God upon the tree of disgrace (the Cross)! That Cross which the disciples could not bear to hear about, once they tasted it and apprehended its activity in them, they loved, and gladly and joyfully carried it with their crucified Bridegroom. St. Augustine says: [There is nothing greater and more amazing, than the portrait of our Lord Jesus Christ the Son of God... who had conquered the whole world, not by military might, but by the foolishness of the Cross (1 Cor. 1:23)!... He raised Himself on the Cross to subject all spirits5.] St. Ephram the Syrian, says: [On the same tree, the devil used to kill us, the Lord raised Himself to save us6.] 1 Mor 10: 30. رسالة 2 .11 رسالة 3 .12 رسالة 4 .18 5 .468 ، الحب الإلهي، 1967 ، ص 467 الحب الإلهي، 1967 ، ص 6 .469 13 5- THE KINGDOM AND HUMILITY If the Master has established for us the way of salvation through His Cross, contrary to what was expected by humans, He, in His love, desires to carry us with Him along that way through humility. The world thought that dignity and authority are the ways to the kingdom; but the Cross is proclaiming that humility is the true way. That is why, as the disciples were disputing among themselves on the road, who would be the greatest among them ( 34), the Lord called the twelve and said to them: “If anyone desires to be first, he shall be last of all and servant of all. Then He took a little child and set him in the midst of them. And when He had taken him in His arms, He said to them: ‘Whoever receives one of these little children in My name receives Me; and whoever receives Me, receives not Me but Him who sent Me” (s 35-37) The Lord Christ placed His hand on our ancient human wound, which is the love of man for dignity and authority. He exposed our weakness, offering Himself as a role Model and a Remedy! He started by exposing the wound, when He asked them, what was it they disputed among themselves on the road, in order to proclaim that He is aware of every thought they harbor within their hearts. Then, He administered the remedy through His teaching about the spiritual concept of greatness, through humility that is mixed with love. He presented them with a practical demonstration, by taking in His arms a child, in order to exhort them to receive humanity with the spirit of love, as a child, they take in their arms and wash his feet; turning themselves into servants and not into people of authority. But, for others, he added that “whoever receives Me, receives not Me but Him who sent Me,” although He is One with the Father! In love mixed with obedience, the Son puts the Father ahead of Him, although they never separate! The following are some quotations of the sayings of Church Fathers, concerning the true ministry and the spirit of humility: The disciples, on the road, disputed among themselves, who would be the greatest? But the Lord Christ, Himself has come to teach us humility. Haughtiness brings about trouble, but in humility is comfort!1 St. Jerome He wants us, not to take over (earthly) supremacy for ourselves, but to reach up for it the heavenly through humility. How great is humility! It earns for itself the dwelling of the Father, of the Son, and of the Holy Spirit2. Fr. Theophlactius He exhorted them to acquire humility and simplicity, as demonstrated in a child, namely pure from jealousy, from vain glory, and from love of authority3. St. John Chrysostom Humility exalted Moses, but the proud were swallowed by the earth. God does not dwell in a lover of greatness; so also should you! Humility is a soil sown with virtues. If humility is uprooted, all virtues would be 1 Cf. Catena Aurea. 2 Cf. Catena Aurea. 3 In Matt. hom 58. 14 destroyed. Our great fathers paved for us the way, by being clothed with humility, which is the robe of Christ. With it they rejected the devil, and put him in the chains of darkness. Put on humility all the time, to turn yourself into a dwelling place for God1. St. John Saba 6- THE KINGDOM AND THE SPACIOUS HEART Having spoken to us about the divine kingdom, and how we should minister to it through the Cross, the Lord Christ, in order to avoid our taking it in a negative way, revealed here, the commitment of the children of the kingdom, to minister with a spacious heart. For if the Lord Christ, Himself, came to the Cross, for humanity, with a spacious heart, it would be fitting for His children to follow His example. “John said to Him: ‘Teacher, we saw someone who does not follow us, casting out demons in Your name, and we forbade him because he does not follow us’” ( 38) Most probably, St. John did not forbid him out of jealousy or envy, but because he desired that that man would follow the Lord and get to meet Him, not just use His name to cast out demons. But the Lord said to John: “Do not forbid him, for no one who works a miracle in My Name can soon afterward speak evil of Me. For he who is not against us, is on our side. For whoever gives you a cup of water to drink in My Name, because you belong to Christ, assuredly, I say to you, he will by no means lose his reward” (s 39- 41) That talk reveals that that man who was casting out demons, was not against Christ, neither by mouth nor by heart; but was working for His sake with a true faith, although he did not have the chance for an obvious fellowship. Our faith should never be based on bigotry and love of control of others, but rather on a spaciousness of heart, and on unity, as long as all are working through a straightforward belief. Our Church ecumenical unity, is not based on congregations, but on the unity of living faith. We notice here, that the Lord was conservative in His words, as there are also, those who work powers in the name of Christ, but harbor evil in their hearts, as for example heretics who cause dissensions, and are evil in their own lives, of whom the Lord says, “Many will say to Me in that day, ‘Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name? And then I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness!’” (Mt. 7:22, 23) With such heart, humble and spacious with love, we should walk, without stumbling others, and at the same time, not to get stumbled by others. That is to say, let us have a spacious heart with love, but not on the expense of the salvation of our little brothers, nor of that of our own souls. He warns against causing these little ones to stumble, saying, “Whoever causes one of these little ones who believe in Me to stumble, it should be better for him if a millstone were hung around his neck, and he were thrown into the sea.”( 42) In other words, it is fitting for us to have wise hearts, to bear the weaknesses of others as though they were little ones, for whom we should have compassion, and should not cause them to stumble in faith. Pope Gregory (the Great), contemplates on that phrase, saying that 1 .55 ،53 ، مقال 7، رسالة 8، القمص بفنوتیوس السریاني، ص 42 15 the millstone refers to a layman who preoccupies himself with affairs of this world, going around himself as does a millstone, with no goal or rest. As to being thrown into the sea, that refers to the severest of punishments. That means, it would be better for him, who puts on the garment of preaching work or ministry, and causes these little ones to stumble, to forsake his mission to turn into a layman; for then, even if he gets the severest of punishments, it would still be better for him, than to cause others to stumble while being a minister; his suffering would be undoubtedly more bearable1. As much as we should have a spacious heart with love, and avoid causing these little ones to stumble, we should also wisely, escape from those who could cause us to stumble, yet, without judging them. The Lord says: “And if your hand makes you sin, cut it off. It is better for you to enter into life maimed, than having two hands, to go to hell, into the fire that shall never be quenched, where their worm does not die and the fire is not quenched.” ( 43-44) And what he is saying of the hand, he says, spiritually, of the foot and eye. We have already discussed the spiritual concept of the hand, the foot, and the eye2. I shall only include here, the following phrase by St. John Chrysostom: [He is not talking here of our body members, but of our intimate friends, whom we consider indispensable to us, as our own body members; nothing could harm us like a corrupt and evil friendship3.] Finally, He ends His talk on the activity of a Christian, likening his spacious heart, to the salt, that seasons against corruption, saying, “For everyone will be seasoned with fire, and every sacrifice will be seasoned with salt. Salt is good, but if the salt loses its flavor, how will you season it? Have salt in yourselves, and have peace in one another.” (s 49- 50) As the salt, loses its identity, if it loses its capability to season food, so also a Christian would lose his identity as a Christian, if he loses his love to, and peace with others. Love, is not merely an essential feature of our life. it is our whole life, without which we lose our Christian identity. What does He mean by saying, “Everyone will be seasoned with fire”? In the Old Covenant, sacrifices had to be seasoned with salt, before offering it to be burnt on the altar. So also, if our life is to be offered as a sacrifice of love, God will not accept it, unless it is seasoned with the salt of brotherly love.
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