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THE REASON FOR THE SEASON: JESUS IS GOD
Nearly 1600 years ago there arose a great controversy between the Patriarchs of Alexandria and Constantinople over the nature (or natures) of our Lord Jesus Christ.
Nestorius, the Patriarch of the Imperial City (Constantinople) had declared that it was wrong to refer to the Virgin Mary as ‘Theotokos’ (Birth-
On the surface Nestorius’ argument seemed quite logical. But Cyril saw more deeply into the implications of his opponent’s point of view If Mary is not the Mother of God but simply the mother of a man, he reasoned, then why should we worship him? In fact, offering worship to a mere man would make us idolaters!
Nestorius said that He believed that Christ consisted of two separate subjects (identities) one of which was human and the other of which was divine. When the Gospels spoke of the human subject (the one who hungered, was afraid of death, wept for his friend Lazarus, etc.), it was the man, Jesus, that they were referring to. When they spoke of the One who raised Lazarus and the son of the widow of Nain from the dead, who walked on water and stilled the raging storm, then it was the Eternal Word of God who was being referred to. For Nestorius the two were united in the “Christ”.
St. Cyril objected to this by saying that there could only be one ‘subject’ in Christ—only one ‘identity’, only one ‘Person’, the Eternal Word and only begotten Son of God. In this case, Mary, as the one in whose womb the Eternal Word of God took flesh, could and must be called the Mother of God. Of course, Cyril did not believe that Mary gave birth to the Son of God from all eternity. She gave birth to Him in the flesh, at a certain time and place in history—in the ‘fullness of time’ as the Scriptures teach (Galatians 4:4-
And that is very heart of why Cyril’s teaching matters so much. In the fullness of time God Himself became a man—a human being in the tininess of a young maiden’s womb, carried for nine months, born among animals in a manger, growing in wisdom and strength through the years of childhood and adolescence, preaching the Kingdom of God and doing miracles in His manhood, and suffering a violent death at the hands of His own creatures that He might rise in glory by His own divine power! God, Who is without beginning, Who is infinite and without any kind of limitations, became finite and limited, “emptying himself and taking on the form of a slave” (Philippians 2:7).
The great mystery of the Incarnation, according to St. Cyril, is that we can truly say that God—Personally— united Himself to our broken and limited condition in order to heal our nature and to restore us to communion with Himself.
He left nothing that is natural to us outside His experience. He took on a human body (from the moment of conception); He had a human mind, soul, will, emotions—everything that pertains to being human, while at the same time remaining unchanged in His divine nature. He became what He was not (human) while remaining what He was ( the eternal, almighty, all knowing Word of God). We confess this every week when we sing:
“Only Begotten Son and immortal Word of God, Who for our salvation willed to be incarnate of the holy Theotokos and ever-
St. Cyril, as with all truly Orthodox teachers, was wise enough to say that this is a mystery beyond human comprehension. We can believe it, but we cannot fully explain it. In fact, Nestorius’ problem was exactly the same problem the all heretics have—he relied too much on intellectual reasoning alone to try and ‘solve’ the mystery of God. He attempted to put everything into neat, logical, categories, forgetting that the wisdom (logic/reason) of God is foolishness to the world and the foolishness of God undoes the wisdom of the world (see 1 Corinthians 1:21-
This directly relates, of course, to the great mystery we celebrate on Christmas—that a weak and tiny baby is at the same time the eternal God. He is not merely ‘veiled in flesh’, He is made flesh. He unites Himself fully and completely with human flesh, and He will never again be separated from it.
We can never speak of Jesus without at the same time speaking of the Eternal Word and Son of God. Jesus is the Eternal Word and Son of the Father. JESUS IS GOD. And on that our salvation depends.
If Jesus were a man somehow united to the Word of God (as ‘the Christ’—whatever that means), then we are not saved. Unless Jesus IS the Word of God made flesh, then He can do nothing for us. He would be nothing more than another prophet, as the Muslims teach.
St. Cyril, along with all the Orthodox teachers, confessed that the flesh of Christ is life giving because it has been united inseparably with God. The fact that we receive holy communion—believing it to be the “body of our Lord and God and Savior, Jesus Christ”—is a concrete statement of our faith that Christ is one, that He cannot be divided into a ‘human’ side and a ‘divine’ side. They is only One Christ, One Divine Person, who has taken on our human nature so that we might be lifted up from degradation, death, and satanic oppression.
Our faith is not ‘neat’. It does not accommodate itself to human categories of thought. It cannot be explained or contained by philosophical arguments. But neither can love. Love cannot be explained or contained in mathematical equations. It must be experienced. It must be given and received. It is a mystery beyond comprehension, and yet, anyone who has ever experienced it knows that it is real—perhaps the most real of all experiences. And in the end, the deepest and truest expression of God is that of Love. “For God so loved the world that He gave His only-
St. Cyril knew that. Nestorius just couldn’t get it.
The mystery of Christmas is that Infinite and everlasting Love entered into the world, into our smallness, into our weakness, into our foolishness that we might one day be made great and strong and wise in Him—that we too might Love fully and without limit, even if we will never be able to find words to adequately explain it.
WHY GOD BECAME A MAN
“What mysteries beyond mind and speech! God in His compassion is born on earth, putting on the form of a servant that He may snatch from servitude to the enemy those who with fervent love cry out: Blessed art Thou, O Savior, who loves humankind” (Matins of the Pre-
Why did God become a man? Why did He take on the weakness of our human nature? What was the true purpose of the Incarnation of the Second Person of the Trinity?
The answer to those questions reveals the fundamental mystery of our salvation; the “mystery of mysteries” which we ponder as we prepare for the celebration of our Lord’s birth in the flesh.
Over and over again the answer is given: because He loves us, because it is His will to save us from our oppressor, from the malice of the enemy who has enslaved us to fear, to sin, to death.
The surpassingly beautiful hymns of the Christmas services proclaim over and over again the mystery of Love Incarnate.
“The holy sayings of the Prophets have been fulfilled in the city of Bethlehem within a cave. The whole creation is made rich: let it rejoice and be of good cheer. The Master of all has come to live with His servants, and from the bondage of the enemy He delivers us who were made subject to corruption. In swaddling clothes and lying in a manger, He is made manifest a young Child, the pre-
Not only does He come for the sake of lost humanity, but, “the whole creation is made rich”! The very cave in which He is born is sanctified; the lowly beasts are witnesses to the unfathomable compassion of the Lord of All the Worlds!
Orthodoxy has never forgotten the words of St. Paul in Romans chapter eight where we are told that the whole creation has waited expectantly for the revelation of the Son of God, for the healing of the whole universe, which had been subjected to futility and suffering on account of the rebellion, first of the angels and, through temptation, humankind.
What beauty! What a sublime and lovely revelation of God’s mercy and compassion! He comes for the sake of all—no one, no thing, is excluded!
“Let the creation now cast off all things old, beholding You the Creator made a child. For through Your birth You shape all things afresh, making them new once more and leading them back again to their first beauty.”
Here are echoes of the hymns which we sing in Great Lent, reminding us of the “rustling leaves of Paradise” which we lost through disobedience. Now they are spiritually restored to us, now the whole creation is put back on the road to salvation—to it’s original beauty.
“Behold, the Most Holy Word comes unto His own in a holy Body …. By a strange birth He makes His own the world that was estranged. To Him let us sing in praise, who became poor for us.”
What is the purpose for His coming? Why did God become a man?
To put an end to alienation and estrangement, to reconcile, to heal, to redeem, to undo the curse of separation.
“Let the kings of the whole earth sing rejoicing, and let the companies of the nations be exceedingly joyful. Mountains, hills and hollows, rivers and seas, and the whole creation magnify the Lord who now is born!”
The world is no longer separated into hostile ethnic groups, no longer subject to the caprice of fallen nature, because we recognize the “new creation” which is being established mysteriously in our midst—the Church! The wise men from Persia and the Chosen nation, Israel, come together to witness the birth of the Savior. The stars bear witness, the earth offers a cave, the lowly beasts offer their warmth, the human race offers our flesh through the Virgin mother. The old divisions are overcome! Who can fully comprehend this mystery?
“What shall we offer Thee, O Christ, who for our sakes has appeared on earth as man? Every creature made by Thee offers Thee thanks. The angels offer Thee a hymn; the heavens a star; the Magi, gifts; the shepherds, their wonder; the earth, its cave; the wilderness, the manger: and we offer Thee a Virgin Mother, O pre-
Look as hard as you will in the hymns that proclaim the Lord’s birth, look as hard as you will in the Scriptures that record His coming among us and you will find no other message than that of liberation from darkness and perversion. You will discover no other reality than the joyful response of God’s creation to His infinite Love and Mercy. There is no wrath, no anger, no talk of judgment (except for the judgment laid against the enemy who corrupted us-
“Heaven and earth are united today, for Christ is born! Today God has come upon earth, and man has gone up to heaven. Today for man’s sake is seen in the flesh He Who by nature is invisible. Therefore let us also give glory and cry aloud to Him: Glory to God in the highest, and on earth peace, which Thy coming has bestowed upon us, O Savior, glory to Thee!”
How beautiful this mystery! How infinitely gracious, our God! Who can possibly tell of all His mighty works? Who can fathom the depths of His compassion and love? How precious the Name of the one by Whom we are saved: Jesus, our Emmanuel (God-
HE BECAME LIKE US SO THAT WE MIGHT BECOME LIKE HIM
“How is he contained in a womb, whom nothing can contain? How held in his Mother’s arms, he who is in the Father’s bosom? This is all as he knows, as he wished and as he was well pleased. For being without flesh, willingly he was made flesh; and He Who Is, for our sake has become what he was not; without departing from his own nature he shared in our matter; wishing to fill the world on high, Christ was born in two natures.” (Christmas Day Matins)
The great mystery of the Orthodox Christian faith is that the incomprehensible, almighty, eternal, and infinite Second Person of the Holy Trinity, God the Son, also partook of the finite, limited, ignorant, and mortal human nature that we all share. It is an article of faith that He became “like us in every way but sin” (Hebrews 4:15). In other word, the infant Jesus really and truly was utterly helpless, in need of the same care as any other baby. Though, as the eternal Son of God He continued to uphold the universe, as the Son of Mary—the “Son of Man”—was completely dependent on others for survival. This is the great paradox of the Christian faith and forms its central theme: He became like us that we might become like Him (St. Athanasius, On the Incarnation of Christ; The Liturgy of St. Basil: “He emptied Himself, taking the form of a servant, conforming to the body of our lowliness, that He might change us in the likeness of the image of His glory”).
He became like us, so that we might become like Him!
What an astonishing affirmation of God’s love—and of our potential! Think of it, if He had simply come down from heaven in the full power and might of His divinity, He would have merely shown us what we already know: that He is perfect and we are not. But in choosing to share in the fullness of our nature—from the very moment of conception—He also chose to make our nature perfect, to show us that we can truly be healed of our afflictions, sin, and death because He has taken all these things on and redeemed them. What we could not do because of our weakness, He has done through taking on our weakness. This can only be expressed adequately in the poetry of Scripture and the Church’s hymnody. The rational mind cannot grasp it, which is why our faith is opaque to those who would rely solely on philosophy or science to make sense of the world. To accept the mystery of God-
We must take a leap of faith, in love! Love alone can explain (if that word is even adequate) why God would become one of us and faith alone can accept it. There is no logical reason for the gift we receive in the incarnation of Christ. Strict justice would demand the annihilation of our race for its sins (and the condemnation of each one of us, for our constant failure to repent). Love alone can explain God’s compassion and forgiveness—to the point of even lowering Himself to become what we are.
Madeleine L’Engle, an Episcopalian writer and poet, in a poem about the Virgin Mary contemplating the birth of Jesus (alas, I cannot trace the poem anywhere) portrays the Mother of God watching a cockroach run across the door-
The hymns and carols of Christmas are full of such poetry and wonder. As we enter the season of Advent and contemplate through prayer and fasting the mystery of Christ’s birth, let’s take time to read the Scriptures and hymns appointed for the pre-
May the Light of Christ which fills this Holy Season, enter each and every home and bring with it the joy that comes from that “wondrous love” which knows no limits or bounds in its compassion for us.
Let this mind be in you which was also in Christ Jesus, who, being in the form of God, did not consider it robbery to be equal with God, but made Himself of no reputation, taking the form of a bondservant, andcoming in the likeness of men. And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross. Therefore God also has highly exalted Him and given Him the name which is above every name, 1that at the name of Jesus every knee should bow, of those in heaven, and of those on earth, and of those under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. (Philippians 2:5-
One of the most deeply contested areas of conflict between the heretic Patriarch, Nestorius, and Cyril, the Orthodox Pope of Alexandria, during the great fifth controversy over the true identity of Christ was the term "Theotokos", or Bearer-
Nestorius wished to divide Christ into a human subject (personal identity) and a divine subject; the 'human subject' was the one that got hungry, wept for his dead friend, Lazarus, feared death, and so on, while the divine walked on water, raised Lazarus, and referred to himself in divine terms. Cyril, as we have seen, rejected such a division by teaching that the one who wept, got hungry and agonized in the garden of Gethsemane was the very same one who raised Lazarus, walked on water, and raised himself from the dead after his crucifixion. Both the divine and human natures were united in one and the same person-
Nestorius, since he denied that the flesh of Jesus was God (since it was created), also took offense at the idea that Jesus' mother could be called the "mother" of God. The virgin, Mary, might be called the "mother of a man" or " the mother of Christ", but never the "mother of God". Nestorius basically wanted to protect the uncreated God from being contaminated by creaturely human flesh. It is something of a paradox that virtually every heresy has had this same objective! How could the uncreated truly and personally be inseparably united with our created nature? It is logically impossible, philosophically ridiculous, theologically outrageous.
Cyril, on the other hand, confessed that salvation is possible ONLY if God had united himself fully, completely and personally to our creaturely nature. Any other understanding would render the whole event a farce, a joke in bad taste! It was precisely because Jesus is truly Emmanuel (God-
This leads us to the proper place of Mary, the ever-
She was one of us, born under the power of original sin-
It is terrible philosophy, outrageous theology! But it is the truth and grace and love of God. The Messiah is both divine and human united in the one, divine, person of the Word of God. There is no other subject in him. The same "I" that thirsted is the "I" who says that "I and the Father are one". The same "I" who weeps for Lazarus is the "I" who proclaims, "Before Abraham was I AM". And Mary is his mother. The voice that uttered from the mouth of Jesus is the voice of God and the tongue that spoke them was given form in the womb of Mary and called her, "Mother". If he did, then so must we. One cannot be fully Christian and fail to confess her as Mother of God. It is as simple as that.
ST ATHANASIUS ON THE INCARNATION
Bethlehem make ready; let the Manger be prepared; let the Cave receive. The truth has come, the shadow has passed away, and God has appeared among men from a Virgin, formed as we are and making divine what he has put on. And so Adam is renewed with Eve as they cry, ‘God’s good pleasure has appeared on earth to save our race’. (Hymn from the First Royal Hour of Christmas)
“God has appeared among men from a Virgin, formed as we are and making divine what He has put on”—these words summarize for us the whole point of the incarnation and birth of Christ. God became one of us so that we might share in the light and love of His divinity.
St. Athanasius puts it this way:
“He, indeed, assumed humanity that we might become God. He manifested Himself by means of a body in order that we might perceive the Mind of the unseen Father. He endured shame from men that we might inherit immortality.” (On the Incarnation 54)
In other words, God had a purpose in entering into this world. He did not come to impress us with His power or to make us cower in His presence; He came to save us simply because He loves us. This is precisely what separates our faith from the mythology of the ancient world. Scholars, especially in the 19th and 20th centuries liked to make comparisons between the Christian faith in the incarnation of God and myths about the incarnation of gods) from various civilizations (Egyptian, Greek, Native American, and others. Their point was to say that Christianity was simply another myth that arose from the rich and complex cultures of its time. In doing so they missed the real point of the Christian faith in the incarnation. In none of those ancient myths did God, the Almighty and Only God, come into the world for the sake of the lost and suffering human race. In none of those myths did the Divine take on human nature in order to transform and change it. None of them were concerned with love for humankind.
The problem with the “scholars” (some of whom are still with us and teach at the ‘liberal’ seminaries) was that they took surface similarities and came to very wrong conclusions. This is not so different from how statistics are handled today. Using the same information economists, politicians, and social engineers on the left and right arrive at very different conclusions. Usually this is because they fail to ask the deeper questions about the matters they are considering. They have already come up with their theories and seek data to support it. The “biblical scholars” and “theologians” who sought (and still seek) to explain away the incarnation, Virgin birth, the miracles and the Resurrection were generally people who had already come to their conclusions on these matters and simply looked for the “statistics” (“evidence”) to prove their point. This isn’t so different from what the scribes and lawyers—the scholars of Jesus’ time did.
Now, the point here is not to put down scholars. St. Athanasius, St. Gregory Nanzianzus, St. Basil, and so many others were great Christian scholars; they were able to preach and teach the faith in both simple terms and in deeply philosophical terms when they had to. But the bottom line is that our faith cannot be ‘proved’ (or disproved, for that matter) based on scholarly theories. Faith goes deeper than scholarly wisdom and theory can reach. It is based on a personal relationship with the One in Whom we believe. When it comes to faith in Christ, it all comes down to a relationship of love. We believe in Him, we believe in His claims, because we believe in His love for us. We believe in the power of that love to transform us and to save us from the terrors of death and sin. We know and believe that only One with the Power of God, only One Who is the Power and Love of God in the flesh can do this.
St. Paul, in speaking about the Resurrection, put this succinctly in I Corinthians, chapter 15, when he states that if Christ is not risen our faith is futile and we are nothing but fools for having wasted out time in believing. But, he (St. Paul) puts faith in the context of grace—the grace to believe, to have faith, freely given by God’s love. We can believe, we do believe because of this grace, which is available to everyone who wants it.
For the believer there is the certainty of God’s love and the logic of His love in action in Jesus Christ (the Logos—Reason of God, Who is love). Without this “logic of Love” human beings will always arrive at wrong and sterile conclusions. The world did not run to follow Osiris because no one ever claimed that he loved us, likewise Quetzalcoatl, or Mithra, or any of the other pretended mythological incarnations. The world ran to follow Christ because He was one of us, a real person, connected to a real People, with a real purpose and calling from God.
At this time of year, when we recall the initial events of our salvation in the Incarnation and birth of God in the flesh, it is great refreshment to listen to the words of the hymns of the Church—the great Christian hymns from every generation and place and especially to read the words of the prophets and the gospels. I am always personally struck by the power and beauty of Handle’s, Messiah, where the words of the Scriptures leap to life with all their power, eloquence, pathos, radiance, and joy literally sung aloud to reach into our hearts and reaffirm the grace of God-
The “mind” or “intellect” is fragile and easily swayed by fears and doubts, but a heart that loves is unassailable. If our hearts are grounded in the love of Christ then His grace will be sufficient to enlighten our minds to “perceive the Mind of the unseen Father”, and we shall become like Him, “that when He appears we shall be like Him, for we shall see him as He is” (1 John 3:2).
From St. Ephrem of Syria’s First Hymn on the Nativity of the Lord
This is the night of the Sweet One; let us be on it neither bitter nor harsh.
On this night of the Humble One, let us be neither proud nor haughty.
On this day of forgiveness let us not avenge offenses.
On this day of rejoicings let us not share sorrows.
On this sweet day let us not be vehement.
On this calm day let us not be quick-
On this day on which God came into the presence of sinners,
let not the just man exalt himself in his mind over the sinner.
On this day on which the Lord of all came among servants,
let the lords also bow down to their servants lovingly.
On this day when the Rich One was made poor for our sake,
let the rich man also make the poor man a sharer at his table.
On this day a gift came out to us without our asking for it;
let us then give alms to those who cry out and beg from us.
This is the day when the high gate opened to us for our prayers;
let us also open the gates to the seekers who have stayed but sought forgiveness
This Lord of natures today was transformed contrary to His nature;
Today the Deity imprinted itself on humanity, so that humanity might also be cut into the seal of Deity.
LOVE YOUR ENEMIES
"Love your enemies, do good and lend hoping nothing in return and your reward will be great, and you will be sons of the Most High. For He is kind to the unthankful and evil. Therefore be merciful, just as your Father also is merciful." (Luke 6: 35-
Jesus' commandment to love our enemies is one of the most bewildering of all his teachings. Our enemies have always held us in contempt for holding it and the vast majority of us have been unable or unwilling to keep it.
The reason is simple enough: it is a virtual impossibility. How do we love those who are committed to doing us harm? It is contrary to Nature itself; the laws of self preservation do not permit it! In fact, any creature that does not hate and fear its enemies is made quick work of in this hard and nasty world. At least this is the judgment of those who hold to the theory of natural selection in terms of evolution and, more specifically, to those who hold to the theory of Social Darwinism in terms of human relations.
We must take those objections seriously if we are to take the Lord's commandment seriously. If we are to truly love our enemies, then we must come to grips with the enormity of what we are actually be asked to do. We are literally swimming against the current of our very nature, we are rejecting the wisdom of virtually every political and social leader throughout human history (with rare and shining exceptions), and we will (sadly) often find ourselves standing outside the practical experience of Church history.
To truly love our enemies will mean to learn see our self in them and not the faces monsters.
So easily said. But can this be done when we fill in the blanks with the names of those who have hurt and offended us-
Can we really love the terrorist who persecutes and murders our Christian brothers and sisters in the Middle East? Can we see in him the face of the beloved?
What about those names that come closer to home? The abuser? The molester? God forbid, the murderer?
Here we are not debating whether or not such persons need to be brought to justice; there is no doubt that they must.
The real question is whether these enemies-
The answer is: Not without superhuman effort, not without the grace of God. But with God's help we can love even the most dreadful enemy-
Yes, justice must be done when laws are broken (as in the cases mentioned above). But in so many cases where there is enmity between human beings, there are no legal ramifications to be considered. The enmity is personal-
Think about it. What happens when one party in a dispute simply stops fighting-
Thus, an enemy is overcome and converted! It is foolish to underestimate the power of love. Its tactical applications are vastly underrated! Both the enemies of the Church and many within it have failed in their analysis of this simple truth. Jesus never gave teachings that were facile or weak. This is a prime example. In fact, it is an example of the supreme strength of His teachings.
This does not make following of His commandment any easier. To love an enemy is exceedingly difficult. The accomplishment of such love, however, makes one strong enough to endure anything our enemies can throw at us. This has been proven over and over again by those who have passed the test: the saints of the Church-
In the Orthodox experience it wasn’t armies or inquisitions that won the day. In the end we survived and triumphed because we endured. And we endured because we loved our faith. The very best of us, the ones we honor as saints, even loved the one’s who persecuted them. We (the Church) are here and they (our enemies: the Communists in Russia, Albania, Romania; the Ottomans in Greece, etc.) are gone because our love was stronger than their hatred.
ON HATERS, HATE, AND HATING
In reading articles in the Sunday New York Times (yes, this avowed conservative reads it very regularly), I came across one that casually referred to “haters”. It’s a term that I’ve encountered with increasing frequency lately, used mostly by people of liberal or progressive political persuasions, to describe people with whose moral or political worldviews they disagree. Now, sometimes those worldviews are truly reprehensible—for instance the violent and most un-
Now, I suspect that if it hasn’t already happened, conservatives and others on the right will soon be using “haters” to describe people who hold moral and political opinions that conflict with their own. A new and ugly term to assault those with whom we disagree has been coined and for the worse, it is gaining traction with the general population. The term is dehumanizing and intended to shut up, shut out, and shout down those with whom we disagree. It is a sign of the increasingly hostile and, yes, hateful climate of our current political and moral milieu. It also points us toward a deep flaw in our human nature that believers might attribute to the warping of the universe as a result of the Fall and that non-
Clearly, anyone who actually hates another because of his or her personal attributes, racial or ethnic origin, religious (or lack of religious) beliefs, gender, sexual orientation, political beliefs can be called a ‘hater’. This is so obvious is doesn’t bear debate. But doesn’t the self-
Hatred is not the opposite of love, it is love gone awry and perverted. Indifference is the opposite of love and it is far more dangerous than hatred—but that is for another essay. The passion of hatred is grounded in the fear of others whom the gospel calls us to love. We fear them because we dread the possibility of being influenced by them (haters might say “contaminated” by them). We want to be influenced by those we love. If we truly love we want to be touched by the beloved. Quite the opposite, we feel repelled by and we wish to repel those whom we hate. Jesus, as always, has a radically different proposal.
When the Lord said, “I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you” (Matthew 5:44), he was offering us a profoundly new (and incredibly difficult) alternative to what original sin and evolution would have us do. It meant that we would be called no longer to return hatred for hatred and fear for fear, to repel—even by force—those who differed from us. Instead we would be called to love them, to be willing to touch and be touched by them, to radically change the dialogue and the dialectic of our interactions. It was and is an extraordinary commandment to be given, and one that is completely beyond our natural capacity to keep—unless we are profoundly converted. And yet, the world will not change and hatred and haters will not be transformed until that change is made in us.
I am sure there will be a hundred well founded objections to the commandment. Are we called to embrace mass murderers, to reach out to those who have the explicit intention to kill and destroy the innocent? Is common sense self-
And the fact is most of us here in America are not on the front lines of the battle field or in imminent danger for our physical lives. Our hatreds are of the more abstract type and are directed at people pretty much like ourselves—folks who have no intention of doing imminent physical harm to us. So let’s drop the casuistry, the false projection of murderous intent on those whom we hate (and call haters) and get back to reality.
We need to stop painting those of different political, moral, and theological opinions as automatic enemies. We need to stop hating them and we need to look at the fears that undergird our hatred. We can start simply by having compassion toward our opponents and recognizing that they, like us, want a better, more just, and more beautiful world. We can maintain our differences about how to build that world, but we have to remember that we will all be living together in it. Unless we are willing to advocate genocide—the mass destruction of those who are different from us—we have to remember that we have no alternative to living together. So, let’s look at those who most offend us and see the image and likeness of God in their faces. Let’s look at those whose beliefs are utterly contrary to our own and know that they, too, have the inherent dignity of being of the same species that God Himself became part of in Christ. Remember that they are our neighbors, our brothers, our sisters, our mothers, fathers, grandparents. It makes it a whole lot easier to love them—and recall that “ above all things have fervent love for one another, for “love will cover a multitude of sins.” (I Peter 1:8).
A Meditation on Pentecost, the Birthday of the Church
Yesterday was Pentecost Sunday in the Orthodox Church. Pentecost is the birthday of the Church and a time to reflect on our mission in the world, both as a communion of believers and on a deeply personal level.
Let's face it, the Church has taken some big hits over the past few decades-
But there have been profoundly unjust and malicious characterizations of the Church by elements of the media, academia and education, and representatives of the political leadership, as well. The constant drumbeat accusation that Christianity is a religion of injustice and oppression has been allowed to go on with astonishing silence on the part of many believers and their leaders. Bizarre cases such as the hate-
It was the gospel of love that proclaimed that all persons are equal in Christ regardless of their class, gender, or ethnicity. Any historian free of bias will bear witness to the changes wrought for the better in terms of respect for human rights and dignity that came about with the introduction of Christianity in any and every society it encountered. True, human beings remained what we are and great evils were sometimes done. The difference was that there was a standard by which to measure these wrongs and a Judge to Whom people believed they would answer. In the former times there was no such belief in universal equality and certainly no such belief about the accountability of those in power for their behaviors. Even the great philosophers failed in this area. All too often human beings were understood to have been placed where they are by fate and their destiny, good or bad, was beyond their control or responsibility. Christianity universalized the Jewish belief in accountability to God and in the reality of Divine Justice (the gods of the pagans were capricious and often cruel in their dealings with their worshipers).
The chief cornerstone of Christianity is Christ, Who has revealed to us the God is not only Just, but that He is Love-
Perhaps it is because we are so aware of our failure to be what we are called to be that the Church has remained strangely silent in the face of the accusations of those who hate us (in our modern lexicon, the haters). But that silence is not only terrible for us, it is terrible for the whole world. Our most vehement adversaries claim to be apostles of virtue, freedom, justice, and love and yet so often the freedoms they stand for are centered on death-
So what, then, is to be done? I suppose in one way it is simple. We can stand apart from our sisters and brothers as they are herded over the precipice, but that would be the opposite of our true prophetic calling and a profound sin against love and mercy. We can engage in fiery accusations against our adversaries, but that may be just a waste of breath and time and will only play into their prejudices. Or, we may work to learn more about what it means be a human being made in the image and likeness of God (what might be called Christian anthropology) and to share it compassionately and uncompromisingly with the world that is challenging us. Leave the “outrage” behind and speak the “truth with love” (see Ephesians 4:15-
The Holy Scriptures and the deep Tradition of our Orthodox faith reveals what it means to be a person, to be both flesh and spirit, to be men and women, to be called to communion with one another and with God. Jesus Christ reveals to us what it means to Love God and our neighbor and our responsibilities and accountability to both. He also reveals to us that "perfect love casts out fear" (1 John 4:18).
We have been afraid too long, it seems. We have allowed ourselves to be silenced and have allowed the reality our own sins to be the reason for not addressing the sins of the world in an effective and loving manner. But reasons are not excuses and remaining silent in the face of a world being overwhelmed by the powers of darkness, fear, and hate in the disguise of light and love will bring a terrible judgment on us. Love demands that we repent of our own sins and past misdeeds; it also demands that we "sanctify the Lord God[a] in (our) hearts, and always be ready to give a defense to everyone who asks (us) a reason for the hope that is in (us)" (1 Peter 3:15). Doing so does not mean submission to the spirit of the age and the passing wisdom of its philosophers; it means opening the doors to a vision of the age to come and the revelation of the way to our true selves in His image and likeness. This is the Church’s message to the world; this is what we celebrate on Pentecost. This is our own calling as believers. Don’t be afraid, don’t be ashamed, don’t be angry, don’t despair, there is enough love in the Lord to cover a multitude of sins—our own and the world’s—and there is enough strength in Him to overcome even the greatest darkness.
THE RANSOM FROM SORROW
This is the day that the Lord has made; let us rejoice and be glad in it.
A Pascha of delight, Pascha, the Lord’s Pascha, an all-
What is the deepest message of Christ’s resurrection? Is it the end of death, sin, and alienation? Of, course! But the joy of the resurrection is that it brings an end to sorrow. It frees us from the crushing sorrow of death, sin, and alienation.
Death—the death of those whom we love and the anticipation of our own death—is a heartbreaking loss, a terror, the threat of annihilation. Indeed, death is the ultimate alienation and the knowledge of death is the ultimate source of sin (at least since the first sin was committed—the sin that lead to death). This knowledge is engrained into our very being. It expresses itself even in infants in the cry for food, the demand for attention, the requirement for care. Looked at this way, the knowledge and fear of death is a universal—extending even beyond human beings into the animal world.
Most of us spend our entire life avoiding the thought of death. When it happens to others we are speedy in making it go away. The body is shipped off to a funeral home where it is made to look as much like it is alive is possible, or it is cremated, or locked in a casket so that no one can see it (increasingly, at least among the non-
The cruelty of our modern approach is that it artificially suppresses the natural sorrow and grief we feel in the face of what appears to be annihilation. Our modern approach is unnatural and perverse; it attempts to convince us of the lie that we can ever get beyond the catastrophic impact that death has on all of life.
Now that sounds like a terribly morbid statement. In fact, it is the modern attitude toward death or, rather, our denial of death that is morbid and unnatural because it deprives us of hope. In attempting to limit and ultimately deny sorrow we deprive ourselves of joy. Against common sense and practical experience we are asked to treat death as natural, normal, and perhaps even good—and in doing so we repudiate the saving work of Christ and refute His resurrection!
Now if Christ is preached that He has been raised from the dead, how do some among you say that there is no resurrection of the dead? But if there is no resurrection of the dead, then Christ is not risen. And if Christ is not risen, then our preaching is empty and your faith is also empty. Yes, and we are found false witnesses of God, because we have testified of God that He raised up Christ, whom He did not raise up-
Our modern attitude toward death ultimately rejects the possibility of resurrection. By attempting to make peace with death, or more aptly, by trying to push it aside and forget it, we have forsaken the resurrection. By denying our sorrow we have forfeited out joy!
The message of the resurrection is that, yes, death matters. It really is a terrible obstacle, the source of sorrow, the birth-
Christ did not make peace with death. He overcame it. He humiliated it. He destroyed it. The incomparable St. John Chrysostom put it this way in his sermon on the Resurrection:
He that was taken by death has annihilated it! He descended into Hades and took Hades captive! He embittered it when it tasted his flesh! And anticipating this Isaiah exclaimed, "Hades was embittered when it encountered thee in the lower regions." It was embittered, for it was abolished! It was embittered, for it was mocked! It was embittered, for it was purged!
It was embittered, for it was despoiled! It was embittered, for it was bound in chains!
It took a body and, face to face, met God! It took earth and encountered heaven! It took what it saw but crumbled before what it had not seen!"O death, where is thy sting? O Hades, where is thy victory? Christ is risen, and you are overthrown!
Christ does not make peace with death; He does not surrender to it, He annihilates it! Annihilation is annihilated, alienation is alienated, sin is erased, and sorrow is replaced by joy. At last we are liberated from the need to either tremble in the presence of death or to deny it because Christ has redeemed us from it.
This is the very heart of the gospel—the good news of salvation—that we have been set free both to mourn and to rejoice. Or, better yet, we have been freed to mourn in the knowledge and hope of joy. This is a great paradox, that the very source of our sorrow should be turned into joy.
Christ is risen from the dead, trampling down death by death, and upon those in the tombs bestowing life!
Our Paschal proclamation declares that the means of sorrow has become the means by which sorrow has been undone. Death is defeated by death and the life that emerges from it can never die again. This is the beginning and end of the Orthodox Christian faith, our hope and our joy. And it gives us good reason not to surrender to the great paradox of modern life wherein death is both embraced and denied. (We embrace death as the solution to life’s problems through abortion, ‘euthanasia’, suicide, and the death penalty. We deny it when we sweep it away in the sanitized confines of our funeral homes, our desire for closed casket funerals, and our insistence that mourning be kept to a minimum and that it be very, very private).
In the Resurrection of Christ, we both acknowledge the reality and the unreality of death. It is real because until Christ comes again at the end of the ages, we must die. It is unreal because in Him death has been defeated. His resurrection is the promise of what is to come. Thus, we weep for our loved ones when they die and we dread the day of our own death and we rejoice because we know that death no longer has the last word.
The joy of Pascha has nothing to do with the cycle of life and death; the emergence of spring from winter. It is has to do with the end of death; its complete destruction. Once we understand this we can be ‘real’. We can shed real tears and experience real joy. We can have a truly sane (healthy) attitude toward death, free from both morbidity and from the false attempt to make friends with it.
Why? Because we have been set free from its power. We have been ransomed from its sorrow. Its bitterness has been made sweet for us and its fearsomeness has been transformed into hope.
This is a message worth proclaiming. In the end, it is the most important message of all.
HOLY WEEK 2015-
The people saw a four-
They were struck with wonder at the miracle.
They cried out to the Redeemer:
O God, we glorify You in song!
You have confirmed my faith in Your resurrection, O my Savior,
Even before it came to pass,
By freeing Lazarus from hell when he was four days dead.
I magnify You in song!
(verses on Canticle 9—Matins, Lazarus Saturday)
Why do you nations rage?
Why do you priests and scribes imagine vanities,
Saying: Who is this, whom children praise with palms and branches,
Crying: Blessed is He that comes in the name of the Lord!
You rebels! Why have you placed stumbling blocks before us?
Your feet hasten to shed the Master's blood,
But He will rise again, saving all those who cry to Him:
Blessed is He that comes in the Name of the Lord!
(verses on Canticle 9—Matins, Palm Sunday)
Jesus said, "Take away the stone." Martha, the sister of him who was dead, said to Him, "Lord, by this time there is a stench, for he has been dead four days." Jesus said to her, "Did I not say to you that if you would believe you would see the glory of God?" Then they took away the stone from the place where the dead man was lying. And Jesus lifted up His eyes and said, "Father, I thank You that You have heard Me. And I know that You always hear Me, but because of the people who are standing by I said this, that they may believe that You sent Me." Now when He had said these things, He cried with a loud voice, "Lazarus, come forth!" And he who had died came out bound hand and foot with grave clothes, and his face was wrapped with a cloth. Jesus said to them, "Loose him, and let him go." Then many of the Jews who had come to Mary, and had seen the things Jesus did, believed in Him. But some of them went away to the Pharisees and told them the things Jesus did. Then the chief priests and the Pharisees gathered a council and said, "What shall we do? For this Man works many signs. If we let Him alone like this, everyone will believe in Him, and the Romans will come and take away both our place and nation." And one of them, Caiaphas, being high priest that year, said to them, "You know nothing at all, nor do you consider that it is expedient for us that one man should die for the people, and not that the whole nation should perish." Now this he did not say on his own authority; but being high priest that year he prophesied that Jesus would die for the nation, and not for that nation only, but also that He would gather together in one the children of God who were scattered abroad. Then, from that day on, they plotted to put Him to death.
(Gospel of St. John 11: 39-
How was it possible that the same voices that cried, “Blessed is He who comes in the name of the Lord!” on Palm Sunday would scream, “Crucify Him!” on Holy Friday? How is it possible that the same religious leaders who were demanding signs of Christ’s authority would use the greatest and most powerful sign of His divine nature as an excuse to murder Him? What excuse was there to plot to put Him to death after the public manifestation of His power in the raising of a man whom everyone knew was four days dead? Note that Caiaphas and his allies did not dispute the fact that Jesus had raised the dead man, Lazarus, when they determined that it was expedient to kill him. No, their excuse was political—“better than one man should die than that the whole nation should perish”.
It is easy to say that we would have done differently. We would have fallen down in awe in the presence of the Almighty had we seen the raising of Lazarus. We would have believed. Perhaps, but when I examine my own sinful heart, I am not quite so sure. Expedience and excuses have formed the basis for many terrible choices in my own life—contrary to what I knew and believed to be right and true. I suspect that an honest appraisal by any serious Christian will reveal much the same in his or her own life. We know the right, we know the truth, we know what we ought to do and how we should behave, but in a crisis situation where we are afraid or tempted, we are quite capable of consciously—even coldly—acting in an utterly contrary manner. We find reasons and make excuses for irrational and inexcusable behaviors.
Recall, if you will, the story of another Lazarus (Luke 19:16-
How do we explain the hard heartedness of Caiaphas and his allies? How do we understand the willingness of Pilate and Herod to join in the plot? How do we make sense of the fickleness of the crowds? The answer is to be found in our own hearts, our own thoughts, our own behaviors. We can play the expediency of Caiaphas, the malice of Pilate, the small-
The great and terrible days of Holy Week bring us into a direct encounter with the darkness and ugliness at work in our broken nature. Satan, Hell, and Death are in full battle array against God’s Anointed and they find willing allies in people just like us. Not a single motivation that Caiaphas, Pilate, Herod, or Judas had for their actions is alien to any one of us. The cowardice of the apostles, the meanness of the crowds, the hateful bullying of the Roman soldiers—none of it is alien to us. The terrible thing is that, once we look deeply into our own heart and examine our own conscience we find it all too easy to understand them! The cheap and easy assertion that we would have been different had we been there is blown away by the evidence of our own actions.
If this is true, then how can we be saved?
I submit that this is exactly the question we have to ask, with a broken and contrite heart, if there is to be any hope for us. I submit that this is precisely where the apostles found themselves when they realized the magnitude of their cowardice and betrayal in running away from Jesus when He was seized by His enemies. It is exactly the question that the noble hearted Joseph and righteous Nicodemus confronted when they went to Pilate to retrieve the body of the murdered Lord. All of them, realizing the darkness that had allowed them to run away or acquiesce, repented and turned to God for forgiveness. Others, like Judas, could not do any better than feel remorse and despair; they destroyed themselves as a result. Still others held on to the “rightness” of their decisions and were consumed by madness or rebellion or denial. We face the same range of choices when we confront the darkness within us.
Whatever we do, if we are mature adult Orthodox believers, we cannot let ourselves fall into the trap of easy confidence that we are somehow different from the characters we will hear about in the scripture readings and hymns of the coming week. If we are wise and mature we will see ourselves in each and every one of them-
The following words from the Prophet Isaiah are read during the Vespers service at 3 o’clock on Holy Friday afternoon. Let them be inscribed in our own hearts and may they speak to each of us as both a judgment against us and a consolation to us.
Thus says the Lord: See, my servant will understand; he shall be exalted and glorified exceedingly. Just as there many will be astonished at you, so your appearance will be without glory from men, and your glory from the sons of men. So many nations will marvel at him; kings shall shut their mouths; for that which had not been told them about him they shall see, and that which they had not heard they shall contemplate. Who has believed what we have heard? And to whom has the arm of the Lord been revealed? We brought a report as of a child before him, as a root out of dry ground; he had no form or glory, and we saw him, and he had neither form nor beauty. But his form was without honor and inferior to the children of men. He was a man in suffering and acquainted with bearing weakness, because his face has been away, he was dishonored and not esteemed. He bears our sins and is in pain for us. We reckoned him to be in toil and in affliction and trouble. But he was wounded for our sins and crushed for our iniquities; upon him was the punishment of our peace, and by his bruises we are healed. All we like sheep have gone astray; everyone has gone astray in their own way, and the Lord handed him over for our sins. And he, because of his affliction, does not open his mouth; like a sheep he was led to the slaughter, and like a lamb before its shearer is silent, so he does not open his mouth. In his humiliation his judgment was taken away; who shall declare his generation? For his life is taken away from the earth; because of the iniquities of my people he was led to death. And I will give the evil for his burial and the rich for his death, because he practiced no iniquity, nor was there guile in his mouth. And the Lord wishes to cleanse him of his blow. If you give an offering for sin, your soul will seed a long-
The Prayer of St. Ephrem is, perhaps, the quintessential Lenten prayer. When you think of it, it should be the quintessential prayer for each and every day of our life. For, in just a few sentences, it expresses the heart of what it means to be a Christian.
" O, Lord and Master of my life! Do not give me a spirit of sloth, despair, lust of power and idle talk. But give, rather, a spirit of chastity, humility, patience, and love to Your servant. Yes, O Lord and King, grant me to see my own transgressions and not to judge my brother, for You are holy to the ages of ages. Amen"
"O, Lord and Master of my life..."
We immediately call to mind that our lives are not our own but that we belong to God. Contrary to the philosophical, political, psychological and ethical theories centered on the needs, rights and desires of the "sovereign self" that one can find in just about any bookstore today, we are not autonomous beings and we are most certainly not the "captain of (our) souls-
" Do not give me a spirit of sloth, despair, lust of power, and idle talk...."
The Greek form of the prayer (the original-
In St. Ephrem's prayer we are asking specifically not to be handed over to some very common sins. Let's look at them more closely.
Sloth is the state of spiritual laziness, the ennui or boredom and lack of purpose that seems to have become a hallmark of modern life. We are constantly seeking to be entertained, stimulated, distracted. These are symptoms of sloth, the condition in which a person does not take responsibility for his or her own state of consciousness (and conscience!).
Despair is the state of futility or hopelessness; it is the "I give up" mentality that whines that we are not in control of our own thoughts, desires, and habits. Note that this is very different from the false sense of "being in control" that our society so values. It is an inner, rather than outward, state. Despair allows us to make the excuses we use when we fall into sin, the "I can't help myself. It's just the way I am" mentality (spoken outwardly or inwardly) that says we are beyond change and, thus, beyond all hope. Don't be mistaken, this is no small sin; it is one of the very greatest because it blocks the way to repentance. A despairing person may feel remorse by she or he cannot summon up the energy to repent.
Lust of Power is the desire to "be in charge", the "control freak" in us that demands that we "are the captain of (our ) own ship, the master of (our) own destiny"-
Idle talk is not just gossip, though it is certainly that, too. It is all the wasted, silly, meaningless words we utter in the course of a day-
Now, for the positives, "but give, rather, a spirit of chastity, humility, and patience to Your servant". Just as God will give the wicked over to their desires He will also give those who truly desire to be good over to goodness-
Chastity is very far from being a matter of sexual purity alone. It is certainly that-
Humility is another Christian virtue that is greatly misunderstood. Americans do not hold it in high regard because we often interpret it to mean one must "act like a doormat" and allow herself or himself to be "stepped on". True humility means to have a proper sense of our mortality, our limitedness, our status as creatures. Humus in Latin refers to the earth we walk on, the elements from which we are taken and to which we will one day return. It is the profound recognition that we are not self-
Patience is another virtue that is often honored in the breach by modern Americans. We are a people who want things to happen "yesterday". We don't like to wait for anything; our whole culture is geared toward action. We create "labor saving devices" so that we can find other things to do! But Jesus tell us, "in patience you posses your souls" (Luke 21:19). Indeed, we cannot even begin to make spiritual progress until we admit that we are in it for the long haul, meaning for the rest of our lives. There are no quick fixes in the spiritual path, no easy "enlightenment". Orthodoxy rejects the idea that a simple declaration of faith in Jesus is enough to save us (for, again, as the Scripture teaches, even the devils believe-
Love is perhaps the least understood of the virtues. The word is so misused that we have almost forgotten its true meaning. We say we love our car, our house, our various possessions. We confuse mere sexual attraction and fornication with loving another leaving the greatest of the virtues dispossessed of its beauty and depth. Christian love always involves a relationship that requires giving up something of oneself for the sake of another. It is profoundly sacrificial and absolutely never concerned with self satisfaction. Clearly, this eliminates the vast majority of situations that modern people associate with "love". Our contemporary understanding of the term usually involves first and foremost self fulfillment and self satisfaction; love, in this case, is about what one gets not what gives. This is the absolute opposite of what is meant by love in the New Testament. When St. John declares, "God so loved the world that He gave His only begotten Son" (Jn 3:16), he is declaring what God gave to us in Christ; he is setting the stage for the great mystery of the Divine Self-
Love requires a response-
Yes, O Lord and King, grant me to see my own faults and not to judge my brother. For You are holy unto the ages of ages. Amen.
The final lines of St. Ephrem's prayer take us back to Jesus'steaching about fault-
But the gospel makes it abundantly clear that if we do not learn to point the finger at ourselves we, like the Pharisee in the parable of the Tax Collector and the Pharisee, will find ourselves locked out of the Kingdom. Our attitude towards the faults of others must always be to look within ourselves. It doesn't mean that we excuse evil, but we look for the first (and ultimately the only place) where can actually do something about it. And, if we practice the habit of self examination, we will generally discover that what we hate in others can be found in ourselves. Do we call someone else neglectful? Where are we being neglectful ourselves? Do we call someone else manipulative? How are we attempting to manipulate others and so on.
The very last reminder in the prayer is of God's holiness. He is the only truly "good" one and, just as we began the prayer by acknowledging Him as "Lord and Master" we end it by proclaiming that He alone is set apart (the true meaning of 'holiness') from sin. The Christian confession that Jesus is God, the eternal and only-
THE GREAT BLESSING OF WATER
The Old Testament Readings from Isaiah and the Prayer of Blessing over the water today are full of images of joyful deliverance. We are reminded of Moses leading the people of Israel through the Red Sea; we are told of deserts blooming, of bitter waters being made sweet. In the Jordan, the 'heads of serpents'-
Water today is sanctified, filled with light and life and the whole creation-
Why such joy and delight in this blessing? Because we know that water, like the other elements of creation, also bears a curse.
When removed, cut off from its original state and placed in the broken, fallen state of this order water, the source of all life can become source of death and immense destruction. The terrible images of the Indonesian tsunami and the destruction of the city of New Orleans over the past couple of years are more convincing than any number of words can be.
Our ancient forbears knew this well; the Psalmist spoke of the terrors of the deep, of the waters going up over our heads. The pagans worshipped the natural forces out of fear of them. Today's 'New Ager's' fool themselves when they pretend that those pre Christian cultures were composed of gentle earth loving peoples; the people of those days lived in terror of the universe which surrounded them because it could swallow them up at any moment.
We Orthodox Christians have never been afraid to point out that the consequences of the original sin, the first Fall, were cosmic-
The Blessing of Water reminds us that in spite of the disorder of this, the broken, sin filled universe is not the last word. God is in control. God has responded. God will set things right. And nothing, NO ONE is lost to Him.
The Divine response to the ruination of the Universe was for "the Only Begotten God, who is in the bosom of the Father" (see John 1:18) to come into the world for loves sake (Jn 3:16) for its salvation.
Water, the sign of life, cleansing, and deliverance (recall the images of Noah and the flood, the escape from Egypt, and finally of baptism itself) stands as a paradox: the cleansing flood of Noah was the death of a world; Israel's escape was the death of Pharaoh's army, and even baptism is a reminder of Christ's burial as well as of His resurrection.
We rejoice as the water is blessed because it anticipates the Kingdom that is coming and is even now mystically among us for in that day all things will return to their intended state and there will be only rejoicing in the seas and on land and in the heavens above.
"Today the Sun that never sets has dawned and the world is made radiant with the light of the Lord. Today the Moon with its radiant beams sheds light on the world. Today the stars formed of light make the inhabited world lovely with the brightness of their splendor Today the clouds rain down from heaven the shower of justice for mankind
Today the streams of Jordan are changed into healing by the presence of the Lord. Today all creation is watered by mystical streams. Today the failings of mankind are being washed away by the waters of Jordan. Today Paradise is opened for mortals and the Sun of justice shines down on us. Today the bitter water as once for Moses’ people is changed to sweetness by the presence of the Lord".
From the Great Blessing of Water