| Table 5.1 shows an example. The first modern Synopsis of the four Gospels was produced by J. J. Griesbach in 1776 to aid scholars in reconstructing the most original forms of the accounts of Jesus. Since then many others have been produced, and today Gospel Synopses are regarded as indispensible tools for the detailed study of the Gospels. But the first Gospel Synopsis was constructed long before Greiesbach, by an Alexandrian Christian named Ammo- nius in the early or middle third century. Eusebius, in his letter to Carpianus, says of him: ‘Ammonius the Alexandrine, with the expense of much industry and zeal – as was proper – left us the Diatessaron Gospel, in which he had placed the similar pericopes [i.e. sections] of the rest of the Evangelists alongside Matthew, with the inevitable result that the coherent sequence of the three was destroyed inasmuch as regards the network of the readings.’ 173 Matthew 18.1: At that time the disciples came to Jesus and asked, ‘Who is the greatest in the kingdom of heaven?’ 2 He called a child, whom he put among them, 3 and said, ‘Truly I tell you, unless you change and become like children, you will never enter the kingdom of heaven.4 Whoever becomes humble like this child is the greatest in the kingdom of heaven.5 Whoever welcomes one such child in my name welcomes me’. Mark 9.33 : Then they came to Capernaum; and when he was in the house he asked them, ‘What were you arguing about on the way?’34 But they were silent, for on the way they had argued with one another who was the greatest.35 He sat down, called the twelve, and said to them, ‘Whoever wants to be first must be last of all and servant of all.’ 36 Then he took a little child and put it among them; and taking it in his arms, he said to them, 37 ‘Whoever welcomes one such child in my name welcomes me, and whoever welcomes me welcomes not me but the one who sent me’. Luke 9.46: An argument arose among them as to which one of them was the greatest.47 But Jesus, aware of their inner thoughts, took a little child and put it by his side, 48 and said to them, ‘Whoever welcomes this child in my name welcomes me, and whoever welcomes me welcomes the one who sent me; for the least among all of you is the greatest’. |
| This is how great a blaze our love for God can become! Even when our love for God is not as fervent as reflected in the above, it will nevertheless pour into us fresh spiritual strength. Indeed, it is our love for God that will provide us with the ability to love those that have not earned that love because of their sins, ungratefulness, egotism, pride, capriciousness, rudeness, slyness, invidiousness, etc. . . . This is because a person who loves God has a spiritual vision before him of the One Who “makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust” (Matt. 5:45) and remembers the One who said: “For if you love those who love you, what reward have you? Do not even the tax collectors do the same? And if you greet your brethren only, what do you do more than others? Do not even the tax collectors do so? Therefore you shall be perfect, just as your Father in Heaven is perfect” (Matt. 5:46-48, Luke 6:27-36). This is what Blessed Diadochos wrote about the warming power of love: “When a person senses God’s love, he then begins to love people close to him, and once started – doesn’t stop . . . At a time when physical love can evaporate for the slightest reason, the spiritual – remains. A God-loving soul, being under God’s influence, does not sever the bond of love, even when it is maltreated. This is because the God-loving soul, warmed by its love of God, quickly returns to its former benevolent condition and willingly reestablishes within itself the feeling of love, even though it endured anguish from that person close to it. The bitterness of dissension in it is completely swallowed up by God’s tenderness.” On the other hand, if we do not love those close to us, it is impossible to truly love God. The Apostle John the Theologian wrote: “If someone says, ‘I love God,’ and hates his brother, he is a liar; for he who does not love his brother whom he has seen, how can he love God whom he has not seen? And this commandment we have from Him: that he who loves God must love his Brother also” (1 John 4:20-21). “But whoever has this world’s goods, and sees his brother in need, and shuts up his Heart from him, how does the love of God abide in him? My little children, let us not Love in word or in tongue, but in deed and in truth” (1 John 3:17-18). |
| About Pages Проекты «Правмира» Raising Orthodox Children to Orthodox Adulthood The Daily Website on How to be an Orthodox Christian Today Twitter Telegram Parler RSS Donate Navigation Humility is the Foundation and Essence of Christianity: On the Feast of the Kazan Icon Archbishop Seraphim (Sobolev) of Bogucharsk (+1950) 21 July 2012 Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God… humbled Himself, and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted Him, and given Him a name which is above every name (Philippians 2:5-9). My beloved children in Christ, it is salutary for us to know why the Holy Church draws our attention to these apostolic words on feasts of the Theotokos, words that speak of the exaltation by God the Father of His Divine Son on account of His ineffable humility. It is because the Lord has also exalted the Most Holy Mother of God and given her a name, that is, such great glory as has not been given to any of His rational beings. It is for good reason that the Orthodox Church magnifies her as more honorable than the Cherubim and beyond compare more glorious than the Seraphim. The Mother of God received this glory because she became like the Savior Himself in His great humility. The words spoken by the Most Holy Mother of God to the Righteous Elizabeth testify to this truth: For He hath regarded the humility of His handmaiden (Luke 1:48). The question arises: what are the salutary consequences of this for us, my beloved ones? We, too, are called to the great heavenly glory of Christ’s Kingdom and to its eternal, paradisaical blessedness. The Lord, in His High Priestly Prayer, said: Father, I will that they also, whom Thou hast given Me, be with Me where I am; that they may behold My glory, which Thou hast given Me… before the foundation of the world (John 17:24). The path to our exaltation, to our future heavenly glory, is the very same as that which the Lord trod, as did His Most Pure Mother and all the saints. This path is narrow, sorrowful, and thorny: it is the path of the humility of Christ. |
| They will exist as human persons healed, fulfilled, and transformed. They will move from being “Legion” to being themselves in God’s image and likeness. They will become living icons of our Lord’s salvation. Whether we like it or not, we all bear witness to Jesus Christ every day in all that we say and do, whether for good or bad. Family, friends, coworkers, and classmates probably know that we are Orthodox Christians, and they likely take pretty seriously the example that we give them. If we identify ourselves with Christ and do or say this or that, then that is what we encourage them to believe about our Lord. If we do not become living icons of holiness, then we are sending the wrong message to everyone we encounter. If we do not bear powerful testimony by how we live each day of the healing power of the Savior, then we are being unfaithful witnesses to Him. Contrary to popular opinion, we do not fulfill a religious obligation simply by attending services on Sunday morning, though we obviously should do so. For Orthodox Christians to think about fulfilling or meeting perfectly what God desires for us by a particular action is a contradiction in terms, for our Lord teaches that we are to “be perfect as our Father in heaven is perfect.” (Matt. 5:48) To become a partaker of the divine nature by grace is an infinite journey, a process of healing and transformation for which there is no upward limit, for God is infinitely holy. (2 Pet. 1:4) Instead of imagining that we are mastering a skill or checking off a box, we must remember that our calling is truly to become like God in holiness. No matter where we are on the journey, we have an infinite distance yet to go. And if we ever think that we have arrived or completed the course, we should think again. Remembering that the Savior told the man to stay in his village and proclaim the good news, we must embrace the spiritual disciplines of the Christian life with integrity if we are to offer faithful testimony to our Lord. We must fast and deny ourselves if we are to have any hope of living in a way that shows that human beings are called to something higher than slavery to self-centered desires. We must forgive those who offend us and reconcile with those from whom we have become estranged if we are to model an alternative to the anger, fear, and hatred so powerful in the world today. We must open our hearts to God in prayer on a daily basis if we are to find the strength to become our true selves in Christ as opposed to a bundle of inflamed passions. We must regularly receive the Holy Mystery of Confession in order to find healing from our sins as we prepare to receive the Body and Blood of the Lord which enable us to participate even now in the banquet of heaven, the complete fulfillment of all things in Christ. And then we must make a liturgy of every moment of our lives, offering ourselves and all our blessings back to the Lord for Him to use as is best for the salvation of the world. |
| Bethlehem was the ancestral home of the forefathers of Jesus: however, Joseph and Mary did not have even a poor hut, a piece of inherited land or a permanent residence. Providence, by the hand of Caesar, led them to this place from which, it was determined, would come a ruler of Israel (cf., Matt. 2:6). The foreigners in the land of the forefathers, the newcomers to their own homeland gave a homeland to the Son, of Whom the whole family in heaven and earth is named (Eph. 3:15)—Christians! As long as we live in the world as satiated citizens and enjoy it as its masters, Christ cannot be formed in us. The world continually tries to stamp on our souls its passing images; satiated desires give birth to other desires which imperceptibly grow into giants and build Babylon. Blessed shall he be who shall seize and dash the infants of this Babylon against the rock of faith and alienate himself from the city which exists here in order to see the one that is coming! If Abraham, at the command of God, had not departed from his land and his people, he would not have received the glorious testament, the promise, and the inheritance. If suffering Israel had not decided to endure the difficulties of a dangerous and unknown journey, Jehovah would not have strengthened it and prepared in it a dwelling-place for Himself. If the intuitive mother had not sent the innocent Jacob away from the vengeful Esau, he would not have come to the fearful place, the heavenly gates. Only the homeless strangers find Bethel and Bethlehem—the house of God and the house of the living Bread. Only the voluntary exiles of earth will be received as citizens of heaven. Whoever desires to be a dwelling place of the Son of God, must have his homeland only in God, and with all his ties to his earthly homeland, however natural and proper they may be, he must not compare it to the heavenly. By taking nothing from this world for his birth, Jesus evidently wished to show that He had no personal possessions. The Carpenter received His name from His father; His mother, having carried Him in Her womb, could offer no other virtue for this service other than, by Her own admission, the sense of Her own unworthiness: For He hath regarded the low estate of His handmaiden (Luke 1:48). |
| The original liturgy lasted something over five hours; those people must have been on fire for God. The Liturgy of St. Basil edited this down to about two and a half, and later (around 400 A.D.) the Liturgy of St. John Chrysostom further reduced it to about one and a half. Most Sundays we use the St. John Chrysostom liturgy, although for some services (e.g., Sundays in Lent, Christmas Eve) we use the longer Liturgy of St. Basil. 10. Our Champion Leader A constant feature of Orthodox worship is veneration of the Virgin Mary, the “champion leader” of all Christians. We often address her as “Theotokos,” which means “Mother of God.” In providing the physical means for God to become man, she made possible our salvation. But though we honor her, as Scripture foretold (“All generations will call me blessed,” Luke 1:48), this doesn’t mean that we think she or any of the other saints have magical powers or are demi-gods. When we sing “Holy Theotokos, save us,” we don’t mean that she grants us eternal salvation, but that we seek her prayers for our protection and growth in faith. Just as we ask for each other’s prayers, we ask for the prayers of Mary and other saints as well. They’re not dead, after all, just departed to the other side. Icons surround us to remind us of all the saints who are joining us invisibly in worship. 11. The three doors. Every Orthodox church will have an iconostasis before its altar. “Iconostasis” means “icon-stand”, and it can be as simple as a large image of Christ on the right and a corresponding image of the Virgin and Child on the left. In a more established church, the iconostasis may be a literal wall, adorned with icons. Some versions shield the altar from view, except when the central doors stand open. The basic set-up of two large icons creates, if you use your imagination, three doors. The central one, in front of the altar itself, is called the “Holy Doors” or “Royal Doors,” because there the King of Glory comes out to the congregation in the Eucharist. Only the priest and deacons, who bear the Eucharist, use the Holy Doors. |
| The original liturgy lasted something over five hours; those people must have been on fire for God. The Liturgy of St. Basil edited this down to about two and a half, and later (around 400 A.D.) the Liturgy of St. John Chrysostom further reduced it to about one and a half. Most Sundays we use the St. John Chrysostom liturgy, although for some services (e.g., Sundays in Lent, Christmas Eve) we use the longer Liturgy of St. Basil. 10. Our Champion Leader A constant feature of Orthodox worship is veneration of the Virgin Mary, the «champion leader» of all Christians. We often address her as «Theotokos», which means «Mother of God». In providing the physical means for God to become man, she made possible our salvation. But though we honor her, as Scripture foretold («All generations will call me blessed», Luke 1:48), this doesn’t mean that we think she or any of the other saints have magical powers or are demi-gods. When we sing «Holy Theotokos, save us», we don’t mean that she grants us eternal salvation, but that we seek her prayers for our protection and growth in faith. Just as we ask for each other’s prayers, we ask for the prayers of Mary and other saints as well. They’re not dead, after all, just departed to the other side. Icons surround us to remind us of all the saints who are joining us invisibly in worship. 11. The three doors. Every Orthodox church will have an iconostasis before its altar. «Iconostasis» means «icon-stand», and it can be as simple as a large image of Christ on the right and a corresponding image of the Virgin and Child on the left. In a more established church, the iconostasis may be a literal wall, adorned with icons. Some versions shield the altar from view, except when the central doors stand open. The basic set-up of two large icons creates, if you use your imagination, three doors. The central one, in front of the altar itself, is called the «Holy Doors» or «Royal Doors», because there the King of Glory comes out to the congregation in the Eucharist. Only the priest and deacons, who bear the Eucharist, use the Holy Doors. |
| 35: 10. LXX), and where gladness and continual joy flourish. 47 . True inward faith begets fear of God. Fear of God teaches us to keep the commandments. For where there is fear, it is said, there the commandments are kept. The keeping of the commandments establishes practical virtue, the precursor of contemplative virtue. Of these the fruit is dispassion. Through dispassion, love is born in us. Concerning love the beloved disciple said, ‘God is love, and he who dwells in love dwells in God, and God in him’ (1 John 4: 16). 48 . The monk’s way oflife is truly full ofbeauty and excellence, provided it accords with the rules and laws laid down by its founders and directors, taught as they were by the Holy Spirit. The warrior of Christ must be above material things and detached from all worldly thoughts and deeds; for, as St Paul says: ‘In order to please the leader who has chosen him, the soldier going to war does not entangle himself in the affairs of this life’ ( 2Tim. 2: 4 ). 49 . The monk, therefore, must be detached from material things, must be dispassionate, free from all evil desires, not given to soft living, not a tippler, not slothful, not indolent, not a lover of wealth, pleasure or praise. Unless he raises himself above all these things, he will fail to achieve the angelic way of life. For those who do achieve it, the yoke is easy and the burden is light ( cf . Matt. 11: 30), divine hope sustaining them in all things. This life and its activities are full of delight, and the lot of the soul that has attained it is blessed and ‘cannot be taken away’ (Luke 10: 42). 50 . If you have renounced worldly cares and undertaken the ascetic struggle you should not desire to have wealth for distribution to the poor. For this is another trick of the devil who arouses selfesteem in you so as to fill your intellect with worry and restlessness. Even if you have only bread or water, with these you can still meet the dues of hospitality. Even if you do not have these, but simply make the stranger welcome and offer him a word of encouragement, you will not be failing in hospitality. |
| (Admonition 3.) Differently to be admonished are the poor and the rich: for to the former we ought to offer the solace of comfort against tribulation, but in the latter to induce fear as against elation. For to the poor one it is said by the Lord through the prophet, Fear not, for you shall not be confounded Isaiah 54:4. And not long after, soothing her, He says, O you poor little one, tossed with tempest Isaiah 54:11. And again He comforts her, saying, I have chosen you in the furnace of poverty Isaiah 48:10. But, on the other hand, Paul says to his disciple concerning the rich, Charge the rich of this world, that they be not high-minded nor trust in the uncertainty of their riches 1 Timothy 6:17; where it is to be particularly noted that the teacher of humility in making mention of the rich, says not Entreat, but Charge; because, though pity is to be bestowed on infirmity, yet to elation no honour is due. To such, therefore, the right thing that is said is the more rightly commanded, according as they are puffed up with loftiness of thought in transitory things. Of them the Lord says in the Gospel, Woe unto you that are rich, which have your consolation Luke 6:24. For, since they know not what eternal joys are, they are consoled out of the abundance of the present life. Therefore consolation is to be offered to those who are tried in the furnace of poverty; and fear is to be induced in those whom the consolation of temporal glory lifts up; that both those may learn that they possess riches which they see not, and these become aware that they can by no means keep the riches that they see. Yet for the most part the character of persons changes the order in which they stand; so that the rich man may be humble and the poor man proud. Hence the tongue of the preacher ought soon to be adapted to the life of the hearer, so as to smite elation in a poor man all the more sharply as not even the poverty that has come upon him brings it down, and to cheer all the more gently the humility of the rich as even the abundance which elevates them does not elate them. |
| Question 48. Since Christ confirmed only two Commandments, I pray thee how can there be ten? Answer. These are the two general and principal Commandments, on which all the rest are founded, and for this Reason: these ten Commandments are divided into two Tables, in the first of which those are contained which enjoin the love of God, in the last those which teach us in what Manner we are to love our Neighbour. Therefore in these two Christ hath confirmed and established the whole ten; and concerning this Law he hath pronounced thus (Luke.16:17), It is easier for Heaven and Earth to pass than one Tittle of the Lam to fail. Question 49. What is the first Commandment of the first Table? Answer. This is the first Commandment of the first Table, or Codicil (Exod.20:2), I am the Lord thy God, who brought thee out of the Land of Egypt, and out of the House of Bondage: Thou shalt have none other God but me. Question 50. How is this Commandment to be understood? Answer. In this first Commandment God reveals himself unto Man that he may be known by him, for unto this End gave he an understanding Heart unto Man, that he might discern and acknowledge him for his Lord and his Creator, and praise and glorify him. Accordingly he doth not introduce his Laws by saying, I am God, the Creator of the World; but, I am thy God, who brought thee out of the Land of Egypt; it being more familiar and affecting to the Jews that he should introduce his Commandments with a Reason for their obeying them that was taken from a signal and memorable Transaction wherein they were most affectingly interested, and which, as yet, continued before their Eyes, and whereby they would the more manifestly and apparently see the great Bounty and Goodness of God towards Men, and thereby be excited to praise him with the greater Readiness, and acknowledge him to be the one only true God. He hath elsewhere testified concerning himself (Is.45:12), I have made the Earth, and created Man upon it; I, even my Hands, have stretched out the Heaven, and all their Hosts have I commanded. Also a little before (Is.45:5), I am the Lord, and there is none else; there is no God besides me. Now, we Christians are bound to a more exact Observance of this Precept than the Jews were; forasmuch as our Lord God hath bestowed on us a more ample and excellent Liberty: According to the Apostle (Col.1:13), Who hath delivered us from the Power of Darkness, and hath translated us into the Kingdom of his dear Son, in whom we have Redemption through his Blood, even the Forgiveness of Sins. In the second Part of this Command the Israelites are forbidden to adore and worship any other God but only the true God. By this Precept, then, the inward Worship of God, and that which proceedeth out of the Heart itself, is commanded; and that because God seeth the Heart and searcheth out the most hidden Things of Men’s Minds. |
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