The Mystery of the Annunciation and Repentance: Talks for the Lenten Day of Recollection

 

Part I: The Mystery of the Annunciation on the Gates of Paradise

 

No visitor to a Byzantine-rite church can fail to notice the prominent position of the icon of the feast of the Annunciation on the Royal Doors, that is, the central aperture between the nave and the Holy of Holies. The central doors, complete with the red-colored curtain that hangs behind them, are also often referred to as "the Doors of Paradise." This name refers to the Eastern Christian imagery that identifies the Holy of Holies with the original Paradise of Eden.

In order for us to understand the nearly invariable presence of this icon in this particular place in the Byzantine temple, we have to look at what the icon shows to us. In the icon, we see the Most Holy Mother of God seated on a chair to the right side of the icon's field. Often the chair (a rather grand thing, like a throne) is positioned under a canopy from which the typical red cloth (the iliton) is suspended, signaling that the mystery shown in the icon occurred indoors. The Most Holy Mother of God is shown holding a skein of red or violet yarn, while the spindle dangles underneath. In some versions of the icon, the Virgin is pictured dropping the skein, which is shown in midair on its way to the floor, signaling her fright at the sudden appearance and mysterious message of the angel. On the left side of the icon's field, to the right of the Most Holy Mother of God, the Archangel Gabriel can be seen striding as if from the spiritual into the material world. The angel's wings are extended, showing that he has just then arrived. In the meantime, a tiny dove, representing the Holy Spirit, can be seen descending a ray of light towards the Virgin's right ear.

So, why should this depiction of the mystery of the Annunciation be found, almost invariably, on the Royal Doors, the Doors of Paradise, in the typical Byzantine temple? The most obvious answer to this question can be found in the fact that this mystery is the beginning of the last chapter in the story of salvation. It is with this mystery that the Son and Word of God becomes incarnate. This mystery, therefore, is the gateway to the full revelation of the Mystery of Christ.

As most of us are aware, Our Most Holy Lady was brought up in the Jerusalem Temple. The Temple had according to this ancient tradition what amounts to an institutionalized girls' school, where the daughters of priests and some others were dedicated to the service of the Temple and were educated to be the future wives of the priests of the Lord. It was from the Temple that the Most Holy Mother of God was betrothed to Saint Joseph. According to the tradition, during her betrothal, Our Most Holy Lady was still working for the Temple. She had been assigned to participate in the weaving project that would replace the apparently worn out veil of the Temple.

We learn about the veil of the Temple in the Book of Exodus, where it is described as being woven from four different colors of yarn: blue, purple, scarlet, and white linen. The four colors represent the visible creation divided into its four elements. Thus the Holy of Holies, the eternal Presence of God, is screened and concealed by Creation, and yet, in a sense, is also revealed by it. Similarly, when the High Priest, who represents the Lord, ministers outside the Holy of Holies, he puts on the ephod, a vestment woven from the same four kinds of colored yarn. Therefore, in a type of Incarnation, the representative of the immaterial Lord, when he goes forth to minister, puts on material creation and thus becomes visible.

An invariable feature of the Annunciation icon is the presence of a skein of yarn in the hand of the Most Holy Mother of God as the Archangel Gabriel arrives, while the spindle dangles underneath. It is important to note at this point that the skein is only of scarlet color. This is apparently the Mother of God's assigned work for the completion of the new veil. We shall see why this is especially meaningful.

At the time of the crucifixion and death of the Messiah, the veil of the Temple is torn in two from top to bottom, signifying the promise of direct revelation of God's Presence without any created mediation. The successor of this veil in the New Covenant is woven only of red color, because it represents the flesh of Christ, stained with the tincture of His blood. This flesh, which is now the sole mediator between God and human beings was born of the Holy Virgin, conceived in her womb at the time of the Annunciation. It is a veil that no longer divides but rather joins, because our participation in it is the only way to the Father. The Letter to the Hebrews, in fact, tells us about this veil. "Therefore, brethren, since we have confidence to enter the sanctuary by the blood of Jesus, by the new and living way which He opened for us through the curtain, that is, through His flesh, and since we have a great priest over the house of God, let us draw near with a true heart in full assurance of faith."

In this context, it is deeply meaningful to focus upon the name of this mystery and its icon in the Greek language. The mystery of the Annunciation in Greek is known as evangelismos (evangelization, preaching of the Good News). The Most Holy Mother of God is the first to hear the Gospel of Christ as it is preached to her by the angelic visitor. We will see in the second part that the Gospel preached to the Theotokos is important, but her response to it is equally important.

It is sufficient for now, for our purposes, to meditate on the fact that the mystery of the Annunciation, the evangelization of the Most Holy Mother of God, opens a way into the Holy of Holies, that is, into the Presence of God Himself. This new aperture is not a void or a hole as apertures in this world are. This new aperture into the Divine Presence is a Person, the Divine Logos conceived in the womb of our Most Holy Lady. The Logos exalts the Most Holy Mother of God to become a new temple, a second Heaven. In a subsidiary way, various places associated with the Presence of the Logos and His Most Holy Mother also take on a sacral character. The Church's hymnography tells us that the cave of Bethlehem became a Heaven and the icon of the Nativity shows us that that same cave becomes the Temple as well, since it invariably shows the manger of the Son of God between and overshadowed by the "living creatures" hayyot.

This whole meditation on the significance of the Annunciation at the center of the Gates of Paradise is sufficient to leave us with some important questions. Especially during this time of Great Lent, I think that these questions should perplex and trouble us to some degree. After all, the truth of the mysteries of Christ is one thing, but that truth has to be translated into my individual life and circumstances by means of the grace that the Liturgy continually extols and calls "great mercy." The Liturgy tells us again and again that we are offered "great mercy." But how do we respond to the offer. The mystery of the Annunciation has opened a way to the Presence of God. How have we as individuals made use of that way? Just because there is a way does not mean that it will be used. Packages have been known to remain at the front door of my brother's house for months, because he and his wife NEVER use that door. They always enter the house through the garage. The way exists, but it is unused. Furthermore, we can easily reflect that, when an entryway is used, it is always used personally and intentionally. There is no way to employ the entrance to your home abstractly. Therefore, how is my use of this entrance, the entry into the Holy of Holies through the mediation of the Most Holy Mother of God, personal and intentional? How can I deepen the relationship that is implied with that intentionality? Lastly, am I even really disposed to enter by this way? In what ways can I change that disposition? 

 

 

Part II: The Mystery of the Annunciation and Repentance

 

We ended the last session with the realization that the Mystery of the Annunciation opens a way into the Divine Presence, the Holy of Holies, and we began to explore the questions of how that entrance can be employed in our own individual lives. Perhaps by this time we have come to the conclusion that the way to enter by this aperture is repentance.

To begin from the question "what does the Mystery of the Annunciation have to do with repentance?" would immediately lead us to a spiritual and intellectual cul-de-sac. The Mystery in itself has nothing to do with repentance, because repentance is our response to it. As we have seen, an aperture has been opened to us, but we must decide to enter into it. The basic meaning of the term metanoia is "a change of mind or heart." In the Matins service sung in the Byzantine Rite on every weekday during Great Lent, at the end of the service, we sing a short hymn that is full of mystical fascination. As the hymn begins, we think that it surely must be addressed to Christ, for we sing, "Standing in the Temple of your glory is like standing in Heaven itself." Only in the second part of the tropar do we learn the identity of the one, who is addressed. We continue, "O Mother of God and Gate of Heaven, open for us the doors of your mercy."

Like so many other times in the Church's hymnography, we may at first be perplexed and puzzled by this particular turn of phrase. How is it that the Mother of God can be said to have a temple? Through this perplexity, we begin to understand the nature of reality in a new way. The visible Creation is the Temple of the Mother of God's glory, because she herself is the Temple. In the same way, the rest of the Jerusalem Temple can be called "the Temple of the Holy of Holies." So, we place ourselves in the Temple of her glory, in this visible Creation that to some extent reflects the Divine Majesty. But there is a further entrance by her mediation, an entrance into "the doors of her mercy." Expressing our desire to enter by this way is the beginning of repentance.

It would be very profitable for us to reflect, even if very briefly, on this: Modern science has unlocked many of the secrets of the cosmos, the visible Creation, in a descriptive way. But to the most important aspect of Creation it has no access. It cannot plumb the depths of the meaning of the universe. The meaning of the cosmos can only be known by direct revelation from its Maker, and, consequently, if it did not have a Maker, it would be meaningless. The meaning of the visible Creation is liturgical. It is itself a Temple and a mystical veil that serves to screen (as well as reveal) the Divine Presence.

In just the same context, earlier in the Matins service we sang: "Open to me the doors of repentance, O Giver of Life, as we worship in Your Temple this morning. Teach us how to purify the temples of our bodies, and in Your compassion purify me by the goodness of Your mercies." The following stanza follows on that same theme as we begin by asking, "Lead me to the paths of salvation, O Mother of God."

An aperture into the Holy of Holies, the Divine Presence, has been opened to us, and what is revealed to us through that aperture is objectively, incomparably beautiful, but we have to decide (aided by grace) to enter onto this path of life. This decision requires of us a radical change of heart, a total change of direction. Our metanoia amounts to a new orientation towards what is Holy and the corresponding turning away from everything that is profane. It is a staple of second-millennium Byzantine mystagogy that the signification of the doors of the iconostas is the same whether those apertures are in fact open or closed, but, at times, the very opening of the central doors, the Doors of Paradise, conveys a special, profound meaning. In the service which we celebrated last Wednesday night, for example, the Royal Doors are opened at the beginning of the Great Canon of Saint Andrew of Crete, otherwise known as the Canon of Repentance, and they remain open until the end of the canon. In this way, the service shows us that repentance opens the way to God. It is repentance that removes the obstacles between us and the Divine Presence. 

We, like the Virgin in the Mystery of the Annunciation are presented with the Word of God. We are evangelized. We receive the preaching of the Gospel of Christ by the action of our conscience through the ministry of our guardian angel. The Mother of God's response to that Good News is the model for our response. There is only one way to enter by this Gate into the life that is offered to us. It is the Mother of God's own way: the virtues of humility and meekness.

The Logos of God is the fullness of virtue; that is, He is charity, because the virtue of charity is the form for all the other virtues. As soon as the pure light of the Logos hits the prism of the time and space of this world it is refracted into a multitude of virtues. All the virtues are present in the life of the Lord Jesus, but it particularly manifests obedience, humility and meekness as an expression of love for the Father. One who is meek and humble will also be obedient. Humility is the virtue by which we know our place in the Creation that God has made (not too high and not too low, but the precise place to the glory of God). Meekness, on the other hand, is the virtue by which we recognize our circumstances as the will of God. It is by meekness that we accept adversity and suffering with patience, confident that God has willed those circumstances for compassionate reasons.

God is virtue by nature. As the Holy Apostle John the Theologian tells us, "God is love." Presumably, we, who were created in the image and likeness of God would also have been virtuous by nature. Our fallen nature, although retaining the image, has lost the likeness of God. Thus, our practice of virtue, and especially in this case humility and meekness, is the essence of repentance. In the same way that we cannot expose ourselves to the rays of the sun without being browned by them, we cannot turn towards God without being "virtued" by the virtue that is consequent to His nature.

 We are left, once again, with various questions that are essential to our personal examination, whether in the context of Great Lent or in day to day life, as we ponder the virtues of this Mystery of the Annunciation, the virtues of the Doors of Paradise. First of all, in the virtue of humility, we can profitably ask ourselves whether we are comfortable with that place that God has given us in His creation? Are we seeking to be led by the Holy Spirit in the path of formation as a Christian, and thus, as a saint; or are we grasping, acquisitive, ambitious—seeking some sort of gain for its own sake or as some sort of “self-actualization?” Secondly, in the virtue of meekness, are we accepting of reality (that is, our circumstances), or are we getting upset, angry and resentful about the direction of our day, our life? Have we discovered an ability to find joy in adverse conditions? Have we meditated on this: getting angry at conditions or circumstances is rebellion against being and the Author of being?

 

Бог є Слугою Своїх Створінь. Ми повинні наслідувати Його God is the Servant of His Creatures. We Must Emulate Him

 Сьогоднішнє читання Євангелія від святого Марка відкриває нам, що Бог є слугою. Ця тема, звичайно, зустрічається в багатьох місцях Святого Письма. Це чудовe та невимовнe таінство, тому що жодна людська культура чи цивілізація не змогли б прийти до цього самостійно. Ні, Бог мав відкрити нам це з тієї самої причини, яку згадує Господь Ісус у читанні: люди через свою грішну, занепалу природу панують одна над одною, пригнічують одна одну, навіть поневолюють одна одну. Але Бог не такий. Вседосконалий Бог є слугою Своїх власних створінь. Найбільш яскраво це видно в Животворчих Стражданнях і Смерті Сина, про що свідчить Сам Господь: «Син прийшов у світ не на те, щоб служили Йому, але щоб послужити і віддати душу Свою на викуп за багатьох." Тим не менш навіть у Старому Завіті Бог часто постає в образі слуги. Будьмо обережні, щоб помічати ці дорогоцінні приклади, щоб ми могли роздумувати над ними і змінити свої серця на подобу Бога, бо Бог найбільше любить тих, хто подібний до Нього.

The reading from the Gospel According to Saint Mark today reveals to us that God is a servant. This theme, of course, appears in many places in the Holy Scriptures. It is a wonderful and ineffable mystery, because no human culture or civilization could possibly have come to this realization on their own. No, God had to reveal this to us for the very reason that is mentioned by the Lord Jesus in the reading: Human beings, because of their sinful, fallen nature, lord it over one another, oppress one another, even enslave one another. But God is not like this. The all-perfect God is a servant to His own creatures. This is most clearly seen in the Life-giving Suffering and Death of the Son, as the Lord Himself testifies, "the Son has come into the world not to be served, but to serve, and to give His life as a ransom for many." Nevertheless, even in the Old Testament, God frequently appears in the guise of a servant. Let us be careful that we notice these precious examples, so that we can meditate on them and change our hearts into the likeness of God, for God loves best those who are like Him.

У десятій главі Книги пророка Даниїла Син Божий з'являється пророкові в священному вбранні. Це важливо, тому що священик є слугою. Його функція полягає в тому, щоб нести жертви та молитви людей до Бога і повертати людям благословення та благодать, які Бог хоче їм дати. Особливо ця функція виявляється в нашій Літургії в особі диякона. Диякон підносить молитви народу до Бога, піднімаючи свій орар на кожне прохання, але він також приймає благословення, які виходять із святині, знову простягаючи свій орар, ніби беручи благословення і роздаючи його людям. Знову, в Одкровенні святого Йоана Богослова, Син Божий знову з’являється таким же чином, одягнений як священик, стоячи серед світильників, приносячи жертву за людей.

In the tenth chapter of the Book of the Prophet Daniel, the Son of God is manifested to the prophet dressed as a priest. This is significant because the priest is a servant. His function is to carry the sacrifices and prayers of the people to God and to return to the people with the blessings and graces that God wants to give them. This function is especially apparent in our Liturgy in the person of the deacon. The deacon offers up the people's prayers to God, lifting his orar on each petition, but he also receives the blessings that come out of the sanctuary, again extending his orar as if to take the blessing and distribute it to the people. Once again, in the Apocalypse of Saint John the Theologian, the Son of God, once again, appears in just the same way, clothed as a priest, standing among the lampstands, offering sacrifice for the people.

У подібному ключі пророцтво Ісаї часто говорить про Сина Божого як про слугу. У сорок другому розділі, наприклад, ми читаємо: «Ось слуга мій, якого я підтримую, мій вибраний, в якому вподобалася душа моя; Я поклав на нього Свого духа, він чинитиме справедливість народам. Він не заплаче, не підвищить голосу, і не розголосить його на вулицях; надломленої очеретини він не зломить, і тьмяно палаючого ґнота не погасить; він вірно чинитиме справедливість. Він не занепаде духом, доки не встановить справедливість на землі, і узбережжя чекають закону Його». Подібним чином, у п’ятдесят третьому розділі, пророк знову бачить Сина Божого як страждаючого слугу: «Він поніс наші печалі; але ми вважали Його враженим, враженим Богом і страждаючим. Але Він був поранений за наші провини, на Ньому була кара, що нас зцілила, і ранами Його ми зцілились, усі ми блудили, як вівці, ми звернули кожен на свою дорогу, і Господь поклав на нього провину всіх нас».

In a similar vein, the prophecy of Isaiah frequently speaks about the Son of God as a servant. In the forty-second chapter, for example, we read: "Behold my servant, whom I uphold, my chosen, in whom my soul delights; I have put my spirit upon him, he will bring forth justice to the nations. He will not cry or lift up his voice, or make it heard in the street; a bruised reed he will not break, and a dimly burning wick he will not quench; he will faithfully bring forth justice. He will not fail or be discouraged till he has established justice in the earth; and the coastlands wait for his law." Similarly, in the fifty-third chapter, again the prophet sees the Son of God as a suffering servant, "Surely he has borne our griefs and carried our sorrows; yet we esteemed him stricken, smitten by God and afflicted. But he was wounded for our transgressions, he was bruised for our iniquities. Upon him was the chastisement that made us whole, and with his stripes we are healed. All we like sheep have gone astray; we have turned every one to his own way; and the Lord has laid on him the iniquity of us all."

Святий апостол Павло у своєму Посланні до галатів прямо заповідає нам наслідувати Христа Бога нашого в Його служінні іншим. Він описує це служіння – Творець служить Своїм створінням – як «закон Христа». Він каже нам: «Носіть тягарі один одного, і таким чином виконаєте закон Христовий». Тому зрозуміло, що ми повинні шукати можливості служити іншим, жертвувати заради інших. Це єдиний шлях для нас, щоб уподібнитися Христу, щоб успадкувати спасіння.

The Holy Apostle Paul in his Epistle to the Galatians forthrightly commands us to emulate Christ our God in His service to others. He describes this service–the Creator serving His creatures– as "the law of Christ." He tells us, "Bear one another's burdens, and thus fulfill the law of Christ." Therefore it is clear that we have to look for opportunities to serve others, to sacrifice for others. This is the only way for us to enter into conformity to Christ, to inherit salvation.

О Господи Ісусе Христе, Слово Боже, Боже наш, я прошу Тебе зцілити мене і повернути до Твоєї ідеальної подоби. Змініть моє серце і дайте мені справжній дух служіння моїй родині, моїм ближнім і навіть моїм ворогам. Дай мені благодать розпізнавати Тебе в усіх, кому я служу, щоб я міг завжди діяти зі смиренням і лагідно приймати все, що мені випадає. Під час мого служіння іншим дай мені чесноту лагідності приймати все, що відбувається, як те, що походить з Твоєї руки. У всіх пресвятих книгах Біблії Ти завжди був провідником і слугою Свого народу. Зроби мене подібним до Тебе в служінні іншим, але нехай я ніколи не побачу плодів цього, щоб не стати зарозумілим і не уявляти, що я маю великі досягнення, які заслуговують на хвалу та вихваляння іншими. Наприкінці моєї праці дай мені благодать мати почуття, яке, як Ти сказав, повинно бути у справжніх слугах. Дозвольте щиро сказати перед Вами: «Я нікчемний слуга, я зробив тільки те, що мав». Тобі одному слава на віки віків. Амінь.

O Lord Jesus Christ, the Word of God, our God, I ask you to heal me and restore me to your perfect likeness. Change my heart and give me the true spirit of service to my family, my neighbors, even to my enemies. Give me the grace to recognize You in all those, whom I serve, so that I can always act with humility and meekly accept all that falls to me. In the course of my service to others, give me the virtue of meekness to accept whatever occurs as coming from Your hand. Throughout the holy books of the Bible, You were always a guide and servant to Your people. Make me like You in the service of others, but may I never see the fruit of it, lest I become conceited and imagine that I have great accomplishments that deserve to be lauded and extolled by others. At the end of my work, give me the grace to have the sentiment that You said that true servants should have. May I say sincerely before You: "I am an unprofitable servant. I have only done what I ought to do." To You alone be glory for all ages of ages. Amen.

 

The Impact of the Gift of a Rosary: Confidence in Jesus and Mary (An Allocution to the Legion of Mary)

The February edition of Maria Legionis celebrates in part the 1000th meeting of the praesidium, which meets in the Austrian prison at Sonnberg. The article relates the fortuitous circumstances that Providence arranged, which brought about the foundation of the praesidium. Basically, the local praesidium of the Legion of Mary in the village took on the work of visiting the prison. There, they met the imprisoned drug-dealer Miguel from the Philippines. Miguel, at the time of his sentencing, had been given a rosary by his daughter, but he had no idea how to use it. The combination of the sentencing and this unexpected gift had created a desire in him to put his life aright, but he was at a loss as to just how to do so. The Legion of Mary members visiting the prison taught him the rosary and gave him a tessera, which he began to pray together with the rosary three times a day. When, some months later, the Legion of Mary members learned that Miguel was saying the rosary and the tessera with such fervor and devotion, they asked Miguel to help form the prison praesidium.

The article goes on to recount the various struggles that the nascent praesidium had in the early days, because of the needs of two different language groups: English and German. This necessitated the formation of two different praesidia. When, in the course of time, the English-speaking brothers were released from prison, the English praesidium was eliminated.

These events, arranged by Providence to do greater and greater works, show to us what great confidence we should have in the Most Holy Mother of God to put aright those things in our lives, which need to be reformed. At just the right timtaler sojourning in a foreign land through the gift of a rosary. She arranged for this man to become the seed by which her Legion could be firmly planted in that prison. When Miguel was arrested in Austria for selling drugs, he thought his life was over. In reality, God and His Holy Mother were beginning some great, new thing to bring about the salvation of more souls.

No matter how strange our circumstances may get, and no matter how dejected we are tempted to become, we should always renew our confidence, meekly accepting what comes to us in faith. We don't know the plan. God and His Most Holy Mother know it. Knowing that is enough.

At the same time, it is comforting to know that we cannot know our own impact and influence. As the article shows, the gift of a rosary changed the course of history. How many rosaries have we given out over the last year alone? If we are fortunate, we will always feel like we're doing nothing, like our work is worthless and empty. In the meantime, the Most Holy Mother of God can amplify our work, making even the most insignificant gesture into a source of sanctification for the whole world. We have to remember; it was she who sanctified by her voice alone Saint John the Baptist in the womb of his mother. In just the same way, she can do great things through even the smallest efforts on our part. Amen. May she move mountains through us to the glory of God and may we never know it!

Обов’язок подяки: Бог дає нам перемогу, зцілення та воскресіння The Duty of Thanksgiving: God Gives Us Victory, Healing and Resurrection

У сьогоднішньому читанні Євангелія, коли Господь Ісус вигнав демона, хлопець прийняв вигляд мертвого. Усі перехожі, які спостерігали на місці події, вважали, що хлопець мертвий. Тим не менш, Господь Ісус підійшов до нього і «взяв його за руку, підняв, і він підвівся». Цей уривок справді заслуговує на нашу особливу сьогоднішню роздуму у світлі Великого посту, оскільки ми пройшли середину цього посту і тепер поспішаємо до Пасхи. Тут ми знову знаходимо, що Святе Письмо надає нам чіткий доказ божественності Господа Ісуса. У тридцятому псалмі цар Давид писав: «Вихвалю Тебе, Господи, бо Ти підтягнув мене, і не дав ворогам моїм тішитися наді мною. Господи, Боже мій, я до Тебе кликав, і Ти зцілив мене, Господи, Ти вивів мою душу з шеолу, повернув мене до життя з-поміж тих, що зійшли до гробу». Демони, хоч і були вигнані словом Господа Ісуса, залишили хлопчика в жалюгідному стані смерті, але Господь воскресив його.

In the Gospel reading today, at the time that the Lord Jesus cast out the demon, the boy assumed an appearance as one dead. All the bystanders viewing the scene believed that the boy was dead. Nevertheless, the Lord Jesus went to him and "took him by the hand and lifted him up, and he arose." This passage is indeed very worthy of our special meditation today in the light of Great Lent, as we have passed the middle point of this Lent and are now hurrying on towards Pascha. Here once again we find that the Scriptures have provided us with a clear proof of the divinity of the Lord Jesus. In the thirtieth psalm, King David wrote: "I will extol you, O Lord, for you have drawn me up, and you have not let my foes rejoice over me. O Lord my God, I cried to thee for help, and you have healed me. O Lord, you have brought up my soul from Sheol, restored me to life from among those gone down to the Pit." The demons, although cast out by the word of the Lord Jesus, left the boy in the pitiable state of death, but the Lord raised him to life.

Через дуже короткий час ми будемо згадувати, як Сам Господь Ісус увійшов у смерть і знищив смерть у прихованих, містичних подіях Великої і Великої Суботи, а потім об’явив Воскресіння у всій його повноті в ніч Святої Пасхи. Кожен із нас став учасником цієї вирішальної перемоги Господа над демонічними силами, які до того моменту панували у світі. Інакше кажучи, кожен із нас у містичному сенсі є хлопчиком із сьогоднішнього євангельського читання.

In a very short time, we will commemorate the Lord Jesus Himself entering into death and destroying death in the hidden, mystical events of Great and Holy Saturday, and then revealing the Resurrection in all its fullness on the night of Holy Pascha. Each of us has been made a sharer in this, the Lord's decisive victory over the demonic forces that, to that point, ruled the world. Each of us, in other words, is, in a mystical sense, the boy in today's Gospel reading.

Тому кожен із нас має свою пісню: «Величу Тебе, Господи, бо Ти мене підніс, і ворогам моїм не дав тішитися наді мною». Через те, що Господь зробив для нас, ми маємо обов’язок дякувати. Кожен із нас має дякувати Богові якнайкраще за те, що Він для нас зробив. Великі справи Бога в нашому житті можна розділити на три категорії: перемога, зцілення та воскресіння.

Therefore, each of us has a song to sing: "Will extol you, O Lord, for you have drawn me up, and have not let my foes rejoice over me." Because of what the Lord has done for us, we have duty of thanksgiving. Each of us must give thanks to God to the best of our ability for the great things that he has done for us. The great works of God in our lives can be seen in three categories: victory, healing and resurrection. 

Перш за все, він не дозволив нашим ворогам радіти над нами. Це не стосується інших людей, які поділяють нашу природу і тому ніколи не є нашими справжніми ворогами. Кожна зла людина є злою тому, що її обдурили. Це не так зі злочестивістю наших справжніх ворогів, демонів, які згрішили та відійшли від присутності Бога з повним знанням. Вони ненависні й злі в певному сенсі, не пом’якшені обмеженнями людських знань і відчуттів. Незважаючи на їхню уявну силу, Бог не дозволив їм радіти над нашим знищенням. Отже, кожного разу, коли ми звертаємося до Бога в молитві, ми повинні приділяти деякий час подяці за перемогу, яку Бог дав нам через свого Христа.

First of all, he has not allowed our enemies to rejoice over us. This does not refer to other human beings, who share our nature, and are therefore never our real enemies. Every evil human being is evil because he or she is deceived. This is not the case with the wickedness of our real enemies, the demons, who sinned and departed from the presence of God with full knowledge. They are hateful and vicious in a sense unmitigated by the limitations of human knowledge and sensation. Despite their seeming power, God has not allowed them to rejoice over our destruction. Thus, whenever we turn to God in prayer, we should spend some time in thanksgiving for the victory that God has given us through his Christ.

У псалмі також сказано: «Я кликав до Тебе, і Ти зцілив мене». Завжди ми прагнемо від Господа перш за все зцілення, оскільки наші вороги спричинили хворобу нашої природи. Так, вони налаштували певні аспекти людської природи проти нас. Вони зробили частини нашої власної природи ворожими для нас. Вони кинули смерть у наші душі через розпад. Тим не менш, Господь зцілив нас, тому що ми благали Його повернути нас до стану цілісності.

The psalm also says, "I cried to you for help, and you have healed me." Always, what we seek from the Lord first and foremost is healing, since our enemies have caused a disease in our nature. Yes, they have turned certain aspects of human nature against us. They have made parts of our own nature inimical to us. They have cast death into our souls through disintegration. Nevertheless, the Lord has healed us, because we have besought him to return us to a state of integrity.

Нарешті, псалом говорить: «Господи, Ти вивів мою душу з шеолу, повернув мене до життя з-поміж тих, що зійшли до гробу». У Христі Бог дарував нам воскресіння. Ми, які маємо надію на Христа, знаємо, що в Ньому ми вже сидимо на небі праворуч Отця. Ми повинні залишатися твердими у вірі та надії, щоб успадкувати повноту цього дару, але, незважаючи на це, ми дякуємо за нього, тому що ми вже маємо його обітницю.

Finally, the psalm says, "O Lord, you have brought up my soul from Sheol, restored me to life from among those gone down to the Pit." In Christ, God has gifted us with resurrection. We who have our hope in Christ know that in Him we are already seated in Heaven at the right hand of the Father. We must remain firm in faith and hope in order to inherit the fullness of that gift, but we give thanks for it nonetheless, because we already have the promise of it.

На початку нашої молитви ми повинні зупинитися, щоб розглянути наступні запитання. Перш за все, як Христос дав мені перемогу над моїми ворогами (демонами) сьогодні? Іншими словами, як він дозволив мені уникнути спокус протягом мого дня? По-друге, як Господь зцілив мене? Від яких духовних чи навіть фізичних недуг він мене сьогодні позбавив? Нарешті, ми повинні запитати, як Господь дав нам передчуття воскресіння? Як він милостиво дав нам проблиск нашої долі у вірі й надії? Після того, як ми щиро поставили собі ці запитання, ми повинні звернутися до Бога з подякою за чудові речі, які Він робить для нас, бідних грішників.

At the beginning of our prayer, we should pause to consider then the following questions. First of all, how has Christ given me victory over my enemies (the demons) today? In other words, how has he allowed me to escape temptation in the course of my day? Second, how has the Lord healed me? From what spiritual or even physical ailments has he freed me today? Finally, we should ask how the Lord has given us a foretaste of the resurrection? How has he graciously given us a glimpse of our destiny in faith and hope? Once we have asked these questions of ourselves in sincerity, we should turn to God in thanksgiving for the wonderful things that He does for us poor sinners.

 

Наука хреста: приєднання до Христа через жертву The Science of the Cross: Joining Ourselves to Christ through Sacrifice

Сьогоднішнє євангельське читання стосується самозречення і прояву чесноти терпеливості. Ми знаємо, що самозречення є істотним для християнського життя, тому що ми повинні знищити пристрасті у нас. Пристрасті — це невпорядковані енергії, енергії, спочатку дані нам Богом для благих цілей, але тепер перебувають під контролем демонів, які використовують їх і маніпулюють ними за допомогою думки.

Today's gospel reading is concerned with self-denial and the exercise of the virtue of patience. We know that self-denial is essential to the Christian life, because we have to destroy the passions within us. The passions are disordered energies, energies originally given to us by God for good ends, but are now under the control of the demons, who use them and manipulate them by means of thought.

Коли ми розмірковуємо над темою самозречення, ми швидко усвідомлюємо, що насправді існує два самозречення, тому що є два види пристрастей, від яких ми страждаємо. По-перше, існує сім’я пристрастей, як-от гнів, яка головним чином спрямована на те, щоб відвернути зло. По-друге, є сімейство пристрастей, таких як хтивість, які головним чином пов’язані з гонитвою за задоволенням. Таким чином, нам потрібна чеснота мужності, щоб пом’якшити наш гнів, так як нам потрібна чеснота поміркованості, щоб пом’якшити наше бажання отримати задоволення.

As we reflect upon the subject of self-denial, we quickly become aware that there are, in fact, two self-denials, because there are two kinds of passions from which we suffer. Firstly, there is the family of passions like anger, which is chiefly concerned with warding off evil. Secondly, there is the family of passions like lust, which are chiefly concerned with the pursuit of pleasure. Thus, we need the virtue of fortitude to moderate our anger, while we need the virtue of temperance to moderate our desire for pleasure.

Важлива і серйозна відмінність очевидна між мужністю і поміркованістю. Хоча ми вважаємо, що гнів і пристрасті пов’язані з ним є сильнішими, тим не менш, прагнення до задоволення може володіти нами набагато сильніше, ніж гнів. Поспостерігайте, наприклад, за різноманітними різними видами залежності, які існують навколо нас у світі. Усі вони мають своєю основою те саме бажання задоволення, яке приймає форму або активного прагнення до задоволення, або уникнення болю.

An important and serious distinction is apparent between fortitude and temperance. Although we think of anger and its related passions as being the stronger, nevertheless, desire for pleasure can have a hold on us that is much stronger than anger. Observe for example the various different kinds of addiction, which are present around us in the world. All of these have as their foundation that selfsame desire for pleasure, which takes the form of either the active pursuit of pleasure or the avoidance of pain.

З одного боку, можливості практикувати мужність з’являться перед нами протягом нашого дня; з іншого боку, нам потрібно буде постійно шукати можливості виявляти поміркованість, щоб мати надію на зростання цієї чесноти.

While, on the one hand, opportunities to practice the virtue of fortitude will present themselves to us during the course of our day; on the other hand, we will need to continuously hunt for opportunities to exercise temperance, in order for us to have any hope for growth in this virtue.

Якщо ми, наприклад, уважні, ми все більше й більше усвідомлюємо багато можливостей практикувати чесноту терпіння в нашому повсякденному житті. Проте, з іншого боку, ми відповідно мало усвідомлюємо, як задоволення приваблює і утримує нас або як біль відштовхує нас. Ми повинні стати вмілими мисливцями за тими можливостями, щоб практикувати поміркованість у наших повсякденних обставинах. Ми не можемо дрейфувати по життю, бездумно стрибаючи від задоволення до задоволення, оскільки це рабство, яке тримає нас у залежності від умовних речей і не дає нашим душам піднятися до Живого Бога.

If we are attentive, for example, we become more and more aware of many opportunities to practice the virtue of patience in our everyday lives. Yet, on the other hand, we have correspondingly little awareness of the way that pleasure attracts and holds us or that pain repels us. We have to become skillful hunters of those opportunities to practice temperance in our day-to-day circumstances. We cannot drift through life, unmindfully jumping from pleasure to pleasure, since that is a slavery that keeps us in dependence on contingent things and keeps our souls from rising to the Living God.

Нашою моделлю самозречення завжди є Сам Господь Ісус. Якщо ми дослідимо Його життя, особливо Його життєдайні страждання та смерть, ми знайдемо багато прикладів терпіння та мужності. Але, в той же час, життя Господа є чудовим прикладом самозречення в сфері стриманості. Це чітко показує нам, який контроль ми повинні мати над своїм бажанням задоволення. Христос узяв на Себе всі фізичні та моральні страждання, які є частиною людського стану. Безсумнівно можна сказати, що немає нічого приємнішого за Небо. Однак Він відклав це, щоб прийняти на Себе нашу страждаючу людську природу. Він не гнався за задоволенням і не уникав болю, але прийняв жертву як найбільше благо. Як Він сказав: «Щоб світ знав, що Я люблю Отця, і як сказав Мені Отець, так роблю».

Our model of self-denial is always the Lord Jesus Himself. If we examine His life, especially His Life-giving Suffering and Death, we find ample examples of patience and fortitude. But, at the same time, the Lord's life is one great example of self-denial in the area of temperance. It shows us clearly the kind of control we should have over our desire for pleasure. The Christ took upon Himself every physical and moral suffering that is part of the human condition. We can say without doubt that nothing is more pleasant than Heaven. Yet, He laid that aside, in order to take on Himself our suffering human nature. He neither pursued pleasure nor avoided pain, but accepted sacrifice as the greatest good. As He put it, "So that the world may know that I love the Father, and as the Father told Me, so I do."

Брати і сестри, ми повинні прийняти «науку Хреста». Ця наука займається приєднанням нас до Христа через жертви. Господь говорить у Псалмах: «Зберіть до Мене народ Мій, тих, хто уклав зі Мною заповіт жертвою». Ми повинні стати єдиними з Христом, ставши вмілими мисливцями за жертвами. Ми повинні переглянути наші дні і знайти те, що ми можемо жертвувати Господу. Завдяки цим пожертвуванням ми відновлюємо свою свободу від залежності від світових речей, навіть коли навчаємо інших своїм прикладом робити те саме.

Brothers and sisters, we must embrace the "science of the Cross." This science is concerned with joining ourselves to Christ through sacrifices. The Lord says in the Psalms, "Gather to Me my people, those who made covenant with Me by sacrifice." We must become one with Christ by becoming skillful hunters of sacrifice. We should look through our days and find things that we can offer to the Lord. Through these offerings, we are regaining our freedom from dependence on worldly things, even as we teach others by our example to do the same.

 

Лікування паралічу: зробити те, що є неприйнятним, прийнятним Curing Paralysis: Making What is Unacceptable, Acceptable

Це євангельське читання Другої неділі Великого посту спонукає нас до роздумів над діянням Господа на шляху спасіння. Господь систематично руйнує діла диявола. Кульмінацією цього великого спасіння, провіщеного в Старому Завіті, є велика хитрість: життєдайні страждання, смерть і воскресіння Спасителя. Те, що здавалося великою поразкою, виявилося остаточною перемогою.

This gospel reading for the Second Sunday of Great Lent leads us to reflect on the work of the Lord in the way of salvation. the Lord systematically destroys the works of the devil. The culmination of this great salvation, foretold in the Old Testament, is the great ruse: the Savior's life-giving suffering, death and resurrection. What appeared to be a great defeat turned out to be the ultimate victory.

Насправді параліч ніколи не згадується в Старому Завіті. Натомість давньоєврейська мова, здається, розрізняла різні ступені «кульгавості». Давньоєврейське визначення кульгавості означає повну або часткову нездатність рухатися. У Святому Письмі часто говориться про кульгавість. Кульгаві - це категорія людей у Старому Завіті, яким Бог обіцяє допомогти і розрадити. Ми бачимо це, наприклад, у пророцтві Ісаї, ми читаємо, що в часи Месії, коли Ізраїль буде відновлений: «Тоді стрибатиме кульгавий, як олень, і язик німого буде кричати: Радість, бо в пустині вирвуть води, а в Аравії потоки». Подібним чином у пророцтві Єремії пророк передрікає перемогу кульгавих у часі відновлення I завершення всього: «Ось Я веду їх із північного краю, і зберу їх із глибини землі, серед них сліпий і кульгавий, вагітна і породілля разом; Чудова громада, вони сюди ще повернуться».

Paralysis is actually never mentioned in the Old Testament Scriptures. Instead, the ancient Hebrew language seems to have distinguished between various degrees of "lameness." The ancient Hebrew definition of lameness is complete or partial inability to move. Frequently, lameness is spoken of in the Scriptures. The lame are a category of people in the Old Testament, whom God promises to help and console. We see this, for example, in the prophecy of Isaiah, we read that in the time of the Messiah, when Israel is restored: "Then the lame will leap like a deer, and the tongue of the mute will shout for joy. For waters will break forth in the wilderness and streams in the Arabah." Similarly, in the prophecy of Jeremiah, the prophet foretells the victory of the lame in the time of the restoration of consummation of all things: “Behold, I am bringing them from the north country, and I will gather them from the remote parts of the earth, among them the blind and the lame, the woman with child and she who is in labor with child, together; A great company, they will return here."

Чому така увага до кульгавого? Чи це просто той факт, що вони є категорією людей, які страждають? Ні, увага до цієї теми в Святому Письмі зумовлена різними обмеженнями Мойсеєвого Закону. Такі категорії, як кульгаві та сліпі, були неприйнятними в очах Господа, Бога Ізраїля. Наприклад, у Книзі Повторення Закону, Закон прямо забороняє приносити в жертву кульгавих і сліпих: «Але якщо в ньому буде якась вада, як-от кульгавість або сліпота, або якась серйозна вада, то не приносіть її в жертву Господеві Богові вашому». Крім того, ми знаходимо в пророцтві Малахії, що, хоча ці види жертвоприношень були заборонені законом, Ізраїль все одно приносив у жертву сліпих і кульгавих тварин. Це викликало гнів Господа. Господь сказав через Малахію: «Ви приносите осквернену їжу на Мій вівтар. Але ви говорите: «Чим ми осквернили Тебе?» Тим самим ви говорите: «Стіл Господній погорджується». Але коли ви приносите сліпий на жертву, хіба це не зло? А коли ви приносите кульгавих і хворих, хіба це не зло? Чому б не запропонувати це своєму наміснику? Чи він буде задоволений вами? Чи прийме вас ласкаво?» говорить Господь сил».

Why all this attention to the lame? Is it merely the fact that they are a category of human beings who are suffering? No, the attention to this topic in the Scriptures is because of various strictures of the Mosaic Law. Categories such as the lame and blind were unacceptable in the sight the Lord, Israel's God. For example, in the Book of Deuteronomy, the Law explicitly forbids the offering of sacrifices that are lame and blind: "But if it has any defect, such as lameness or blindness, or any serious defect, you shall not sacrifice it to the Lord your God." Further, we find in the prophecy of Malachi that, although these kinds of sacrifices were forbidden by the law, Israel was sacrificing blind and lame animals anyway. This was provoking the anger of the Lord. The Lord said through Malachi: "You are presenting defiled food upon My altar. But you say, ‘How have we defiled You?’ In that you say, ‘The table of the Lord is to be despised.’ But when you present the blind for sacrifice, is it not evil? And when you present the lame and sick, is it not evil? Why not offer it to your governor? Would he be pleased with you? Or would he receive you kindly?” says the Lord of hosts."

Крім того, так само, як це було з тваринними жертвами в домі Господа під Мойсеєвим Законом, так було і з людьми, які були на службі Господу. Господь заборонив Мойсею дозволяти кульгавим священикам виконувати будь-яке служіння. Вони були відсторонені від служіння Храму.

Further, just as it was with the animal sacrifices in the Lord's house under the Mosaic Law, so it was with the human beings that were in the Lord's service. The Lord forbade Moses to allow lame priests to exercise any ministry. They were excluded from the service of the Temple.

Отже, те, що Господь Ісус робить у Своїх зціленнях паралізованих, робить прийнятними те, що є неприйнятним для Бога. Він знову включає тих, хто був виключений з присутності Господа.

Therefore, what the Lord Jesus is doing in His cures of paralytics is making things that are unacceptable to God, acceptable. He is re-including those who had been excluded from the presence of the Lord.

Отже, чому ми кульгаві, і як ми через цю кульгавість виключені з присутності Господа? Щоб відповісти на це важливе запитання, ми повинні згадати, що у звичайному біблійному способі вираження «ходити» є ілюстрацією всього життя. У першому псалмі читаємо, наприклад, «Блажен муж, що не ходив на раду безбожних». Наші гріхи виключають нас із присутності Господа, тому що ніщо нечисте не може увійти в присутність Господа. Кульгавість гріха робить нас неприйнятними в очах Господа. Щоб спастися і увійти в Царство Небесне, ми повинні змінитися, але ми не можемо змінитися. Ми кульгаві.

So, how are we lame, and how are we, by that lameness, excluded from the Lord's presence? To answer this important question, we must recall that in the Bible's usual mode of expression "to walk" is an illustration of all of life. We read in the first psalm, for example, "Blessed is the man, who has not walked in the counsel of the wicked." We are excluded from the Lord's presence by our sins, because nothing impure can enter into the Lord's presence. The lameness of sin makes us unacceptable in the sight of the Lord. In order to be saved and enter into the Heavenly Kingdom, we have to change, but we cannot change. We are lame.

Чоловіка з Євангелія несуть до Господа чотири чоловіки. Це означає, що ми звертаємося до Господа за зцілення через практику чесноти. Є чотири кардинальні чесноти. Тому цифра чотири означає ціле. Ці природні чесноти також не можуть нас оздоровляти, але вони можуть наблизити нас до Господа, на Якого наша єдина надія. Через покаяння ми приходимо до Господа за прощення наших гріхів.

The man in the gospel reading is carried to the Lord by four men. This signifies that we approach the Lord for healing through the practice of virtue. There are four cardinal virtues. Therefore, the number four stands for the whole. These natural virtues can't save us either, but they can bring us closer to the Lord in Whom is our only hope. Through repentance, we come before the Lord for the forgiveness of our sins.

Господь, благий і милосердний, зцілює нас, якщо ми приступаємо до Нього з покаянням. На диво наша кульгавість зцілена. Від того, що нас виключили з Його присутності, ми тепер стрибаємо, як олені, тому що Він наповнює наш розум Своїм власним натхненням.

The Lord, Who is kind and merciful heals us if we approach Him in repentance. Wondrously, our lameness is healed. From being excluded from His presence, we now leap like a deer, because He fills our minds with His own inspiration.

У молитві принесіть Христу Богу нашому різні кульгавості твої. Які прихильності до гріха нам потрібно, щоб Він зцілив? Запропонуйте Йому постійні обставини, які спонукають нас до гріха. Можливо, всередині нас є демонічні фортеці: стійкі злі звички та моделі, які постійно виникають в ті самі часи та обставини. Підходьте з покаянням, у дуже особистий спосіб, і просіть зцілення. Вирішіть дотримуватися поради святого апостола Павла в його листі до євреїв і співпрацювати та брати участь у власному зціленні: «Підніміть ваші опущені руки, і зміцніть ваші слабкі коліна, і випростуйте стежки для ваших ніг, щоб те, що кульгаве, було не розлученим, а радше зціленим, старайтеся перебувати в мирі з усіма і в святості, без якої ніхто Господа не побачить».

In prayer, offer to Christ our God your various kinds of lameness. What kinds of attachments to sin do we need Him to heal? Offer Him the persistent circumstances that lead us to sin. Perhaps there are demonic fortresses within us: enduring evil habits and patterns that arise continually in the same times and circumstances. Approach with repentance, in a very personal way, and ask for healing. Resolve to follow the advice of the Holy Apostle Paul in his letter to the Hebrews and cooperate and participate in your own healing: "Lift your drooping hands and strengthen your weak knees, and make straight paths for your feet, so that what is lame may not be put out of joint but rather be healed. Strive to be at peace with all men, and for the holiness without which no one will see the Lord."