The Kingdom of God is both a coming reality and is a present reality in the hearts of believers. To have a life in Christ is to be in the Kingdom both now and unto the ages of ages.
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Here’s a clip from a session of my church’s online Bible Study. The New Testament describes two kinds of time – “chronos” and “kairos.” The difference between the two is immense… eternal even.
In the creed, we defined the churches Catholic. This comes from the Greek word “katholike,” meaning “concerning the whole.” The church preaches the whole Gospel, to the whole of humanity, throughout the whole span of history.
Preaching the Gospel “as a whole” means that we need to look at the entire scriptures as a single unit. We do not focus on one book, one chapter, one verse. Everything is looked at within the context of the broader message. We interpret everything with a “concern for the whole” story.
Consider, for example, what Saint Paul says to the Christians of Corinth: “For though you have countless guides in Christ, you do not have many fathers. For I became your father in Christ Jesus through the gospel.” (I Corinthians 4:14)
Paul clearly identifies himself as the father of the Christians of Corinth. But what about what Christ says in the Gospel of Matthew: “Call no man father?” How do we reconcile Jesus’ teaching in Matthew with the apostle identifying himself as “Father Paul” to the Christians of Corinth?
St Paul does this because he understands that there’s a specific context for the teaching, “Call no man father.” There are times when it is completely appropriate to call our spiritual leaders, “Father.” This is a term that has been used for clergy — beginning with bishops, and later priests — for centuries in the Christian Church.
When we look at the teaching, “Call, no man father,” or any teaching of Christ in the Gospels, we need to interpret it through the wider context of Church life, including the wider context of scriptures. “Call no man father” in Matthew is correctly understood within this broader framework. (Like Paul identifying himself as the Father of the Corinthian Christians, or the multiple times our spiritual forebears are called “father” and “fathers” in the Book of Acts.)
St. Ignatius Brianchaninov said:
“When on a clear fall night I gaze upon the clear heavens, illumined by innumerable stars that send out a single light, then I say to myself: thus are the writings of the holy fathers. When on a summer’s day I gaze upon the wide sea, covered with a multitude of distinct waves, driven by a single wind to a single end, a single pier, then I say to myself: such are the writings of the fathers. When I hear a well-ordered choir, in which different voices sing a single hymn in shimmering harmony, then I say to myself: such are the writings of the fathers.”
In the Orthodox church, it’s not the voice of the soloist that we listen for, it’s the collective voice of the choir — of the saints, of the scriptures, of the liturgical texts, of the sacred art… all of these things proclaiming with one voice, the truth of Christ.
The word “heresy” comes from a Greek word meaning to pick and choose. If you pick and choose versus from the scriptures or quotes from the Fathers, you can string together whatever teaching you want. This is not what we’re interested in. We’re interested in the collective voice, we have a “concern with for whole.” Because when the Church speaks “with one mouth and one heart,” she declares the truth that will set us free.
Love in Christ,
+FrAJ
The Greek word for the devil is “diavolos,” which is where we get the word “diabolical” from. This word literally means one who throws things in opposite directions, and this offers us insight into the work of the devil among humanity — to create division.
One the other hand, God calls us to unity. In Christ all fragmentation due to sin is healed. For example, in the Orthodox Church, we make a juxtaposition between what happens at the Tower of Babel and what happens at Pentecost:
The arrogance of those who built the tower caused the tongues to be confused, but now the tongues have been made wise through the glory of the knowledge of God! There the impious were condemned, now Christ has enlightened the fishermen with His Spirit! There the confusion of tongues was done in retribution; now harmony is restored for the salvation of our souls! (Pentecost Vespers)
At the Tower of Babel, because of the pride of the people we get the division of the tongues – the fragmentation of humanity. At Pentecost, the Holy Spirit comes down in the form of tongues of fire and brings people together in the unity of the Church. The apostles go out and preach the good news, and people from various places speaking various languages can hear the gospel each in their own language.
The power of God, the work of God, the saving work of Jesus Christ, and the operation of the Holy Spirit brings us together. Out of discord, we get concord through God. What happens at the Tower of Babel because of pride is overcome, is healed by the humility and the service and the willingness to follow God of of the apostles and disciples on the day of Pentecost.
Love in Christ,
+FrAJ
One of my favorite Eastern Orthodox authors is Metropolitan Anthony Bloom. And my favorite book written by Metropolitan Anthony is “Living Prayer.” Unfortunately it’s not so easy to find copies of it anymore as, I believe, it is our of print. If you can’t find it, I’d recommend another of his books on prayer, “Beginning to Pray.”
“Living Prayer” is not a long book, but it just offers some beautiful insights into having a healthy — a living! — prayer life. One of the chapters includes a quote from St Ambrose of Optina concerning the Last Judgment. It’s a reminder about the importance of humility in our spiritual life. I remember when I first read this quote, it just gave me much hope and encouragement in my own spiritual life. Here’s Metropolitan Anthony, quoting from St Ambrose:
“Ambrose of Optina, one of the last Russian Staretz, said once that two categories of men will attain salvation: those who sin and are strong enough to repent, and those who are too weak even to repent truly, but are prepared, patiently, humbly and gratefully, to bear all the weight of the consequences of their sins; in their humility they are acceptable to God.”
What wonderful words to hold onto as we struggle with our own sins, particularly our habitual sins. Ultimately the thing that opens the floodgates of God’s mercy is that we embrace a humble heart.
Before and above all else, may we cultivate a spirit of humility. Anybody who can cultivate that spirit, anybody who can go through their lives with a humble heart, is capable of salvation and eternal joy.
Love in Christ,
+FrAJ
Here are some more quotes on Mary from Church Fathers throughout the centuries:
“I have been amazed that some are utterly in doubt as to whether or not the holy Virgin is able to be called the Mother of God. For if our Lord Jesus Christ is God, how should the holy Virgin who bore him not be the Mother of God?” (St Cyril of Alexandria, 5th century)
“Though still a virgin she carried a child in her womb, and the handmaid and work of his wisdom became the Mother of God.” (St Ephraim the Syrian, 4th century)
“The first thing which kindles ardor in learning is the greatness of the teacher. What is greater than the Mother of God? What more glorious than she whom Glory Itself chose?” (St Ambrose of Milan, 4th century)
“For Luke, in the inspired Gospel narratives, delivers a testimony not to Joseph only, but also to Mary, the Mother of God, and gives this account with reference to the very family and house of David.” (St Gregory the Wonderworker, 3rd century)
“And if the former (Eve) did disobey God, yet the latter (Mary) was persuaded to be obedient to God, in order that the Virgin Mary might become the advocate of the virgin Eve. And thus, as the human race fell into bondage to death by means of a virgin, so it is rescued by a virgin; virginal disobedience having been balanced in the opposite scale by virginal obedience.” (St Irenaeus of Lyons, 2nd century)
“Eve, who was a virgin, willingly brought forth the word of the serpent into the world. Mary, the Virgin, willingly brings forth the Word of God into the world.” (St Justin Martyr, 2nd century)
The ancient Christian Fathers with one voice honor Mary as the Virgin Mother of God, whose obedience to the will of the Father opens the doors of salvation for all. This understanding echoed through the centuries in Christianity, even in some most unexpected places. Consider the following:
“I firmly believe that Mary, according to the words of the Gospel, as a pure virgin brought forth for us the Son of God, and in childbirth and after childbirth forever remained a pure, intact virgin.” (Ulrich Zwingli)
“To this day we cannot enjoy the blessing brought to us in Christ without thinking at the same time of that which God gave as adornment and honor to Mary in willing her to be the mother of his only-begotten Son.” (John Calvin)
“She is rightly called not only the mother of the man, but also the Mother of God.” (Martin Luther)
Through the prayers of the Theotokos, may our Lord Jesus Christ have mercy on us.
Love in Christ,
+FrAJ
“Blessed are you, O Lord, teach me your statutes!” This quote from Psalm 118 is often repeated in Orthodox worship. There’s even a hymn in our morning service, Matins, built around it.
Thinking about God’s statutes might seem pretty daunting. In Judaism, in addition to the Torah, there were over 600 Commandments known as “Mitzvot,” acts that resulted in God’s blessing when fulfilled. So when people ask Jesus about the greatest commandment they’re not always trying to trip him up. Sometimes this question was driven by a sincere desire to know. Thankfully, Jesus gave us a way of streamlining the issue.
When asked about the greatest commandment, Christ offers two that are closely related: “You shall love the Lord your God with all your heart, with all your soul, with all your strength,” and, “Love your neighbor as yourself.”
Before we go on, we should note that these two commandments do not appear in sequence in the scriptures. “Love God…” is from Deuteronomy 6, and “Love your neighbor…” is from Leviticus 19.
We often misread that second commandment as “Love your neighbor as you love yourself.” That’s not what it says. It says love your neighbor “as yourself.” That’s an important distinction because it’s not just about treating others the way you would treat yourself. Actually, it zeroes in on the fact that all human life is intricately linked.
We need to look at our neighbors’ lives, their joy, their pain, as extensions of our own lives. The second great commandment reminds us that we’re all connected. Whether we are aware of it or not, every life has an impact on the lives of others.
Love in Christ,
+FrAJ
“I give you no formulas, says the Way, I give you no equations… Seek no formula. Seek no equation. Only be patient…” -“Christ the Eternal Tao”
“And Mary said,
‘My soul magnifies the Lord,
and my spirit rejoices in God my Savior,
for he has looked on the low estate of his servant.
For behold, from now on all generations
will call me blessed…'” (Luke 1:46-48)
On August 15, the Orthodox Church commemorates a feast called the Dormition – the Falling Asleep – of the Mother of God, honoring the day that she died and entered into glory with her Son.
“The feast of the Dormition is the sign, the guarantee, and the celebration that Mary’s fate is, the destiny of all those of ‘low estate’ whose souls magnify the Lord, whose spirits rejoice in God the Saviour, whose lives are totally dedicated to hearing and keeping the Word of God which is given to men in Mary’s child, the Saviour and Redeemer of the world.” (Fr. Thomas Hopko)
The very name of this feast tells us everything that we need to know about the Christian understanding of death – Dormition, a falling-asleep. In Greek the word is “koimesis,” and this is where we get the English word “cemetery” from. A cemetery is a place where the faithful rest in the hope of the resurrection.
We need to be mindful of death, but we do not need to fear it. We simply need to prepare for that moment when we will go on to be with our Lord. Our hope and prayer is that, like Jesus’ most-holy Mother, at that moment each of us will find rest from the struggles of living a godly life in this world, and that we will rise in glory in the age to come.
Love in Christ,
+FrAJ
“…the Creator of all things incorporated with Himself a rational soul and a sensible body from the all-holy Mary, ever-virgin…” (St. Hippolytus of Rome, 3rd century)
“Let those, therefore, who deny that the Son is by nature from the Father and proper to his essence deny also that he took true human flesh from the ever-virgin Mary.” (St Athanasius the Great, 4th century)
“…the Word himself, coming into the Blessed Virgin herself, assumed for himself his own temple from the substance of the Virgin and came forth from her a man in all that could be externally discerned, while interiorly he was true God. Therefore he kept his Mother a virgin even after her childbearing.” (St Cyril of Alexandria, 5th century)
It is the consistent witness of ancient Christian writers that Mary remained a virgin her entire life. The usual first response to this statement is, “What about Jesus’ brothers mentioned in the Gospels?”
The use of the term “brothers” in the Gospels is inconclusive evidence that she had other children because that word was used to refer to any kindred of one’s own generation. This is still the case in many cultures today. While “brothers” could mean biological brothers, it could also mean stepbrothers or even cousins. This can also cross generations as in Genesis 14, where Abram’s nephew Lot is referred to as his brother (v.14).
In the Gospel of John, we read in the crucifixion narrative that Jesus entrusts Mary to the care of the Apostle John. If she had other children, this would have been unnecessary. It would have been the responsibility of one of her other children to take her in. After the death of her son, Mary would have been alone had she not been committed to the care of John and his family.
There’s something even more important at play here that we need to appreciate in order to fully understand why the Church taught Mary’s ever-virginity. In Jewish piety, someone who had been touched by the Holy Spirit was committed to a life of celibacy afterwards. For example, Moses’ sister Miriam was a prophetess and therefore celibate. In his commentary on the Gospel of Matthew, Fr. Lawrence Farley offers another example:
“Jewish midrash (or Bible commentary) from that time, speaking about Eldad and Medad (who received the Holy Spirit in power; see Num. 11:26), lamented, ‘How sad for the wives of those men!‘ because such closeness to God meant they were now pledged to celibacy.”
The Gospel of Luke is very intentional about stressing that Mary’s Child is conceived by the Holy Spirit. This had an ongoing implication in her life. Just like the ancient Ark of the Covenant could not be touched by human hands, Mary, the living Ark of God, was also conjugally untouchable. To a pious Jew like Jospeh, this would have been clear from the moment he heard the words of the angel:
“Joseph, son of David, do not fear to take Mary as your wife, for that which is conceived in her is from the Holy Spirit.” (Matthew 1:20)
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Eastern Orthodoxy 