Dynamis Devotional

[Oblio]

[c]Sunday after Theophany, January 11, 2004
(Tone Five) Theodosios the Great

Kellia: Joshua 3:7-8, 15-17 Epistle: Ephesians 4:7-13 Gospel: St. Matthew 4:12-17

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Types of Baptism ~ Entering the Land: Joshua 3:7-8, 15-17 LXX, especially vs. 17, "And the priests that bore the ark of the covenant of the Lord stood on dry land in the midst of Jordan; and all the children of Israel went through on dry land...." What a contrast there is between the crossing of the Jordan and the earlier passage through the Red Sea! Forty years apart, the two events were markedly different for the ancient People of Israel. At Jordan, Joshua led the people instead of Moses. Israel was not fleeing but advancing to receive the land promised to them as an inheritance. They came to the shores of Jordan with neither fear nor threat driving them. They came with expectation, a free people, not fugitive slaves, stepping into a dry watercourse. This was no mob, but an army with its divisions, leaders, chain of command, a seasoned force.
Let us look upon our Baptism through the lens of this triumphant crossing of the Jordan. Let us learn from our ancient forefathers in the Spirit to press forward toward the goal that God has achieved, to advance toward the 'land,' the Kingdom He has set before us. Let us reflect on the example of ancient Israel as a reminder that we depend wholly on the power of 'Joshua,' the One Who saves, for He is with us to restrain the floods of this life. Finally, let our consideration of this crossing of the ancient People of God make us ever mindful of the need to maintain our place within the ranks of the Saints, so that we and all the Faithful may pass over dry shod.

"All the children of Israel went through on dry land" (vs. 17). Take note of how that happened: God directed Joshua to have the Priests march forward; and they lifted the Ark of the Covenant, stepped into the rushing waters of Jordan, up well over its banks (vs. 15), and they never hesitated to obey. How readily the flesh wants to hold back when there is 'objective evidence' of a threatening flood of events! Logic screams at us not to go forward against the insurmountable, to settle for second best, and to forego our claim on the "heavenly calling" (Heb. 3:1). How tragic to let the "persuasive words of human wisdom" (1 Cor. 2:4) defeat us! We were Baptized into Him Who rose from the dead, Beloved, and united to Him Who stilled the raging of the winds and waves. Let us not define defeat, loss, and shame as this world does. Let us step into certain difficulties knowing that God has commanded us, for God is with us.

It may not be evident in reading this account of the great son of Nun, that Joshua, his given name, is the same name which was given to our Lord Jesus Christ by angelic command (Mt. 1:21; Lk. 1:31). Observe: the name Joshua would transliterate precisely from Hebrew into English as Yeshua. In Greek, however, the name transliterated as Iesous. In turn, this name transliterated into English as Jesus. Both the son of Nun and the son of the Theotokos have the same name in Hebrew! Most of all note: the name means, the One Who Saves, Savior.

How is it that in Holy Scripture and Holy Tradition God can urge us, as Baptized members of Christ, to step without hesitation into impossible circumstances in this life? It is simply because He knows that we cannot be defeated in Him except by our sin, fear, and despair. As God said to Joshua, "This day do I begin to exalt thee before all the children of Israel" (Jos. 3:7). The world may call us "losers, stupid, narrow-minded," but in Baptism God promised to exalt us in Jesus our Savior before the Angels, the Church on earth and in heaven, and the world. Baptism was our initiation; let us advance that God may save us through Jesus our Savior.

Finally, let us ever remember that "all the children of Israel" went forward. Our yielding to worldly wisdom will break ranks and weaken the resolve of others. "The Church is revealed to all as a brilliantly lit heaven, leading the Faithful in the way of light. Standing therein, we cry:

Make firm the foundation of this Thy household, O Lord!"

This meditation provided by DYNAMIS. For questions and subscription information contact a3dynamis@aol.com or DYNAMIS, St. George Orthodox Cathedral, 7515 E 13th St. N, Wichita KS 67206-1223 or go their website: www.trisagion.com/dynamis

Republished with permission

 

[Oblio]

[c]Monday, January 12, 2004
The Venerable Sabbas of Serbia

Kellia: Isaiah 1:16-20 Epistle: Hebrews 11:17-23, 27-31 Gospel: St. Mark 9:42-10:1

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Types of Baptism ~ Godly Living: Isaiah 1:16-20 LXX, especially vs. 19, "if ye...hearken to Me, ye shall eat the good of the land." St. Paul refers to the passing of Israel through the Red Sea so that we should recall our Baptism "to the intent that we...not lust after evil things as they also lusted" (1 Cor. 10:6). Both the Apostle and the Prophet Isaiah warn us that it is possible, despite union with Christ, to fall into sin after receiving the Christian Mystery.
Notice, in the Isaiah reading, that God delivers both commands (vss. 16-18) and promises (vss. 18-20). Baptism and membership into the Church do not guarantee salvation. As members of Christ, we receive the promise that "in Christ all shall be made alive" (1 Cor 15:22), but as the Prophet and the Apostle both teach, we are joined to the Lord so that we should "work out [our] own salvation with fear and trembling" (Phil. 2:12). Baptism guarantees that "it is God Who works in you both to will and to do for His good pleasure" (Phil. 2:13). However, salvation also requires our effort, for God blesses those who strive to keep His commands. So let us consider the eight commands and two promises which we have received from God through Isaiah.

First, we are to wash (Is. 1:16). Baptism is not optional. The risen Lord reiterated this command in specific form to the Apostles on the mountain in Galilee, promising to be with the Church to the end of the age (Mt. 28:19-20). His presence is the important assurance in Baptism.

Second, we must cleanse not just what is visible, but "remove [our] iniquities from [our] souls before Mine eyes" (Is. 1:16). God looks within where the eye of man does not penetrate. As the Lord says, "first cleanse the inside of the cup" (Mt. 23:26). St. John Cassian urges us to "establish purity of heart...it is for this that we should do everything."

Third, with purification must come the acquisition of virtues. The Lord says, "learn to do well" (Is. 1:17 LXX). The verb is "mathete," which is the root in Greek for the word 'disciple'. It implies training in what is good, including practice, reflection, correction, and re-practice. The good developed within must be woven into our outward relationships and actions with others.

Fourth, the Lord says, "diligently seek judgment" (vs. 17). The verb in the original can refer to that which we decide objectively, even to judicial findings; but also it may refer to discrimination, the kind of inner discernment needed to make God-pleasing decisions.

Fifth, therefore, we are to seek the leading of the Holy Spirit before all else.

Sixth all the internal work of the Christian life is worth nothing if it does not lead us to "deliver him that is suffering wrong" (vs. 17). In St. Paul's words, "though I have the gift of prophecy, and understand all mysteries and all knowledge, and though I have all faith, so that I could remove mountains, but have not love, I am nothing." (1 Cor. 13:2). Good feelings, thoughts, and intentions must be put to work lovingly on behalf of those who are suffering.

Seventh, loving care in action must be extended to the most defenseless: the orphans and widows. God requires that we "plead for the orphan, and obtain justice for the widow" (Is. 1:17).

Eighth, having stated clearly what He expects of us after Baptism, our Lord Jesus Christ invites us to consider the heart along with the promises of the glorious Gospel message: no matter if our sins have been "as purple, I will make them white as snow," says the Lord (vs. 18). "God was in Christ reconciling the world to Himself" (2 Cor 5:19). Forgiveness is ever the touchstone of our Faith, but we must "be willing, and hearken to our merciful God," Who yearns to give us "the good of the land" (Is. 1:19) rather than a sword to devour us (vs. 20).

O Lord, manifest Thyself in us who are Baptized with water in Thy Name, and grant that we may be transformed, putting away the old man and putting on the new man in Thine image.


This meditation provided by DYNAMIS. For questions and subscription information contact a3dynamis@aol.com or DYNAMIS, St. George Orthodox Cathedral, 7515 E 13th St. N, Wichita KS 67206-1223 or go their website: www.trisagion.com/dynamis

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[Oblio]

[c]Tuesday, January 13, 2004
Hilary, Bishop of Poitiers

Kellia: Genesis 32:1-10 Epistle: Hebrews 12:25-26; 13:22-25 Gospel: St. Mark 10:2-12

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Types of Baptism ~ Guilt and Grace: Genesis 32:1-10 LXX, especially vs. 5, "I sent to tell my lord Esau, that thy servant might find grace in thy sight." At one time or another, those who mature and prosper in the Faith confront in themselves profound experiences similar to those that Jacob tasted at "the Camp of God" (vs. 2): the presence of God, their guilt, and the wondrous miracle of grace. Those who come late to the Christian life often discover these great spiritual realities when they receive Baptism or Chrismation.
Most Orthodox Christians do not associate a deep transforming experience with Baptism and Chrismation, having received the Mystery of Christ early in life. Often, they first discover what is described in this reading after some grievous sin against a best friend, a loved one, their family, or community. Then, God prompts them to seek a worthy Priest and to beg "the righteous and compassionate Judge, remission of sins and grace to sin no more." God would not have us despair at our failures. Thus, the Orthodox Christian often tastes God's presence, His conviction of sin, and His mercy to forgive through Confession, a real 'second Baptism.'

Consider Jacob and how his life and experience serve as a type of our Baptism or, better, of our Confession, the second Baptism. Born the younger of twins, Jacob took advantage of his brother Esau in a moment of weakness and obtained his birthright (Gen. 25:29-34). Later, through plain deception, he also stole his brother's rightful blessing (Gen. 27:1-40). Scripture reports that as a result of this theft, Esau "was angry with Jacob because of the blessing, with which his father blessed him; and Esau said in his mind, 'Let the days of my father's mourning draw nigh, that I may slay my brother Jacob'" (Gen. 27:41). Jacob fled for his life, far away to Mesopotamia, to his mother's brother, Laban (Gen. 28:7).

Jacob spent years in virtual servitude to his uncle far off in the east, but, by the mercy of God, he prospered despite Laban's efforts to take advantage of his youth and energy. Finally, as the relationship between Jacob and Laban's family deteriorated because of jealousy, God prompted Jacob to gather up his wives, his entire household, and his flocks and to return to Palestine, promising him that He would be with him despite Esau (Gen. 31:3). The account before us today, begins as Jacob approaches the Jordan river and prepares to cross back into the land of Canaan, the land promised to his forefathers, Abraham and Isaac.

First, "Jacob departed for his journey; and having looked up, he saw the host of God encamped; and the angels of God met him" (Gen. 32:1 LXX). With the threat of a potentially deadly confrontation before him, Jacob met God. What is required for God to break through to our hearts and minds? Fear can motivate us, as can guilt, or shame, but also the knowledge of God's promises may create an expectation (Gen. 28:10-17). In the final analysis, meeting with God is a Mystery, which is what we call Baptism, Chrismation, Confession, and Communion.

The presence of God on the one hand and the approach of Esau on the other hand, drove Jacob to an awareness of his guilt. This was manifested in his frenzied attempts to manage the coming confrontation (Gen. 32:3-8). When the presence of God descends upon us, often our first awareness is guilt, of the wrongs between us and our brother. We struggle to solve the guilt.

Frenetic action does not work for Jacob, nor will it for us. Jacob recalled the grace of God, the "sufficiency of all the justice and all the truth which Thou hast wrought with Thy servant" (vs. 10). He pleads and receives God's grace, and then, lo, his brother forgives him!

O Lord, we pray for Thy mercy, life, peace, health, salvation, and visitation, according to Thy great goodness and compassion.


This meditation provided by DYNAMIS. For questions and subscription information contact a3dynamis@aol.com or DYNAMIS, St. George Orthodox Cathedral, 7515 E 13th St. N, Wichita KS 67206-1223 or go their website: www.trisagion.com/dynamis

Republished with permission

 

[Oblio]

[c]Wednesday, January 14, 2004
Nina, Enlightener of Georgia, Equal-to-the-Apostles

Kellia: Exodus 2:5-10 Epistle: James 1:1-18 Gospel: St. Mark 10:11-16

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Types of Baptism ~ The Astounding God: Exodus 2:5-10, especially vs. 10, "And the child grew, and she brought him to Pharaoh's daughter, and he became her son. So she called his name Moses, saying, 'Because I drew him out of the water.'" The deliverance of the infant Moses from death by exposure or drowning invites us to consider the astounding nature of our God - to contemplate Him Who acts beyond all expectation to shape contrary events to His sovereign will. We, especially, who have been drawn out of the waters of Baptism, must agree with Moses, "A helper and protector was He unto me for salvation. This is my God, and I will glorify Him; the God of my father, and I will exalt Him" (Ex. 15:2 LXX). Our God does not abandon those who trust in Him, crowning their faith with salvation, receiving them "out of many waters" (Ps. 17:16 LXX), and turning their condemnation into glory.
Dependent and helpless, like the infant Moses, most Orthodox Christians are brought to the waters of Baptism by their parent. They come to the font borne in the arms of godparents, unaware of what is taking place, quite without understanding of the riches and blessings that being bestowed, but upheld by the faith of their parents, their godparents, and the whole of the Body of Christ. Even those who have come as adults to the Mystery of Baptism only partially understand what God is accomplishing. Truly, who does understand? Who comprehends what God has done, is doing, and will do for us whom He has drawn out of the water?

Moses' parents were people of such faith. By faith they disobeyed the command of the Pharaoh. As the earlier verses in the chapter explain, when they "saw that he was a goodly child" (Ex. 2:2) they hid their infant, not foolishly showing him off in public and inviting death. Rather, they resisted the natural delight of parents, for they saw "that he was fair"(Ex. 2:2 LXX).

Let us understand that their vision was not simply physical, but a perception with eyes of faith. When Moses' mother looked on him she saw his comeliness as a sign that God had a special plan for her child's life. Therefore, as he outgrew the capacity of his parents to hide him in their home, they acted again in faith and placed the babe in a little ark woven of reeds and caulked to keep it afloat (Ex. 2:3). All these actions, like the efforts of modern parents who bring their children for Baptism, were carried out with deep faith in the God of astounding love.

Repeatedly God astounds men and reveals Himself as their Savior, delivering them through many waters. He saved our entire race by means of an ark floating on the great worldwide flood waters, keeping Noah and his family safely while most other men drowned (Gen. 6-8). He saved His chosen People through the obedience of Moses at the crossing of the Red Sea, another baptism, thwarting again yet another Pharaoh. Our astounding God still saves all who call upon His Name in the waters of Holy Baptism.

What today's reading particularly reveals is that the God Whom the Church proclaims is astounding in His capacity to contravene the very worst of human intentions. Through history, God has transformed what men mean for evil and turned our sinful acts into life-bestowing blessings "in order to...save many people alive" (Gen. 50:20).

It is astounding that it was the daughter of Pharaoh who contravened her father's efforts to destroy Israel's newborns by saving Moses. God astounds us in His response to our sin-induced death, by becoming our Savior. Truly, God is most amazing, for He became sin for us in His own Baptism "that we might be made the righteousness of God in Him" (2 Cor 5:21).

O Christ our God, save Thy world which Thou has sanctified in the waters of Jordan: crush the might of sin, and save mankind from error.


This meditation provided by DYNAMIS. For questions and subscription information contact a3dynamis@aol.com or DYNAMIS, St. George Orthodox Cathedral, 7515 E 13th St. N, Wichita KS 67206-1223 or go their website: www.trisagion.com/dynamis

Republished with permission

 

[Oblio]

[c]Thursday, January 15, 2004
The Venerable John the Hut-Dweller

Kellia: Judges 6:36-40 Epistle: James 1:19-27 Gospel: St. Mark 10:17-27

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Types of Baptism ~ Dependency on God: Judges 6:36-40, especially vs. 37, ".... if there is dew on the fleece alone, and it is dry on all the ground, then I shall know that Thou wilt deliver Israel by my hand, as Thou hast said." Christians depend upon God to remove their delusions and to fill them with "faith, hope, and love" so they may walk "in all of God's commandments." Today's reading identifies six attitudes that, with God's help, we must cultivate in order to avoid delusion, know God's will, and live as He commands. Further, these attitudes will be best understood when taken within the context of the whole of chapter six of the Book of Judges.
The first six verses of the chapter illustrate how God allows His People to be "brought very low" (Ps. 141:8 LXX), whenever we do that which is "evil in the sight of the Lord" (Jdgs 6:1). The Prophet of God solemnly warns us that it is we ourselves who create the wasting of our lives when we "have not given heed to [God's] voice" (vss. 10). In the verses that follow, Gideon is revealed as a man who has cultivated the six essential attitudes that transformed him into one fully dependent upon God and ready to obey however the Lord should command him.

1) Gideon lived humbly before God under the conditions imposed by the larger society's idolatry (vs. 10): he accepted the need to thresh the family's wheat not openly but covertly inside a winepress. As Christians let us humbly accept the afflictions that God allows to come upon us.

2) Observe Gideon's first thought when "the angel of the Lord" approached and spoke to him. The angel addressed him personally, as an individual: "The Lord is with you" (vs. 12), but in Gideon's reply and question, we detect an attitude which placed the state of God's people ahead of one's self as a primary consideration: "why then has all this befallen us?"(vs. 13). His example prompts us to consider first and foremost "the good estate of the churches of God."

3) When the angel of the Lord encouraged Gideon to "Go in this might of yours and deliver Israel from the hand of Midian" (vs. 14), this godly man disclosed a full awareness of his personal limitations: "my clan is the weakest...and I am the least in my family." He teaches us to accept our own dependency for strength and resources from beyond us - as coming from God.

4) As the angel declared, "But I will be with you" (vs. 16), Gideon understands it is God confronting him, and his immediate was reverence (vs.18). Let us also hunger for worship.

5) Gideon discerned through worship his own unworthiness before God: "Alas, O Lord God! For now I have seen the angel of the Lord face to face" (vs. 22). Let none of us consider ourselves anything more than sinners in need of God's rich mercies and compassions.

6) When God revealed these five essential attitudes in Gideon, He proceeded to direct His servant upon a course of action that would confront the general idolatry - even within Gideon's own family. As the Septuagint text shows, Gideon obeyed. He did not hesitate to challenge his fellow countrymen, "Do ye now plead for Baal...if he be a god let him plead for himself" (vs. 31 LXX). Then, as the Scriptures show, "the Spirit of the Lord took possession of Gideon" (vs. 34), and he mustered a host of supporters from other of the tribes of God's People to act with him. May God make our hearts obedient for the indwelling of Life-giving Spirit, for when we obey, we may expect the Spirit's fiery strength and direction, God can use us for impossible tasks.

Finally, notice in the verses that comprise today's reading that even when Gideon believed the Spirit was leading him, he was careful to guard against delusion. He sought a sign from God to "know that Thou wilt deliver Israel by my hand" (vs. 37). Let us always approach God's work guarding against delusion, testing our ideas to depend upon His will only.

Direct us, O Lord, by Thy wisdom that we may accomplish only what is pleasing to Thee.



This meditation provided by DYNAMIS. For questions and subscription information contact a3dynamis@aol.com or DYNAMIS, St. George Orthodox Cathedral, 7515 E 13th St. N, Wichita KS 67206-1223 or go their website: www.trisagion.com/dynamis

Republished with permission

 

[Oblio]

[c]Friday, January 16, 2004
The Precious Chains of Saint Peter

Kellia: 1 Kings 18:30-39 Epistle: James 2:1-13 Gospel: St. Mark 10:23-32

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Types of Baptism ~ The Fire of the Lord: 1 Kings 18:30-39 (RSV), especially vs. 37, "Answer me, O Lord, answer me, that this people many know that Thou, O Lord, art God, and that Thou hast turned their hearts back." In the Holy Mysteries of Baptism and Penance, the aim is, as Elijah pleads, that God would turn our hearts back to Himself, restoring us, in the depths of our being, to a wholesome relationship with Himself. Our need in approaching the Mysteries is cleansing - not simply from the stains of obvious, sinful actions, but also from deeper, subtle, hidden idolatry, dark attitudes that lurk in our hearts and minds, clinging passions, and unapparent vanity, pride, and self-will. Oh, that God would turn our hearts back!
Hence, in reading this passage, let us seek, in the description of Elijah's offering before the assembly of Israel, those life-giving elements which are able to guide our restoration to God: the necessity to come near to the Holy Prophets, Apostles, Evangelists, and Righteous Souls with whom we are united in the Church (vs. 30), to offer ourselves without reservation along with God's People (vss. 31-33), and to hold back nothing but to surrender all (vss. 34-36).

The prophets of Baal failed to gain a response from their idol: "there was no voice; no one answered, no one heeded" (1 K 18:29). Of course there was no action by Baal, because the idol was a figment of spiritual delusion. Therefore Elijah called the people to himself, even as he calls us from all idolatry: "Come near to me" (1 K 18:30). His is the message of all the righteous ones who have preceded us in Faith. Orthodox Tradition brings us very close to the Saints - in the icons, the Holy Scriptures, the Divine Liturgy, and the treasures of the Holy Fathers.

These Great Ones are very close to us. We might say, "Just an intercession away," but they are very close, indeed. They pray for us even now, for our healing and restoration, that our hearts be open to God so that He may turn us back to Himself. As the Apostle Paul told the Christians at Thessalonica, "So, affectionately longing for you, we were well pleased to impart to you...the Gospel of God" (1 Thess. 2:8). So let us not neglect their call upon our hearts, never!

Observe that Elijah built an altar with twelve stones to be an altar "according to the number of the tribes of the sons of Jacob, to whom the word of the Lord came, saying, 'Israel shall be your name'" (1 K 18:31). His offering was for the whole People of God. In preparing the offering at the Divine Liturgy, the Priest similarly includes the whole of the Church in the manner of Elijah: the Theotokos, the bodiless Powers, the Prophets - yes, even Elijah is specifically named - the Apostles, the great Hierarchs, martyrs, ascetics, unmercenaries, and all the members of the Church living and in repose that God may "have mercy on us and on [His} world, and save our souls." As the Holy Gifts are borne to the Throne of the Altar, let us not fail to offer ourselves completely to our God: "all that I am, and all that I have, I offer unto Thee, O Lord."

Here is the issue: we must offer ourselves without restraint or reservation, totally. The entire carcass of the bull was placed on the wood and then completely consumed in a flaming holocaust (vs. 33). The offering was drenched with water so there would be no doubt that God accepted it despite the soaking. The drenched offering is akin to those parts of ourselves which we are unable to offer through ignorance and weakness. God knows our seriousness; and He is ready to receive what we offer, if only we will make a true effort to join with Elijah's prayer - that God turn back our hearts to Himself. Remember, it was Christ the Lord Who presented the One True Offering. What we do upon earth always is offering "Thine own of Thine own."

Do Thou Thyself, O Lord, bless our offerings and receive them upon Thine altar above the heavens, remembering and preserving us blameless in Thy Holy Mysteries.




This meditation provided by DYNAMIS. For questions and subscription information contact a3dynamis@aol.com or DYNAMIS, St. George Orthodox Cathedral, 7515 E 13th St. N, Wichita KS 67206-1223 or go their website: www.trisagion.com/dynamis

Republished with permission

 

[Oblio]

[c]Saturday, January 17, 2004
The Venerable Anthony the Great

Kellia: Exodus 15:22-16:1 Epistle: Hebrews 13:17-21 Gospel: St. Luke 6:17-23

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Types of Baptism ~ The Tree: Exodus 15:22-16:1, especially vs. 25, "And he cried to the Lord; and the Lord showed him a tree, and he threw it into the water, and the water became sweet." Considering the whole of this account from Exodus within the context of the passage through the Red Sea into the desert beyond, one should notice how Moses carefully records the progression of encampments which ancient Israel followed after celebrating their "Baptismal" liberation with singing and dancing (Ex. 15:1-21). First, they entered the wilderness of Shur going three days away from the Red Sea until they came to Marah, the spring of bitterness (Ex. 15:22-23). There, God revealed to Moses the means for sweetening the water, but there the Lord announced that He would give the People statutes and ordinances to keep diligently (vss. 25-26).
Then they continued on to Elim with its twelve springs and seventy palm trees (vs. 27). Finally, leaving Elim, they entered the wilderness of Sin (vs. 16:1). There, in the Sinai peninsula, they would make their long and historic encampment at the foot of the Mountain where they would receive the whole Law with its burden of sacrifices and regulations (Ex. 19-40).

The noted, ancient Alexandrian teacher, Origen, observes that "If we follow only the simple record of facts, it does not edify us much to know to what place they came first and to what place second." Still, let us remember that there are few or no accidents - and certainly no incidental bits of information - provided in Holy Scripture. Rather, we read that we may be led to inquire, "What significance, then, is there in Moses' deliberate accounting of the camp sites?"

Origen encourages us to "pry into the mystery lying hidden in these matters [until] we discover the order of faith." The "order of faith" to which this ancient catechist refers is the Gospel, which stands in contrast with the Old Covenant as an archetype to a type. Hence, the manna eaten in the wilderness is a type of the "true Bread" which our Savior gives us (Jn. 6:49-50), and the passage through the sea is a type of Baptism, as the Apostle Paul notes (1 Cor. 10:2). Marah received its name because the water source found there was bitter and unpalatable, "marah" meaning bitterness in Hebrew. The site is the present day Howdra, a pool of bitter, salty water that the Bedouins consider the worst in the whole region. But prying into this type, we need to connect the bitter water with the Lord's appeal to the People: "diligently hearken to the voice of the Lord your God, and do that which is right in His eyes, and give heed to His commandments and keep all His statutes" (Ex. 15:26). What refreshment is there in drinking the cup of pure law and commandment, especially in the face of our human sin? Law alone leads to despair, prompting us to cry out to the Lord, as did Moses (vs. 25). However, at Marah, in the gall of the water, God shows us "a tree" to be thrown into the bitterness, a tree which will turn the bitter water of the Law into the sweet fount of the Gospel. Are we not speaking of the Tree of the Cross by which God Himself has sweetened our sin and bitterness of soul?

After Marah, Israel went on to a place of twelve springs of water and seventy palm trees, to Elim (vs. 27). Following the pattern of the type already suggested, let us now recognize the need to pass from the bitterness of Old Covenant legalism to the abundant waters of the Twelve Apostolic springs and to the food of the Apostolic Seventy who preached the saving word of Christ our God. As Origen expresses it: "So it is not sufficient for the people of God to drink the water of Marah, even though it has been made sweet, even though all the bitterness of the letter has been cast out 'by the Tree of Life' and the mystery of the Cross.... They must come also to the New Testament from which they are given a drink without...any difficulty...."

Glory to Thee, O Christ our God, Who didst sweeten bitter sin by the Life-giving Tree.



This meditation provided by DYNAMIS. For questions and subscription information contact a3dynamis@aol.com or DYNAMIS, St. George Orthodox Cathedral, 7515 E 13th St. N, Wichita KS 67206-1223 or go their website: www.trisagion.com/dynamis

Republished with permission

 

[Oblio]

[c]Tuesday, January 20, 2004
The Venerable Euthymios the Great

Kellia: Isaiah 55:1-13 Epistle: Hebrews 10:21-33 Gospel: St. Luke 6:17-23

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Living Water: Isaiah 55:1-13, especially vs. 1, "Ho, every one who thirsts, come to the waters...." This passage is all about Christ Jesus. He is the message delivered to us from the Holy and life-giving Trinity by the Prophet Isaiah, for God the Lord speaks to concerning Christ, our Incarnate God and Savior, imploring us to come to Him, to "come to the Waters." Christ speaks here much in the same manner that He spoke to the woman at the well: "If you knew the gift of God, and Who it is Who says to you, 'Give Me a drink,' you would have asked Him, and He would have given you living water." God's invitation through Isaiah parallels the admonition of St. Ambrose of Milan: "Buy Christ for yourself, then, not with what few men possess, but with what all men possess by nature, but few offer on account of fear."
First, the Lord Jesus is Bread without price offered freely, the Bread that truly does satisfy, for He is "the Bread of life [and] he who comes to Me shall never hunger, and he who believes in Me shall never thirst." (Jn. 6:35).

In addition, those who partake of Him, "eat and drink wine and fat without money or price" (Is. 55:1, 2 LXX). In the sacrifices of ancient Israel, the fat of the animal was considered the best portion. Therefore the fat was reserved exclusively to God as a holocaust (Lev. 3:16). Christ Jesus offered Himself entirely to God and is the best portion we may ever offer to God.

Understand from this reading that the soul that comes to the Lord Jesus and hears Him, lives (Is. 55:3), a truth which Christ God Himself reiterates: "come to Me that you may have life" (Jn. 5:40), and "have it more abundantly" (Jn. 10:10).

The prophecy of Isaiah calls the Lord Jesus "an everlasting covenant" (Is. 55:3). For the Faithful, baptized and united to Christ, who remain united to Him, He is eternal life: "this is the will of Him Who sent Me, that everyone who sees the Son and believes in Him may have everlasting life" (Jn. 6:40). Pray that Christ may give you light (Eph. 5:14).

Also, Christ is the fulfillment of the promise to King David (Is. 55:3), for at one time God promised David "I will not lie; his seed for ever shall abide, and his throne shall be as the sun before Me, and as the moon that is established for ever" (Ps. 88:34, 35 LXX: Ps. 89:35, 36 MT). And now this is fulfilled, for Jesus is, indeed, "exalted to the right hand of God" (Acts 2:33).

Being seated at the right hand of God, the Lord Jesus will one day be blessed as "a Prince and Commander to the nations" (Is. 55:4). The word used in the Septuagint is "ethne," referring to peoples and nations other than the Jews. Already today the Lord is the Divine, historical Witness to the true nature of the Godhead to all nations (vs. 4). As a result, for several of the world's peoples He has become Prince and Commander (vs. 4). Nations that He did not know have turned to Him, because "the Holy One of Israel...has glorified [Him]" (vs. 5).

Therefore, we are to seek Christ "while He may be found, call upon Him while He is near" (vs. 6), that "He may have mercy on [us], and to our God, for He will abundantly pardon" (vs. 7). Let us not hesitate to do this for, as Theodoret of Cyrus admonishes: "He will give you a portion in His mercy and make you a gift of deliverance from your sins."

Above all, let us be confident in all this, for the message from the Father is that Christ our God is the eternal Word "that goes forth from My mouth; it shall not return to Me empty, but it shall accomplish that which I purpose" (vs. 11), a fact beyond all human thought (vss. 8, 9).

The Lord Jesus has accomplished, is accomplishing, and will accomplish that for which God the Father sent Him (vss. 10-11), a fact that should give us great joy and peace (vs.12).

Great art Thou, O Lord, and no word sufficeth to hymn Thy wonders.

This meditation provided by DYNAMIS. For questions and subscription information contact a3dynamis@aol.com or DYNAMIS, St. George Orthodox Cathedral, 7515 E 13th St. N, Wichita KS 67206-1223 or go their website: www.trisagion.com/dynamis

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[Oblio]

[c]Wednesday, January 21, 2004
The Venerable Maximos the Confessor

Kellia: Wisdom 3:1-9 Epistle: James 3:11-4:6 Gospel: St. Mark 11:23-26

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The Righteous ~ In God's hand: Wisdom 3:1-9, especially vs. 1, "But the souls of the righteous are in the hand of God...." For the next three days, we shall reflect on Old Testament readings appointed for the Vespers of righteous and God-bearing ascetics, worthies such as Theodosios, Anthony, and Euthymios. The Church remembers three of them this month - on the 11th, the 17th and the 20th respectively - each one of whom she pleases to call 'the Great.'
How is it that they are 'Great'? First, let us understand that, in our Baptism, all of us are commanded to "preserve pure and unpolluted the garment of incorruption" with which we were clothed immediately upon coming out of the cleansing waters. We are expected to strive daily to be "invincible warriors" against every attack of those corrupt powers who regularly assail all the Faithful. For the Apostle Paul such struggle means that we are to "stand fast in one Spirit, with one mind striving together for the faith of the Gospel" (Phil. 1:27).

The great ascetics are those who, being "anxious for nothing, but in everything by prayer and supplication, let [their] requests be made known to God" (Phil. 4:6). They meditate on "whatever things are noble, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report" (Phil. 4:8). Their example calls us to remain in God's hand by developing a strong inner spirit, maintaining peace in the face of death, and accustoming ourselves to discipline by which God deems one "worthy of Himself" (Wis. 3:5).

Solomon teaches us that the righteous remain in the hand of God since "no torment will ever touch them" (vs. 1). Obviously, many of God's righteous have been tormented and suffered great pain. For example, a man who knew Father Arseny as a fellow prisoner in the special Soviet labor camp reports that "He amazed me during the last trek. I could see that he was an exceptional man. He had been working like all the others for many years in the same camp. He was old and exhausted but he was still alive, he hadn't died. He believed in something, he believed so hard that this was obviously the only reason he did not die, but lived." The Priest survived despite the mosquitoes which "ate us alive. We were in such a state that people fell down dead while still holding their spades and axes." No, the righteous often suffer great pains.

What keeps the righteous alive and untouched by torment is their interior life: "he believed so hard that...he was still alive." Yes, they are tormented and endure pain as do all mortals, but "no torment" touches them. The word in the original used by Solomon for "touching" connotes interacting or communicating with pain. Pain and torment carry messages of hate, despair, or meaninglessness; but since "the souls of the righteous are in the hand of God" (vs. 1), and they struggle to keep themselves in His hand, they do not receive pain's messages.

Even in death, when "they seemed to have died, and their departure was thought to be an affliction, and their going from us to be their destruction...they are at peace" (vss. 2, 3), because in Christ the righteous ascetics perceive death as a delusion of the unwise, of the godless, of those whom Solomon calls, "the foolish" (vs. 2). Hence, in the face of death, "their hope is full of immortality" (vs. 4), for they only allow the Spirit of Christ to touch them. Their interaction and communication is with the life-giving Spirit of God, never with pain and death.

Great inner strength in the face of pain and death is sustained only by discipline: prayer, fasting, godly reading, and the practice of the virtues. By these, as St. Nikolai of Zica says, it becomes sweeter to "walk with God without men than to walk with men without God." May God find us "Like gold in the furnace" and accept us "like a sacrificial burnt offering" (vs. 6).

Through the prayers of Thy righteous ascetics, have mercy upon us and save us, O Lord.


This meditation provided by DYNAMIS. For questions and subscription information contact a3dynamis@aol.com or DYNAMIS, St. George Orthodox Cathedral, 7515 E 13th St. N, Wichita KS 67206-1223 or go their website: www.trisagion.com/dynamis

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[Oblio]

[c]Thursday, January 22, 2004
The Holy Apostle Timothy

Kellia: Wisdom 5:15-6:3 Epistle: James 4:7-5:9 Gospel: St. Mark 11:27-43

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The Righteous ~ God's Intervention: Wisdom 5:15-6:3, especially vs. 16, "Therefore they will receive a glorious crown and a beautiful diadem from the hand of the Lord, because with His right hand He will cover them, and with His arm He will shield them." In another reading for the Vespers of Holy Monks (Wisdom 3:1-9), Solomon reveals the source of the strength of all great monastics for facing pain and death - their disciplined, ascetic lives characterized by prayer, fasting, godly reading, and the practice of the virtues. This Orthodox manner of living, as St. Thalassios asserts, calls the righteous to "the forceful practice of self-control and love, patience, and stillness [to] destroy the passions hidden within us." Moreover, God blesses His Saints who labor to unite themselves to Him, for He makes them "partakers of the divine nature" (2 P. 1:4) - despite all that this life may bring against them.
In this present reading for the Feasts of Holy Monks, Solomon shows further that God works through the social, natural, and political orders of this present age to shield the righteous and intervene for them in their struggle to obtain "a glorious crown" (Wis. 5:16).

First, Solomon portrays a frequent theme of Holy Scripture - the Lord as a warrior putting on His armament: "righteousness as a breastplate...impartial justice as a helmet...holiness as an invincible shield...and stern wrath for a sword (vss. 18-20). The imagery is echoed in Isaiah: "The Lord saw...that there was no man...then His own arm brought Him victory, and His righteousness upheld Him. He put on righteousness as a breastplate, and a helmet of salvation upon His head; He put on garments of vengeance for clothing, and wrapped Himself in fury as a mantle" (Is. 59:15, 16, 17). And St. Paul draws upon this same imagery (Eph. 6:13-17).

Isaiah himself saw the Lord act in this manner, actually forcing the withdrawal of the siege forces of Sennacherib, King of Assyria, from the fortress walls of Jerusalem (2 K 18:13-19:37). During the siege, God led Isaiah to counsel the King of Judah: "Therefore thus says the Lord concerning the king of Assyria, he shall not come into this city or shoot an arrow there, or come before it with a shield or cast up a siege mound against it" (2 K 19:32); and he saw "the angel of the Lord...slew a hundred and eighty-five thousand in the camp of the Assyrians; and when men arose early in the morning, behold, these were all dead bodies" (2 K 19:35). God is quite capable of intervening in the affairs of nations to achieve His will in men's actions.

In addition, Solomon reveals how the Lord may use any of the forces of nature to effect His will on behalf of His righteous ones; for He can employ "Shafts of lightning...as from a well-drawn bow of clouds, and hailstones full of wrath...as from a catapult [or] the water of the sea ...and rivers" to overwhelm, as well as mighty winds and tempests to winnow His mortal enemies (Wis. 5:21, 22, 23). Let us remember that the Lord Jesus "arose and rebuked the wind, and said to the sea, 'Peace, be still!' And the wind ceased and there was a great calm" (Mk. 4:39).

Solomon pondered on the Lord's capacity to intervene in the affairs of men and nations through many means, and he concluded this present reading with a warning to the leaders of this world "that rule over multitudes, and boast of many nations...Your dominion was given you from the Lord, and your sovereignty from the Most High, Who will search out your works and inquire into your plans" (Wis. 6:2, 3). Later, the Lord Jesus would say to the Roman Procurator, Pontius Pilate, "You could have no power at all against Me unless it had been given you from above" (Jn. 19:11). May each of us consider, both for ourselves and our nations, that God guides and directs.

Teach us, O Lord, to treat all that comes to us throughout the day with peace of soul and with the firm conviction that Thy will governs all.

This meditation provided by DYNAMIS. For questions and subscription information contact a3dynamis@aol.com or DYNAMIS, St. George Orthodox Cathedral, 7515 E 13th St. N, Wichita KS 67206-1223 or go their website: www.trisagion.com/dynamis

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[Oblio]

[c]Friday, January 23, 2004
Hieromartyr Clement of Ancyra

Kellia: Wisdom 4:7-15 Epistle: 1 Peter 1:1-2, 10-12; 2:6-10 Gospel: St. Mark 12:1-12

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The Righteous ~ God-pleasing Perfection: Wisdom 4:7-15, especially vs. 13, "Being perfected in a short time, he fulfilled long years; for his soul was pleasing to the Lord, therefore He took him quickly from the midst of wickedness." The Prophet David acquaints us with that which the Lord decrees concerning ripe old age: "He that dwelleth in the help of the Most High.... With length of days will I satisfy him, and I will show him My salvation" (Ps. 90:1, 16 LXX).
Throughout Scripture, old age is held in high honor, being perceived as the Lord's reward for those who fear Him (Pr. 10:27). In the present Old Testament reading, Solomon modifies this affirmation significantly, yet without weakening its truth. He does so by delineating honorable old age as the equivalent of spiritual maturity: "For old age is not honored for length of time, nor measured by number of years; but understanding is gray hair for men, and a blameless life is ripe old age" (Wis. 4:8-9).

Having shifted the true measure of honorable maturity away from accumulated years to godly "understanding" and a "blameless life," Solomon illustrates using the example of Enoch (vss. 10-15). One of the earliest ante-diluvian patriarchs, Enoch was so pleasing to God that he was taken "quickly from the midst of wickedness" (vs. 14), "lest evil change his understanding or guile deceive his soul" (vs. 11). Along with Noah, he is the only patriarch after Adam who "walked with God" (Gen. 5:24). Furthermore, close communion with God is the reason given that his life was shortened and that he was assumed directly into heaven (Gen. 5:24).

Enoch's case is especially important because he embodies Solomon's more exacting definition of true old age. Among the antediluvians, Methuselah is remembered as the longest lived at 969 years. Most of the rest lived nearly nine hundred or more years, with the exception of Lamech, Noah's father, who lived 777 years, and Enoch, who lived a much shorter 365 years (Gen. 5). Let us return to what Solomon tells us further about Enoch.

First, in summary, we learn that Enoch "was one who pleased God and was loved by Him" (Wis. 5:10). He met Solomon's criteria of spiritual "understanding" and a "blameless life." His example challenges us to see how "bereft of the life of the righteous" we are, as St. Andrew of Crete says, prompting us to strive for closer communion with the Lord.

Second, Enoch's abrupt assumption is presented as God's provident solution to his living among gross sinners and the attendant danger that the evil all around him might "change his understanding or...deceive his soul" (vs. 11). We are prompted to beware for our soul's health.

Third, Solomon provides a keen analysis of the seductive nature of evil for the human heart, soul, and mind, highlighting especially its fascinating, obscuring, restless, and perverting power on the "innocent mind" (vs.12). "Mind" in the original (LXX) is "nous," the inclusive term for the whole interior life, and especially for the deepest center of one's heart or spirit.

Next, Solomon rests his case for redefining "true old age" on the fact that Enoch was "perfected in a short time" (vs. 13), thus fulfilling God's purpose in granting anyone years of life. It is a point to consider whenever we hear the prayer, "Many Years" sung or chanted. God in His goodness suffers long with us to lead us "to repentance" (Rom. 2:4), as the Apostle teaches.

Finally, let us recognize that most people, hopefully not including ourselves, 'see' but do "not understand, nor take such a thing to heart, that God's grace and mercy are with His elect" (Wis. 5:15). The time is short, Beloved of the Lord. Let us strive for God-pleasing perfection.

My soul, arise! Why are you sleeping? The end is drawing near. Awake, then, and be watchful, that Christ our God may spare you, Who is everywhere present and fillest all things.



This meditation provided by DYNAMIS. For questions and subscription information contact a3dynamis@aol.com or DYNAMIS, St. George Orthodox Cathedral, 7515 E 13th St. N, Wichita KS 67206-1223 or go their website: www.trisagion.com/dynamis

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[Oblio]

[c]Saturday, January 24, 2004
Xenia of Petersburg, Fool for Christ

Kellia: Proverbs 3:13-16 Epistle: 1 Thessalonians 5:14-23 Gospel: St. Luke 17:3-10

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Wisdom's Blessing: Proverbs 3:13-16 LXX, especially vs. 13, "Blessed is the man who has found wisdom, and the mortal who knows prudence." We begin a series of five meditations on passages drawn from two lectionary readings for the Vespers of a Theologian (cf. St. Gregory the Theologian, January 25th). These two readings are, first Prov. 3:13-16, 8:6-10, and second, Wis. 6:12-16, 7:30, 8:2-4,7-9,21, 9:1-4,10-11,13. All the passages are concerned with Wisdom: the blessings and promises of Wisdom , the discernment and counsel of Wisdom, and a concluding prayer for Wisdom offered by the Prophet and King, Solomon.
Solomon's observation, that the man who has found Wisdom is blessed (Prov 3:13:LXX), applies to the true theologian, but, let us add, only through arduous struggle. Yet, once one knows Wisdom, he understands that "no precious thing is equal to her in value" (Pr. 3:15 LXX); and, from Wisdom, he knows "righteousness...law and mercy" (vs. 16 LXX).

Truly, the man who has "found Wisdom" is blessed, for he is able, in the words of St. Gregory of Sinai, to discern "in the essence of created things the presence of the divine Logos, the substantive Wisdom of God the Father" (cf. 1 Cor. 1:24). In other words, by receiving the Person of Christ fully within himself, the wise man becomes a true theologian who, as St Gregory Palamas says, knows that: "...Truth and Wisdom constitute a Logos that befits His Begetter, a Logos that rejoices with the Father as the Father rejoices in Him" (cf. Pr. 8:30 LXX).

The Holy Fathers teach that the blessed ones who find Wisdom do so because the grace of God enabled them to take the first, humble, elementary steps in spiritual knowledge, after which they were then able to proceed to more advanced understanding. This is a warning to us: if any of us think we would like to find Wisdom, let us recognize that we will not likely learn much of value unless we have been aided by the grace of God. Still, even the thought or impulse to find Wisdom may be evidence, to some extent, that one may already possess a small bit of wisdom. Listen to St. Peter of Damascus: "In the same way, although our first steps in spiritual knowledge may be very slight, unless we make them we will not acquire any virtue at all."

Let us cry out to Wisdom that He would grant us grace even to undertake the journey whose goal is Wisdom Himself. However, let us hear the caution in what St. Maximos the Confessor has to say about this pilgrimage: "...it is impossible for a man to attain wisdom, unless first, through fear and through the remaining intermediary gifts, he frees himself completely from the mist of ignorance and the dust of sin."

Today's passage not only encourages us toward Wisdom, but also exposes the false attractions of this world: "...she is more valuable than precious stones: no evil thing shall resist her: she is well known to all that approach her, and no precious things is equal to her in value" (Pr. 3:13 LXX). Wisdom's value surpasses all that is held to be valuable in this world: precious stones, gold and silver, wealth, glory, and years of life (vss. 15,16). Further, in Wisdom we obtain that for which the Lord taught us to pray - deliverance from evil (Mt. 6:13).

Wisdom's greatest gifts to men are "righteousness...law and mercy" which are "in her mouth" and "upon her tongue" (Pr. 3:16). St. Gregory of Nyssa affirms that Wisdom is the source of these great moral and spiritual virtues: "Wisdom...has, as a possession, strength and prudence...and...walks in the ways of righteousness and has...conversation in the ways of just judgment." By Wisdom, he declares, "kings reign, and princes write the decree of equity."

Lord, in Thy mercy, grant that the light of understanding, piety, and wisdom may illumine us through the outpouring of Thy Holy Spirit.


This meditation provided by DYNAMIS. For questions and subscription information contact a3dynamis@aol.com or DYNAMIS, St. George Orthodox Cathedral, 7515 E 13th St. N, Wichita KS 67206-1223 or go their website: www.trisagion.com/dynamis

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[Oblio]

[c]Sunday, January 25, 2004
(Tone Seven) The Sunday of Zacchaeos

Kellia: Proverbs 8:6-10 Epistle: 1 Corinthians 12:7-11 Gospel: St. John 10:9-16

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Wisdom's Promises: Proverbs 8:6-10 LXX, especially vs. 6, "Hearken to me; for I will speak solemn truths...." In the present passage, Wisdom speaks directly to us, exhorting and appealing to our hearts. Having already learned that the Lord Jesus Christ is Divine Wisdom Incarnate, let us to hear Him Whose words must be taken with utmost seriousness. He speaks in statements which we should best take as promises. His solemn declarations are covenants He makes with us: He is none other than God Himself telling us to hearken, for what He speaks will come down upon us as rain from heaven which will not "return...thither but water the earth, making it bring forth and sprout, giving seed to the sower and bread to the eater, but it shall accomplish that which I purpose, and prosper in the thing for which I sent it" (Is. 55:10, 11).
First, Our Savior, as Life-giving Wisdom, promises to speak "solemn truths" (Pr. 8:6 LXX), not 'sound bytes' nor the catch phrases of advertising which dull the hearing. This is the Bridegroom speaking to His Bride, making vows of salvation and love to her. God addresses His Church: "...as the bridegroom rejoices over the bride, so shall your God rejoice over you" (Is. 62:5). "The nations shall see your vindication...you shall be called by a new name.... You shall be a crown of beauty in the hand of the Lord.... You shall no more be termed Forsaken...but you shall be called My delight is in her" (Is. 62:2-4). Notice that our good God does not ignore our sins against Him, but instead, through Wisdom, He promises: "I will establish My covenant with you, and you shall know that I Am the Lord, that you may remember and be confounded, and never open your mouth again because of your shame, when I forgive you all that you have done, says the Lord God" (Ezek. 16:62, 63).

Next, Wisdom declares: "I will...produce right sayings from My lips" (Pr. 8:6 LXX). God does not confront us with inaccuracies nor lies. He is direct and honest. His prophecies are fulfilled. His analyses penetrate the depths of issues. "For the word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart" (Heb. 4:12).

The Lord Jesus said of Himself substantially what He utters here as the promise of Wisdom: "For My throat shall meditate truth" (Pr. 8:7). In the flesh, at Supper with His disciples, He told the Disciples, "I Am...the truth" (Jn. 14:6). Many times in the Gospel record, He leaves a record of pronouncements which begin with a linguistic device unique to the Lord Jesus, a statement preceded by "Amen" (cf. Jn. 1:51, 3:3, 5:19, 6:47; Mt. 6:2, 10:15; Lk. 13:35, et. al). These amens often are translated as "Verily," "Truly" or "Most Assuredly." They represent a firm promise of truth on the part of our Lord, a "So-it-will-be!"

Hear a fourth promise which our Incarnate Lord and Holy Wisdom makes in this passage: "All the words of My mouth are in righteousness" (Pr. 8:8 LXX). Righteousness also is what He urges for us: "seek first the kingdom of God and His righteousness" (Mt. 6:33). After His Resurrection, His Apostles recognized that He had introduced the possibility of true righteousness: "as sin reigned in death, even so grace might reign through righteousness to eternal life through Jesus Christ our Lord" (Rom. 5:21).

Finally, Holy Wisdom promises that all His words "are all evident to those that understand" (Pr. 8:9 LXX). The Lord Jesus came not with words only, but also accompanied His pronouncements with signs and wonders, which agreed with and affirmed His teaching.

O how sweet is Thy voice, O Christ; for Thou has verily made us a true promise to which we believers hold, that Thou shalt be with us to the end of time, an Anchor for our hopes.

This meditation provided by DYNAMIS. For questions and subscription information contact a3dynamis@aol.com or DYNAMIS, St. George Orthodox Cathedral, 7515 E 13th St. N, Wichita KS 67206-1223 or go their website: www.trisagion.com/dynamis

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[Oblio]

[c]Monday, January 26, 2004
Translation of the Relics of Theodore the Studite

Kellia: Wisdom 6:12-16 Epistle: 1 Peter 2:21-3:9 Gospel: St. Mark 12:13-17

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Wisdom's Discernment: Wisdom 6:12-16, especially vs. 16, "...she goes about seeking those worthy of her, and she graciously appears to them in their paths, and meets them in every thought." In Proverbs 3:13-16, Wisdom is revealed as a treasure unequaled to anything one might desire. However, as St. Maximos the Confessor observes, this greatest of all possible attainments lies far beyond the reach of the majority who still are wandering in "the mists of ignorance," corrupting themselves with "the dust of sin" - Wisdom's possibility is never discerned. Should we then consider Wisdom beyond us, a hopeless ideal far from our reach because of our own ignorance and sin? Today's reading counters all such despair with a firm message of encouragement. Wisdom is revealed as active and gracious, One Who is seeking "those who love her," and we are assured, she will be "found by those who seek her" (vs. 12).
Let us be encouraged about the possibility of finding Wisdom, for God the Word Who is Wisdom Incarnate, has permanently joined Himself to us, having taken on our flesh. We seek One Who has joined forces with us. With the coming of Christ, mankind's healing of has become "theandric," as Metropolitan Hierotheos Vlachos says. Salvation now is synergistic, "not the work of man alone or of God alone. The two must work together.... At first, the grace of Christ must be given.... But when [one] receives the grace of Christ, he is freed from this old world, the world of sin.... Only those who live in Christ, are released from the flesh and the lust of the flesh." For those who "live in Christ," the task is to crucify "the flesh with its passions and desire. If we live by the Spirit, let us also walk by the Spirit" (Gal. 5:24, 25).

"Synergy in the search for Wisdom" is the message of this reading. Notice first: Wisdom "hastens to make herself known to those who desire her" (Wis. 6:13); "she goes about seeking those worthy of her...." (vs. 16). Do you hear how this word foreshadows the Gospel? "For when we were still without strength, in due time Christ died for the ungodly" (Rom 5:6). The initiative in the relationship of man and God is taken by God. Incarnate Wisdom hastened to us and hastens to us still - to stir up our desire for Him, to provide the grace and strength we need to reach Him, and to walk with us on the path of suffering, which is required for following Him.

For our part, active response is required. Listen to the Teacher of Wisdom: "He who rises early" and fixes his "thoughts on her...and he who is vigilant on her account" (Wis. 6:14, 15) is promised the rewards of finding Wisdom, gaining understanding, and overcoming the cares of this present life through the power of Wisdom. "Rising early" signals the necessity for discipline in the life in Christ. A plan for prayer and a jealously guarded time to pray and read must be developed and maintained. When the Teacher of Wisdom says to "fix one's thoughts" on Wisdom, he sets the stage for taking up the Jesus prayer as a means for developing, extending, and deepening a bond with Christ Jesus our Savior. "For no other foundation can anyone lay than that which is laid, which is Jesus Christ" (1 Cor. 3:11).

We surely can count on God to do His part, and if we are vigilant in ours, Wisdom will "graciously appear" to us in our paths, and meet us "in every thought" (Wis. 6:16). In these phrases Solomon delineates the two results of working with God to find Wisdom: "in our paths" suggests that we can expect Wisdom to appear in our decisions and actions; "meets in every thought" refers to the revolution which Wisdom brings about in one's thinking and perception. As we "tarry [in prayer with the Lord] until [we] are endued with power from on high" (Lk. 24:49), we shall know Wisdom's vision of the world and be able to live and act as befits Him.

O come, Thou Wisdom from on high, and teach us to walk in the ways of true knowledge.

This meditation provided by DYNAMIS. For questions and subscription information contact a3dynamis@aol.com or DYNAMIS, St. George Orthodox Cathedral, 7515 E 13th St. N, Wichita KS 67206-1223 or go their website: www.trisagion.com/dynamis

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[Oblio]

[c]Tuesday, January 27, 2004
Translation of the Relics of St. John Chrysostom

Kellia: Wisdom 7:30-8:9 Epistle: 1 Peter 3:10-22 Gospel: St. Mark 12:18-27


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Wisdom's Counsel: Wisdom 7:30-8:9, especially vs. 9, "Therefore I determined to take her to live with me, knowing that she would give me good counsel...." Among the peoples of the Middle East, it was the ancient People of God, Israel who uniquely elevated wisdom by establishing it in commitment to God. Wisdom provided a trustworthy attitude toward life - including matters of general interest - prudence in secular affairs, skills in the arts, and moral sensitivity; but wisdom only does all this when first there is genuine "fear of the Lord" (Pr. 1:7).
Therefore, in the Old Testament, wisdom always was closely associated with God, a vision illustrated and apparent in statements like those found in today's reading: "She glorifies her noble birth by living with God, and the Lord of all loves her, for she is an initiate in the knowledge of God, and an associate in His works" (Wis. 8:3-4). Furthermore, because the noun, "hokmah" is feminine in Hebrew, as is its counterpart, "sophia," in Greek, the personification of wisdom regularly was cast in feminine imagery, as is amply demonstrated in today's passage. However, with the Apostle's proclamation of the Lord Jesus as "the Way, the Truth and the Life" (Jn. 14:6), the Church perceived from earliest times that true Wisdom is fully and finally revealed in the Person of Christ, the "Agia Sophia," the Holy Wisdom. Naturally, the Holy Fathers of the Church also discerned that true wisdom derives from and participates in the Logos, in God the Word, in Holy Wisdom Himself, a theme set up by the Apostle Paul in First Corinthians (1:24). It followed that the Great Church, the primary Cathedral of Constantinople, in the first exclusively Christian City, should be named the Church of the Holy Wisdom.

Read in this light, this present passage is a remarkable commentary on the Person of God the Word, our Lord Jesus Christ as Holy Wisdom. As such, He is revealed as Creator, the first love of every Christian, and the ultimate Teacher and Counselor of the Faithful.

Wisdom "reaches mightily from one end of the earth to the other, andorders all things well" (Wis. 8:1). Christ Jesus our Lord is "Light of Light, Very God of Very God...by Whom all things were made." As the blessed Apostle teaches us: "God also hath highly exalted...and given a name which is above every name: that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father" (Phil. 2:9-11).

Does not the heart and soul of every true Christian love Him Who first loved us? From our "youth" in the Faith, He has been our first love, the One with Whom we long to be united, being "enamored" with His beauty (Wis. 8:2).

Christ Jesus as Wisdom is the great Teacher and Counselor of the Faithful and is so regularly portrayed for us in the icon to the right of the Royal Doors. Many say, "Money talks," but "what is richer than Wisdom Who effects all things?" (vs. 5). Granted, "knowledge is power," but Who is mightier than the Fashioner of all that exists? (vs. 6). "Honesty is the best policy," yet Christ our Counselor is the best Teacher of "self-control and prudence, justice and courage" (vs. 7). We agree that "experience teaches," but "if any one longs for wide experience, [Christ our God] knows the things of old, and infers the things to come" (vs. 8).

What better conclusion can we affirm than the choice that Solomon indicates? Let us declare with him, "Therefore I determined to take [Him] to live with me, knowing that [He] would give me good counsel and encouragement in cares and grief" (vs. 9).

Today Thou hast appeared to the universe, O Lord, and Thy light hath been shed upon us, who praise Thee with knowledge, saying, Thou hast come and appeared, O Holy Wisdom!


This meditation provided by DYNAMIS. For questions and subscription information contact a3dynamis@aol.com or DYNAMIS, St. George Orthodox Cathedral, 7515 E 13th St. N, Wichita KS 67206-1223 or go their website: www.trisagion.com/dynamis

Republished with permission

 

[Oblio]

[c]Wednesday, January 28, 2004
Isaac the Syrian, Bishop of Nineveh

Kellia: Wisdom 9:1-13 Epistle: 1 Peter 4:1-11 Gospel: St. Mark 12:28-37

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A Prayer for Wisdom: Wisdom 9:1-13, especially vss. 4, 5, "...give me the wisdom that sits by Thy throne, and do not reject me from among Thy servants, for I am Thy slave and the son of Thy maidservant." Let each Christian think deeply concerning the Lord our God and of his human need for "Christ the power of God and the wisdom of God" (1 Cor. 1:24). Then, each one will conclude with the Solomon, "I would not possess wisdom unless God gave her to me - and it was a mark of insight to know Whose gift she was - so I appealed to the Lord and besought Him, and with my whole heart"(Wis. 8:21). Thus, let each of the Faithful make Solomon's prayer his own.
By embracing this prayer for himself, the Christian affirms, first of all, that the true Source of Wisdom is the "Lord of mercy" (Wis. 9:1) Who formed us in His image and gave us dominion over His creation, a rule to be exercised "in holiness and righteousness"(vs. 3). Hence, let us agree that we are to "pronounce judgment [only] in uprightness of soul" (vs. 3). The popular myth that we have been given freedom to make ourselves happy is a complete heresy, for the True Wisdom Who knows the works of God "and was present when [He made] the world, and Who understands what is pleasing in [God's] sight and what is right according to [His] commandments" (vs. 9) is none other than the Lord Jesus Christ before Whom we have bowed down "at Baptism as our King and God," pleading "Thy will be done" (Mt. 6:10).

Notice that by adopting these words as our own prayer, we confess that we are slaves of God, His creatures, men who are "weak and short-lived, with little understanding of judgment and laws" (Wis. 9:5). If this seems a little far-fetched or extreme, simply recall the difficulty that our human governments have in formulating and putting laws into effect that are useful, helpful, and beneficial to the welfare of our communities, families, and individual enterprises.

The truth is that we are nothing apart from "the wisdom that comes from [God]" (vs. 6); in fact, we are worse than nothing without God. For we become depraved unless we draw in to our hearts and souls the life-giving grace of Christ, the Wisdom of God. As St. Justin Popovich wrote: "I would choose any monster before man, because even the most terrifying monster is less terrifying than man...Oh, I am speaking the truth, I am speaking from my heart. For man invented and made sin, death, and hell. And this is worse than the worst thing, more monstrous than the most monstrous thing, more terrifying than the most terrifying thing in all my worlds."

Solomon's prayer holds out a wonderful promise: when we take his prayer on our lips, and acknowledge and commit ourselves to the work of God's "royal priesthood" (1 P. 2:9), the Lord will anoint us to judge His "sons and daughters" (Wis. 9:7) among the children of men in this world. In other words, we shall be privileged to assume the task, as did Solomon, to build His Church, God's "temple on [His] holy mountain, and an altar in the city of [His] habitation, a copy of the holy tent which [He] didst prepare from the beginning" (vs. 8). We will be helping to create a living witness to Christ our God, Wisdom Who was Incarnate for the world's salvation.

Beloved of the Lord, let us plead for Divine Wisdom that we "may learn what is pleasing to [God]. For Wisdom "knows and understands all things, and...will guide [us] wisely in [our] actions and guard [us] with [His] glory. Then [our] works will be acceptable, and [we] shall judge [God's] people justly, and shall be worthy of the throne" He promises to His saints (Lk. 22:28-30). In our own strength, which of us "can learn the counsel of God", or "discern what the Lord wills?" (Wis. 9:13). Truly, without His Wisdom, we know that we are as nothing

O only wise and merciful Physician, I beseech Thy benevolence: heal the wounds of my soul and enlighten the eyes of my mind that I may understand my place in Thine eternal design.



This meditation provided by DYNAMIS. For questions and subscription information contact a3dynamis@aol.com or DYNAMIS, St. George Orthodox Cathedral, 7515 E 13th St. N, Wichita KS 67206-1223 or go their website: www.trisagion.com/dynamis

Republished with permission

 

[Oblio]

[c]Thursday, January 29, 2004
Translation of the Relics of Ignatios the God-bearer

Kellia: Sirach 51:1-12 Epistle: 1 Peter 4:12-5:5 Gospel: St. Mark 12:38-44

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A Martyr's Prayer: Sirach 51:1-12, especially vss. 11, 12, "I will praise Thy Name continually, and I will sing praise with thanksgiving. My prayer was heard, for Thou didst rescue me from an evil plight." While to some readers this passage may seem a strange prayer to place upon the lips of one of God's holy martyrs, more than likely it would have seemed quite right and natural to the God-bearer and Hieromartyr, Ignatios of Antioch. When Ignatios knew he was being led to certain death in the arena at Rome, he solemnly begged the churches all along his route, from Asia through Thrace and Epiros to Rome and to his final martyrdom, "not to be an 'inopportune favor' to me. Let me be food for the wild beasts, through which I can attain to God.... Then I shall be truly a disciple of Jesus Christ, when the world will not see my body at all."
Do you see the connection? For a true disciple of Christ, like St. Ignatios, "...near the sword is near God, with the beasts is with God," for there is a certain kind of death which is far worse than the biological end of the body. Fr. Alexander Schmemann explains this Christian vision of death: "death is above all a 'spiritual reality,' of which one can partake while being alive, from which one can be free while lying in the grave. Death here is man's 'separation from Life,' that is, from God Who is the only Giver of life, Who Himself is Life."

Even a cursory examination today's reading, shows one immediately that this passage is a prayer of thanksgiving to God for deliverance. The author of the prayer, Jesus ben Sirach, was a well-schooled, professional teacher of the Old Testament law. He penned this prayer, sometime before 132 BC. The prayer reflects his gratitude for some unnamed physical salvation. Listen to his words: God "delivered my body from destruction" (vs. 2).

Nevertheless, the prayer itself, when read from the Christian viewpoint, provides an instructive model for equipping the Faithful to witness fearlessly in the face of all sort of afflictions - including physical death. Consider: when the Faithful are caught in circumstances which demand that they renounce their deepest convictions or the life in Christ, they are faced with real spiritual death, for they are confronting the possibility of separation from "Christ Who is our life" (Col. 3:4). If at such a time they send up supplication from the earth, and pray for deliverance (Sir. 51:9), God does not forsake them in that day of affliction (vs. 10). Rather, they are delivered "in the greatness of [God's] mercy and of [His] Name" (vs. 3).

Notice that the prayer shows us in detail how God acts to save us from all sorts of spiritual death. Sirach speaks of "the snare of a slanderous tongue" (vs.2). Those who would draw us from the truth of Christ often slander God, thinking of Him as a figment of the imagination or a psychological device to help one under stress. The prayer mentions "the gnashings of teeth" (vs. 3), that is, confrontation with anger. There is the temptation is to return hate for hate, anger for anger, bitterness for bitterness - but such is death, Beloved in Christ.

To what, then, does the prayer direct us? It directs us to our true strength under duress: "Then I remembered Thy mercy, O Lord" (vs. 8). "And I sent up my supplication for deliverance, and prayed for deliverance from death" (vs. 9). Our way is to cry out to Life Himself: "Lord Jesus Christ, Son of God, have mercy upon me a sinner!" He both turns us from those invitations of the world to die to the truth in us, and, at the same time, He fills us with life: "for Thou didst save me from destruction and rescue me from an evil plight. Therefore I will give thanks to Thee and praise Thee, and I will bless the Name of the Lord" (vs. 12).

O Lord save Thy people and bless Thine inheritance, granting to Thy People victory over all their enemies, and by the power of Thy Cross, preserving Thy Kingdom.


This meditation provided by DYNAMIS. For questions and subscription information contact a3dynamis@aol.com or DYNAMIS, St. George Orthodox Cathedral, 7515 E 13th St. N, Wichita KS 67206-1223 or go their website: www.trisagion.com/dynamis

Republished with permission

 

[Oblio]

[c]Friday, January 30, 2004
The Three Great Hierarchs

Kellia: Deuteronomy 1:8-17 Epistle: Hebrews 13:7-16 Gospel: St. Matthew 5:14-19

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Leadership: Deuteronomy 1:8-17, especially vs. 13, "Choose wise, understanding, and experienced men...." At the Vespers which opens the Feast of the Three Holy Hierarchs, the Church reminds us how the words and divine teaching of Basil the Great, Gregory the Theologian, and John Chrysostom have been broadcast "in all the earth and sea...Wherefore, the regions are well organized by their divine laws, and are united in one Orthodox opinion." These were leaders who laid down wise guidelines, clear expositions, and basic foundations for the Church's subsequent life. They were truly "wise, understanding, and experienced men" led of God to establish basic patterns for the governing and management of His Holy Church - not just in the fourth century, but through all the centuries of its history even to the present.
The two readings for the Feast are taken from what might be called the "farewell address and final testament" of another of God's "great, organizational leaders," the Prophet Moses. In this first of the two lections, the Prophet defines foundational principles for leadership that have remained effective and current during all the vicissitudes that have befallen the People of God through four millennia of history, including the ultimate revelation of God in our Lord Jesus Christ. Quite simply, Moses outlines the basic standards for leaders in the Church, guidelines for their appointment, and a description of the tasks common to all who are called upon to govern.

Leaders of God's People should be "wise, understanding and experienced" (vs. 13). The importance of these standards is emphasized by their later repetition (vs. 15). By speaking of wisdom, the Prophet points beyond the sort of intelligence that is required in merely human enterprises. In the Scriptures, wisdom always is traceable to God, Who, in the second Person of the Holy Trinity, is Himself known as Holy Wisdom.

We may be sure of finding wisdom in a man who exhibits basic fear of the Lord (Pr. 9:10) and who seeks God's mind in all his ways. Furthermore, true wisdom, when mediated through a godly leader, produces understanding of the needs, pains, hopes, and struggles of one's fellow men. God's leaders must understand those they govern. And finally, godly wisdom and understanding come generally to those who prove themselves through long, extensive training. David, the exemplary King of Israel, began his development as a teenager serving in Saul's court, but did not assume overt leadership even in his own tribe of Judah until he was thirty years old. He was nearly forty when he began to reign over all Israel (2 Kngs. 5:5 LXX = 2 Sam).

Leadership among the People of God always has been hierarchical, no doubt because all rule in the Church derives from a single Head, the Lord, Jesus Christ. So Moses appoints "as heads...commanders of thousands...hundreds...fifties, [and] commanders of tens" (Dt. 1:15). Yet, he involved the people through a "nominating" process, having them "Choose...men according to your tribes" (vs.13), and from these he then appointed the actual leaders.

No one man, nor leader of men, can govern single-handedly, as Moses knew (vs. 9). Hence, subordinates are required to help cope with the full "weight and burden of [men] and [their] strife" (vs. 12). The tasks of leaders of God's people were and continue to be righteous judgment (vs. 16), impartiality (vs. 17), and hearing "the small and the great alike" (vs. 17) without the fear of men hampering or limiting their decisions. Woe to any Church leader who succumbs to decision-making and action by popularity poll, for all leaders in the Church are able to refer difficult decisions to superiors or colleagues (vs. 17).

O Master, fill Thy servants, the ministers of the Church, with all faith, love, power, and holiness through the inspiration and rich bounties of Thy holy and life-giving Spirit.


This meditation provided by DYNAMIS. For questions and subscription information contact a3dynamis@aol.com or DYNAMIS, St. George Orthodox Cathedral, 7515 E 13th St. N, Wichita KS 67206-1223 or go their website: www.trisagion.com/dynamis

Republished with permission

 

[Oblio]

[c]Saturday, January 31, 2004
The Holy Unmercenaries Cyros and John

Kellia: Deuteronomy 10:14-21 Epistle: 2 Timothy 2:11-19 Gospel: St. Luke 18:2-8

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In Praise of God: Deuteronomy 10:14-21, especially vs. 21, "He is your praise; He is your God, Who has done for you these great and terrible things which your eyes have seen." We Orthodox are above all a People of praise and worship: "Let our mouths be filled with Thy praise, O Lord, that we may sing of Thy glory.... Alleluia, Alleluia, Alleluia." Especially we are indebted to the Three Holy Hierarchs, Basil, Gregory, and John, for the rich and wondrous words they have given us to fill our mouths with the praise of God.
The most frequent Liturgy of the Church, which resounds in our hearts and issues forth so easily in song on our lips, comes from the hand of St. John Chrysostom. The Liturgy of St. Basil the Great sustains us in the struggle with our wounds and sins through days of Great Lent, reviving us again and again with his challenge, "And who is sufficient to speak of Thy mighty acts, to make all Thy praises to be heard, or to tell of all Thy wonders at every season?"

And let all remember, as we delight in the Paschal Glory, that these words are drawn from the two Resurrection orations of St. Gregory Nazianzus: "It is the day of Resurrection, be illumined for the Feast, and embrace one another. Let us speak brothers, even unto those who hate us, and forgive all for the sake of the Resurrection, and so together let us cry out: Christ is risen from the dead, trampling down death by death and upon those in the tombs, bestowing life."

Today's reading consists of two exhortations pronounced to the Church in the gleaming light of the august God to Whom belongs the heavens and "the earth with all that is in it" (vs. 14). The entire passage is marked by contrasts: at the beginning Moses proclaims the majesty of God, after which he urges us to "serve Him and cleave to Him," and swear by His Name (vs. 20)

First, the Prophet orders us: "Behold, to the Lord your God belong heaven and the heaven of heavens, the earth with all that is in it" (vs.14). Who can meditate upon the immensity, delicacy, and complexity of the universe which modern science has illumined for us and not be moved to adoration? We observe a cosmos that reaches out in light years and downward to mesons and particles and joins our lives with all other living creatures. This is from Thy hand, O Lord of the heavens and of the heaven of heavens! Truly, O Lord, "there are no bounds to the majesty of Thy holiness, and just art Thou in all Thy works!"

Then, Moses heightens the contrast: "yet the Lord set His heart in love upon your fathers and chose their descendants after them, you above all peoples, as at this day" (vs. 15). His words foreshadow the condescension of God the Word: "In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins" (1 Jn. 4:10). The indescribably infinite God loves us with a love ineffable and beyond imagination.

Hence, says Moses, "Circumcise therefore the foreskin of your heart, and be no longer stubborn" (Dt. 10:16). Submit yourselves to God; open your hearts to Him! And thus, having brought us to our knees before the Lord, the Prophet once again lifts our eyes to the supreme majesty of God, "the great, the mighty, and the terrible God, Who is not partial and takes no bribe" (vs. 17). He proclaims Him as the God Who "executes justice for the widow, and loves the sojourner" (vs. 18). The great Prophet uses this proclamation to exhort us to justice and love for our fellow men who are dependent and needy: "Love the sojourner, for you were sojourners in the land of Egypt" (vs. 19).

Beloved of the Lord, the fear of God is a holy fear that lifts us to His presence and reveals Him as our true praise (vss. 20-21).

Blessed be the Name of the Lord, henceforth and for ever more!


This meditation provided by DYNAMIS. For questions and subscription information contact a3dynamis@aol.com or DYNAMIS, St. George Orthodox Cathedral, 7515 E 13th St. N, Wichita KS 67206-1223 or go their website: www.trisagion.com/dynamis

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[Oblio]

[c]Sunday, February 2, 2004
The Presentation of Our Lord Jesus Christ in the Temple

Kellia: Isaiah 6:1-12 Epistle: Hebrews 7:7-17 Gospel: St. Luke 2:22-40

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Two Theophanies: Isaiah 6:1-12, especially vss. 5-7, "'...mine eyes have seen the King, the Lord of hosts!' Then flew one of the seraphim to me, having in his hand a burning coal which he had taken with tongs from the altar. And he touched my mouth, and said: 'Behold, this has touched your lips, your guilt is taken away, and your sin forgiven.'" In Hebrews, the Apostle reminds us that "God,...at various times and in various ways, spoke in time past to the fathers by the Prophets" (Heb. 1:1). In having this passage from Isaiah read at the Vespers of the Feast of Presentation, the Church unites two theophanies, or Divine appearances, to His holy Prophets. Isaiah spoke of beholding God centuries before the birth of Christ, and Simeon, as God's Receiver, lived straddling two centuries - for many years before Christ and then just a few days into the first century after the Nativity. These two theophanies, the one to Isaiah and other to Simeon, may seem quite different, but in fact, they share important similarities.
First, both Isaiah and Simeon clearly were Prophets of God, but in exactly what sense can we say they were Prophets? St. Nikolai of Zica points out that Prophets are "inspired men of God," that is, men filled with God the Holy Spirit, and, therefore, "The visions of the holy Prophets are true, for the words and heavenly apparitions in these visions were indeed later confirmed. They are true, and therefore have served men well, turning them from evil to good." Both Isaiah and Simeon had visions of God, and both spoke words that have proven true. We cannot even imagine the number of lives that have been established in righteousness because of repeatedly singing the words from Isaiah, "Holy, Holy, Holy, Lord of Sabaoth" (see Is. 6:3) or from Simeon, "Lord, now lettest Thou Thy servant depart in peace!" (See Lk. 2:29).

As different as their experiences of God might appear in form and content, both Isaiah and Simeon undeniably had encounters with the living God, and each one, through his meeting with God, knew true salvation.

Initially, for instance, when God revealed Himself to Isaiah "high and lifted up" (vs. 1), the Prophet was in despair of salvation, for being a prophet of God, he knew the implications of "seeing" the Lord face to face: that "man shall not see Me and live" (Ex. 33:20). Hence, he could only cry out: "Woe is me! For I am lost; for I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for my eyes have seen the King, the Lord of hosts!" (Is. 6:5). Yet the majestic seraph reassures him, "your guilt is taken away, and your sin forgiven" (vs. 7).

Simeon's readiness to repose reflects the same personal realization of salvation: "Now lettest Thou me depart, O Master, that I may tell Adam that I beheld as a babe the immutable God, Who is before eternity, and the Savior of the world." What is so remarkable about the revelation of Simeon is that he was able to see in the Babe Whom he received the awesome, terrible, and wholly other God. Of course he was able to look upon the face of God, because of the ineffable condescension of the Lord in taking our flesh upon Him as a humble human infant.

In both Isaiah's and Simeon's meetings with God there came personal direction from the Lord God Who disclosed Himself. Isaiah heard the call of the Almighty asking, "Whom shall I send, and who will go for Us?" (vs. 8), and in responding, "Here am I! Send me," he received God's directive to "Go, and [speak] to this people" (vs. 9). In Simeon's case, the Holy Spirit told him both to wait for "the consolation of Israel" and when to go to the Temple (Lk. 2:25, 27).

The mere sight of the infant Jesus released Simeon from further waiting, "For mine eyes have seen Thy salvation, which Thou hast prepared before the face of all people" (Lk 2:30-31).

I have beheld Thee, O Light before eternity, the Lord and Savior of the Christian people.




This meditation provided by DYNAMIS. For questions and subscription information contact a3dynamis@aol.com or DYNAMIS, St. George Orthodox Cathedral, 7515 E 13th St. N, Wichita KS 67206-1223 or go their website: www.trisagion.com/dynamis

Republished with permission