Nativity of the Theotokos



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St John of Damascus, First Canons of Odes Seven and Eight“The bush on the mountain that was not consumed by fire, and the Chaldean furnace that brought refreshment as the dew, plainly prefigured thee, O Bride of God.  For in a material womb, unconsumed thou hast received the divine and immaterial fire.  Therefore we cry aloud unto Him who was born of thee:  O God of our fathers, blessed art Thou. . . .  Inspired by God, the divine choir spoke of thee in prophecy as the Mountain, the Gate of heaven, and the spiritual Ladder:  for out of thee was hewn a stone, not cut by hand of man; and thou art the gate through which passed the Lord of wonders, the God of our fathers. . . .  The preordained tabernacle of our reconciliation with God now begins to be.  It is she who shall bear unto us the Word, appearing in the material substance of the flesh.  He has brought us from not being into being:  His praises do we sing and we exalt Him above all for ever.  Ann’s barrenness was transformed, thereby destroying the world’s barrenness in good things; and this wonder plainly foreshadowed Christ’s coming to dwell with mortal men.  He has brought us from not being into being:  His praises do we sing and we exalt Him above all for ever.” 

St. Gregory Palamas, Homily On the Nativity of the Mother of God“The time is always right to make a beginning of a way of life that will lead to salvation (cf. 2 cor 6:2, Rom 13:12-13). . . .  If, however, it were necessary to name the most appropriate season of all, and if, just as there is a time to sow and a time to reap, a time to plant and a time to harvest, and a time for everything else (cf. Eccl. 3:1-8), you are looking for a season especially suited for beginning a good work, then it is autumn, particularly this month, which is our first month and the start of the year, when our salvation had its origin, as we celebrate today.  This sacred feast and holiday that we are keeping is the first to commemorate our recall and re-creation according to grace, for on it all things began to be made new, enduring precepts began to be brought in instead of temporary ones, the spirit instead of the letter, the truth instead of shadows.  Today a new world and a mysterious paradise have been revealed, in which and from which a New Adam came into being, re-making the Old Adam and renewing the universe.  He is not led astray by the deceiver, but deceives him, and bestows freedom on those enslaved to sin through his treachery.  Today a paradoxical book has been made ready on earth, which in an indescribable way can hold, not the imprint of words, but the living Word Himself; not a word consisting of air, but the heavenly Word; not a word that perishes as soon as it is formed, but the Word Who snatches those who draw near Him from perdition; not a word made by the movement of a man’s tongue, but the Word begotten of God the Father before all ages.  Today the living Tabernacle of God not made with hands appears, the inspired human Ark of the true Bread of Life sent down from heaven for us (cf. John 6:32ff).  Today, according to the Psalms, ‘Truth has sprung up from the earth,’ the true image of human nobility which comes from above, ‘and righteousness has looked down from heaven’ (Ps. 85:11 LXX).  This righteousness has deposed the unrighteous ruler from his unjust dominion, after being wrongfully condemned by him and rightly condemning him, and having bound the strong and evil one, plundered his goods (cf. Matt. 12:29), and transformed them, rendering them receptive to divine righteousness.  Thus Christ took sin’s prisoners to live with Him for ever, justifying them by faith in Him, but He bound the prince of sin with inescapable bonds, and delivered him to eternal fire without light.  Today, as prophesied, out of the ‘stem of Jesse’ a rod has come forth (cf. Isa. 11:1), from which a flower has grown which knows no wilting.  This rod recalls our human nature, which had withered and fallen away from the unfading garden of delight, makes it bloom again, grants it to flourish for ever, brings it up to heaven, and leads it into paradise.  With this rod the great Shepherd moves His human flock to eternal pastures, and supported by this rod, our nature lays aside its old age and feeble senility, and easily strides towards heaven, leaving the earth below for those who, devoid of support, are plunging downwards.  But who is the new world, the mysterious paradise, the paradoxical book, the inspired Tabernacle and Ark of God, the truth sprung from the earth, the much extolled rod of Jesse?  It is the Maiden who before and after childbearing is eternally virgin, whose birth from a barren mother we celebrate today.”


The Authentic Nature and Goals of Orthodox Christianity


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The Authentic Nature and Goals of Orthodox Christianity*

by Archbishop Chrysostomos

Metropolitan ChrysostomosIN EASTERN ORTHODOX CHRISTIANITY, a mere affirmation of belief in and a commitment to Christ, brought to fruition in an indispensable set of doctrines, are not the sine qua non of authentic Christian confession. While Orthodox Baptism, or the entrance rite of an individual into Christian life, does entail a statement of intellectual belief by the recitation of the Symbol of Faith (the Creed) and a set of fixed doctrinal beliefs, this is affirmed by a member of the community: the sponsor or Godparent (and the candidate, if an adult). But it is ultimately the Mystery (the more plenitudinous Eastern Christian word for a Sacrament) of Baptism, or φωτισμός (photismos, the Greek word for enlightenment), that activates the spiritual [noetic] faculty, opening it to the Truth of the Faith, which is expressed and symbolized in the credal statements (hence, the Symbol of Faith) and doctrines of the Church. It is, from an Orthodox perspective, not a mere intellectual commitment — however emotionally striking and fulfilling in content — and correct confession and doctrinal firmness alone that lead to Christian life; rather, a mystical experience of that life — an ontological encounter with the Divine in the cleansing and restoring waters of Baptism — unveils what is captured, but not contained, in dogma and in Scripture. Scripture and dogma, however precious and indispensable to Christian life, do not themselves contain the glory of God; they perfectly and infallibly describe that glory. It is from the Word Himself that glory and Grace are conveyed and revealed to the believer, and in dogma and theology that such revelation is taught, in the hermeneutic witness of the Church, and preserved.

According to the Eastern Christian Divines, an individual establishes, in experiencing the mysterium tremendum et fascinans of Divine Revelation (which is cultivated and reinforced in Grace by way of the Mysteries), a relationship with the Archetype of the human being restored to what he or she was created to be. One finds true personhood, according to the numinous teachings of the Eastern Church, in the Theanthropic Messiah, Jesus Christ, the Perfect God and Perfect Man. In mystical union with the God-Man, the fallen person is transformed, becoming a novus homo in the household of God, a small “Jesus Christ” within Jesus Christ. For the Orthodox believer, Christianity is, above all else, a transformative experience of Truth, an ontological and noumenal encounter with God that brings together, as the fourth-century Church Father, St. Athanasios of Alexandria, expressed it, what Christ taught, what the Apostles preached, and what the Fathers preserved. Here we have the content of Truth revealed; while conveyed in word and thought, the Truth is lived and preserved in vivid Tradition, which constitutes the catholic (universal) and authentic life and activity of the Christian community. Even theology, as an ever-present axiom in Orthodox Christianity affirms, is not a sufficient thing in its intellectual form; to be true and genuine, theology must always be lived, or experienced.

Without a correct understanding [Confession] of the Messianic promise, expressed in the Eastern Church in both Orthodoxy, or correct doctrine, and Orthopraxy, or a life dedicated to the reacquisition of the divinity of man by union with God in the correct observance of the Faith, the human condition, according to the Greek Fathers, becomes a vain, relentless struggle between an inner desire for theosis (deification) and the fruitless pursuit of a meaningless world in which an immense chasm separates men and women from God. An existential tension thus marks our human lives, as existence defies ontology, imperfection prevails against perfection, and the human will and the Divine Will come into parlous conflict. We are torn between two worlds, one tangible and fanciful and the other hidden but intuitively real. Having sinned, having missed the mark, we pursue the delusions of the human will (a freedom guaranteed to us by the Creator), crushed by the poverty of what we have become and by the weighty depravity and tragedy of human life. Yet, when we encounter Christ, the Archetype of Perfect Man, the Creator in the form of His creation, within our hearts, He beckons us to union with Him and a return to what we were created to be. Bolstered, enlivened, inspired, and given hope by Orthodoxy and Orthopraxy, we rediscover what we truly are. This anagnorisis is the essence of the inner life: the hint within our souls of what can be; the fleeting perception of God that is the mystery of noetic vision; and the spiritual force that binds us to what is foolishness to the world and releases us from the folly of mundane wisdom. We experience the paradox of seeking in witless existence an ineffable God, suspended in the eschatological now, sensing internally what is already present and known but externally unseen, arcane, and distant.

* This short discussion of Orthodox Christianity is taken from Archbishop Chrysostomos’ latest monograph, The Orthodox Elements in Emily Dickinson’s Spirituality and Mysticism, published in the Monographic Supplement Series of Orthodox Tradition. [See the CTOS site for further details.]

Source: Orthodox Tradition (pages 41-43) Volume XXIX, Number 3

St. Ieronymos of Aegina