Our Beliefs

72 Pages·2012·20.43 MB·English

AANNTTIIOOCCHH:: CCRROOSSSSRROOAADDSS OOFF FFAAIITTHH studies date it between the third and sixth centuries. insisted on unity with the bishop by faith in and obedi-
Still, the intricacy of the design housing the chalice ence to his authority. He also upheld the Virgin birth
n the first century, cities such as Jerusalem,
I suggests how the faith of the Christian community and called the Eucharist “the flesh of Christ” and the
Antioch, and Ephesus held faith-filled com-
grabbed hold among artisans such as this skillful silver- “medicine of immortality.” Issues he raised would be ar-
munities bound together in one rapidly
smith. gued for centuries by theologians in Antioch and those
growing Church. Unknown to them, they
Jewish and Greek converts to Antioch's Christian who followed, leading to the discord he warned
were only the first steps on the road which
community looked to the Mother Church in Jerusalem. against.
would take Christianity around the world. Antioch was
Church leaders such as Barnabas followed Peter to
a vital crossroad in the journey. Directions chosen AANNTTIIOOCCHH IINN TTHHEE CCHHRRIISSTTIIAANN EEMMPPIIRREE
strengthen the unity of their faith. As Saint Luke, a city
there have guided the spread of faith down to our day.
native, recorded,“Antioch was the first place in which ntioch remained the most prominent city in
Its location destined Antioch to be a mixture of
the disciples were called Christians”(Acts 11:26). By the A the Middle East throughout the Roman era.
diverse cultures. Caravans from Asia Minor, Persia, In-
time Saint Paul, born in Tarsus only a day's ride away, In 297 AD the Emperor Diocletian made it
dia, and even China traveled through this natural meet-
visited Antioch, the Christian community was flourish- the capitol of Anatolia (“the East”), a civil
ing place for East and West. Merchandise from afar was
ing. diocese stretching from Cyprus to Me-
sent to large warehouses before being transferred to
With their different religious backgrounds, Anti- sopotamia. With Jerusalem destroyed in 70 A.D., Anti-
barges and hauled down the Orontes River to waiting
och's Christians debated difficult questions about ob- och became the hub of Christian influence in the East
ships.
servance of Jewish law. They sent Barnabas and Paul to as well. The Ecumenical Council of Nicea I (325) placed
Great powers struggled to control the city be-
the apostles and elders in Jerusalem for help. The the city as third in rank of the apostolic sees. Later its
cause of its strategic location and, more importantly,
Council of Jerusalem (cf. Acts 15:1-35) decided to free archbishop would be accorded the title patriarch.
because of its growing wealth and influence. The
the gentile converts of any restrictions imposed by Vigorous theological debate made Antioch an in-
Greeks hellenized Antioch, marking it with their culture
Jewish law. Now the Christians were an entity in them- tellectual hothouse. The “school of Antioch” played a
and philosophy. Inevitably, as Rome extended its bor-
selves, with no ties to the Jewish community. In effect, significant role in theological thinking which enriched
ders, the city became a Roman stronghold. Even before
the Council opened the way to a Church universal in but challenged the young Church's development.
Rome made it the capital of its Syrian province in 64
character. Although other writers and synods preceded him, Lu-
AD., Antioch was a favorite haunt of Roman soldiers.
Paul and Barnabas returned to Antioch with a let- cian of Antioch is credited with founding this school of
Roman culture added to the city's luxury with a forum,
ter confirming the decision of the Council. During his thought around 270, when his teachings gave a clear
an amphitheater, a Roman bath, a hippodrome, a the-
two years there, Paul's initial fervor and zeal for the direction to the school's characteristic exegesis and
ater, and an aqueduct carrying water to fountains, pub-
spread of the Church became a consuming fire. Anti- Christology. Against the allegorical approach favored
lic buildings, and villas in the city. Wealthy and dazzling
och would be the Church which sponsored his apos- by Alexandrians such as Origen, the Antioch school of-
to behold, Antioch deserved its title, “Golden.”
tolic mission to the gentiles. fered a more literal interpretation of Scripture.
From a religious standpoint, the city reflected its
In the year 57, Paul's third missionary journey was While Alexandrians emphasized Christ's divinity,
cosmopolitan character. The Greeks worshipped the
never completed. Christians in Antioch waited for him, Antiocheans also debated the nature of His humanity.
gods of Olympus. Roman soldiers in the area remained
only to hear that he had been arrested and taken to Diodore of Tarsus pursued their dualistic Christology
loyal to Mithras, god of the Persians. Alongside their
Rome to be martyred. There too Peter ended his jour- and stimulated his influential disciples, including John
pagan neighbors, a large Greek-speaking Jewish colony
neys with a martyr's death. Chrysostom and Theodore of Mopsuestia. Another stu-
prayed to the God of Abraham. Primarily traders, they
Antioch had its own martyrs as the emperors of dent of Lucian, Arius of Alexandria, argued a Trinitarian
kept their Jewish faith in synagogues near the foot of
Rome attempted to stamp out the new religion. At the heresy, Arianism, that only the Father was fully God.
Mount Silpius. This southern section of the city was al-
end of the first century, refusal of Christians to worship Disputes on the relation of Christ's humanity to
so where the Jewish community lived.
pagan gods incensed Emperor Trajan. Ignatius, third His divinity led to a fracturing of the Christian commu-
AANNTTIIOOCCHH IINN TTHHEE NNEEWW TTEESSTTAAMMEENNTT bishop of Antioch, was arrested and taken to Rome to nity. In 431 the Council of Ephesus condemned Nesto-
be devoured in the arena. En route, the chainbound Ig- rius, whose followers would be driven out of the Em-
eter was the first apostle to reach Antioch.
P natius wrote to the faithful scattered from the Near East pire and find a home in the Assyrian Church. In 451 the
In a cave on the slopes overlooking the
to Rome. Council of Chalcedon condemned Monophysitism, fur-
Jewish colony he preached in what tradition
The keynote of all his letters was unity in belief ther splintering the Church. Those Antiochians who re-
calls Christianity's oldest church, the Grotto
among all Christians. His letter to the congregation in jected Chalcedon evolved into the Syrian Orthodox
of Saint Peter. Near here the famous Chal-
Smyrna contains the first reference in Christian litera- Church, while the chiefly Greek-speaking Antiochians
ice of Antioch, originally thought to be the cup used by
ture to the term “Catholic Church.” Ignatius constantly who accepted this Council became known as Melkites.
Christ at the Last Supper, was discovered in 1910. Later
Two centuries later the Syriac speaking monks of St. ing only the title of Antioch as a souvenir of its ancient
Maron's monastery would form their own jurisdiction, prominence.
the Maronite patriarchate. The tangle of distinctions Today what was once the glory of the young
ANTIOCH:
has endured. Today the patriarchal heritage of Antioch Church is modern Antakya in southern Turkey. It was
is claimed by Catholic Maronites, Syrian Orthodox, and cut off from the rest of Syria after World War I as a part
CROSSROADS
Syrian Catholics, as well as by two Greek-Byzantine pa- of the great migration of peoples orchestrated by the
triarchs, the Orthodox and the Catholic Melkite. western powers. Modern apartments dot the hillside
The Church of Antioch was also a center for as- where spacious villas once stood. But the legacy of An- OF FAITH
cetic, liturgical and missionary activity throughout this tioch cannot be defined by ruined walls. Like the mus-
period. Monasticism flourished in the Syrian desert and tard tree, its deep roots and far-reaching branches be-
the mountains of Cilicia and the Lebanon. Antiochian long to one Church wherever it has spread. Its heirs
missionary activity was responsible for establishing the are those Christians who, century after century, contin-
catholicates of Georgia and Persia. To this day the ued to live out the truth contained in that tiny mustard
Christians of the Malabar coast (South West India) refer seed planted there by Christ's apostles.
to their communities as “Syrian Churches”. The liturgi-
cal tradition of Antioch – associated with such names
as John Chrysostom, John of Damascus, Romanos the
Melodist – would be brought to Constantinople and
provide the dominant influence on the entire Byzantine
way of worship.
TTHHEE DDEECCLLIINNEE OOFF AANNTTIIOOCCHH
uring the next 500 years Antioch slowly
D
slipped from its place of prominence. The
Churches' Christological disputes had divid-
ed the community along its two major eth-
nic lines, Greek and Syrian. The Greek
Church of Antioch increasingly looked to Constantino-
ple for support and direction. As a result the Greek pa-
triarchate of Antioch tended to become increasingly
dependent on the Church of Constantinople.
The city had experienced a devastating fire and
earthquakes in the fifth century, but it was violent con-
quest by the Muslim Arabs in the seventh century her-
alded its decline as a center of any importance. The
next six hundred years were regularly punctuated by
conquests and reconquests by Byzantines (989) Seldjuk
Turks (1071), Crusaders (1098), and Baibars (1268).
The most devastating of these invasions for the
Greek Church of Antioch was that of the Crusades.
When the Crusaders were in power they sought to im-
pose a Latin patriarch and bishops on the Church. As a
OOFFFFIICCEE OOFF EEDDUUCCAATTIIOONNAALL SSEERRVVIICCEESS
result .the Greek hierarchs spent most of the twelfth
MMEELLKKIITTEE EEPPAARRCCHHYY OOFF NNEEWWTTOONN
and thirteenth centuries wandering, from Cilicia and
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Constantinople to Asia Minor) as their see experienced Adapted from an article by Sister Jean David Finley,
originally published inCatholic Near East Magazine, Vol. 11, No. 3
wave after wave of conflict and pillage. Finally in 1366
(Fall, 1985). Reprinted with permission. PPhhoottooggrraapphhyy ccoouurrtteessyy ooff
the Greek Patriarch moved his see to Damascus, retain-
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TTHHEE MMOOVVEEMMEENNTT TTOOWWAARRDD AANNTTIIOOCCHHIIAANN Fathers of the East during the first millenium, this synod] “that since receiving the mutual representa-
UUNNIITTYY before the separation.” tives in the 1974 synod with great love, we look forward
together to Antiochian unity, preserving our one her-
n Eastern Christian thought the Holy Trinity With only two exceptions, all the hierarchs pre-
itage and one worship which is the fount of one belief.”
I – one in essence but distinct in persons – sent at the synod individually signed this profession of
2. They all look forward to the day when the
is the model for unity in the Church. The faith. The document was then presented to the Melkite
Melkite Greek Catholics and the Greek Orthodox in the
distinctness of the Father, Son and Holy Patriarch, Maximos V, and the Greek Orthodox Patri-
Antiochian patriarchate return to being one Church
Spirit is not in conflict with their unity as arch of Antioch, Ignatius IV. The profession was accom-
and one patriarchate. They affirm to all that this reunifi-
one God. So too the Church is meant to be one in es- panied by an endorsement by the Greek Orthodox
cation does not mean a victory of one church over an-
sentials without losing the distinct theology, spirituality, Metropolitan of Byblos and Batroun, George Khodr
other, or one church going back to the other, or the
liturgy or organization by which they strive to express which states, “I consider this profession of faith of Kyr
melting of one church into the other. Rather, it means
the mystery of Christ. Elias Zoghby to fulfill the necessary and sufficient con-
putting an end to the separation between the brothers
ditions to re-establish the unity of the Orthodox
that took place in 1724 and led to the existence of two
EEXXPPEERRIIEENNCCEE OOFF TTHHEE MMIIDDDDLLEE EEAASSTT Churches with Rome.”
separate independent patriarchates, and returning to-
In the year that followed the bishops took anoth-
he history of the Churches of the Middle
gether to that unity that prevailed in the one Antiochi-
T er important step to bring unity a bit closer. The
East bears eloquent witness to legitimate
an patriarchate before the separation.
Melkite bishops at their July, 1996 Synod meeting in
pluralism. On the positive side, the various
3. They see that this reunification has become
Rabweh, Lebanon unanimously approved a statement
local Churches developed complementary
possible today due to the progress in the communion
entitled Reunification of the Antiochian Patriarchate. It
traditions in harmony with their respective
of faith that has taken place through the grace of God
was then presented to the Greek Orthodox Patriarch of
cultures (Greek, Syriac, Assyrian, Armenian, Coptic),
in recent years on the international level through the
Antioch, Ignatius IV and has since been circulated
which enrich us all. When these Churches diverged in
Joint International Theological Commission between
widely. The text is as follows:
what was seen to be essentials, however, their distinct-
the Roman Catholic Church and the Orthodox Church-
ness became the basis of disunity. And this disunity
RREEUUNNIIFFIICCAATTIIOONN OOFF TTHHEE AANNTTIIOOCCHHIIAANN es. This commission produced four documents an-
gave people cause to say that the Christians got
PPAATTRRIIAARRCCHHAATTEE nouncing unity of faith in basic doctrines: “The Mystery
the message of Christ all wrong. Thus Islam came to
of the Church and of the Eucharist in the Light of the
the fore. he Fathers of the Synod of the Melkite
Mystery of the Holy Trinity” (1982), “Faith, Sacraments
T
During the c. 1200 years of the rule of Arab Greek Catholic Patriarchate convened in
and the Unity of the Church” (1987), “The Sacrament of
and Turkish caliphs in the Middle East, the various Rabweh, Lebanon July 22 to July 27, 1996 and
Orders in the Sacramental Structure of the Church”
Christian Churches were somewhat frozen in time by studied the documents presented by the
(1988), “Uniatism, Method of Union in the Past, and the
the politics of the age. This helped maintain their dis- patriarchal commission established by His
Present Search for Full Communion” (Balamand, 1993).
tinctness but also their disunity, as overlords never Beatitude Maximos V (Hakim) on March 25, 1996. This
They consider their task of reestablishing communion
seek to unify their subjects. Only in the present day commission consists of Archbishops Elias Zoghby and
within the Church of Antioch a part of reestablishing
have all these Churches begin to rediscover their unity Cyril Salim Bustros; the patriarch asked them to do
full communion between the Catholic Church and the
and express their common faith in Christ in various whatever is necessary through communications and
Orthodox Churches on the international level.
official statements. meetings with the Orthodox patriarchal and synodal
4. The Joint Commission will discuss one point
Such an initiative, of great important for the commission to reach Antiochian unity through one-
further, that is, “The role of the Bishop of Rome in the
Melkite Church, took place at the 1995 session of the ness of heart, and to find ways for the two Churches-
Church and in the Ecumenical Councils.” On this sub-
Synod of Bishops of our patriarchate. Kyr Elias Zoghby, Melkite Greek Catholic and Greek Orthodox-to return
ject the Fathers of the Synod adopt what was stated in
the retired Archbishop of Baalbeck, and a long-time to communion with each other and into unity within
the Second Vatican Council: “To give due consideration
leader among the Melkite bishops, offered the follow- one Antiochian patriarchate. His Beatitude, Patriarch
to this special feature of the origin and growth of the
ing statement as an indication of how the Melkite Maximos V and the Fathers of the Holy Synod are hap-
Eastern Churches and to the character of the relations
Church's stance on Christian unity might be expressed. py to report the following:
which obtained between them and the Roman See be-
1. They thank His Beatitude, Patriarch Ignatius IV
fore separation”(Decree on Ecumenism #14);and also
“I believe everything which Eastern (Hazim) and the Synod of the Greek Orthodox Church
what His Holiness, Pope John Paul II said in his encycli-
Orthodoxy teaches. for their concern on this subject, and the brotherly an-
calThat All May be One (Ut Unum Sint)#61 : “The
“I am in communion with the Bishop of nouncement they gave concerning this unity in the fi-
Catholic Church desires nothing less than full commu-
Rome as the first among the bishops, accord- nal communique of their Holy Synod convened. Octo-
nion between East and West. She finds inspiration for
ing to the limits recognized by the Holy ber 16-22, 1995. They share what the Orthodox said [at
this in the experience of the first millenium.” Concern- will (unity) “be fulfilled in all of us,” both our Melkite
ing the primacy of the Bishop of Rome, the Fathers de- Greek Catholic Church and the Antiochian Greek
clare that they are inspired by the understanding in Orthodox Church.
THE MOVEMENT
which East and West lived in the first millenium in light To pray wholeheartedly that the day come when
of the teachings of the seven Ecumenical Councils, and our Antiochian Greek Churches can truly glorify God TOWARD
they see that there is no reason for the separation to “with one mind and one heart,” we need to feel strongly
continue because of that primacy. – as Christ does – that disunity is against the divine ANTIOCHIAN UNITY
5. Based on the unity in the essence of the faith will. As Churches, we need to recognize Christ's long-
[that existed in the first millenium), the Fathers of the ing for unity and to pray that our Churches come to
Holy Synod see that“communicatio in sacris”is possi- feel that longing.We need to pray that our Churches
ble today, and that they accept it, leaving the ways and feel the pain of disunity.It is only when we feel disuni-
means of its application to the joint decisions of the ty as pain that we will be moved to heal it.
two Church Synods, Melkite Greek Catholic and In his explanation of the Profession of Faith,
Greek Orthodox. Orthodox in Union? Yes!-Uniate? No!,Archbishop
6. The Fathers of the Holy Synod announce Zoghby points out that the more involved we are with
that they will remain in full communion with the the Church, the more unmoved we seem to be by the
Apostolic Church of Rome and at the same time disunity of our patriarchate. “For us the Latins are
will work out with her precisely what is required for strangers, whom we love fraternally in Christ. The
them to enter into communion with the Antiochian Orthodox, however, are our own cousins, our brothers
Orthodox Church. by blood. We often live under the same roof. .. . Our
7. They commend the efforts that the ecumenical Eastern Catholic people seem to suffer even more than
leaders of our Church have made, especially Archbish- we hierarchs do from the schism which nothing can
op Elias Zoghby, who has been laboring for this more justify. When shall we, the pastors of these Churches,
than twenty years. They thank the members of the Joint have also suffered enough from these divisions to put,
International Theological Commission for their accom- finally, an end to it?”
plishments, and ask them to continue the dialog on this While we can pray that the members of the vari-
subject. The Fathers delegated the Synodal Ecumenical ous Commissions be responsive to the guidance of the
and Theological Commission to deeply research the Holy Spirit, we should also be praying that our own
ways of unification, and discuss its canonical and pas- hearts and minds be cleansed of any negative senti-
toral implications, and to hold joint conferences and ments or feelings of superiority to other Christians and
conventions to include the faithful of both Churches that our bishops and priests be moved to pray for
on the path toward this unity. these intentions in every public liturgical service in our
8. Finally,tthheeyy aasskk aallll tthheeiirr ffaaiitthhffuull ttoo jjooiinn wwiitthh parishes and to make this movement towards Antiochi-
tthheemm iinn pprraayyeerrthat the holy will of God be fulfilled in an unity known throughout our community, that God's
all of us and that the prayer of our Lord Jesus Christ to will for our Church “be fulfilled in all of us.”
His heavenly Father be accomplished:“that they may
be one, just as we are one … that the world may know
that You have sent me”(John 17:21-23).
OOUURR RROOLLEE IINN TTHHIISS QQUUEESSTT
he Melkite Synod's request for the prayers
T OOFFFFIICCEE OOFF EEDDUUCCAATTIIOONNAALL SSEERRVVIICCEESS
of each of us (#7, above) is focussed on the
MMEELLKKIITTEE EEPPAARRCCHHYY OOFF NNEEWWTTOONN
divine will: “that the holy will of God be ful-
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filled in all of us”. As was mentioned above,
Christian unity is very much the will of
IIccoonnooggrraapphhyy ©© CCoonnvveenntt ooff SStt.. EElliizzaabbeetthh
God. But the Synod is asking for more specific, more di-
tthhee GGrraanndd DDuucchheessss ooff RRuussssiiaa
rected prayer. Their request is that we pray that God's
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GGOODD''SS AASSCCEENNSSIIOONN in theActs of the Apostles– and the other “From dust to dust” – this was to have
MMAANN''SS EEXXAALLTTAATTIIOONN evangelists came to contemplate the Mystery been our fate. But if we accept to follow
according to the prismatic pattern the Church Christ, we find that our journey ends not as
ave you ever tried to look straight
H would later adopt for its festal cycle: first earth in earth, but Godlike in heaven.
into the sun? The brightness of that
Pascha (the Resurrection), then the Ascension,
created orb of light is so stunning
and finally Pentecost.
FFOORRTTYY DDAAYYSS OOFF PPRREEPPAARRAATTIIOONN
that blindness results if we do not
avert our gaze. What then can we say of the hen the evangelists speak of the
WWEE AARREE RREESSTTOORREEDD TTOO GGOODD W
radiant splendor of the mystery of Christ's forty days that separate, or rather
resurrection? Surely this uncreated brilliance oncerning the Feast of the Ascen- unite, Easter and the Ascension, we
C
lies beyond the reach of the eyes of our souls. sion, St. John Chrysostom asks must reflect on the mystical charac-
Yet the Psalmist sings:“In Your light shall we “What is it we commemorate this ter of the number forty. In the Scriptures, forty
see the light.”(Psalm 35:9, LXX). day?” The golden-mouthed Patriarch usually implies a period of transition: the forty
A prism! If you want to experience the of Constantinople replies to his own question: years of wandering in the desert before the
luster of pure natural light without having to “This day all mankind was restored to God.” Israel of old could enter the Promised Land;
dim your eyes before its power, refract that In the beginning when God created the forty days' fast by which Our Lord pre-
light through a prism and behold the colors of mankind “after His own image and likeness,” He pared for His earthly ministry; the forty hours
the rainbow! In the same way the Church planted a thirst in our heart that could be Our Lord spent while in the tomb destroying
takes the radiance of the Risen Christ and re- slaked only by God Himself. As St. Augustine death by His own death.
fracts it through the prism of its liturgical life. said, “You have made our hearts for You, a Lord, Scholars tell us that the ancients revered
Behold the mystery of the Risen Christ and they shall not find their rest until they rest this number because it was the product of the
rendered accessible to the soul of man: con- in You.” Though the fall deadened this appetite four points of the compass (or alternatively,
template Him as the liberator of Adam and for Divinity, it did not destroy it utterly. the four elements or the four seasons) and
Eve from sheol, ascending to the Father, and The Son of God emptied Himself of the the “perfect” number, 10 – the number which
sending the Holy Spirit. Godhead so that His poverty could enrich our points to infinity.
In doing this the Church follows the ex- humanity with Divinity. He took upon Himself a The forty days of Christ's risen life are
ample of the Gospels. Compare the four ac- human nature and united it to His Divine Per- meant to stand as an invitation for us faithful
counts of the end of the Master's sojourn son. By the Resurrection He destroyed human who“have been baptized into Christ”at
among us in the flesh. Notice that in St. Luke's mortality; by His Ascension He brings back to Pascha to“put on Christ”(Galatians 3:27). The
account in Chapter 24 the entire mystery is the Father in His own Person His human nature Ascension reveals the destiny of humankind:
presented in one breathless exclamation: the – and ours. Listen again to Chrysostom: to be united intimately with God. What the
empty tomb, the announcement of the angels, “We who were unworthy of earthly dignity serpent had craftily suggested in Eden, “You
the evening meal with the pilgrims to Em- now ascend to a heavenly kingdom, and enter shall be gods,” now becomes reality. As St.
maus, the appearance to the Apostles, the into heaven, and take our place upon a royal Peter proclaims in his second epistle:
promise of the Spirit, and the Ascension. throne. This nature of ours, because of which
Read it once through and see if you the Cherubim guarded the gates of Paradise,
don't have the impression that all these this day sits high above the Cherubim… This
events were experienced as one – in rapid, day they see our nature upon the royal throne,
dizzying succession. After all, it was Eternity shining in immortal beauty and glory.”
breaking down the wall of separation from
the world of time. But later St. Luke himself –
In Exodus the Holy Spirit led the first
“He has granted to us His precious and Chosen People on their pilgrimage by His
exceedingly great promises; that through
presence in the pillar of cloud by day and the GOD’S ASCENSION
these you may become partakers of the
pillar of fire by night. The cloud of the Ascen-
divine nature, having escaped from the MAN’S EXALTATION
sion prefigures the fiery tongues of Pentecost;
corruption that is in the world by lust.”
both cloud and fire, as in Exodus, are signs of
(2 Peter 1:4)
the presence of Christ's Holy Spirit.
Before He ascended to the Father, Jesus
During the forty days of Lent we tried to could be here or there, then or later; but once
make good that escape through repentance. ascended, He is present everywhere and al-
During the forty days of Pascha we glory in ways – by His Spirit, through His Church, in
our newness of life, realizing that this life is you and in me. Truly, in this light do we see
His.“I now live – not I, but Christ lives in me!” the Light.
(Galatians 2:20). This is the joy of the Ascen-
sion feast. It is the feast of humanity's own
destiny achieved by Christ's compassionate
love for mankind.
Listen to the Mystery glorified in this fes-
tal sticheron from Vespers:
In Adam human nature fell to the
depths of the earth, 0 Lord.
In Yourself have You restored it.
Today You have lifted it above the
powers and principalities of heaven.
You loved it and granted it a
throne with You.
You had compassion on it and
granted it a share in Your own destiny.
RREEVVEEAALLEEDD BBYY TTHHEE CCLLOOUUDD
he feast of the Ascension, then, is
T
not the feast of the Lord's farewell.
How can we rejoice if we are left or-
phans, bereft of the fellowship of
Christ? It is the feast of the Lord's presence! OOFFFFIICCEE OOFF EEDDUUCCAATTIIOONNAALL SSEERRVVIICCEESS
Though He is taken up in His body, His pres- MMEELLKKIITTEE EEPPAARRCCHHYY OOFF NNEEWWTTOONN
ence is revealed, not hidden, by the cloud. hhttttpp::////mmeellkkiittee..oorrgg//
Originally published inCatholic Near East Magazine,Vol. 11, No. 2
IIccoonnooggrraapphhyy ©© PPeettrroo DDzzyyuubbaa
(Summer, 1985). Reprinted with permission.
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BBYYZZAANNTTIINNEE CCHHRRIISSTTMMAASS:: By the power of His Holy Spirit working in As we examine the icon more carefully
FFEEAASSTT OOFF RREECCRREEAATTIIOONN Christians the world can rise anew. By reason we notice that central to it is a swirling dark-
of the love of God made known to it in Christ ness, the mouth of the great abyss, the cave of
t Gregory of Nazlanzus sums up the
S Jesus our world is alive now, vibrant in our Bethlehem, symbolic of the soul, the body, the
Eastern Christian view of Christmas
day with life and light. Creation fell by human world, in awful and inexorable continuity
in his famous statement that the
failure; now it summons us with urgent sum- struck by sin and hungering for the light of
Nativity of Christ "is not a festival of
mons to redeem it. The whole world is one redemption to pierce the darkness. And light
creation but a festival of recreation." The
great yearning cry: creation's unceasing call points out the light which shatters the dark-
birth of Christ, although a historical event, is
for redemption. ness! The star of Bethlehem casts its long rays
not an end but a means to the renewal, sanc-
illuminating the One who broke the bonds of
tification, and recreation of the whole uni-
hell, darkness, and death forever and by His
TTHHEE NNAATTIIVVIITTYY IICCOONN AANNDD TTHHEE
verse. Actually we commemorate, not so
self-emptying was born for our sake: the Child
much the birth of a child, but the ultimate re- TTHHEEOOLLOOGGYY OOFF CCHHRRIISSTTMMAASS
wrapped in swaddling clothes and lying in a
birth and transfiguration of all mankind and
erhaps the best expression of this manger, prefiguring the very cave-sepulchre
with it the whole world of creation. The P
basic appraoch of the Eastern Chris- and shrouds of His death and burial.
world, held in bondage by reason of man's
tian to Christmas is the traditional
perversion, this is the world Christ redeemed.
icon of the birth of Christ. The icon
TTHHEE MMOOTTHHEERR OOFF GGOODD ((TTHHEEOOTTOOKKOOSS))
Christ redeemed humanity and by taking hu-
of the nativity contains two main lessons.
manity to Himself He redeemed the world. First it teaches the reality of the event: the in- ttending the newborn One is the
A
disputable reality of the birth of God into hu- Mother of God, the holy and ever-
TTHHEE UUNNIIVVEERRSSEE man affairs, the incarnation of Christ, under- virgin Mary, who occupies a central
TTRRAANNSSFFOORRMMEEDD BBYY CCHHRRIISSTT lining by its details both the divinity and the role in the drama of redemption
humanity of the word made flesh. Secondly, and is larger in scale than the other figures.
hen the word of God became flesh
W the image indicates the effect of this won- She is the "renewal of all born on earth", the
He not only became the head of a
drous event on the world and its ultimate new Eve, mother of all recreated mankind.
new race; He became the Lord of a
recreation in the reconciliation of all things She is mankind's great gift to the Incarnation
new creation. Christ in His flesh
on earth and in heaven (cf. Colossians 1:20). and through her all mankind gives its assent
took the whole of creation to Himself that it
The sacred icon brings together all cre- to the wonder of the mystery. She sits, the
might share anew in divinity. In Christ Jesus
ation to join in the “happening” of Christmas, to living throne of the King of all, and by the ab-
the universe was radically transformed; in His
render service and thanks, each in its own way: sence of the usual signs of the suffering of
person the world was consecrated and sacra-
childbearing proclaims the wonder of the vir-
mentalized – clay and stone, plant and ani-
gin birth and the divine nature of the One
mal, word and dance – our earth was re- What shall we bring You, O Christ, for
she bears.
being born on earth for our sake? For
deemed,re-created.
Dumb nature is also given a central posi-
each of the creatures who have their be-
While it is true to say that Christ re-
ing from You brings thanks to You: an- tion by the presence of the ox and the ass,
deemed humanity and by humanity He re-
gels their songs, the heavens a star, the ever deemed important by the Church despite
deemed the world, it is equally true to say that wise men gifts, the shepherds wonder, the fact that the Scriptures do not mention
Christredeemshumanity and by humanityre- the earth a cave, the wilderness a
their presence. Yet they always appear in the
deemsthe world. Objectively, men were re- manger, but we – the Virgin Mother
center, representatives of the whole world of
deemed but in another sense that was only
(Vespers Sticheron) nature recreated by the coming of the Savior.
the beginning of a new world even until now.
JJOOSSEEPPHH''SS DDOOUUBBTT::
Today the Virgin gives birth to the One
TTHHAATT OOFF AALLLL MMAANNKKIINNDD
transcendent in essence; and the earth
BYZANTINE CHRISTMAS
oseph is seen strangely dejected out- offers a cave to the Uncontainable One.
J side the central grouping. He is not Angels with the shepherds give glory FEAST OF RECREATION
and wise men journey onward following
the father, and this point is emphati-
the star; for to us is born a newborn
cally made by separating him from
Child who is God from all eternity.
the group. He sits troubled, doubting, and wor-
ried against the blackness of the cave which (Kontakion of the Feast)
reaches around him in his unbelief. He is
struggling to accept the miracle that takes The Eastern Christian who venerates this
place before him and in that struggle repre- icon proclaims the wondrous event of the
sents not only himself but all mankind who birth “of the One transcendent in essence”
with similar turmoil wrestles with the fact of and the attending recreation of the whole uni-
the Incarnation which seems beyond words or verse which has now been set In motion by
reason. Wistfully he looks back over his shoul- the birth of this little Child “who is God from
der to consider the holy scene. In many icons all eternity”.
Satan, disguised as a shepherd, stands before Christ is born: glorify Him!
Joseph and tempts him – as he has done to
many since – to disbelieve the virgin birth.
Beholding him who was in God's image
The temptation of Joseph is balanced by
and likeness fallen through transgres-
the faith and belief of the Magi who approach
sion, Jesus bowed the heavens and came
on horseback following the star and in anoth- down. Without changing, He took up His
er scene arrive at the foot of the manger to dwelling in a virgin womb so that He
present their gifts and themselves, “the begin- might recreate fallen Adam, who cried to
Him: “Glory to Your manifestation, O my
ning of the nations”, to the Lord.
Deliverer and my God!”
Angels representing the celestial world
carry out their two-fold function of adoring and (Sticheron at the Liti)
glorifying the Savior as well as announcing to
Man fell from the divine and better life.
the unseen shepherds the good tidings of glad
Though made in the image of God, he
joy. The icon is usually completed by a most
became through transgression wholly
tender scene transmitted by the apocryphal subject to corruption and decay. But now
gospels stressing the humanity of the Christ in the wise Creator fashions him anew: for
His submission to the requirements of nature He has been glorified.
as He is carefully bathed by two midwives.
(First Ode of the Canon at Orthros)
The icon of the nativity of Christ is the
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AA CCHHAALLLLEENNGGEE TTOO YYOOUU that God loves us with an endless love; IInnvvoollvviinngg OOuurrsseellvveess wwiitthh HHiiss CChhuurrcchh–
FFRROOMM JJEESSUUSS CCHHRRIISSTT that we are made in His image, in His “Jesus said to His disciples, ‘Whoever listens
to you, listens to Me; whoever rejects you
am the resurrection and the life. likeness (cf. Genesis 1:26);
I rejects Me; and whoever rejects Me rejects
Whoever believes in Me will live.” that we are invited to be the adopted
the One who sent Me’”(Luke 10:16).
(John 11:25) sons and daughters of God (cf. Ephe-
How are Jesus' words a chal- sians 1:5) and sharers in His divine na- AAlllloowwiinngg HHiimm ttoo CChhaannggee OOuurr WWaayy ooff LLiivviinngg
lenge to you? If you're like most people, your ture (cf. 2 Peter 1:3); –“The Spirit has given us life; He must also
life is probably in a rut. You do the same control our lives”(Galatians 5:25).
that the Spirit of God dwells within us
things every day: work eat, sleep, pass the Christ offers us this life: He does not
(cf. 1 Corinthians 3:16);
time. By the time most people reach 30 or 35, force it on us. The choice is ours to make.
that life with Him is a daily progress from
they feel they've gone about as far as they I can say:
glory to glory (cf. 2 Corinthians 3:18).
can go: the only thing left to do is to kill time
until time kills you. And when we know these things, the tri-
“Jesus, I don't trust Your offer of life. I
Jesus says that life is much more than als and disappointments in life fade in com-
don't think You can change my life for
that: it has a fullness, a richness when it is parison.“If God is for us, who call be against me. I don't believe what You say about
lived with Him. He says: us?”(Romans 8:31). baptism and communion. I don't want to
“I came that they might have life… and be involved with Your Church or change
have it to the full.” my way of doing things. I'II stay right
HHOOWW TTHHIISS LLIIFFEE CCOOMMEESS TTOO UUSS
where I am.”
e can claim this promised new life
WWHHAATT IISS ""LLIIFFEE TTOO TTHHEE FFUULLLL""?? W
from Christ for ourselves and trans-
Or I can say:
hat is this fullness of life Christ form our way of living into "Life to
W
promises? What excitement does He the Full" by letting Christ into our
“Jesus, I don't fully understand Your offer
offer us? The Bible tells us what this lives. He calls to us:
of life, but I trust You. I hear You knock-
life without limit is:
ing at the door of my heart and I want
“This is eternal life: for men to know You,
“Listen! I stand at the door and knock. If You to come in. Because I accept that
the only true God, and to know Jesus Christ anyone hears My voice and opens the You are the Christ, the Son of the living
whom You sent.”(John 17:3) door, I will come into his house and eat God, I accept what You say about bap-
“But I know about God and Jesus – it with him and he will eat with Me.” tism and communion. I acccept how You
identify Yourself with Your Church and
hasn't done anything for me!” – and you're
commit myself to it. Work in me by Your
right. Knowing God is very different from
We open the door to our lives by: Holy Spirit to change me into a sharer of
knowing about Him, just as reading a file
Your glory.”
AAcccceeppttiinngg BBaappttiissmm–“No one can enter the
about you is worlds apart from being your
kingdom of God unless he is born again of
friend. We are invited by Christ to know Him,
water and the Spirit”(John 3:5). But that is the choice we all must make,
to enter into a relationship with Him, to be
once we have truly heard Christ's invitation to
His friend. RReegguullaarrllyy RReecceeiivviinngg HHiiss BBooddyy aanndd BBlloooodd–
a fuller life. Do you choose life? Or refuse it?
Having this relationship with God and His “I tell you the truth: if you do not eat the
Son will provide us with enough excitement for flesh of the Son of Man and drink His
an eternity. When we know God we see: blood, you will not have life in yourselves”
(John 6:53).
This invitation comes to you from a
Church of the Byzantine Catholic tradition. We call upon You, Lord our
master, come to our help; hear our
Our ways have come down to us from the A CHALLENGE
petition and have mercy on our
very first Christians who lived in the Holy
souls. Father, Son and Holy Spirit,
Land. We came here with few material goods, enlighten our mind. TO YOU FROM
but with the treasure of this ancient Christian In faith I knock at Your door,
Tradition. We invite you to share this treasure answer me in Thy mercy. Open my JESUS CHRIST
and in it to discover the life Christ offers us. eyes to behold Your truth and wor-
ship Your holy name. Protect my
youth, as I have trusted in Your
“Behold, I stand at the door and mercy.
knock; if anyone hears my voice and Give to me, Lord, a pure
opens the door, I will come in”(Revela- heart. Grant to my intellect the
tion 3:20). God knocks, but waits for man wisdom of salvation from Your ab-
to open the door — He does not break it solute perfection.
down. The grace of God invites all but Vest me with a spiritual
compels none. In the words of John weapon against the evil one. Seal
Chrysostom: ‘God never draws anyone me with Your holy name and deliv-
to Himself by force and violence. He er my life from destruction.
wishes all men to be saved, but forces no I have followed You with
one’ (Sermon on the words ‘Saul, Saul…’ love because of Your goodness,
6 (P.G.51, 144)). ‘It is for God to grant His May I not be ashamed. My Master
grace,’ said Saint Cyril of Jerusalem (died and merciful Father I intend to be-
386); ‘your task is to accept that grace long entirely to You, and I adore
and to guard it’ (Catehetical Orations, 1, You.
4). O Good Shepherd! make me
But it must not be imagined that a lamb of Your flock. Glory to Your
because a man accepts and guards God’s name, Father of the world and king
grace, he thereby earns ‘merit.’ God’s of life; let my prayers enter before
gifts are always free gifts, and man can Your majesty like an oblation.
never have any claims upon his Maker. You who hear all and accept
But man, while he cannot ‘merit’ salva- petitions, listen to our prayers and
tion, must certainly work for it, since have mercy on us.
“faith without works is dead’ (James 2:17).
From a Hymn of James of Saroug
Metropolitan Kallistos (Timothy) Ware
The Orthodox Church
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