The Apostles Peter & Paul - The Greatest and Most Righteous Pillars of the Church

Dear Parish Faithful & Friends in Christ,

“During their earthly lives, all the saints are an incentive to virtue for those who hear and see them with understanding, for they are human icons of excellence, animated pillars of goodness, and living books, which teach us the way to better things.” (Homily on Saints Peter and Paul by St. Gregory Palamas)

 

Today we celebrate and commemorate the two great Apostles Peter and Paul. Their martyrdom in Rome is a very well-attested historical event, happening probably between the years 64-68 A.D. under the Roman emperor Nero. This is considered within the Church to be such a great Feast that it is preceded by a prescribed time of fasting, a practice only reserved otherwise for the great Feasts of the Lord (Nativity and Pascha) and the Mother of God (Dormition). This both stresses the historical greatness of these two apostles, the accomplishments of their respective ministries, their martyric ends, and the very ministry and role of an apostle in proclaiming the Gospel to the world in fulfillment of the Lord’s command to preach the Good News to “all nations.” (MATT. 28:16-20) Indeed, St. Clement of Rome in his First Epistle, referred to Sts. Peter and Paul as “the greatest and most righteous pillars [of the church].” On careful reflection, it is not simply pious rhetoric that informs some of the hymns chanted in their honor during this Feast:

What spiritual songs shall we sing for Peter and Paul? They have silenced the sharp tongues of the godless. They are awesome swords of the Spirit. They are the adornment of Rome; They have nourished the whole world with the Word of God. They are the living tablets of the New Testament written by the hand of God; Christ who has great mercy, has exalted them in Zion. (Great Vespers)

In the New Testament, fourteen of the Epistles are traditionally attributed to St. Paul and two are attributed to St. Peter. While the entire Acts of the Apostles is basically devoted to recording some of the major events in the history of these two apostles “in Jerusalem and in all Judea and Samaria and to the end of the earth.” (ACTS. 1:8) It may not be wholly accurate to refer to Sts. Peter and Paul as the apostles, respectively, “to the circumcised” (the Jews) and the “uncircumcised” (the Gentiles) – for St. Peter preached to the Gentiles and St. Paul to the Jews) – but this is a way of capturing the fullness of their combined ministries so that Jews and Gentiles would be united in the one Body of Christ in fulfillment of God’s design.

At Great Vespers of this Feast, three New Testament readings are prescribed, all from St. Peter’s first Epistle. We hear from the magnificent opening of I Peter, and this passage profoundly presents the essence of the Gospel as proclaimed in the apostolic age of the Church’s foundation, by the “prince of the apostles.” For those who have not heard or read this passage recently, a good portion of it deserves to be recorded here so as “to make your day:”

Blessed be the God and Father of our Lord Jesus Christ! By his great mercy we have been born anew to a living hope through the resurrection of Jesus Christ from the dead, and to an inheritance which is imperishable, undefiled, and unfading, kept in heaven for you, who by God’s power are guarded through faith for a salvation ready to be revealed in the last time. In this you rejoice, though for a little while you may have to suffer various trials, so that the genuineness of your faith, more precious that gold which though perishable is tested by fire, may redound to praise and glory and honor at the revelation of Jesus Christ. Without having seen him you love him; though you do not now see him you believe in him and rejoice with unutterable and exalted joy. As the outcome of your faith you obtain the salvation of your souls. (I PET. 1:3-9)

In this passage, St. Peter reminds us that from the beginning the Gospel bestowed upon on Christians a “living hope” that was based on the fact of the resurrection of Jesus from the dead. All New Testament writers establish Christian hope on the bodily resurrection of Jesus from the dead. (In his first Epistle to the Thessalonians, the Apostle Paul did not want his early converts to be “without hope” like their pagan neighbors, thus attesting to how important hope is for the believing Christian). The Apostle Peter was not offering yet another philosophy, but proclaiming the activity of God – “the Father of our Lord Jesus Christ” – within the realm of human history; that is that God has acted decisively on our behalf by overcoming death itself through the resurrection of Jesus. He then describes our “inheritance” in heaven in strikingly powerful images, emphasizing the eternal and unassailable reality of heaven – “imperishable, undefiled, and unfading.” This is in sharp contrast to life as we now know it in this world, for all created things are perishable, subject to defilement and destined to fade away. The Apostle Paul confirms this also by saying that “the form of this world is fading away.” (I COR. 7:31) “Guarded by faith,” we await a salvation that will be “revealed in the last time,” meaning the Parousia and end of time.

Yet, the apostle knows that this gift cannot be lightly received and treated. It will only come after “various trials” that are inevitable in a fallen world. In this instance, St. Peter was most likely referring to persecution as this had already broken out against the earliest Christians. However, suffering comes in other forms. These trials will test the “genuineness”of our faith, purifying it if we emerge from these tribulations purged like gold “tested by fire.” All of this is true even though we have not seen nor “see” Jesus even now. This is true of all of Christ’s disciples through the ages, called by Jesus Himself “blessed” by believing though not actually having seen Him (JN. 20:29).

The strength of this experience is beautifully expressed by St. Peter when he confidently states that we “rejoice with unutterable and exalted joy.” This is almost embarrassing when we admit dragging ourselves to church or praying as if constrained under a heavy obligation or a “religious duty” that takes us away from more “interesting” activities! A joyless Christianity is completely foreign to the New Testament. As is a “second place” (or “third” or fourth,” etc.) Christianity in the priorities of our lives. The intended “outcome” of all this is “the salvation of your souls.” Is this why every liturgical service that begins with the Great Litany has us praying to the Lord in the first full petition, for the “peace from above and for the salvation of our souls?” There is nothing “selfish” in seeking or accepting the “salvation of our souls.” This is the gift of God that is intended for all. In the assurance of this gift, we can work more steadfastly on behalf of others, and share what God has done on our behalf.

The Apostles Peter and Paul are truly “Rivers of wisdom and upholders of the Cross!” They exemplified the later teaching of St. Ignatius of Antioch of the mystery of Christ that conveys “life in death.” For they died as martyrs but are eternally alive in Christ. We can now read their epistles and their lives as “living books which teach us the way to better things” as St. Gregory Palamas said of them. We seek their prayers as we strive to be worthy of the title of “Christian.”

The Saints: Examples of Holiness

Dear Parish Faithful & Friends in Christ,

Synaxis of All Saints

We recently celebrated the Great Feast of Pentecost on June 20. Therefore the following Sunday is called, simply enough, The First Sunday After Pentecost. All of the subsequent Sundays of the liturgical year, until the pre-lenten Sunday of the Publican and the Pharisee sometime next year, will be so numbered, challenging us to keep our spiritual sight on the overwhelming significance of Pentecost in the divine economy. 

The New Testament era of the Church began its existence on the Day of Pentecost with the Spirit’s descent as a mighty rushing wind that took on the form of fiery tongues alighting upon the heads of the future apostles [Acts 2:1-13]. The Church has always existed, but the Church as a remnant of Israel that would flourish and grow with the addition of the Gentiles began its final phase of existence with the death, resurrection and ascension of God’s Messiah, Jesus Christ Who, seated at the right hand of the Father, would send the Holy Spirit into the world and upon “all flesh” on the day of Pentecost. 

As Saint Epiphanius of Cyprus wrote in the fourth century, “The Catholic Church, which exists from the ages, is revealed most clearly in the incarnate advent of Christ.”

The simple calendar rubric of numbering the Sundays after Pentecost is one way of reminding us of this essential truth of the Christian Faith. The Church is the Temple of the Holy Spirit, and in and through the sacramental life of the Church we experience something like a permanent pentecostal outpouring of the Holy Spirit.

The first two Sundays after Pentecost are dedicated to the saints -- the first, to All Saints, and the second, to local Saints, in our case, the Saints that have shown forth in North America. We commemorate all of the saints of the Church – men, women and children -- from her beginning to the present day, including "ancestors, fathers, mothers, patriarchs, matriarchs, prophets, apostles, preachers, evangelists, martyrs, confessors, ascetics and every righteous spirit made perfect in faith.” That is, the entire “cloud of witnesses” that surround us and pray for us while serving as models for our own faith. 

God has revealed to the Church His innumerable saints, and we rejoice in their continuous presence, made possible by the ongoing presence of the Holy Spirit. The divine and co-eternal Spirit, holy by nature, makes human beings holy by grace. That is why these particular Sundays fall so naturally after the Sunday of Pentecost.

The word we use for "saint" is the Greek word for “holy” – agios. In a real sense, we are celebrating the presence of holiness in the world, incarnate in actual flesh and blood human beings. The descent of the Holy Spirit makes it possible for human beings to become and remain holy. Without the Holy Spirit, human beings can be nice, pleasant and even good – but not holy. And it is the holiness of the saints that is their one common characteristic, expressed in an endless diversity of vocations. 

Every baptized and chrismated member of the Church is already a saint – a person sanctified and set apart as a member of the People of God – and every such member has the vocation to become a saint. The phrase often used to capture this paradox of the Christian life is “become what you already are.” This phrase expresses an entire lifetime of striving and struggle to attain, by God’s grace, the highest of vocations – the holiness of a genuine child of God, “born, not of blood nor of the will of the flesh nor of the will of man, but of God” [John 1:13]. 

Of this we are reminded in the Gospel reading for the Sunday of All Saints: 

 

“So everyone who acknowledges me before men, I also will acknowledge before my Father Who is in heaven; but whoever denies me before men, I also will deny before my Father Who is in heaven... "He who loves father or mother more than me is not worthy of me; and he who loves son or daughter more than me is not worthy of me; and he who does not take up his cross and follow me is not worthy of me” [Matthew 10:32-33, 37-38].

 

We probably have a difficult time relating to such a passage, since we expend an enormous amount of energy – time, talent and treasure -- in order to guarantee for ourselves a comfortable life and the closest of possible family relationships. God and Church may be a part of that choice, but perhaps only as one compartment of life among many. At times, the greatest of our goals may be to create a certain form of “domestic bliss,” to the extent that this is humanly attainable. Nothing else can seem greater or more desirable. 

Jesus, however, makes other claims on us. And the first of those radical claims is that we must love Him above all else – including father and mother, son and daughter. This is a “hard teaching.” 

Perhaps it is here that we discover the greatest “achievement” of the saints, and the reason behind the sanctity that they often so clearly manifest. They simply loved Christ before all else. And there is nothing that can deflect them from that love. '

But in no way does this diminish our love for our loved ones. I believe that if we love Christ before all else, then we would have a greater love for those around us, including our very family members. Of course, when a choice must be made between Christ and family, it must be Christ, whatever the "cost" of that choice may be. To love Christ above all else is to expand our very notion and experience of love. If we live “in Christ,” we can then love “in Christ.” Elsewhere, Jesus would claim that this would include our enemies! This is a love that will not disappoint. 

With any other deeper love, there is always the lurking temptation of succumbing to one form of idolatry or another. Jesus even says that if we love anyone else more than Him, we are not “worthy” of Him! Clearly, there is nothing easy about bearing the name of Christ and calling oneself a Christian. Is all of this impossible? Jesus teaches that “with men this is impossible, but with God all things are possible”[Matthew 19:26].

We share the most difficult of vocations – to live up to our high calling in Christ Jesus. This is not something that we achieve on our own, but a process that includes the grace of God and our own self-determination, what we call our freedom of choice or “free will.” There are obstacles that begin with the genetic and the environmental. There are distractions and temptations too numerous to keep track of. There is the unbelief of the world around us. Yet, if we approach this “day by day,” we soon realize that we are simply trying to become genuine human beings, for the glory of God is a human being fully alive, to paraphrase Saint Irenaeus of Lyons. 

As disciples of Christ, we have the “inside track” to allow us to “run with perseverance the race that is before us” [Hebrews 12:1]. So, we thank God for the multitude of the saints who not only set an example for us, but who also pray for us unceasingly in the Kingdom of God.

 

Pentecost and the Tri-Personal Godhead

Dear Parish Faithful,

Mystical Icon of the 'Old Testament' Trinity, by Fr. Andrew Tregubov

"And in the Holy Spirit, the Lord, the Giver of Life, who proceeds from the Father; who with the Father and the Son together is worshipped and glorified; who spoke by the prophets..." — from the Symbol of Faith

The Great Day of Pentecost is also designated as Trinity Sunday. On this day, we celebrate the final and full revelation of the Holy Trinity with the descent into the world of the Holy Spirit. 

From all eternity the Holy Spirit "proceeds" from the Father; but He "proceeds" from the Son "in time" for it is the Risen Lord who sends the Paraclete (another name for the Holy Spirit) into the world on the Day of Pentecost.  

Some of the Church's most profound and beautiful hymnography is found in the Feast of Pentecost - especially in the Vespers of Pentecost - when it comes to poetically and theologically revealing the Church's understanding of God's trinitarian nature.  As Orthodox Christians, we are monotheists, but we are trinitarian monotheists. 

This following hymn - one of the apostikha of Vespers - stands out as one of the most profound examples in all of the Church's theological hymnography.  It stands on its own, with no need for an extended commentary, though I will simply point out that this hymn "spells out" the trinitarian nature of the daily Trisagion Prayers that we offer up to God:

 

Come, let us worship the Tri-Personal 
   Godhead,
The Son in the Father with the Holy
   Spirit,
The Father timelessly begets the co-
   reigning and co-eternal Son.
The Holy Spirit was in the Father,
   glorified equally with the Son,
One Power, One Substance, One God-
   head!
In worshipping Him, let us all say:
Holy God: who made all things
  through the Son,
With the cooperation of the Spirit.
Holy Mighty:  through whom we know
   the Father,
Through whom the Holy Spirit came
   into the world!
Holy Immortal:  the comforting Spirit,
Proceeding from the Father and resting
   in the Son.
O Holy Trinity: glory to Thee!

 

Ascension Meditation: 'Exult and Dance with Joy!'

 

ASCENSION MEDITATION

Dear Parish Faithful,

 

 

Preparing for our Vespers service this evening, I was reading through some of the stikhera and apostikha (hymnography), and came across many wonderful texts, one of which I am passing along for a short daily "mediation" during the current Ascension season as we await  the Feast of Pentecost. We are encouraged to "exult" and to "dance with joy." Fine reactions, indeed, during a time that we rejoice in the ascension of the Lord and of our human nature with Him into the imperishable Kingdom of God.

Of course, if you come to Vespers this evening, you will hear a series of remarkable hymns that further glorify the glorified Christ! 

 

Exult, Adam! Eve, dance with joy! The garments of skin which you once put on in Paradise in the hope of immortality, has been assumed by your Creator in a wondrous fashion. He has transformed it into an immortal body which He has today deigned to lift up in glory to the right hand of the Father in the heavens.

Apostikha (tone 6) Wednesday Vespers within the Feast of Ascension

 

As for Pentecost Sunday: "For Paul decided to sail past Ephesus, so that he might not have to spend time in Asia, for he was hastening to be at Jerusalem, if possible, on the day of Pentecost." (ACTS 20:16)

 

The Fathers of the First Council and the 'Robe of Truth'

 

Dear Parish Faithful,

"Let us look at the very tradition, teaching, and faith of the Catholic Church from the very beginning, which the Lord gave, the Apostles preached, and the Fathers preserved. Upon this the Church is founded." ~ St. Athanasius the Great (+373)

 

At Sunday's Liturgy we found ourselves in between the two great Feasts of Ascension and Pentecost.  However, on that Seventh Sunday of Pascha, we also commemorated the Fathers of the First Ecumenical Council, held in Nicea in 325 A.D.  It is virtually impossible to over-exaggerate the importance of this Council in the life of the Church.

The Council had not only to reject the Arian heresy that claimed that the Son of God is a "creature" and thus subordinate  in essence to God the Father; but the Council had to find the right terminology to demonstrate that the Faith of the Church from the beginning believed and claimed that Jesus Christ is the eternal Son of God equal in essence to God the Father (as is the Holy Spirit). Arianism and Orthodox Christianity are essentially two different faiths which is why the Church was at a crossroads in the fourth century: either become just one more "synthetic/syncretistic religion" of the ancient world, or proclaim the uniqueness of Christ as the eternal Son of God and the Savior of the world. 

The dramatic story of the Council of Nicea has been told and retold throughout the centuries.  Not wanting to repeat that story here, I will simply include a link to a good summary found on the OCA website.

Yet, I would like to add a few words about the manner in which we honor the great Fathers of the Church in our liturgical tradition.  To do so, I would like to bring to mind the Kontakion of the Fathers that we sang on Sunday:

 

The apostles' preaching and the fathers' doctrines 
have established the one faith for the Church. Adorned
with the robe of truth, woven from heavenly theology;
great is the mystery of piety which it defines and glorifies.

 

This kontakion is very close in meaning to what we read from St. Athanasius the Great (+373) - one of the leading lights of Nicene Orthodoxy - as quoted above.  There is a direct continuity between what the Apostles "preached" and what the Fathers later formulated as doctrines.

This continuity is not simply chronological - it is theological. It was the same Gospel - the same "robe of truth" - without illegitimate subtractions or additions. The Fathers did not change the content of the Faith that they were expressing through their doctrine. They were developing and expanding upon the apostolic preaching for their own times. But the content of the "one faith for the Church" remained identical with itself in this ongoing transmission of the Tradition. (Tradition means that which is "handed down" or "handed over").

The Nicene Creed does not add anything new to what the apostles preached. It rather witnesses to what they preached so as to preserve the Truth in the face of its possible distortion. To do so they had to come up with new formulations of that unchanging Truth. Thus, their bold introduction of the term homoousios to describe how the Son is "consubstantial" with the Father was not something innovative or "creative." It was a necessary development to again preserve that which was proclaimed from the beginning: God became incarnate in order to save us for only God can save. 

In one of his classic articles "The Authority of the Ancient Councils," Fr. George Florovsky brilliantly described the relationship between the apostles and fathers and their respective roles in transmitting the Tradition:

 

Apostles and Fathers - these  two terms were generally and commonly coupled together in the argument from Tradition, as it was used in the Third and Fourth centuries. It was this double reference, both to the origin and to the unfailing and continuous preservation, that warranted the authenticity of belief. On the other hand, Scripture was formally acknowledged and recognized as the ground and foundation of faith, as the Word of God and the Writ of the Spirit. Yet, there was still the problem of right and adequate interpretation. Scripture and the Fathers were usually quoted together, that is, kerygma (proclamation) and exegesis (interpretation).  

 

This is a "heavenly theology" because its ultimate Source is Christ Himself, Who reveals the will of the Father for the world and its salvation. And this is that "mystery of piety which it defines and glorifies," precisely as the apostles preached:

 

Great indeed is the mystery of our religion:
  He was manifested in the flesh,
vindicated in the Spirit, seen by angels,
  preached among the nations,
believed on in the world, taken up in glory.  (I TIM. 3:16)

 

We venerate and honor the Fathers within the ongoing life of the Church.  To again turn to the same article of Fr. George Florovsky, he further writes:

 

"Fathers" were those who transmitted and propagated the right doctrine, the teaching of the Apostles, who were guides and masters of Christian instruction and catechesis... They were spokesmen for the Church, expositors of her faith, keepers of her Tradition, witnesses of truth and faith.  And in that was their "authority" grounded.

 

Most glorious art Thou, O Christ our God!
Thou hast established the Holy Fathers as
lights on the earth! Through them Thou hast
guided us to the true faith! O greatly Compassionate One, glory to Thee!

(Troparion of the Holy Fathers)

 

Guest Essay: What it means to be a Christian entrepreneur

 

Dear Parish Faithful,

Something a bit different this morning. I asked our parishioner, Kevin Rains, to please write a short essay about what it means to be a Christian entrepreneur. Kevin graciously responded to my request with the reflections below. At the end of the essay, you will find a link to a YouTube of Kevin further discussing the history behind his vocation as a Christian entrepreneur. Perhaps this is something of "Orthodoxy in the Workplace."

Fr. Steven

_____

 

Fr. Steven asked me to write a few words on what it means to be a Christian entrepreneur.

At times, I’ve heard entrepreneurs praised as gods in our culture. At other times I’ve heard them vilified as nothing more than greedy exploiters. Neither of these extremes is helpful. 

In light of these misconceptions, our first stop has to be to define our terms. According to Merriam-Webster dictionary, an entrepreneur is “one who organizes manages, and assumes the risks of a business or enterprise.” That is a good, basic start. Yet that could apply to almost anything from a lemonade stand to a non-profit organization to a multinational corporation! And it doesn’t really answer the question of what an entrepreneur actually does.

Jean-Baptiste Say, a French economist who first coined the word entrepreneur in about 1800, sheds some light on the doing aspect. He said: “The entrepreneur shifts economic resources out of an area of lower and into an area of higher productivity and greater yield.” 

So, an entrepreneur is someone who manages resources in a productive way that benefits themself and others. This is typically - though not exclusively - related to business enterprises. 

Now, what can make the entrepreneurial pursuits distinctly Christian? For that to happen, all efforts need to be in line with Christian understandings and practices. In other words, they must be guided by the mind of Christ and practicing virtues consistent with the call of Christ. Humility. Generosity. Care for team members and creation. Prayerful dependence on God and not oneself. Actions that are not rooted in anger or lust. Non-anxious. These are just a few and most of those come from Christ’s central teaching in the Sermon on the Mount in Matthew’s gospel chapters 5-7.  

_____

 

More personally, being a Christian entrepreneur to me means launching and leading a group of auto body shops. We’ve grown from one small shop in Norwood to five and soon to be six. But it’s not just that we’ve grown. It’s more about the “how.” We foster a culture of care in our shops that gets expressed in different ways that are rooted in our family’s faith. 

We care for our customers through empathy. 

We care for our craft by doing high-quality repairs - even the hidden stuff that no one sees after the repair but it makes the repair stronger and safer for the long haul.

We care for the communities we serve through generosity. 

We care for the earth by using water-based paints that don’t compromise the longevity of the finished product but reduce our environmental impact by 97% (vs solvent-based paints)

We care for our team members by offering them the opportunity to grow and expand in their role through training and development that we pay for. 

In short, we strive to love our neighbors, our neighborhoods, and the earth, while operating from a Christian lens. We also fail. And repent. Which is also part of being a Christian entrepreneur and probably the best starting point.      

_____

In one sense, being an entrepreneur is the vocation of every Christian. We confidently declare in our creed that we believe in “one God, the Father almighty, maker of heaven and earth and of all things visible and invisible.” This is a proclamation rooted in the opening of our Scriptures, “In the beginning, God created the heavens and the earth.” (Genesis 1.1) Later in that same passage, it’s recorded that God made humanity and commissioned them to “build-out” what he started. (Genesis 1.26-28) He declared creation good but it was not perfected. Humanity’s role was to take the raw materials that God created and form them into things that are both useful and beautiful. 

 

Another way to say this is to say that God created but he intended humanity to …. Creation and culture. God made the tree but humanity made the violin. God created the chicken and the egg (the chicken came first so we can put that debate to rest!) but humanity made the first omelet. Of course, nothing can be done without God’s help and we are only creating from the raw materials he provides. Yet, we have an important role to play in taking those resources and raw materials he gave us “into an area of higher productivity and greater yield” to use Say’s words. So we fashion furniture and musical instruments from trees, make beautifully curated omelets from the simple egg, and even make complex technologies like phones and computers that allow us to communicate across vast distances. Everything that is, is from God. And any time that creation is re-assembled into something “new” humanity is fulfilling her calling. 

-- https://www.youtube.com/watch?v=A1CJ4-GN0Dc&t=27s

 

Kevin Rains 

CEO/ Owner 
Rains Family CARSTAR Group

(513) 383-2854

 

The Ascension - The Meaning and the Fullness of Christ's Resurrection

Dear Parish Faithful & Friends in Christ, 

"I ascend unto My Father, and your Father, and to my God, and Your God.” (JN. 20:17) 

  

 

Today is the fortieth day after the glorious Resurrection of Christ, and that is, of course, Ascension Thursday. We celebrated the Feast with the Vesperal Liturgy yesterday evening, and we had a great representative body of parishioners present for the Feast, including some of our parish children. I hope that one and all have a joyous and blessed feast day.  The Risen Lord is also the Ascended Lord and, therefore, in the words of Fr. Georges Florovsky: “In the Ascension resides the meaning and the fullness of Christ’s Resurrection.”   I would refer everyone to the complete article by Fr. Florovsky, a brilliant reflection on the theological and spiritual meaning of the Lord’s Ascension. This article is accessed from our parish website together with a series of other articles that explore the richness of the Ascension. In addition to Fr. Florovsky’s article, I would especially recommend The Ascension as Prophecy. With so many fine articles on the Ascension within everyone’s reach, I will not offer up yet another one, but I would like to make a few brief comments:

Though the visible presence of the Risen Lord ended forty days after His Resurrection, that did not mean that His actual presence was withdrawn. For Christ solemnly taught His disciples – and us through them – “Behold, I am with you always, to the close of the age.” (MATT. 28:20) The risen, ascended and glorified Lord is the Head of His body, the Church. The Lord remains present in the Mysteries/Sacraments of the Church. This reinforces our need to participate in the sacramental life of the Church, especially the Eucharist, through which we receive the deified flesh and blood of the Son of God, “unto life everlasting.”

Christ ascended to be seated at “the right hand of the Father” in glory, thus lifting up the humanity He assumed in the Incarnation into the very inner life of God. For all eternity, Christ is God and man. The deified humanity of the Lord is the sign of our future destiny “in Christ.” For this reason, the Apostle Paul could write: “your life is hidden with Christ in God.” (COL. 3:3) In his homily on the Ascension, St. Gregory Palamas (+1359) draws out some of the implications of this further:

 

In the same way as He came down, without changing place but condescending to us, so He returns once more, without moving as God, but enthroning  on high our human nature which He had assumed. It was truly right that the first begotten human nature from the dead (Rev. 1:5) should be presented to God, as first fruits from the first crop offered for the whole race of men.  

On account of our sins He was led to death, and for us He rose and ascended, preparing our own resurrection and ascension for unending eternity. For all the heirs of everlasting life follow as far as possible the pattern of His saving work on earth.

Those who live according to Christ imitate what He did in the flesh. Just as He died physically, so in time everyone dies, but we shall also rise again in the flesh as He did, glorified and immortal, not now but in due course, when we shall also ascend, as Paul says, for "we shall be caught up," he says, "in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord" (I Thess. 4:17). (The Saving Work of Christ - Sermons by St. Gregory Palamas, p. 113-114)

 

The words of the “two men … in white robes,” (clearly angels) who stood by the disciples as they gazed at Christ being “lifted up,” and recorded by St. Luke (ACTS. 1:11), point toward something very clear and essential for us to grasp as members of the Church that exists within the historical time of the world:   “Men of Galilee, why do you stand looking into heaven? This Jesus, who was taken up from you into heaven, will come in the same way as you saw him go into heaven.”  The disciples will remain in the world, and must fulfill their vocation as the chosen apostles who will proclaim the Word of God to the world of the crucified and risen Messiah, Jesus of Nazareth. They cannot spend their time gazing into heaven awaiting the return of the Lord. That hour has not been revealed: “It is not for you to know times or seasons that the Father has fixed by His own authority” (1:7). The “work” of the Church is the task set before them, and they must do this until their very last breath. They will carry out this work once they receive the power of the Holy Spirit – the “promise of my Father” - as Christ said to them (LK. 24:49). Whatever our vocation may be, we too witness to Christ and the work of the Church as we await the fullness of God’s Kingdom according to the times or seasons of the Father.

In our daily Prayer Rule we continue to refrain from using “O Heavenly King” until the Day of Pentecost. We no longer use the paschal troparion, “Christ is Risen from the dead …” but replace it from Ascension to Pentecost with the troparion of the Ascension:

 

Thou hast ascended in glory,
O Christ our God,
granting joy to Thy disciplesby the promise of the Holy Spirit;
Through the Blessing they were assured
that Thou art the Son of God,
the Redeemer of the world.