My beloved spiritual children in Christ Our Only True God and Our Only True Savior,
CHRIST IS IN OUR MIDST! HE WAS, IS, AND EVER SHALL BE. Ο ΧΡΙΣΤΟΣ ΕΝ ΤΩ ΜΕΣΩ ΗΜΩΝ! ΚΑΙ ΗΝ ΚΑΙ ΕΣΤΙ ΚΑΙ ΕΣΤΑΙ.
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THE VALUE OF THE OLD TESTAMENT (Part II)
By His Eminence Metropolitan of Nafpaktos HIEROTHEOS
God's Providence
The Old Testament says literally, "The Lord had closed her womb" (1 Kings/1 Samuel 1:5) and a little further on, "The Lord had closed her womb and did not give her a child" (1 Kg./1 Sam. 1:6).
These excerpts show the Uncreated Providence of God, Who personally directs the world. There exist within the creation, not simply 'natural laws', but what are called 'inner spiritual princples (logoi)'. Saint Maximus the Confessor speaks about "the inner principles (logoi) of things". The inner principles of things are the same as the Uncreated energy of God.
It should be stated that in Patristic Theology there are two basic doctrines concerning the creation and preservation of the world. One is that the world was created from nothing. This teaching is contrary to the Platonic view, that the world that we see is the result of the fall from the real world, which is the world of ideas. The Holy Fathers of the Church teach that the world came from nothing, from non-existent matter. Their other doctrine is that the world, which was created from nothing, is personally directed by God, without the intervention of created things and laws. When something is repeated in creation, this is not due to the existence of a created law, but is the result of the reliability of the Uncreated Providence of God, Who wills always to act in this way.
We clearly see here that God "closed her womb", so this is not simply a natural occurrence, something physical. God closes the womb and God opens the womb. This is not just a natural law but the governing and providential energy of God.
In Saint John Chrysostom's commentary on this passage he refers to something that happened in his era: husbands used to blame their wives if they did not conceive. He says that many people "are so unreasonable as to accuse the women". It is characteristic that he uses the word "unreasonable" here, because in reality this is not the work of nature but the work of God. Those who blame women when they do not conceive are unaware that "bearing children has its origin above, in God's providence, and neither woman's nature, nor living together, nor anything else is sufficient to bring it about". A woman's ability to conceive is an act of providence. This has to be said from two points of view. On the one hand, when God allows the conception of a child, it is a sin for people to do everything to prevent its conception. The problem is not ethical but purely theological. No one can oppose when God permits and blesses the birth of children.
An objection could be raised to this passage from Saint John Chrysostom. It could be said that there are some cases of childlessness that are due to physical causes, such as damage to bodily organs. We do not deny this and we do not forbid science to work towards curing these physical ailments, as far as this is possible and within limits, so as not to violate the human being's personality. However, we should believe, firstly that if there happens to be an infirmity, God permits it and, secondly, God also acts through medical science when it keeps within certain limits and fulfills certain conditions. Saint John Chrysostom, however, emphasizes this viewpoint for purely pastoral reasons. In his pastoral role as a bishop, he knew that many people attributed childlessness to a woman's physical state. They regarded the childless and barren woman as a second class human being, so she was undervalued and despised. Such people "reproached and often avoided these women and did not behave well towards them".
Another point that needs to be stressed is that children are a blessing and gift from God to mankind. This is how parents should deal with them. When someone gives us a present, we do not make it into an absolute. We remember the one who gave it to us -- our memory refers back to the giver. The same should happen in this case. We should not make gods of children or idolize them, but should regard them as God's gift to us. This will free us from many forms of unhealthy psychological dependence, which torment parents no less than children themselves. We should stand before them with awe and respect, as gifts of God.
God has a particular plan and a saving purpose. He wanted to make Hannah an example for many people. He wanted to manifest her faith and her patience, and to show the result and fruit of faith in god and prayer. The result is that she did not bear an ordinary human being but the great and gentle (as we shall see) Prophet Samuel. Instead of being childless, God made her the mother of a Prophet. Had she had children like Peninnah, she and her children would have remained unknown. However, as she gave birth to Samuel, after such a severe trial, she is known throughout the world.
This shows that we ought to submit to God's providence. If we suffer various trials in our life we ought not to be overwhelmed by despair. We should turn to God with great faith and, as Saint John Chrysostom says, "wait for God's providence". (Source: The Seer. The Life of the Prophet Samuel and its Relevance Today)
(To be continued. Next: Hannah's Despondency)
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"Glory Be To GOD For All Things!" -- Saint John Chrysostomos
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With sincere agape in His Holy Diakonia,
The sinner and unworthy servant of God
+Father George