A Narrative of the Adoration (Worship) of the Magi

My beloved spiritual children in Christ Our Only True God and Our Only True Savior,
CHRIST IS BORN! GLORIFY HIM!

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A NARRATIVE OF THE ADORATION (WORSHIP) OF THE MAGI

"When Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, there came wise men from the East" (Matthew, Ch.2), not just from one eastern country, but (as a probable) from several, as we may conclude from the various statements made by the Holy Fathers about this. Some (including Saints John Chrysostom, Cyril of Alexandria, and Theophylact) say that the Magi were from Persia, where the study of astrology especially flourished and no one could become a king unless he was educated in star-lore. Others, such as the holy Martyr Justin, Saint Cyprian, and Saint Epiphanius say that the wise men were from Arabia, which abounds in gold, frankincense, and myrrh. Still, others hold Ethiopia to have been their homeland.

The Wise Men are called Magi (Gk. Μάγοι) not because they engaged in demonic divination and sorcery, but because the Arabians, Syrians, Persians, Ethiopians, and other peoples of the East called their philosophers and astronomers by this name. Although these scholars bore the same title as the augurs and wizards of the Orient, they had nothing else in common with them. The Wise Men were also called kings, though they were not sovereigns of nations, only princes each charged with the administration of a single city. It is customary for the rulers of cities to be called kings in Scripture, as is evident from the 14th Chapter of Genesis. No one knows which cities the Wise Men ruled; we can, however, be certain that the Magi were three in number, like their gifts, and that they were from the East. Though they set out from different locations, they were guided by a single star. Providence caused them to meet one another, and after discussing the reason they were traveling, they continued their journey together, still following the celestial light foretold by the renowned stargazer of ancient times, Balaam, who said, "A star shall rise out of Jacob, a man shall spring out of Israel" (Numbers, Ch. 24). And what sort of star was this? Saint John Chrysostom and Theophylact affirm that it was not an ordinary star, like those we see every night, but "a divine and angelic power that appeared in the form of a star" (The Explanation of Saint Matthew).

The flight to Egypt took place shortly after the fortieth day following the Nativity, when the rites of cleansing required of the Law were performed in the Temple. When these were completed, Joseph assembled everything necessary for the journey, and without tarrying at his home in Nazareth, left for Egypt.

It is a universally accepted tradition of the Church that the Magi adored the Savior in Bethlehem, while He was still in the cave, but at the age of two Christ was no longer in Bethlehem, nor anywhere in Palestine, but in Egypt. Saint Luke the Evangelist makes it clear that following the cleansing in the Temple on the Fortieth Day when the elder Symeon met Jesus and all things were accomplished "according to the Law," (Luke, ch.2), Saint Joseph, the Most Pure Virgin Mary, and the Child returned at once, not to Bethlehem in Judea, but to their own city, Nazareth in Galilee. Thence they departed to Egypt, in obedience to the Angel's command.

Entering the capital city of Jerusalem, the Magi asked, "Where is He that is born King of the Jews? For we have seen His star in the East and are come to worship Him" (Matthew, Ch. 2). Their question amazed the people and troubled Herod and his court. Summoning the high priests and elders, the ruler inquired where Christ would be born, for he was afraid he would lose his kingdom and intended to murder the newborn Lord. No sooner had he learned that the Messiah would be born in Bethlehem of Judea than he ordered the Magi brought to him and "inquired of them diligently what time the star appeared." Meditating evil in his heart, his lips mouthing deceit, he told them, "Go and search for the young Child, and when ye have found Him, bring me word again, that I may come and worship Him also."

After the Magi left Jerusalem, the star reappeared, leading them to the cave in Bethlehem and filling them with joy. There it stopped and descended near the earth, "over where the young Child was." If it had not come down, it would have been impossible to tell just where the newborn king lay...The star could not have pointed out where Christ was, had it not descended and stood directly over Him." And so this miracle also demonstrates that the celestial light that guided the Magi was no ordinary star, but a manifestation of divine energy.

 Seeing the Lord in the cave, the Wise Men saluted Hi as King and worshipped Him as God. Both Saint Irenaeus and Pope Leo attested that the Magi were mystically illumined by the Lord's grace when they saw the Child, understood that He was Divine, and believed in Him. They prostrated themselves before their King and God, offering Him the adoration due to the Divinity. (Source: The Great Collection of The Lives of the Saints)

(To be continued)

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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 (Ministry),
The sinner and unworthy servant of God

+Father George

Homily on the Nativity of Christ

My beloved spiritual children in Christ Our Only True God and Our Only True Savior,
CHRIST IS BORN! GLORIFY HIM!

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HOMILY ON THE NATIVITY OF CHRIST

At the Savior's Nativity, the celestial herald declared to the shepherds, "Unto you is born this day a Savior, and this shall be a sign unto you; Ye shall find the Babe wrapped in swaddling clothes, lying in a manager" (St. Luke, Ch. 2). Perhaps someone may think that this is no great sign, for every new-born child is bound in swaddling. If the Angel, it could be said, had wished to prove to the shepherds that it was indeed Christ that had been born, he might have revealed some unusual portent, like the star that appeared to the Magi in the East, or the maiden in the sun, holding a child, which the sybil showed Augustus. However, if he regards with spiritual eyes the Babe wrapped in swaddling clothes, the onlooker must certainly agree that the mystery is wondrous indeed. This Infant by His birth shed upon the world the light of knowledge, which shines brighter than the stars or the sun. His swaddling bands are broader than the heavens, for they held Christ, the God Whom nothing can contain. Let us, then, turn our spiritual eyes to Christ's infancy, for He Who created the ages and ordained salvation for us before time began appeared as a child, wishing to renew our nature, which had grown old.

There may be some who think that Christ should not have come into the world as a babe, but as a grown man, basing themselves on David's words: "He, like a bridegroom coming forth from his chamber (that is, the womb of the immaculate Virgin), will rejoice like a giant to run his course" (Psalm 18). The Angel, however, said nothing about a giant but revealed to the shepherds that they would find a babe. If we meditate on Christ's infancy, we shall discover why the Angel did this. The Nativity of Christ was strange and altogether supernatural, unlike any ordinary birth, and His childhood was also wondrous, quite different from that of other little boys. Ordinary newborns are weak and know nothing about their surroundings. They are helpless until time passes, and they gain strength and understanding, but our Lord Jesus Christ was born All-Powerful and wise. The birth of such a babe, the Angel pointed out, is indeed an unprecedented miracle, and on this feast, the Holy Church, with the Prophet Isaiah, praises His strength and omniscience, hymning Him as "the Mighty God, Potentate, the Prince of Peace" (Isaiah, Ch. 9). It is said that the lion is known by its claws, and by the tips of His young claws, Christ, the Lion of Judah, was shown to be "the Lord strong and mighty, the Lord, mighty in war" (Psalm 23). So great was the Newborn's power, that "Herod was troubled, and all Jerusalem with him" (Matthew, Ch. 2). The Child could not yet speak, but already He filled with terror those who dared pronounce His name. Persecutors tremble at the thought of Him, though He was still wrapped in swaddling; the thrones of kings were shaken, but He has still not been removed from the manger.

Galen, foremost among ancient physicians, is reputed to have said that men destined to achieve fame and glory, to become great rulers of renowned generals, are distinguished from childhood by their deeds and character...The gold, frankincense, and myrrh brought to Him from afar symbolized the wealth laid up for those who love Him. His troubling of Herod and all Jerusalem foretokened His triumph over death, the devil, and Hades. Angels and shepherds were stewards of the mystery of His Incarnation, and kings from the East worshiped Him, showing that authority over both the invisible world and the visible world is conferred upon His human nature, as He Himself says: "All power is given unto Me in heaven and in earth" (Matthew, Ch. 28). David foretold that "all kings of the earth shall worship Him" (Psalm 71), and today we see the beginning of the prophecy's fulfillment, for three temporal kings honor the King of kings with gifts and adoration.

Christ's swaddling bands mystically represent plaster covering the wounds of our sin; they are handkerchiefs that wipe the tears from our eyes. They bind us to God in the tightest, the most inseparable union of love.

The manger in which the Child is laid also has mysterious significance. Theodorius writes: "Gaze upon the lowly abode of Him Who adorns heaven; behold Him Who sits upon the Cherubim resting in a manger. Seeing His poverty here below, reflect upon His wealth on high. God the most merciful has impoverished Himself to enrich us. The Heavenly King is placed in a feed trough to provide us with an example of voluntary humility and non-acquisitiveness." Likewise, Saint Cyprian teaches us: "He is laid in a manger so we may cease living like animals, and no longer consume the hay of sin's sweetness, but fare on the bread of heaven." And Theodosius says again, "God the Logos/Word is put in a manger so that rational and irrational creatures (that is, the righteous and sinner alike) may freely partake of the food of salvation."

Such, then, is the hidden significance of the manger, such the meaning of the Savior's coming into the world, which the Angel points out to the shepherds, saying, "Ye shall find the Babe wrapped in swaddling clothes, lying in a manger" (Luke, Ch. 2). Certainly, this is Great Mystery, consisting of numerous mysteries, as we have seen. 

Unto the Divine Infant born for our sake be honor, thanks, and worship from all creation; and may the Most Pure, Most Blessed Virgin Mary, who gave birth to Him, be glorified and praised by all generations unto the ages. Amen. (Source: The Great Collection of The Lives of the Saints)

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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 (Ministry),

The sinner and unworthy servant of God

+Father George

The Existence of God (Part V)

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.

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CONCERNING THE ONE TRIUNE GOD 

The essence of God, being infinite and inexpressible "arretos," is incomprehensible to the natural man, inasmuch as "God, then, is infinite and incomprehensible; and all that is comprehensible about Him is His infinity and incomprehensibility." Nevertheless, the very God, through His natural and, more especially, His supernatural revelation, disclosed to man, insofar as he was capable of receiving it, knowledge pertaining to Him. This knowledge cannot, of course, be absolute and perfect in essence; rather, whether concerning the Divine Nature according to the Holy Fathers, or "concerning God" such must be "only partial knowledge," based on faith. For this reason, the negative attributes ascribed to God--as also the positive attributes ascribed to Him by the Holy Scripture (goodness, righteousness, wisdom, etc.), although valid and genuine, being objective reality, and not subjectively ascribed to God by us,--nevertheless neither declare nor express the nature of God. They "declare not His nature, but attributes of that nature." Consequently, although we know that God exists, we are in ignorance concerning His essence. "That there is a God, then, is no matter of doubt to those who receive the Holy Scripture...it is plain, then, that there is a God, but what He is in His essence and nature is absolutely incomprehensible, and unknowable." For this reason Saint Gregory Nazianzus characterizes God in accordance with 1 Timothy 6:16; he writes, "God is Light: the highest, the unapproachable, the ineffable, that can neither be conceived in the mind nor uttered with the lips."

Thus, it is only by means of Holy Scripture that we learn and believe: "...in One God, one beginning...one essence, one Divinity, one power, one will...made known in three perfect subsistences...united without confusion and divided without separation." Thus, the One God in essence is Trinitarian in hypostasis (or in Persons); i.e., Father, Son and Holy Spirit. (Saint John Damascene)

On the World

"...God is the Creator of the world, not because of some essential need on His part, but due to His sovereign will, energy and goodness. The creation, being a sovereign act of God, is not eternal, but had a beginning in time. The Divine will and plan concerning the world existed eternally, God then realizing, bringing into objective reality the "intelligible world," substantiating it, bringing into time: the creation of the "visible world," as the Holy Fathers understood and taught. But God, freely creating the world out of nothing, by no means was dependent upon appearances, prototypes or ideas; just as He had no need of matter, instruments, labor, pain, etc. "Because God, the Creator of all, is without need, humans are dependent one upon the other...but the Maker of all needs neither instruments not matter, neither time nor labor, neither science nor study; all these could not exist without the will of God." Thus God creates: "He first conceived, and His conception was a work fulfilled by His Logos/Word, and perfected by His Spirit." The Father, through the Son, in the Holy Spirit, creates all things." Thus the Father is "the Creator of all things," (1 Corinthians 8:6; Romans 11:36). The Son is "through Him all things" (John 1:3; 1 Corinthians 8:6; Colossians 1:16; Hebrews 1:2). The Holy Spirit is "εν ω τά πάντα"--in Whom are all things (Genesis 1:2). We must add here that "everything that God made was very good." Consequently, the evil which exists in the world does not come from the good God, nor did He implant it into the world, "for nothing evil was made by God."

Providence

The world was not created to be absolutely self-sufficient and independent; rather, it is of only relative independence, insufficient for the preservation and development of its creatures without the "synergia"--the assistance, the cooperation, of the Providence of God. Hence, the good God did not abandon the world which he created to its own fate, but continues, through His providence, to care for it; preserving it, governing it, and directing it to its final purpose. For this reason, we not only "confess God" as Creator, but "we understand that all are governed by His Providence only"; God "not only having brought the universe into being, but preserving and shaping...all visible and invisible creation enjoys His Providence, without which (God's assistance and co-operation) they would cease to exist, would disappear, would be annihilated."

God's preservation and governance extend throughout the entire universe, and to each being separately, so that, together with the co-operation of the Divine power and Providence with the natural and spiritual powers and laws of the universe, the plan of God is completed. Nothing in the entire universe happens by accident, unknown to the providence of God.

"Do not say that anything automatically came into being by itself. Nothing springs out of disorder, out of infinity, just by chance. Nothing brought about the universe accidentally, or out of luck, having been brought about by some evil hour or moment. Such are but the imagination of uncultured peoples. Nothing is without providence; nothing is neglected by God. The sleepless eye of God beholds all, is present everywhere, desiring the salvation of His own." But the Divine Providence, while co-operating when man does good, naturally does not co-operate at all when man, in his free choice, decides to work evil. In such an instance, the Divine Providence becomes a "concession of free will." However, "we believe that all that exists, whether visible or unseen, is governed by the Providence of God. As for evil events which occur, God foresaw them all and allows them to come about, but He does not cause them, for He is not the creator of evil, but had intended all people and events for some good purpose, God being himself absolutely good." (Source: A Synopsis of the Dogmatic Theology of the Orthodox Church by John Karmiris)

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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 (Ministry),
The sinner and unworthy servant of God

+Father George

The Existence of God (Part IV)

My beloved spiritual children in Christ Our Only God and Our Only True Savior,
CHRIST IS IN MIDST! HE WAS, IS, AND EVER SHALL BE.

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THE UNITY OF GOD

"Therefore, we believe in one God: one principle, without beginning, uncreated, unbegotten, indestructible, and immortal, eternal, unlimited, uncircumscribed, unbounded, infinite in power, simple, uncompounded, incorporeal, unchanging, dispassionate, constant, unchangeable, invisible, source of goodness and justice, light intellectual and inaccessible; power which is not subject to any measure, but which is measured only by His own will, for He can do all things whatsoever He pleases...; one Essence, one Godhead, one power, one will, one operation, one principality, one authority, one dominion, one Kingdom, known in Three perfect Hypostases, and known and worshipped with one worship" (Saint John Damascene, Exact Exposition of the Orthodox Faith, 1:8).

The Truth of the oneness of God is so evident at the present time to human awareness that it needs no proof from the word of God or simply from reason. It was a little different in the early Christian Church when this truth had to be set forth against the idea of dualism--the acknowledgment of two gods. good and evil--and against the polytheism of the pagans which was then popular.

 "I believe in one God." These are the first words of the Symbol of Faith (the Creed). God possesses all the fullness of most perfect being. The idea of fullness, perfection, infinity, all-embracingness in God does not allow us to think of Him other than as One, that is, as singular and having one Essence in Himself. This demand of our awareness is expressed by one of the ancient Church writers in the words: "If God is not one, there is no God" (Tertullian). In other words, a Divinity limited by another being loses his Divine dignity.

The whole of the New Testament Sacred Scripture is filled with the teaching of the One God. "Our Father which art in heaven," we pray in the words of the Lord's Prayer (Matthew 6:9). "There is none other God but One," as the holy Apostle Paul expressed this fundamental truth of faith (1 Corinthians 8:4).

The Sacred Scripture of the Old Testament is entirely penetrated with monotheism. The history of the Old Testament is the history of that battle for faith in the One True God against pagan polytheism. The desire of some historians of religion to find traces of a supposed "original polytheism" in Hebrew people in certain Biblical expressions--as, for example, the plural number in the name of God, "Elohim"--or to find a faith in a "national God" in such phrases as "the God of gods," the God of Abraham, Isaac, and Jacob"--does not correspond to the authentic meaning of these expressions.

God is one in Essence and Triple in Persons. The dogma of the Trinity is the second fundamental dogma of Christianity. A whole series of the Church's great dogmas are founded immediately upon it, beginning first of all with the dogma of our Redemption. Because of its special importance, the doctrine of the All-Holy Trinity constitutes the content of all the Symbols of Faith which have been and are now used in the Orthodox Church, as well as all the private confessions of faith written on various occasions by the shepherds of the Church.

Because the dogma of the All-Holy Trinity is the most important of all Christian dogmas, it is at the same time the most difficult for the limited human mind to grasp. This is why no battle in the history of the ancient Church was as intense as that over this dogma and the truths which are immediately bound u with it.

The dogma of the Holy Trinity includes in itself two fundamental truths:

1. God is one in Essence but triple in Person. In other words, God is a Tri-unity, is Tri-hypostatical, is a Trinity One in Essence.

2. The Hypostases have personal or hypostatic attributes: God is unbegotten; the Son is begotten from the Father; the Holy Spirit proceeds from the Father.

We worship the All-Holy Trinity with a single and inseparable worship. In the Church Holy Fathers and the Divine services, the Trinity is often called a Unity in Trinity, a Tri-hypostatical Unity. In most cases, prayers addressed to one person of the Holy Trinity end with a glorification or doxology to all Three Persons (for example, in a Prayer to the Lord Jesus Christ: "For most glorious art Thou, together with Thine unoriginate Father, and the All-Holy Spirit, unto the ages. Amen.")

The Trinity of Persons in God was revealed in the New Testament in the coming of the Son of God and in the sending down of the Holy Spirit. The sending to earth by the Father of God the Logos/Word and the Holy Spirit constitutes the content of all the New Testament writings. Of course, this manifestation to the world of the Triune God is given here not in a dogmatic formula, but in an account of the manifestations and deeds of the Persons of the Holy Trinity.

The manifestation of God in Trinity was accomplished at the Baptism of the Lord Jesus Christ, which is why this Baptism itself is called the "Theophany" or "manifestation of God." The Son of God, having become man, accepted baptism by water; the Father testified of Him; and the Holy Spirit confirmed the truth spoken by the voice of God by His manifestation in the form of a dove, as is expressed in the troparion (hymn) of this Feast:

"When Thou, O Lord, wast baptized in the Jordan, the worship of the Trinity was made manifest. For the voice of the Father bore witness unto Thee, calling Thee the beloved Son; and the Spirit in the form of a dove confirmed His word as sure and steadfast.  O Christ our God Who hast appeared and enlightened the world, glory to Thee."

(Source: Orthodox Dogmatic Theology)

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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 (Ministry),
The sinner and unworthy servant of God

+Father George

The Existence of God (Part III)

My beloved spiritual children in Our Only True God and Our Only True Savior,
CHRIST IS IN OUR MIDST! HE WAS, IS, AND EVER SHALL BE.

+

THE NATURE OF OUR KNOWLEDGE OF GOD

God in His essence is incomprehensible, God dwells "in the light which no man can approach unto; Whom no man hath seen, nor can see," instructs the holy Apostle Paul (1 Timothy 6:16).

In his Catechetical Lectures, Saint Cyril of Jerusalem instructs us: We explain not what God is, but candidly confess that we have not exact knowledge concerning Him. For in what concerns God, to confess our ignorance is the best knowledge" (Sixth Catechetical Lecture).

This is why there is no dogmatic value to be found in the various types of vast and all-encompassing conceptions and rational searchings on the subject of the inward life in God, and likewise in concepts fabricated by analogy with the life of the human soul. Concerning the "fellow-inquirers" of his time, Saint Gregory of Nyssa, the brother of Saint Basil the Great, writes: "Men, having left off "delighting themselves in the Lord" (Psalm 36:4) and rejoicing in the peace of the Church, undertake refined magnitudes, measuring the Son in comparison with the Father, and granting a measuring of the Father, Who will say to them, 'that which is not subject to number cannot be measured; what is invisible cannot be valued; that which is fleshless cannot be weighed; that which is infinite cannot be compared; that which is incomparable cannot be understood as greater or less, because we know something as "greater" by comparing it with other things, but with something which has no end, the idea of "greater" is unthinkable.' "Great is our Lord, and great is His strength, and of His understanding, there is no measure" (Psalm 146:5). What does this mean? Number what has been said, and you will understand the mystery."

The same hierarch (bishop) further writes: "If someone is making a journey in the middle of the day when the sun with its hot rays scorches the head and by its heat dries up everything liquid in the body, and under one's feet is the hard earth which is difficult for walking and waterless; and then such a man encounters a spring with splendid, transparent, pleasing and refreshing streams pouring out abundantly--will he sit down by the water and begin to reason about its nature, seeking out from whence it comes, how, from what, and all such things which idle speakers are wont to judge about, for example: is it a certain moisture which exists in the depths of the earth that comes to the surface under pressure and becomes water, or is it canals going through long desert places that discharge water as soon as they find an opening for themselves? Will, he not rather, saying farewell to all rational deliberations, bend down his head to the stream and press his lips to it, quench his thirst, refresh his tongue, satisfy his desire, and give thanks to the One Who gave this grace? Therefore, let you also imitate this thirsting one" (Saint Gregory of Nyssa, "Homily on His Ordination,").

Nevertheless, to a certain extent, we do have a knowledge of God, a knowledge of oneself, and the knowledge of all of God's creation in general. "For the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made, even His eternal power and Godhead" (Romans 1:20), that is, what is invisible in Him, His eternal power and Godhead, is made visible from the creation of the world through observing the created things. Therefore, those men are without excuse who, having known God, did not glorify Him as God and did not give thanks, but became vain in their reasoning (Romans 1:21). "The world is the kingdom of the Divine thought" (Saint John of Kronstadt).

God has manifested Himself yet ore in supernatural revelation and through the Incarnation of the Son of God. "God, who at sundry times and in divers manners spake in time past unto the father by the prophets, hath in these last days spoken unto us by His Son (Hebrews 1:1-2). "No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, He hath declared Him (St. John 1:18).

Thus did the Savior Himself teach concerning the knowledge of God. Having said, "All things are delivered unto Me of My Father, and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son," the Savior added, "and he to whomsoever the Son will reveal Him (St. Matthew 11:27). And the Apostle John the Theologian writes in his epistle: "And we know that the Son of God is come, and hath given us light and understanding, that we may know the true God" (1 John 5:20).

Divine Revelation is given to us in the whole of Sacred Scripture and in Sacred Tradition, the preservation, instruction, and true interpretation of which are the duty and concern of the holy Church of Christ.

But even within the boundaries which are given us in the light of Divine Revelation, we must follow the guidance of those who have purified their minds by an elevated Christian life and made their minds capable of contemplating exalted truths, that is, we must follow the guidance of the Holy Fathers of the Church, and at the same time watch morally over ourselves. Of this Saint Gregory, the Theologian instructs us: "If you wish to be a theologian and worthy of the Divine, keep the laws; by means of the Divine laws go toward the high aim; for activity is the ascent to vision." That is, strive and attain moral perfection, for only this path will give the possibility of ascending to the heights from whence Divine Truths are contemplated. (Homily 20 of Saint Gregory the Theologian)

The Savior Himself has uttered: "Blessed are the pure in heart: for they shall see God" (St. Matthew 5:8).

The powerlessness of our mind to comprehend God is expressed by the Church also in the Divine Services: "At a loss for words to express the meaning of Thine incomprehensible Thrice-radiant Godhead, we praise Thee, O Lord." That is, having no power to understand the mystical Names of Thy three-rayed Divinity, with our hearts we glorify Thee, O Lord. (From the Canon of the Sunday Midnight Office, Tone VII. Fourth Canticle). (Source: Orthodox Dogmatic Theology)

(To be continued)

______________________________

"Glory Be To GOD For All Things!"-- Saint John Chrysostomos

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With sincere agape in His Holy Diakonia (Ministry),
The sinner and unworthy servant of God

+Father George

The Existence of God (Part II)

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.

+

THE ATTRIBUTES OF GOD

God revealed to us concerning Himself that He is "a bodiless and invisible spirit" (St. John 4:24).

What does it mean that God has neither a body, nor bones, as we have, and does not have in Himself anything that makes up our visible world, and therefore we cannot see Him?

In order to explain this, let us take an example from our earthly world. We do not see air, but we see its actions and results; the movement of the air has great power which can move huge ships and complex machines. We feel and we know that we cannot live without the air that we breathe. So also we do not see God, but we see His activity and its results, His wisdom, and power are everywhere in the world, and we feel them in ourselves.

The invisible God, out of love for us, at various times appeared to righteous people in a visible form -- in images, or, reflections of Himself, that is to say, in such a form that they could behold Him. Otherwise, they would have perished from directly beholding His Majesty and Glory.

God said to Moses, "there shall no man see me, and live" (Exodus 33:20). If the sun blinds us with its brilliance, and we cannot look upon this creation of God lest we are blinded, then how much more so, on God Who created it. For "God is Light, and in Him is no darkness at all" (I John 1:5), and He dwells in unapproachable light (1 Timothy 6:16).

God is Eternal (Psalm 89:3; Exodus 40:28)

All that we see in the world began at one time or another. It was born, and at some time it will also come to an end, it will die, it will be destroyed. All that is in the world is temporal; everything has its beginning and its end.

Once there was no Heaven, there was no earth, no time, but there was God because He has no beginning. Having no beginning, He has no end. God always was and always shall be. God is outside time, God always is. Therefore, He is called eternal.

God is Unchanging (James 1:17; Mal. 3:6)

There is nothing in the world constant or unchanging everything constantly changes, grows, ages and disintegrates. One thing is replaced by another.

Only God is constant; there is no change in Him. He does not grow, does not age. He in no way, and on no account and at no time ever changes. Just as He always was, so He is now, and so He shall remain forever. God is always the same. Therefore He is called unchanging.

God is Omnipotent (Genesis 17:1; Luke 1:37)

If a man wants to make something, he needs material; without material, he cannot make anything. With paint and canvas, man can paint a beautiful picture; from metal, he can make a complex and useful machine. But he can never make, for instance, the earth on which we live, or the sun which gives light and warmth, and many other things.

 Only for God is everything possible; there is nothing that He cannot do. He wished to create the world and He created it out of nothing by His word alone. God can do all that He wishes.  Therefore He is called Omnipotent.

God is Omnipresent (Psalm 138:7-12)

God always, throughout all time, is present everywhere. There is no place in the world where He is not present. No one can hide from Him anywhere. God is everywhere. Therefore, He is called Omnipresent.

God is Omniscient (1 John 3:20; Hebrews 4:13)

Man can learn many things, know a great deal, but no man can know everything. Moreover, man cannot know the future, and cannot hear everything and see everything.

Only God alone knows everything, what was, what is, and what will be. For God, there is no difference between day and night. He sees and hears everything at all times. He knows each of us, and not only what we do and say, but also what we think and what we want. God always hears everything, sees everything and knows everything. Therefore, He is called Omniscient (knowing all things).

God is All-Good (Matthew 19:17)

People are not always good. It often happens that a person does not love someone else.

Only God loves all of us and loves us perfectly, not as a man loves. He gives all that we need for life. All that we see in the heavens and on the earth was created by the Lord for the good and benefit of man.

This is how one bishop teaches about God's love for us: "Who gave us life? The Lord! From Him, we received a rational soul that can think and learn. From Him, we received a heart that is able to love. Around us is the air, without which we cannot live.

"We are always supplied with water which is as necessary for us as the air. We live on the earth which supplies us all the food that is necessary for the maintenance and preservation of our life. We are supplied with light without which we could not do anything for ourselves. We have fire with which we can keep ourselves warm when it is cold and with which we can prepare the food we eat. All this is the gift of God. We have a father, mother, brothers, sisters, and friends. How much joy, help, and consolation they provide for us! But we would not have any of these were it not pleasing to the Lord to give them to us."

God is always prepared to give us everything that is beneficial to us, everything good, and He takes more care for us than the best father does for his children. Therefore God is called All-Good, or Most-Merciful. We call God our Heavenly Father.

God is All-Righteous (Psalm 7:12; Psalm 10:7)

Men often tell lies and are unjust. But God is perfectly just. He always preserves righteousness and He judges people justly. He does not punish a righteous man without a reason, and He does not leave a man unpunished for any evil deed unless the man himself corrects his life by repentance and good deeds. Therefore, God is called All-Righteous and All-Just.

God is All-Sufficient (Acts 17:25)

Man is always in need of something, therefore he is often dissatisfied.

God alone has everything and is not in need of anything for Himself; on the contrary, He gives everything to all. Therefore, He is called All-Sufficient.

God is All-Blessed (1 Timothy 6:15)

God is not only All-sufficient, but He always has within Himself the very highest joy -- complete blessedness, the very greatest happiness.

Therefore, God is called All-blessed. We can never find true joy in life, except in God alone.

We call God Creator, or Maker, because He created all things, visible and invisible.

We likewise call God Almighty, Master, and King, because He, by His Almighty Will, rules and reigns and directs all that was created by Him, holding them in His power and authority.

We call God Divine Provider because He provides for all things and takes care of all things.  

Our Knowledge of God
The Dogma of Faith

The first word of our Christian Symbol of Faith (Creed) is "I believe." All of our Christian confession is based upon faith. God is the first object of Christ belief. Thus, our Christian acknowledgment of the existence of God is founded not upon rational grounds, not on proofs taken from reason or received from the experience of our outward senses, but upon an inward higher conviction which has a moral foundation.

In the Christian understanding to believe in God signifies not only to acknowledge God with the mind but also to strive towards Him with the heart.

"We believe" that which is inaccessible to outward experience, to scientific investigation, to being received by our outward organs of senses. Saint Gregory the Theologian distinguishes between religious belief--"I believe in someone, I believe something." He writes: "It is not one and the same thing 'to believe in something' and 'to believe something.' We believe in the Divinity, but we simply believe any ordinary thing" (On the Holy Spirit," Part III, p. 88).

(Sources: The Law of God and Orthodox Dogmatic Theology)

(To be continued)

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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 (Ministry),
The sinner and unworthy servant of God

+Father George