St. Ephraim the Syrian: If he was not flesh . . . And if he was not God . . . If he was not flesh, who wept at Lazarus’ grave? And if he was not God, who by his command brought out one four days dead? If he was not flesh, who sat on the foal? And if he was not God, whom did the crowds go out to meet with glory? If he
St. Ephraim the Syrian: If he was not flesh . . . And if he was not God . . . The facts themselves bear witness and his divine acts of power teach those who doubt that he is true God, and his sufferings show that he is true man. And if those who are feeble in understanding are not fully assured, they will pay the penalty on his dread day. If he was not
The name Matthew is derived from the Hebrew Mattija, being shortened to Mattai in post-Biblical Hebrew. In Greek it is sometimes spelled Maththaios, BD, and sometimes Matthaios, CEKL, but grammarians do not agree as to which of the two spellings is the original. Matthew is spoken of five times in the New Testament; first in Matthew 9:9, when called by Jesus to follow Him, and then four times in the list of the Apostles, where
By Fr. Patrick Henry Reardon In the Roman Catholic Church and other Christian churches of the West, the several weeks prior to Christmas are known as Advent, a name from a Latin word meaning “coming.” It happens that the beginning of Advent always falls on the Sunday closest to November 30, the ancient feast day (in both East and West) of the Apostle Andrew. Among Christians in the West, this preparatory season, which tends to
THE CHURCH TEACHES US the theology of the Scriptures not only with hymns, but also with images. Iconography is one of the “languages” into which Scripture is translated. Thus many of our icons also contain allusions and references to Old and New Testaments. Of particular interest is the icon of the Nativity. We have touched upon a comparison between the birth and the burial of Christ in the katavasia concerning Jonah. This comparison is made
Become Like Children “Whoever does not receive the kingdom of God as a little child will by no means enter it.” (Mark 10:15) EVERY YEAR AS CHRISTMAS APPROACHES, we hear a great deal of speculation about the meaning of Christmas in a society that is persistently trying to shake off it Christian identity. During such a debate about the meaning of Christmas, one comment in particular struck me: “Christmas is a feast for children.” Although
The Old Testament Church’s anticipation of the Lord’s First Coming serves as an exhortation to the New Testament Church not to forget its anticipation of His Second Coming: Christ has commanded those with understanding to be vigilant and to hope for His coming, for He has come to be born from a Virgin. At your second coming, O Christ, make me, who honor Your coming in the flesh, one of the sheep at Your right
Receive, O manger; Him whom Moses the Law-giver foresaw in the bush on Horeb, now born of the Virgin through the divine Spirit. (Vespers of the Forefeast, December 20, Theotokion of the Lity) It is this astonishing paradox that the Orthodox Church repeatedly con1pels us to contemplate, a paradox that was beautifully expressed by St. John Chrysostom: What shall I say! And how shall I describe this Birth to you? For this wonder fills me
BUT IF IT IS INDEED THE CASE that God Himself was seen by so many, why is Moses singled out as the one who spoke to God face to face? The answer lies in Exodus 33, when Moses asks to see God in all His glory: “I pray, if I have found grace in Your sight, reveal Yourself to me, that I may see You clearly and find grace in Your sight …” Then God
Eleutherios was born in Rome in the second century AD. He was among the first and youngest to carve a niche for himself in Christianity in the eternal city of Rome, where he astounded his elders with his prodigious intellect and early development. Had his father, a high public official of pagan Rome, lived to guide his immensely talented son, things might have taken a different turn for the boy and for Christianity, but his
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