“I am the Resurrection and the Life” (Part II) The ultimate reason for Christ’s death must be seen in the mortality of Man. Christ suffered death, but passed through it and overcame mortality and corruption. He quickened death itself. “By death He destroyed death.” The death of Christ is therefore, as it were, an extension of the Incarnation. The death on the Cross was effective, not as the death of an Innocent One, but as
“I am the Resurrection and the Life” (Part I) The Incarnation of the Word was an absolute manifestation of God. And above all it was a revelation of Life. Christ is the Word of Life, ho logos tês zôês (I John 1:1). The Incarnation itself was, in a sense, the quickening of man, as it were the resurrection of human nature. In the Incarnation human nature was not merely anointed with a superabundant overflowing of
In the Name of the Father, the Son and the Holy Spirit. [On Palm Sunday] Christ enters the path not only of His sufferings but of that dreadful loneliness which enshrouds Him during all the days of Passion week. The loneliness begins with a misunderstanding; the people expect that the Lord’s entry into Jerusalem will be the triumphant procession of a political leader, of a leader who will free his people from oppression, from slavery,
Holy Wednesday Afternoon and Evening Epistle readings: James 5:10-16, Romans 15:1-7, I Corinthians 12:27-31-13:1-8, II Corinthians 1:8-11. Galatians 5:22-6:2, I Thessalonians 5:14-23. Gospel readings: Luke 10:25-37, Luke 19:1-10, Matthew 10:1 & 10:5-8, Matthew 8:14-23, Matthew 25:1-13, Matthew 15:21-28, and Matthew 9:9-13. The primary theme of Holy Wednesday is our human need for the healing and forgiveness that comes into our lives when we establish a relationship with God through Jesus Christ. We are reminded that
Many people rightly question how there can be a good or just God in the presence of so much evil and suffering in the world—about which “God” appears to do nothing. Exactly how is God loving and sustaining what God created? That is our constant dilemma, and without some answer you can quite reasonably become an atheist or at least an agnostic. I believe—if I am to believe Jesus—that God is precisely suffering love. If Jesus is the living
By Fr. Stephen Freeman, April 27, 2016 Recent conversations on the blog have bounced around the imagery of debt in the Scriptures. Contemporary Protestant thought often likes to express the notion of a “sin debt.” The idea runs that God’s righteousness and justice have proper demands. When we fail to keep the commandments, we create a debt for which God’s justice demands payment. Christ’s innocent self-offering on the Cross is seen as the payment for
By Fr. Stephen Freeman, April 15, 2016 Several years ago, someone wrote and asked, “Why did Christ have to die on the Cross?” It is the question that prompted this article. Recently, we have been having a discussion regarding the atonement within the comments section of the blog. I have pointed out that the notion of Christ being punished by the wrath of God for our sakes is not, in fact, found in the Scriptures. Sin
The second sacred image that the cross echoes is the “Lifted-Up One,” and it comes from the bronze snake in the desert. YHWH tells Moses to raise up a serpent on a pole, and “anyone who has been bitten by a serpent and looks upon it will be healed” (Numbers 21:8). It is like a homeopathic symbol. The very thing that is killing the Children of Israel is the thing that will heal them! It
By Fr Stephen Freeman, March 13, 2016 The first service of Great Lent in the Orthodox Church is “Forgiveness Vespers,” served on the eve of Monday of the First Week. There is nothing unusual about the service itself – other than the “rite of forgiveness” appended to it. In this, the priest and the faithful ask forgiveness of one another. Often this is done with mutual prostrations. Each asks the forgiveness of the other. The
Sin and salvation, however, are not merely human in scope, but they also involve the entire created order. When Adam fell, the whole creation fell with him; and by the same token our human salvation will inaugurate the salvation of the total cosmos. As Fr Sophrony puts it, ‘Every saint is a phenomenon of cosmic character’. We are not saved from but with the world. This cosmic understanding of sin and salvation has a firm
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