The Resurrection (Part II), by V.N. Lossky
St. Gregory of Nyssa has well emphasized this sacramental character of the Passion. Christ, he said, did not wait to be forced by Judas’s betrayal, the wickedness of the priests, or the people’s lack of awareness: “He anticipated this Will of evil, and before being forced, gave Himself freely on the eve of the Passion, Holy Thursday, by giving His flesh and blood.” It is the sacrifice of the immolated lamb before the beginning of the world that is so freely fulfilled here. The true Passion begins on Holy Thursday, but in total freedom.
Soon after came Gethsemane, then the cross. Death on the cross is that of a divine person: submitted to by the humanness of Christ, it is consciously suffered by His eternal hypostasis. And the separation of body and soul, the fundamental aspect of death also breaks in upon the God-man. The soul that descends to Hell remains “enhypostasized” in the Word, and also the body hanging on the cross. Similarly, the human person remains equally present in His body recaptured by the elements, as in His soul. That is why we venerate the relics of the saints. But even more so is this true in the case of Christ, for divinity remains attached both to the body which slumbers the “pure sleep” of Holy Saturday in the sepulchre, and to the victorious soul which batters down the doors of Hell.
How, indeed, could death destroy this person who suffers it in all its tragic estrangement, since this person is divine? That is why the Resurrection is already present in the death of Christ. Life springs from the tomb; it is manifested by death, in the very death of Christ. Human nature triumphs over an anti-natural condition. For it is, in its entirety, gathered up in Christ, “recapitulated” by Him, to adopt the expression of St. Irenaeus. Christ is the Head of the Church, that is to say, of the new humanity in whose heart no sin, no adverse power can henceforth finally separate man from grace.
In Christ, a man’s life can always begin afresh, however burdened with sin. A man can always surrender his life to Christ, so that He may restore it to him, liberated and whole. And this work of Christ is valid for the entire assemblage of humanity, even beyond the visible limits of the Church. All faith in the triumph of life over death, every presentiment of the Resurrection, are implicit belief in Christ: for only the power of Christ raises, and will raise, the dead.
Since the victory of Christ over death, the Resurrection has become universal law for creation; and not only for humanity, but also for the beasts, the plants and the stones, for the whole cosmos in which each one of us is the head. We are baptized in the death of Christ, shrouded in water to rise again with Him. And for the soul lustrated in the baptismal waters of tears, and ablaze with the fire of the Holy Spirit, the Resurrection is not only hope but present reality.
The parousia [the Second Coming of Christ – Ed.] begins in the souls of the saints, and St. Simeon the New Theologian can write: “For those who became children of the light and sons of the day to come, for those who always walk in the light, the Day of the Lord will never come, for they are already with God and in God.” An infinite ocean of light flows from the risen body of the Lord.
~Adapted from V. N. Lossky’s book “Orthodox Theology: An Introduction,” translated by Ian and Ihita Kesarcodi-Watson), cited in: http://www.stjohndc.org/Russian/homilies/HomiliesE/e_0205.htm.
