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The action of Christ in the world. The world is true and the world is false

The action of Christ in the world. The world is true and the world is false

28.02.2018
Tags: Religion, Christianity

The action of Christ in the world

The world is a consequence of a good order, and from the world light is born in the soul, the mind clears from light and the world. As the heart moves away from the world to spiritual wisdom, it accepts joy from God and feels the difference between spiritual wisdom and worldly wisdom, because in spiritual wisdom the soul takes possession of silence, and in the wisdom of the world it is the source of the floating of thoughts. Reverend Isaac the Syrian (55, 401).

In the world of Christ, there is such a spiritual power that he tramples upon it all earthly grief and attack (109, 221).

The Holy World enters the heart ... behind the words of humility! He ... brings a cup of spiritual consolation and to the sick man's bed, and to the prison ... to the persecuted people ... and devils (108, 540).

The Holy World, with its abundant action, brings to mind silence and to the blessed taste of oneself attracts both the soul and the body. Then all movement of blood ceases, all its influence on the state of the soul - there is great silence (109, 221-222).

The world of Christ is the source of an incessant intelligent, heartfelt, spiritual, spiritual prayer, a prayer brought from the whole human being, by the action of the Holy Spirit; the peace of Christ is the constant source of the gracious ... humility of Christ (109, 226).

Humility is an incomprehensible action ... the peace of God, inconceivably comprehended by one blessed experience (109, 226-227).

Through the holy world, the Christian, having completed the field of repentance, reconciles with God, with all circumstances, with all his neighbors, with himself; he becomes the son of God by grace (108, 522).

When your heart is overshadowed by a holy, blessed world to all of humanity, then you are at the very door of love. Bishop Ignatius (Bryanchaninov) (108, 130).

The world is true and the world is false

Yes, some people do not think, as if I affirm that it is necessary to cherish every world. For I know that there is a beautiful disagreement and the most pernicious unanimity. But one must love a good world, having a good purpose and connecting with God. In short, it is not good to be too sluggish, and too hot, so that either by the mildness of the nature everyone agrees with, or out of perseverance with all the disagreements. As lethargy is inactive, so is the willingness with all to agree is not useful. But when it is a matter of sheer wickedness, it is better to go to fire and sword, not to look at the demands of the times and rulers and in general on anything, than to partake of the leaven of slyness and join the infected with lies. It is even more terrible to fear anything more than God, and for this fear of serving the truth become a traitor to the teachings of faith and truth. But if we become upset with suspicion and are afraid, without investigating the case, then patience is preferable to haste and indulgence is better than perseverance. It is much better and more useful not to separate from the common body as members of a common body, to correct each other and to correct themselves, rather than prematurely condemning them with their excommunication and thereby destroying the power of attorney, then imperatively demand correction, as is typical of the rulers, not the brethren. St. Gregory the Theologian (11, 237-238).

It would be ridiculous for the good of the world to conclude in one naming the world ... If, however, the agreement with people harmful leads those entering into it in the guise of the world to act hostilely, then ... are they not among those who do not have [church] with me? (10, 182).

The peacemaker, blessed by the Lord (Matthew 5, 9) is a workman to the Lord, according to the apostle's words: "We are messengers in the name of Christ, and as God Himself exhorts through us; on behalf of Christ we ask: "Be reconciled to God" (2 Corporation 5, 20); and again: "Having been justified by faith, we have peace with God" (Rom., 5, 1). For the world is rejected by the Lord, who said: "My peace I give unto you; not as the world gives, I give "(John 14, 27). St. Basil the Great (8, 267).

The Lord Himself commanded us to seek peace in order to gain it. We will know the meaning of the peace of God carefully and rush to it, as the Lord said: "Peace I leave with you, My peace I give to you" (John 14, 27), so that no one can reproach us that our peace is a world of sinners. The Monk Anthony the Great (82, 18).

The world, fused with the truth, is a divine thing. If one is without the other, it will damage virtues, because both robbers and wolves have a world among themselves, some have harm to humans, others have death to sheep. But such a world, not decorated with truth, I will not call the world; Only if he converges with the truth, he in the true sense will be called peace. Why did Christ say, "Do not think that I came to bring peace to the earth; I came not to bring peace, but a sword "(Matthew 10, 34). And what forbids not every world, but associated with vice, says this in another place: "My peace I give to you" (John 14, 27). For in the true sense the world is one that is adorned with truth and piety (51, 272).

There is a holy war, and the world is worse than any irreconcilable battle, according to what was said: "I envied the insane, seeing the prosperity of the wicked" (Psalm 72, 3). For the robbers also conclude treaties with themselves, armed with those who have not done them any harm, and the wolves gather in a pack when they crave blood, and adulterers with an adulteress, and a fornicator and a harlot live in peace. So do not believe that peace is good everywhere; often it is worse than any war. When someone reconciles with malignant Providence and concludes agreements with people of unworthy life who build intrigues and harm the common life, then he lives somewhere outside and away from the limits of the world. Therefore, Paul said, "If it is possible for you, be at peace with all people" (Rom. 12, 18), for he clearly knew that sometimes it is impossible (51, 424).

Unanimity is the beginning and the foundation of all blessings for man, and no one should give rise to bribery and quarrel. But if you see that harm is done to piety or the afflicted are hurt, do not prefer the world to the truth; on the contrary, stand courageously and fight to the blood, "fighting against sin" (Heb. 12, 4). Therefore, the apostle said: "If it is possible for you, be at peace with all people" (Rom., 12, 18). For sometimes it happens and it is impossible, when, as said above, it is about piety or when it is necessary to stand for the offended. And what is surprising, if it is not always possible in relation to other people, when the apostle allows even to break the necessary connection between husband and wife, making one flesh, saying: "If an unbeliever wants to divorce, let him divorce" (1 Corporation 7, 15) ? Reverend Isidore Pelusiot (51, 304).

"Do not think that I came to bring peace to the earth; I came not to bring peace, but a sword "(Matthew 10, 34). How did He himself command them, entering every house, to welcome the world? And why the angels sang: "Glory to God in the highest, and peace on earth" (Luke 2, 14)? Why did all the prophets preach the same gospel? Because then the world is especially established, when what is infected is cut off, when the hostile separates. Only in this way is it possible for Heaven to unite with the earth. After all, the doctor then saves the body when he cuts off the incurable term, and the military leader restores calmness when he breaks the agreement between the conspirators. So it was with pandemonium. Thin world is destroyed by a good disagreement - and the world is established. So [the apostle] Paul settled the discord between those who consented against him (Acts 23, 6). And the agreement against Naboth was worse than any war (3 Tsar 21). Unanimity is not always good: and the robbers are willing to agree. So, the battle was a consequence of not the definition of Christ, but the deed of the will of the people themselves. Christ Himself wanted everyone to be of one mind in the matter of piety, but people were divided among themselves and there was a battle. However, He did not say so. And what does he say? "I did not come to bring peace," which is what comforts them. Do not think, says that you are to blame for this; I do this because people have such dispositions. So, do not be embarrassed, as if this war arose unexpectedly. Therefore, I came to make war; that is my will. So, do not be embarrassed by the fact that on the ground there will be wars and evil intentions. When the worst is cut off, then Heaven will connect with the best. So Christ speaks in order to strengthen the disciples against the bad opinion of them among the people. Besides, he did not say "swearing", but, which is much worse, "sword". If the above is too heavy and menacing, do not be surprised. He wanted to accustom people to hear rude words, so that they would not hesitate in difficult circumstances ...

If some find this painful, then let them remember the Ancient history. And in ancient times it was the same - this is shown especially as the unity of the Old Testament with the New, and what the Same here says. Then who gave the commandments. And the Jews did when the bull was drained and when they joined Baal-Peor (Ex. 32, 8, 25, 2), as soon as everyone killed his neighbor, God stopped anger on them. So, where are those who claim that God was angry and this blessing? And this God filled the universe with the blood of relatives. However, we say that this is also a matter of great mercy. Therefore, showing that He Himself approved and was in the Old Testament, He also recalls the prophecy uttered, although not for this occasion, however, explaining the same thing. What is this prophecy? "Enemies of a man are his household" (Matthew 10, 36). And the Jews had something similar. And they had prophets and false prophets; there were also disagreements among the people, and the houses were divided. Some believed that, others believed others. Therefore the prophet exhorts: "Do not believe a friend, do not rely on a friend; from the one lying in your bosom, guard the doors of your mouth ... the enemies of a man are his own. "(Mic. 7, 5-6). And he said this so that those who accept the teaching, put the highest. Not death is evil, but evil death is evil. Therefore, he said: "I have come to bring fire to the earth" (Luke 12, 49). Saying this. He showed the strength and passion of the kind of love he demanded. Because He Himself loved us much, He wants us to love Him just as much. And such words and apostles strengthened, and exalted the spirit. If your disciples, he said, will leave relatives, children and parents, then what, think, you must be teachers! These calamities will not end on you, but they will pass on to others. Since I came to bestow great blessings, I demand great obedience and zeal. "He that loveth father or mother more than me is not worthy of me; and he that loveth son or daughter more than me is not worthy of me; and whosoever does not take up his cross, and followeth after me, he is not worthy of me "(Matthew 10, 37-38).

What? Does not this contradict the ancient law? No, on the contrary, quite with him agrees. And there God commands not only to hate idolaters, but also to stone them, and in Deuteronomy praises such a zealot, "who speaks about his father and his mother:" I do not look at them, "and does not recognize his brothers, and his sons knows "(Deuteronomy 33, 9), keeping the words of God. If, however, the [apostle] Paul commands much about the parents and commands them to obey everything, do not be surprised. He commands obedience to them only in that which is not contrary to godliness. The holy thing is to give them any other reverence. When they demand more proper, they should not obey. Therefore, the Evangelist Luke says: "If anyone comes to Me and does not hate his father and mother, wife and children, and brothers and sisters, and besides his very life, he can not be My disciple" (Luke 14, 26). It commands not only to hate, because it is completely against the law, but: if one of them wants you to love him more than me, then hate him for it, for such love destroys both the beloved and the loving ...

"He that saves his soul shall lose it; but he who has lost his life for my sake will save it "(Matthew 10, 39). Do you see how harmful it is to love a more proper soul and how useful it is to hate it? Since the demands of Christ were painful, because He commanded them to rebel against parents and children, against nature and kinship, against the universe and even against their own soul, He promises the greatest reward for this. St. John Chrysostom (41, 384-387).

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