The Nicene Creed Part 8 - The Son of God

John 20:31
But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.

Col 2:9
For in him dwelleth all the fulness of the Godhead bodily.

In the Creed we confess that Jesus Christ is "the Son of God, the only-begotten, begotten of the Father before all ages. Light of light; true God of true God; begotten, not made; of one essence with the Father". This addresses the reason for calling the council in Nicea in 325. There were men teaching that the Son of God was a created being and not divine by nature. This is contradictory to the Christian faith, so a number bishops were gathered together to make a statement of faith and settle the doctrinal dispute concerning the divinity of the Son.

This foundational truth of the Christian faith can be found witnessed to throughout the New Testament. In the first chapter of the New Testament, we find a reference to Christ as "Emmanuel", or "God with us", and at the annunciation Mary was told "that holy thing which shall be born of thee shall be called the Son of God". Christ's ministry began with His baptism where a voice came from heaven saying "This is my beloved Son, in whom I am well pleased", which was also heard at the Transfiguration. Peter proclaimed Jesus to be "the Son of the Living God" when asked who a Christian disciple is to believe Jesus to be. When Jesus came into contact with those possessed with demons, they would recognize and greet Him as the Son of God. He taught that He "proceeded forth from God" and prayed "And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was" before He was to be crucified. We find references throughout the epistles like "Who, being in the form of God, thought it not robbery to be equal with God", "For in him dwelleth all the fulness of the Godhead bodily.", He is referred to as "the image of the invisible God", and that the knowledge of the glory of God is "in the face of Jesus Christ".

We find this teaching echoed in the writings of Christian teachers as they preserved and proclaimed the truth throughout time. These words are attributed to Ignatius of Antioch...

And there is also one Son, God the Word. For “the only-begotten Son,” saith [the Scripture], “who is in the bosom of the Father.” And again, “One Lord Jesus Christ.” And in another place, “What is His name, or what His Son’s name, that we may know?”

Justin Martyr says in his Dialogue with Trypho...

“I shall give you another testimony, my friends,” said I, “from the Scriptures, that God begat before all creatures a Beginning, [who was] a certain rational power [proceeding] from Himself, who is called by the Holy Spirit, now the Glory of the Lord, now the Son, again Wisdom, again an Angel, then God, and then Lord and Logos; and on another occasion He calls Himself Captain, when He appeared in human form to Joshua the son of Nave (Nun). For He can be called by all those names, since He ministers to the Father’s will, and since He was begotten of the Father by an act of will; just as we see happening among ourselves: for when we give out some word, we beget the word; yet not by abscission, so as to lessen the word [which remains] in us, when we give it out: and just as we see also happening in the case of a fire, which is not lessened when it has kindled [another], but remains the same; and that which has been kindled by it likewise appears to exist by itself, not diminishing that from which it was kindled.

Augustine writes in his On the Holy Trinity

They who have said that our Lord Jesus Christ is not God, or not very God, or not with the Father the One and only God, or not truly immortal because changeable, are proved wrong by the most plain and unanimous voice of divine testimonies; as, for instance, “In the beginning was the Word, and the Word was with God, and the Word was God.” For it is plain that we are to take the Word of God to be the only Son of God, of whom it is afterwards said, “And the Word was made flesh, and dwelt among us,” on account of that birth of His incarnation, which was wrought in time of the Virgin. But herein is declared, not only that He is God, but also that He is of the same substance with the Father...

Cyril of Jerusalem writes in his Catechetical Lectures...

But we know Christ to have been begotten not as a word pronounced, but as a Word substantially existing and living; not spoken by the lips, and dispersed, but begotten of the Father eternally and ineffably, in substance.  For, In the beginning was the Word, and the Word was with God, and the Word was God... He who hath seen the Son, hath seen the Father:  for in all things the Son is like to Him who begat Him; begotten Life of Life and Light of Light, Power of Power, God of God; and the characteristics of the Godhead are unchangeable in the Son; and he who is counted worthy to behold Godhead in the Son, attains to the fruition of the Father.

And Patrick writes in his Confession "...and his son Jesus Christ, who manifestly always existed with the Father, before the beginning of time in the spirit with the Father, indescribably begotten before all things...".

We can also find this teaching faithfully echoed in Orthodox catechisms. ‌We find this in the Orthodox Confession of Peter Mohila...

...first, that the Son of God, Jesus Christ, is eternal God, begotten by the Father of his very essence, and is of the same honor and glory with the Father, as he speaks of himself: "Father, glorify me now with yourself, with the glory which I had with you before the world was."... And he is called only-begotten for this reason, that he is the one Son of God according to the divine nature; but certain others are called sons of God by virtue of his freely given grace as all the faithful and the elect of God; this grace of adoption is given to them through Christ, as Sacred Scripture says: "As many as received him, he gave them power to become sons of God."... But he is called "light of light" because he has his total essence from the Father, just as when a light is lit from another light, it receives therefrom the entire substance of light.

And we find this taught in the Catechism of St Philaret...

139.  Why is Jesus Christ called the Son of God, Only-begotten? 

By this is signified that he only is the Son of God begotten of the substance of God the Father; and so is of one substance with the Father; and consequently excels, beyond comparison, all holy angels and holy men, who are called sons of God by grace. 

139.  Why is Jesus Christ called the Son of God, Only-begotten? 

By this is signified that he only is the Son of God begotten of the substance of God the Father; and so is of one substance with the Father; and consequently excels, beyond comparison, all holy angels and holy men, who are called sons of God by grace. John i. 12.

142.  Why is it said that he is begotten before all worlds?

That none should think there was ever a time when he was not. In other words, by this is expressed that Jesus Christ is the Son of God from everlasting, even as God the Father is from everlasting.

143.  What mean in the Creed the words Light of light?

Under the figure of the visible light they in some manner explain the incomprehensible generation of the Son of God from the Father. When we look at the sun, we see light: from this light is generated the light visible every where beneath; but both the one and the other is one light, indivisible, and of one nature. In like manner, God the Father is the everlasting Light. 1 John i. 5. Of him is begotten the Son of God, who also is the everlasting Light; but God the Father and God the Son are one and the same everlasting Light, indivisible, and of one divine nature. 

146.  Why is it further added of the Son of God in the Creed that he is begotten, not made? 

This was added against Arius, who impiously taught that the Son of God was made. 

147.  What mean the words, Of one substance with the Father? 

They mean that the Son of God is of one and the same divine substance with God the Father.

Christ our God, the True Light Who enlightens and sanctifies every person who comes into the world: Seal us with the light of Your Countenance that we may perceive Your Unapproachable Radiance.

The Nicene Creed Part 7 - One Lord Jesus Christ

Acts 4:12
Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.

Phil 2:9-11
Wherefore God also hath highly exalted him, and given him a name which is above every name: That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.

In the Creed we also profess that we believe "in one Lord Jesus Christ". In previous posts, I have posted thoughts and comments on the meaning of the name "Jesus" and what it means to call Him Lord and Christ. I will put links to those at the bottom of this post. When we say that we "believe in" Jesus Christ, we mean much more than to simply acknowledge His existence, but that we place our faith in Him as our Savior, King, and Great High Priest. We are told in Matthew's gospel that He is called "Jesus" "for he shall save his people from their sins". Peter confessed Jesus to be the Christ when asked Who a disciple believes Jesus to be, and proclaimed "Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins." in his preaching in the Temple.

St Patrick wrote that the Father "gave him all power over every name in Heaven and on Earth and in Hell, so that every tongue should confess that Jesus Christ is Lord and God, in whom we believe" and C.N. Calinicos wrote in The Greek Orthodox Catechism that "He is the one and only Lord, before Whom every knee is bent; He is Jesus, that is to say, the Saviour, Who saved His people from their sins; He is Christ, anointed not simply with oil, but the Holy Ghost, to be the Highest Prophet, Priest and King". We find in the Confession of Dositheus that "We believe our Lord Jesus Christ to be the only mediator, and that in giving Himself a ransom for all He hath through His own Blood made a reconciliation between God and man, and that Himself having a care for His own is advocate and propitiation for our sins.". St John Chrysostom said in his Commenary on Acts...

Neither is there salvation in any other, (v. 12.) Peter says. What wounds, think you, must these words inflict on them! “For there is none other name,” he continues, “under heaven given among men, whereby we must be saved.” Here he utters also lofty words. For when the object is, not to carry some point successfully, but only to show boldness he does not spare; for he was not afraid of striking too deep. Nor does he say simply, “By another;” but, “Neither is there salvation in any other:” that is, He is able to save us. In this way he subdued their threatening.

St Jerome wrote in his Commentary on the Apostles Creed...

“Christ” is so called from “Chrism,” i.e. unction. For we read in the Books of Moses, that Auses, the son of Nave, when he was chosen to lead the people, had his name changed from “Auses” to “Jesus,” to shew that this was a name proper for princes and generals, for those, namely, who should “save” the people who followed them. Therefore, both were called “Jesus,” both the one who conducted the people, who had been brought forth out of the land of Egypt, and freed from the wanderings of the wilderness, into the land of promise, and the other, who conducted the people, who had been brought forth from the darkness of ignorance, and recalled from the errors of the world, into the kingdom of heaven.

“Christ” is a name proper either to High Priests or Kings. For formerly both high priests and kings were consecrated with the ointment of chrism: but these, as mortal and corruptible, with material and corruptible ointment. Jesus is made Christ, being anointed with the Holy Spirit, as the Scripture saith of Him “Whom the Father hath anointed with the Holy Spirit sent down from heaven.” And Isaiah had prefigured the same, saying in the person of the Son, “The Spirit of the Lord is upon Me, because He hath anointed Me, He hath sent Me to preach good tidings to the poor.”

We find this in The Catechism of St Philaret...

130.  What means the name Jesus?

Saviour. 

131.  By whom was the name Jesus first given? 

By the Angel Gabriel. 

132.  Why was this name given to the Son of God at his conception and birth on earth? 

Because he was conceived and born to save men. 

133.  What means the name Christ? 

Anointed. 

134.  Whence came the name Anointed? 

From the anointing with holy ointment, through which are bestowed the gifts of the Holy Ghost. 

135.  Is it only Jesus, the Son of God, who is called Anointed? 

No. Anointed was in old time a title of kings, high-priests, and prophets. 

136.  Why, then, is Jesus, the Son of God, called The Anointed? 

Because to his manhood were imparted without measure all the gifts of the Holy Ghost; and so he possesses in the highest degree the knowledge of a prophet, the holiness of a high-priest, and the power of a king. 

137.  In what sense is Jesus Christ called Lord? 

In this sense: that he is very God; for the name Lord is one of the names of God.

And we find this in Peter Mohila's Orthodox Confession of Faith...

Q. 34. What do these two names "Jesus Christ" signify, as found in this article?

R. "Jesus" signifies Savior, just as the Archangel was explaining to Joseph: "She will bring forth a son and you shall call his name Jesus, for he shall save his people from their sins." Yet, this name can be given to no one in the world, and rightly so, except to the Lord our Savior, who freed the entire human race from the eternal captivity of the devils. And "Christ" signifies anointed, because in the Old Law anointed people are referred to as "Christi", namely, the priests, kings and prophets. Christ is anointed into these three offices in a special way, above all other anointed people, as the Psalmist says of him: "You have loved justice and hated iniquity; therefore God, your God, anointed you with the oil of gladness above your fellows." But, this anointing should be understood as coming from the Holy Spirit, as the Prophet says: "The Spirit of the Lord is upon me, because the Lord has anointed me; he has sent me to preach to the meek." Christ applies these words to himself when he says: "This day this scripture is fulfilled in your ears." Christ, however, surpasses his companions according to three very great distinctions. His first distinction is the priesthood according to the order of Melchizedek, about which the Apostle says: "Called by God a high priest according to the order of Melchizedek." The same author elsewhere calls Christ a priest, because he sacrificed himself to God the Father, as he says: "Christ, who by the eternal Spirit offered himself unspotted to God." And later: "Christ was offered once to exhaust the sins of many." The second distinction is his kingdom, which the Archangel Gabriel, while he was fulfilling his mission to the most pure Virgin, demonstrated by saying: "The Lord God will give him the throne of David, his father, and he shall reign in the house of Jacob forever; of his kingdom there shall be no end." The Magi also gave witness to him by offering gifts at the time of his birth, as they said: "Where is he that is born king of the Jews?" The title of his crime at the time of his very death proves the same thing? "Jesus of Nazareth, the King of the Jews." Moses prophesized from God, however, concerning the third distinction, when he said: "The Lord your God will raise up to you a prophet from your brothers similar to me." This distinction was shown through his holy teaching where he adequately taught about his divinity and other things pertaining to eternal salvation, as he says of himself: "I have made known your name to them." And earlier: "The words which you gave me I gave to them; and they have received them, and have known in very deed that I came from you, and they have believed that you had sent me." This prophecy, the third distinction, should be understood as the foretelling of future events not by a certain revelation, but from his knowledge as true God and true man.

I believe O Lord and I confess that Thou art the Christ, the Son of the Living God Who came into the world to save sinners of whom I am chief.

http://openthoumylips.blogspot.com/2011/08/jesus-prayer-part-4-lord.html
http://openthoumylips.blogspot.com/2011/09/jesus-prayer-part-5-jesus.html
http://openthoumylips.blogspot.com/2011/09/jesus-prayer-part-6-christ-as-great.html
http://openthoumylips.blogspot.com/2011/09/jesus-prayer-part-7-christ-king.html
http://openthoumylips.blogspot.com/2011/09/jesus-prayer-part-8-christ-and-king.html

The Nicene Creed Part 6 - The Creator

Gen 1:1
In the beginning God created the heaven and the earth.

Is 44:24
Thus saith the LORD, thy redeemer, and he that formed thee from the womb, I am the LORD that maketh all things; that stretcheth forth the heavens alone; that spreadeth abroad the earth by myself;

In the Creed, God is referred to as the "Maker of Heaven and Earth and of all things visible and invisible". The first thing we read about God in the scriptures is this, that "God created the heaven and the earth". The Psalms tell all of creation to "praise the name of the LORD: for he commanded, and they were created" and praise God with the words "O LORD, how manifold are thy works! in wisdom hast thou made them all". God is elsewhere referred to as "he that created the heavens, and stretched them out; he that spread forth the earth, and that which cometh out of it".

St Basil wrote in his Hexaemeron...

It is right that any one beginning to narrate the formation of the world should begin with the good order which reigns in visible things. I am about to speak of the creation of heaven and earth, which was not spontaneous, as some have imagined, but drew its origin from God.... He first establishes a beginning, so that it might not be supposed that the world never had a beginning.  Then he adds “Created” to show that which was made was a very small part of the power of the Creator.... The Creator and Demiurge of the universe perfected His works in it, spiritual light for the happiness of all who love the Lord, intellectual and invisible natures, all the orderly arrangement of pure intelligences who are beyond the reach of our mind and of whom we cannot even discover the names. They fill the essence of this invisible world, as Paul teaches us. “For by him were all things created that are in heaven, and that are in earth, visible and invisible whether they be thrones or dominions or principalities or powers” or virtues or hosts of angels or the dignities of archangels.

St Irenaeus wrote in the second century...

It is proper, then, that I should begin with the first and most important head, that is, God the Creator, who made the heaven and the earth, and all things that are therein (whom these men blasphemously style the fruit of a defect), and to demonstrate that there is nothing either above Him or after Him; nor that, influenced by any one, but of His own free will, He created all things, since He is the only God, the only Lord, the only Creator, the only Father, alone containing all things, and Himself commanding all things into existence.

And we find "First of all, believe that there is one God who created and finished all things, and made all things out of nothing. He alone is able to contain the whole, but Himself cannot be contained." written in the Pastor of Hermas.

We find written in The Greek Orthodox Catechism by C.N. Calinicos...

19. With what other subject, besides the subject of the Trinity, does the first article deal?

The first Article, further down, deals with the world as created by the Almighty God. "For in Him were all things created, in the heavens and upon the earth, things visible and things invisible... all things have been created through Him and unto Him." (col. i. 16.) The blessed and Self-sufficient God, Who existed before time began without having need of anything, wished, moved only by goodness, to make other beings participators of existence. Therefore, He produced the universe during different periods, which Genesis called days, because a thousand years in the sight of God are as one day (Ps. xc. 4; 2Pet. iii. 8), using for this purpose, instead of any other instrument, His word, i.e., His omnipotent will; "for He commanded, and they were created; He hath established them for ever and ever." (Ps. cxlviii. 5-6.) God created the world from nothing and without pre-existing matter, thus differing from us, who, whatever we create, create it from pre-existing material. And for this reason, it is right to say that we are simply moulders and transformers, while God alone is the Creator in he full sense of the word.

20. Is the world created by God confined only to what appeals to the senses?

No: All that appeals to our senses constitutes only the visible world, or earth. but, besides this world and before it, God created another world also, much nobler than the earth. That is Heaven, the world of immaterial spirits, invisible, making no appeal to our senses. For, when we say "Heaven," we do not mean the starry firmament, which commonly is thought of as the earth's roof; but the world of the Angels, who are beings much more perfect and superior than man, although, in comparison with God, they are immeasurably inferior.

And in Peter Mohila's Orthodox Confession of Faith we find...

Q. 18. Is God the Creator of all things, since the same article calls him "Creator"?

R. Without any doubt, God is the Creator of all things, that is, of both visible and invisible creatures. But first he created from nothing all the powers of heaven by his own will, as they are the main extollers of his glory. Then he created that intelligible world, which recognized God through his bestowed grace and conforms completely to his will. Then he created from nothing this visible and material world; finally, God created man, composed of a rational and immaterial soul and a material body, so that God might be recognized as the creator of both the visible and invisible world through this composition of man. Man is called, therefore, a microcosm, since he contains in himself an examplar of the great world.

Let all the earth fear the LORD: let all the inhabitants of the world stand in awe of him. For he spake, and it was done; he commanded, and it stood fast.

The Nicene Creed Part 5 - The Almighty

Ps 103:19
The LORD hath prepared his throne in the heavens; and his kingdom ruleth over all.

Ps 47:7-8
For God is the King of all the earth: sing ye praises with understanding. God reigneth over the heathen: God sitteth upon the throne of his holiness.

In the Creed, God is referred to as "the Almighty". According to Strong's concordance, this word is defined as "the all-ruling, i.e. God (as absolute and universal sovereign):--Almighty, Omnipotent. Used only when referring to God.". The nature of God as being sovereign and ruling over all things can be found witnessed to in the scriptures, the writings of the fathers, and catechisms.

We find verses in the Psalms saying that "He ruleth by his power for ever", "All thy works shall praise thee", and "The heavens declare his righteousness, and all the people see his glory.". God even rules "the raging of the sea: when the waves thereof arise, thou stillest them". God's sovereignty over all things is closely tied to the fact that He created all things in verses like "Let all the earth fear the LORD: let all the inhabitants of the world stand in awe of him. For he spake, and it was done; he commanded, and it stood fast." and "Let them praise the name of the LORD: for he commanded, and they were created.", but my next post will discuss God as being the one who created all things.

St Jerome wrote "God is called Almighty because He possesses rule and dominion over all things." in his Commentary on the Apostles Creed, and St John of Damascus wrote "By nature, therefore, all things are servants of the Creator and obey Him." in his Exposition of the Orthodox Faith. St Theophilus of Antioch wrote to Autolycus in the second century...

But he is... Almighty, because He Himself rules and embraces all. For the heights of heaven, and the depths of the abysses, and the ends of the earth, are in His hand, and there is no place of His rest.

And St Cyril of Jerusalem wrote in his Catechetical Lectures...

For He is Almighty who rules all things, who has power over all things... Nothing then is withdrawn from the power of God; for the Scripture says of Him, for all things are Thy servants.  All things alike are His servants, but from all these One, His only Son, and One, His Holy Spirit, are excepted; and all the things which are His servants serve the Lord through the One Son and in the Holy Spirit.  God then rules all, and of His long-suffering endures even murderers and robbers and fornicators, having appointed a set time for recompensing every one, that if they who have had long warning are still impenitent in heart, they may receive the greater condemnation.  They are kings of men, who reign upon earth, but not without the power from above:  and this Nebuchadnezzar once learned by experience, when he said; For His kingdom is an everlasting kingdom, and His power from generation to generation.

We also find this in Peter Mohila's Orthodox Confession of Faith...

Q. 14. Why does the first article of faith mention "almighty" or "all-governing" and omit all other attributes?

R. Because by this one expression the property of God is best described, since no creature can be called omnipotent. This is so for two reasons: first, it does not have its essence from itself, but from a creator; secondly, it cannot produce any creature from nothing. Both these traits always pertain to the divine omnipotence, as he speaks about himself in the Apocalypse: "I am Alpha and Omega, the beginning and end, says the Lord, who is and who was and who is to come, the Almighty." Similarly, the Archangel in Luke: "No word shall be impossible with God." Nevertheless, this omnipotence is limited only by his own will and good pleasure, so that certainly whatever he himself wishes, only this can he and does he effect, and not that of which he is simply able, as the Psalmist says: "Our God is in heaven; he has done all that he has desired." He could create a million worlds of this type, but this he does not wish. And then this omnipotence must be understood in terms of perfection, removed from all imperfection and weakness, as is evident in this example: God cannot be evil and commit sin, for this denotes imperfection, even as St. Paul gives witness: "It is impossible for God to lie." For if God were evil and had committed sin, then he would not be omnipotent, for these things are evidence in themselves of imperfection. And so, God is omnipotent by virtue of his will and his perfect goodness, as the Psalmist recollects: "Who is the great God like our God? You are the God who does wonders; you made your power known among the nations." Finally, he is called omnipotent, because all things are in his power and he created the world with no difficulty, with no labor, by his will alone.

Holy, holy, holy, is the LORD of hosts: the whole earth is full of his glory.

The Nicene Creed Part 4 - The Father

John 1:18
No man hath seen God at any time, the only begotten Son, which is in the bosom of the Father, he hath declared him.

Rom 8:15
For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father.

In the Creed we call God "Father", but what does it mean for God to be called "Father"? God is Father primarily because He has a Son, eternally begotten from Him and being of the same divine nature. We also refer to God as "our Father" because, in Christ, we are adopted as sons of God and made joint heirs with Christ.

God is rarely referred to as a Father in the Old Testament. This is because God is revealed as Father in relation to His Son, Jesus Christ, in the New Testament. This is witnessed to by the Apostle John when he writes the words of Jesus "No man hath seen God at any time, the only begotten Son, which is in the bosom of the Father, he hath declared him." and the Apostle Matthew when he writes the words of Jesus "neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him". This is echoed in the epsitles where God is often referred to as "the Father of our Lord Jesus Christ". And just as we are taught by Christ to pray to God as "our Father", we find in scripture that this is not by nature, but by "the Spirit of adoption", "that we might receive the adoption of sons", and that God has "begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead".

We can also find this same teaching passed down in our catechisms and writings. We can find this in Greek Orthodox Catechism by C. N. Callinicos where he writes...

Why is God in the Creed called Father?
Not in an ethical sense, as at the beginning of the Lord's Prayer, but in a dogmatical sense, He being eternally by His own ever productive nature the Father of our Lord Jesus Christ, His only Son.

St Augustine writes in On The Holy Trinity...

The Father is called so, therefore, relatively, and He is also relatively said to be the Beginning, and whatever else there may be of the kind; but He is called the Father in relation to the Son, the Beginning in relation to all things, which are from Him. 

St Jerome writes in his commentary on the Apostle's Creed...

When you hear the word “Father,” you must understand by this the Father of a Son, which Son is the image of the aforesaid substance. 

And St Cyril of Jerusalem taught in his Catechetical Lectures...

...let us come back to ourselves, and receive the saving doctrines of the true Faith, connecting the dignity of Fatherhood with that of the Unity, and believing In One God the Father:  for we must not only believe in one God; but this also let us devoutly receive, that He is the Father of the Only-begotten, our Lord Jesus Christ.

 God then is in an improper sense the Father of many, but by nature and in truth of One only, the Only-begotten Son, our Lord Jesus Christ; not having attained in course of time to being a Father, but being ever the Father of the Only-begotten.

And Christ Himself knowing this has spoken unerringly, I go to My Father, and your Father:  not saying ‘to our Father,’ but distinguishing, and saying first what was proper to Himself, to My Father, which was by nature; then adding, and your Father, which was by adoption. For however high the privilege we have received of saying in our prayers, Our Father, which art in heaven, yet the gift is of loving-kindness.  For we call Him Father, not as having been by nature begotten of Our Father which is in heaven; but having been transferred from servitude to sonship by the grace of the Father, through the Son and Holy Spirit, we are permitted so to speak by ineffable loving-kindness. 

Grace be with you, mercy, and peace, from God the Father, and from the Lord Jesus Christ, the Son of the Father, in truth and love.

The Nicene Creed Part 3 - In One God

 Deut 5:7
Thou shalt have none other gods before me.

Deut 6:14
Ye shall not go after other gods, of the gods of the people which are round about you;

In a world where many gods have been worshipped throughout human history and in an age where concepts like there is no God or all religions are the same are not uncommon to encounter, we maintain our belief that our God is the true God and that there are no others beside Him. We don't believe that all religions are equally true or entirely compatible with each other. This is an underlying theme in the Old Testament as it records the history of the struggle of Israel between serving the true God and other gods. It was with Israel that God established His covenant where He would be their God and they would be His people as recorded "With whom the LORD had made a covenant, and charged them, saying, Ye shall not fear other gods, nor bow yourselves to them, nor serve them, nor sacrifice to them: But the LORD, who brought you up out of the land of Egypt with great power and a stretched out arm, him shall ye fear, and him shall ye worship, and to him shall ye do sacrifice." and "Thou shalt not bow down to their gods, nor serve them, nor do after their works". Warfare was styled to keep Israel from worshipping other gods, and it was the worship of the true God that gained victory and brought peace. It was for idolotry that Israel was taken captive, and the return from captivity was centered around returning to the worship of God. We find the worship of one God explained in The Catechism of St Philaret1 explained like this...

82. Why is it not said in the Creed simply, I believe in God, rather than with the addition, in one God?

In order to contradict the error of the heathen, who, taking the creature for God, thought there were many gods.

And explained by C N Callinicos in The Greek Orthodox Catechism...

For, though there be many that are called gods and lords - as is the case with the polytheists - yet to us there is but One God, the Father, of Whom are all things, and we unto Him.(1 Cor. viii.5-6.)... The idolotrous idea of dividing the indivisible God up into different limited deities, of which one reigns in Heaven, another on earth, a third over the sea, a fourth over the underworld and so on, is an anthropomorphic fancy, derogatory to the Supreme Being.

Early apologists often had to refute charges of atheism that were made based on the refusal to worship and offer sacrifices to other gods. Justin Martyr gave this defense in his First Apology2 addressed to the Roman Emporer and Senate.

And we confess that we are atheists, so far as gods of this sort are concerned, but not with respect to the most true God, the Father of righteousness and temperance and the other virtues, who is free from all impurity. But both Him, and the Son... and the prophetic Spirit, we worship and adore, knowing them in reason and truth, and declaring without grudging to every one who wishes to learn, as we have been taught.

Athenegoras also gave this response to charges of atheism in his Plea For Christians3.

As regards, first of all, the allegation that we are atheists... with reason did the Athenians adjudge Diagoras guilty of atheism, in that he... openly declared that there was no God at all... But, since our doctrine acknowledges one God, the Maker of this universe, who is Himself uncreated... but has made all things by the Logos which is from Him, we are treated unreasonably in both respects, in that we are both defamed and persecuted.

As stated in the above quote, the Christian God is the Holy Trinity of God the Father eternally existing with His Word and Spirit. Just as scripture says "No man hath seen God at any time", we also confess the nature of God to be beyond our own and the nature  of what is uncreated to be entirely different than the nature of what is created. Yet at the same time, we find "that which may be known of God is manifest in them; for God hath shewed it unto them. 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", and "The heavens declare his righteousness, and all the people see his glory". So while, due to our limitations, it is impossible for us to fully know something without limitation, God still reveals Himself to us, interacts with us, and makes Himself known to us. It is in this revelation of God, primarily in Jesus Christ who said "he that hath seen me hath seen the Father", that we speak of the nature of God. Scripture tells us that "In the beginning was the Word, and the Word was with God, and the Word was God" and also speaks of  "the Spirit of truth, which proceedeth from the Father". We can find this explained in The Catechism of St Philaret.

84. Can we know the very essence of God?

No. It is above all knowledge, not of men only, but of angels.

85. How does holy Scripture speak on this point?

The Apostle Paul says, that God dwelleth in the light, which no man can approach unto, whom no man hath seen, nor can see. 1 Tim. vi. 16....

90. How are we to understand these words of the Creed, I believe in one God the Father?

This is to be understood with reference to the mystery of the Holy Trinity; because God is one in substance but trine in persons--the Father, the Son, and the Holy Ghost--a Trinity consubstantial and undivided....

93. How is one God in three Persons?

We can not comprehend this inner mystery of the Godhead; but we believe it on the infallible testimony of the Word of God. The things of God knoweth no man, but the Spirit of God. 1 Cor. ii. 11.

94. What difference is there between the Persons of the Holy Trinity?

God the Father is neither begotten, nor proceeds from any other Person: the Son of God is from all eternity begotten of the Father: the Holy Ghost from all eternity proceeds from the Father.

95. Are the three Hypostases or Persons of the Most Holy Trinity all of equal majesty?

Yes; all of absolutely equal divine majesty. The Father is true God, the Son equally true God, and the Holy Ghost true God; but yet so that in the three Persons there is only one Tri-personal God.

The nature of God as the Trinity, personal characteristics of the three Persons, and the manner of the incarnation of "the Word became flesh" are among what will be discussed in the rest of the Creed.

For Thou art our God, and we know no other than Thee.

1http://www.pravoslavieto.com/docs/eng/Orthodox_Catechism_of_Philaret.htm#ii.xv.iii.i.p41

2http://www.ccel.org/ccel/schaff/anf01.viii.ii.vi.html

3http://www.ccel.org/ccel/schaff/anf02.v.ii.iv.html

The Nicene Creed Part 2 - I Believe

Rom 10:9-10
That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.

James 2:26
For as the body without the spirit is dead, so faith without works is dead also.

The Creed is traditionally broken into twelve parts for instructional purposes. For the sake of keeping my posts from getting too long and to better provide a general overview, I'm going to further divide some of those sections. This post will cover what it means to "believe" ("credo" in Latin, where we get the word "creed"). According to The Catechism of St Philaret of Moscow1...

76. What is it to believe in God?

To believe in God is to have a lively belief of his being, his attributes, and works; and to receive with all the heart his revealed Word respecting the salvation of men.

80. For what is the confession of the faith necessary?

The Apostle Paul witnesses that it is necessary for salvation. For with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation. Rom. x. 10.  

And also from The Confession of Peter Mohila2...

Q. 2. Should a Christian first believe and then do good works in life?

R. Since "without faith it is impossible to please God", as St. Paul teaches, "he that comes to God must believe that he is, and is a rewarder to them that seek him."[5] Therefore, so that a Christian may please God and his works may be accepted by him, first it is necessary that he have faith in God and then he must form his life according to this faith.

Q. 4. What is faith?

R. Faith is, according to St. Paul, "the substance of things to be hoped for, the evidence of things that appear not. For this the ancients obtained a testimony."[6] Or, as follows: the apostolic orthodox-catholic (faith) is to believe in one's heart and confess by one's mouth one God in the Holy Trinity, according to the teaching of the same St. Paul: "for with the heart we believe unto justice; but with the mouth confession is made unto salvation;"[7] and then also, Faith is to hold intact all the articles of the orthodox- catholic faith, handed down by Christ the Lord through the Apostles and pronounced and approved in the Ecumenical Councils (4) and to believe them without doubt as taught therein, just as the Apostle designates: "Brothers, stand fast and hold the traditions which you have learned, whether by word or by our epistle." [8] And in another place: "I praise (you, brothers), that you are mindful of me in all things; and keep my ordinances as I delivered them to you." [9] From these words it is clear that the articles of faith receive their commendation and authority partly from Sacred Scripture and partly from church tradition and the teaching of the Councils and the Holy Fathers. By way of explanation in this matter, St. Dionysius says: "For the substance of our hierarchy is the divinely given oracles; most truly we declare these oracles to be venerated, which were given to us by our holy founders, inspired by the Holy Spirit, in Sacred Scripture and theological books, as also that which comes from these same holy men in a more subtle way, not completely treated from on high, but by the penetration of one mind unto another, indeed by way of the corporeal word, but nevertheless at the same time immaterial, by which our holy founders were taught without writing in this certain sacred tradition." [10] I speak, he says, of certain dogmas given through the Scripture and contained in the theological books (that is, of St. Basil); (5) Truly these are dogmas which were orally given by the Apostles and the Holy Fathers. And on these two things the faith is based, not only to remain in the recesses of the heart, with all doubt and fear really removed, but to be proclaimed and professed orally, even as the Psalmist says: "I have believed, therefore have I spoken."[11] "We also believe, wherefore we also speak."[12]

According to the scriptures, "faith cometh by hearing, and hearing by the word of God", meaning that we recieve our faith by being taught. The manner in which this takes place in us is two fold. First, as Paul writes "God hath dealt to every man the measure of faith", our capacity to believe in God is a gift from Him, and as the parable of the sower and the seed shows, this gift is given freely to all. But having received the gift freely given, we have a responsibility to respond as Christ Himself said "He that hath ears to hear, let him hear" and "Take heed therefore how ye hear".

Belief is also closely tied to action in the scriptures. To truly believe is to act on that belief as we are told to "be ye doers of the word, and not hearers only" and that "faith, if it hath not works, is dead, being alone" because even "the devils also believe, and tremble". We find "for the LORD preserveth the faithful, and plentifully rewardeth the proud doer" in the Psalms. We are also told that "whatsoever is not of faith is sin" and that with faith "ye shall be able to quench all the fiery darts of the wicked". We also find that faith must also be accomplanied by love where it is written "though I have all faith, so that I could remove mountains, and have not charity, I am nothing". Faith also requires perseverence. Christ told us that "he that shall endure unto the end, the same shall be saved" and Paul commanded us to "run with patience the race that is set before us, Looking unto Jesus the author and finisher of our faith".

Through the intercession of St Patrick, may God Almighty strengthen one's faith and grant the grace of faith to others.

1http://www.pravoslavieto.com/docs/eng/Orthodox_Catechism_of_Philaret.htm

2http://esoptron.umd.edu/ugc/ocf1a.html

The Nicene Creed Part 1 - Introduction

Jude 1:3
Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints.

Gal 1:8-9
But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. As we said before, so say I now again, if any man preach any other gospel unto you than that ye have received, let him be accursed.

With this post, I am going to start a new series on what is commonly referred to as the Nicene Creed, also known as the Nicene-Constantinopolitan Creed. In my following posts I intend to cover the text of the Creed using scripture, and commentary and teaching (either on the Creed or subjects relating to what is stated in the Creed) found in writings and catechisms that have been produced throughout the centuries.

There are a number of creeds and confessions of faith. From the ealriest times various creeds were used as a statement of faith to be made at baptism and liturgically recited to maintain unity of faith among the members of a local church and between local churches. The Nicene Creed is the most common one found recited today with the Apostle's Creed being the second most common.

In the early fourth century, a priest from Alexandria by the name of Arius denied that the Son was of the same divinity as the Father and affirmed that the Son was a created being. This teaching gained popularity and spread throughout the Christian world with a number of people, inculding some bishops, adopting this new teaching. As it spread causing chaos throughout the Roman Empire, which had just recently legalized Christianity, the Emporer Constantine called a number of bishops together in 325 at Nicea to give an official statement of faith regarding the divinity of the Son. What they gave the emporer was a statement that the Son was coeternal with the Father and sharing the same divine nature as the Father. Later on, a similar teaching against the Holy Spirit was starting to spread and another council was held in Constantinople in 381. The bishops present at the council in 381 re-affirmed statement of 325 and then affirmed the divinity of the Holy Spirit. They put forth another statement of faith, the decree of 325 with some extra clarification concerning the Holy Spirit, and made this their official statement of faith. This statement made in 381 is what is called the Nicene-Constantinopolitan Creed (because it was originally made at Nicea and then further clarified at Constantinople), or more commonly known as simply the Nicene Creed. There was a small addition made to it at a council in Toledo, Spain during the fifth century concerning the procession of the Holy Spirit which was not officially adopted by Rome in the west until the ninth century and was never adopted into usage by any church in the east. I may cover that in a later post when I get to that part of the Creed, but I am not including it as part of the text of the Creed and am using what was originally proclaimed at Constantinople in 381 as the text that I plan to cover in this series. Here is the text of the Nicene Creed as given at Constantinople in 381.

I believe in one God, the Father Almighty, Maker of Heaven and Earth and of all things visible and invisible.

And in one Lord Jesus Christ, the Son of God, the only-begotten, begotten of the Father before all ages. Light of light; true God of true God; begotten, not made; of one essence with the Father, by Whom all things were made; Who for us men and for our salvation came down from Heaven, and was incarnate of the Holy Spirit and the Virgin Mary, and became man. And He was crucified for us under Pontius Pilate, and suffered, and was buried. And the third day He arose again, according to the Scriptures, and ascended into Heaven, and sits at the right hand of the Father; and He shall come again with glory to judge the living and the dead; Whose Kingdom shall have no end.

And in the Holy Spirit, the Lord, the Giver of Life, Who proceeds from the Father; Who with the Father and the Son together is worshipped and glorified; Who spoke by the prophets.

In one Holy, Catholic, and Apostolic Church. I acknowledge one baptism for the remission of sins. I look for the resurrection of the dead and the life of the world to come. Amen.

The Jesus Prayer Part 19 - Contemplative Prayer

Col 4:2
Continue in prayer, and watch in the same with thanksgiving;

Eph 6:18
Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints;

In this post I am going to write a little about contemplative prayer. The goal of contemplative prayer is to be aware of, focus on, and interact with, and draw closer to God in prayer. To quote a catechism entitled On the Law of God, "Contemplation of God is the description of the spiritual mood in which man intentionally introduces into, maintains in his conscience, the thought of God, of His highest properties, the matter of our salvation and of our eternal future, etc." Prayer is traditionally described as being done on three levels, the physical, the mental, and the heart.

We begin by physically saying the words that we offer up to God. We can start with the words the Lord Himself gave us in the Lord's prayer, the Psalms, or other hymns and prayers of the Church. We offer these words up to God because we know it is right to offer them up to God and that they express how we should relate to God.

We take the words that we are saying and focus on them and make them our own. They cease to be external words that we read and become our own words as they penetrate our mind and become our thoughts. This requires attention and perseverance as outside thoughts try to distract us from prayer. Being told that "he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him" and "Draw nigh to God, and he will draw nigh to you", we know we can trust God to reward our struggles in prayer to draw closer to Him and become transformed by the renewing of our mind. In the words of Fr. Thomas Hopko...

When reading or chanting the psalms, the person does not try to think about each word and phrase. Rather he cuts off all reasoning, and opens his heart to the Lord, uniting “his mouth with his mind,” (St Benedict) and allowing the Word of God to be planted within him to blossom in his soul with the fruits of the Spirit. This also is the case with churchly hymnology. It is sung for the glory of God and the edification and expansion of the soul through the contemplation of the Lord in His words and works of salvation, much more than for any intellectual instruction.

The next level of prayer is to penetrate from the mind into the heart. In order to properly pray from the heart, we must have our heart right with God, as Christ said "Blessed are the pure in heart: for they shall see God". This means not just saying the words, but meaning them and following God in our daily lives as Christians. We are told that our treasure is where our heart is and that it is from the heart that our actions come, so part of having a positive relationship with God is to love Him with all of our heart, mind, soul, and strength, and to love our neighbor as a reflection of our love for God based on the love that we have received from God. This has been expressed in writings like where On the Law of God says "Orthodoxy teaches us that the Christian faith is inseparably bound to love for God. And love always demands a living, personal relationship with the one we love. In our relationship with God, this love is first of all made manifest in prayer." and where These Truths We Hold - The Holy Orthodox Church: Her Life and Teachings, a book of teachings compiled by a monk at St Tikhon's Monastery, says that "Our prayers will gradually grow more perfect as we improve the manner of our lives and cleanse our hearts of sinful passion. This banishment of sinful ways from our lives brings as its reward our success in prayer. At the same time, we must say that prayer cannot achieve perfection in isolation, but must be accompanied by all the virtues, for as we grow in virtue, so does our prayer grow ever more perfect."

Repetition of the Jesus prayer, along with psalms, hymns, and other short prayers, has traditionally been used as an exercise in  focusing the mind and heart on God. We can reflect on the words themselves of the prayer, as I have done in some of my previous posts. We can take those words and make them our own, and we can put those words into action in our lives as we grow closer to God by keeping Him in constant remembrance in prayer. To quote Fr. Thomas Hopko again...

The use of the Jesus Prayer outside the hesychast method for unceasing prayer is to repeat the prayer constantly and continually, whatever one is doing, without the employment of any particular bodily postures or breathing techniques. This is the way taught by St. Gregory Palamas in his short discourse about how unceasing mental prayer is the duty of all Christians. (see p. 130) Anyone can do this, whatever his occupation or position in life. This also is shown in The Way of the Pilgrim.

The purpose and results of this method of prayer are those generally of all prayer: that men might be continually united with God by unceasing remembrance of His presence and perpetual invocation of His name, so that one might always serve Him and all men with the virtues of Christ and the fruits of the Spirit.

Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O LORD, my strength, and my redeemer.

The Jesus Prayer Part 18 - The Use of Prayer Ropes and Beads

Repetitions of the Jesus Prayer are commonly counted on knots or beads. Other prayers have also been counted in a similar manner throughout the centuries in eastern and western Christian traditions. It is because of this ancient prayer tradition that the word "bead" receives its etymology from the old english word for "prayer" and shares a common root with the english word "bid" (to ask) and the german word "bitte" (please). I'm going to briefly discuss the historical development of tools for counting prayers in this post.

It starts with the ancient Jewish practice of having specific hours set aside during the day for prayers. Christianity as early as the apostles themselves and their immediate disciples continued  this schedule of prayer as they carried it over into their own worship and it can be found to this day within the Eastern Orthodox, Oriental Orthodox, Roman Catholic, Anglican/Episcopalian, Lutheran, and some Reformed traditions. By the second century, rules of prayer were given as replacements for these prayer services for those who were unable to make it to church and were unable to pray the prayers on their own. These would normally be a number of repetitions of the Lord's Prayer. At the same time, Christian monasticism was forming and the monks would repeat and meditate on the Lord's Prayer, verses from the Psalms, other short prayers, or even just the name of Jesus as they would complete their daily tasks and during time set aside just for prayer.

It was within this early monastic tradition that tools were first used to keep track of the large numbers of prayers that the monks would commit themselves to. The earliest mention of this is of a monk named Paul of Thebes who would keep three hundred pebbles and drop them into a bag to keep count of his prayers. This practice developed into tieing knots in a piece of rope or carving notches into walking sticks that were easier to travel with. The use of ropes and beads grew in popularity and became the normal method for counting prayers.

In eastern Christian traditions, the Jesus Prayer became the normative prayer for contemplation. Ropes made of knotted wool are most common but strands of beads are also used. Prayer ropes can commonly be found with 33, 50, or 100 knots or beads. In the western Christian tradition, the Lord's Prayer and Hail Mary became normative for contemplative prayer. The most common devotion that can be found in western Christianity today is the Rosary, even though a number of other devotions and chaplets have grown in the west out of this prayer tradition.

MAKE HASTE, O GOD, TO DELIVER ME; MAKE HASTE TO HELP ME, O LORD.

The Jesus Prayer Part 17 - Repetition in the Scriptures

Luke 18:1
And he spake a parable unto them to this end, that men ought always to pray, and not to faint;

Eph 5:19-20
Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord; Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ;

The Jesus prayer, whether it is recited while accomplishing another task or during time devoted solely to meditating on the name of Jesus, is often repeated multiple times. This post will look at a few places where repetition is mentioned in the scriptures.

In the Old Testament, the book of Leviticus calls for a cleansed leper to be sprinkled with water seven times and oil to be sprinkled seven times before the Lord. On the day of Atonement, a young bullock and a goat are sacrificed to the Lord. The blood of both were sprinkled seven times on the mercy seat and then again seven times on the altar. Joshua circled the city of Jericho once for six days straight and then seven times on the seventh day before the walls fell. Elisha advised Naaman to dip himself seven times in the river Jordan in order to be healed of his leprosy. When Solomon consecrated the Temple to the Lord, the children of Israel sang Psalm 136 with its frequent repetition of "for His mercy endureth forever", and then again after they saw the glory of the Lord fill the Temple. The hymn that the three youths in Daniel sang when they thrown in the furnace repeated the phrase "And sing a hymn to Him, And exult Him beyond measure unto the ages.".

In the New Testament, we find Jesus commanding a cleansed leper to "go thy way, shew thyself to the priest, and offer the gift that Moses commanded" that I referenced above. During the agony in the garden, Matthew writes that Jesus prayed to the Father three times "saying the same words". It was through perseverence that the syrophenician woman was granted by Jesus that the devil be cast out of her daughter. In Revelation, we are given a vision of four beasts who, in their worship of the Lord, "rest not day and night, saying, Holy, holy, holy...". Jesus also tells a parable of a widow who wins the favor of a judge by repeatedly coming to the judge, and when giving the Lord's prayer in Luke tells a parable of a man who gives his neighbor a loaf of bread because of his persistence in asking. The Apostle Paul also commands us to pray "always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints" and to "Pray without ceasing".

Just as Christ taught the value of perseverence in prayer when teaching the Lord's prayer in Luke, He also gave a warning against "vain repetitions" when teaching the same prayer in Matthew. With the repetition that is commanded and used in both the Old and New Testaments, we can't understand this as an admonition against all repetition, so this must be understood as a warning against vanity in prayer. Prayer is not a magical formula where we simply mouth words and expect things to happen for us. Prayer is an encounter with the one to whom we are praying and must be done with faith in God and for His glory. This is why Christ condemned those who honored God with their lips and not their hearts.

Let thy mercy, O LORD, be upon us, according as we hope in thee. I will bless the LORD at all times: his praise shall continually be in my mouth.

The Jesus Prayer Part 16 - Me

1Tim 1:15
This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief.

Ps 70:5
But I am poor and needy: make haste unto me, O God: thou art my help and my deliverer; O LORD, make no tarrying.

The final word of the Jesus Prayer that I will write about here is the word "me". We do not approach God alone or by ourselves, but we do relate to Him on an individual and personal level. Just as God calls on us to relate to Him as a member of His family, the Church, "likeminded, having the same love, being of one accord, of one mind", we are also called to relate to Him personally as it is written that "In my Father's house are many mansions" and "every man shall receive his own reward according to his own labour". It is in this context of approaching God that we ask Him to "have mercy on me" in the Jesus Prayer. Just as we are called to unite ourselves together in Peter's confession of Jesus as "the Christ, the Son of the Living God", we are to personally follow Him as our own Lord and call on Him as our own Savior and "me" is the sinner in need of God's mercy in Jesus Christ.

Just as scripture records the history of how God has related to mankind through a covenant established with a body of people (Adam's family, Noah's family, Abraham's family, the united Israel, Judah (the tribes of Judah and Benjamin), and finally the Church established by the apostles who received their authority from Christ Himself), scripture also bears witness of God's call to personally respond and relate to Him from within His covenanted community. This is why it is written that "if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation" and Paul writes that  Christ "loved me, and gave himself for me".

As we approach God, we are called to do so with humility. The apostle Thomas called Jesus "My LORD and my God" when seeing Him raised from the dead. In parables Jesus taught us to imitate the prodigal son in saying "Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son" and to avoid imitating the pharisee who was blinded to his own sinfullness but rather to imitate the publican who "would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner" because "every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted". This is why Paul writes "to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly", "let him that thinketh he standeth take heed lest he fall", and James instructs us to "Humble yourselves in the sight of the Lord, and he shall lift you up."

The Psalms also give us an example of how to approach God in prayer and how to form our own attitudes toward God. We have to ackowledge our need and reliance on God as the source of our life, to pick us up when we fall, and to know that in Him is great mercy for those who call on Him. It is written "But thou, O LORD, art a shield for me; my glory, and the lifter up of mine head.", "Return, O LORD, deliver my soul: oh save me for thy mercies' sake.", "The sorrows of death compassed me, and the floods of ungodly men made me afraid. The sorrows of hell compassed me about: the snares of death prevented me. In my distress I called upon the LORD, and cried unto my God: he heard my voice out of his temple, and my cry came before him, even into his ears.", "O LORD my God, I cried unto thee, and thou hast healed me. O LORD, thou hast brought up my soul from the grave: thou hast kept me alive, that I should not go down to the pit.", "For I acknowledge my transgressions: and my sin is ever before me.", "O God, thou knowest my foolishness; and my sins are not hid from thee.", "Bow down thine ear, O LORD, hear me: for I am poor and needy.", "For my soul is full of troubles: and my life draweth nigh unto the grave. I am counted with them that go down into the pit: I am as a man that hath no strength:", "I called upon the LORD in distress: the LORD answered me, and set me in a large place.", "In my distress I cried unto the LORD, and he heard me.", "Out of the depths have I cried unto thee, O LORD.", and "In the day when I cried thou answeredst me, and strengthenedst me with strength in my soul.".

Jonah also cried to the Lord from the belly of the fish "I cried by reason of mine affliction unto the LORD, and he heard me; out of the belly of hell cried I, and thou heardest my voice. For thou hadst cast me into the deep, in the midst of the seas; and the floods compassed me about: all thy billows and thy waves passed over me. Then I said, I am cast out of thy sight; yet I will look again toward thy holy temple. The waters compassed me about, even to the soul: the depth closed me round about, the weeds were wrapped about my head. I went down to the bottoms of the mountains; the earth with her bars was about me for ever: yet hast thou brought up my life from corruption, O LORD my God. When my soul fainted within me I remembered the LORD: and my prayer came in unto thee, into thine holy temple."

MAKE HASTE, O GOD, TO DELIVER ME; MAKE HASTE TO HELP ME, O LORD.

The Jesus Prayer Part 15 - Personal Sin

James 1:14-15
But every man is tempted, when he is drawn away of his own lust, and enticed. Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death.

1John 1:8-9
If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.

In my last post, I discussed the fallen nature in which we are all born subject to sin and death because of the transgression of our first parents. At some point in our lives, we all go from simply inheriting the effects of sin to rightfully deserving the effects of sin by committing our own sins. In this post I will discuss how personal sin and its effects are described, how we receive the forgiveness of our sins, and how we are to live in accordance with that forgiveness.

The apostle John defines sin as "the transgression of the law" and James writes "For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all. For he that said, Do not commit adultery, said also, Do not kill.". We are also told that "to him that knoweth to do good, and doeth it not, to him it is sin" and that "whatsoever is not of faith is sin". Our sins are described as "an heavy burden", wounds that "stink and are corrupt because of my foolishness", and "a loathsome disease". We are told that our sins harden our hearts, have dominion over us, give us "disquietness of heart", make us "not able to look up", cause our hearts and strength to fail, and cause affliction and pain. David asks the Lord to "heal my soul; for I have sinned against thee". We are told that "every man shall be put to death for his own sin", "transgressors shall be destroyed together", "workers of iniquity shall be scattered", and that the wicked will "perish at the presence of God".

We know that we cannot hide our sins from God becuase it is written "Thou hast set our iniquities before thee, our secret sins in the light of thy countenance.". It is also written "If thou, LORD, shouldest mark iniquities, O Lord, who shall stand? But there is forgiveness with thee, that thou mayest be feared." and "But if the wicked will turn from all his sins that he hath committed, and keep all my statutes, and do that which is lawful and right, he shall surely live, he shall not die.". How is it that having injured ourselves with our sins, we are able to find healing simply by not causing further injury? It is only because Christ "gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people" as it is written "But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us. Much more then, being now justified by his blood, we shall be saved from wrath through him. For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life." and that Christ "was delivered for our offences, and was raised again for our justification". When asked how to respond to the message of Christ's death and resurrection, Peter told the people to "Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins". Paul writes that we are "Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead. And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses; Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross;" and it is written in Isaiah "But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.". And when we fall to temptation after having been baptized into Christ and His Church, we are to seek his forgiveness from Him in His Church. We are to follow the example of David who while seeking forgiveness from the Lord also confessed his sin to the prophet Nathan. James tells us to confess our faults one to another, and pray one for another, that we may be healed. Christ told His apostles that "Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained" which we see exercised by the apostle Paul  when he writes to the Corinthians "To whom ye forgive any thing, I forgive also: for if I forgave any thing, to whom I forgave it, for your sakes forgave I it in the person of Christ".

How are we to act in response to the forgiveness we receive in Christ? We are told to "walk in newness of life" and to "not serve sin". We are to yeild our "members as instruments of righteousness unto God". We are told "Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.". We are to walk in the Spirit and not fulfill the lust of the flesh. We are told to give thanks in all things and to pray without ceasing. We are to "have your fruit unto holiness, and the end everlasting life." It is only fitting that we should love the Lord with all our heart, mind, soul, and strength and to love our neighbor as ourself. Christ tells us not to judge because we will be judged by how we judge others and that we must forgive others in order to be forgiven.

I acknowledge my sin unto thee, and mine iniquity have I not hid. I said, I will confess my transgressions unto the LORD; and thou forgavest the iniquity of my sin.

The Jesus Prayer Part 14 - Original Sin

Gen 3:23-24
Therefore the LORD God sent him forth from the garden of Eden, to till the ground from whence he was taken. So he drove out the man; and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life.

1Cor 15:21-22
For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive.

Part of understanding what it means for us to be sinners is to look at what is meant by Paul when he writes "by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous" and David when he writes in the Psalms "Behold, I was shapen in iniquity; and in sin did my mother conceive me".

When God made Adam, Adam was made in God's own image and likeness and God placed him inside the garden of Eden and formed Eve from Adam's rib. It was man's place to be the caretaker over the garden and the animals and to live in communion with God as the source of life. God told Adam to eat from any tree in the garden except the tree of knowledge of good and evil, and warned him "for in the day that thou eatest thereof thou shalt surely die". Being deceived by the lie from the serpent that "then your eyes shall be opened, and ye shall be as gods, knowing good and evil", Adam and Eve ate from the tree. They went from looking to God as their source of life and identity to looking to the created things of this world to give them life and to make them like God. Their first reaction was to see themselves as naked and, being ashamed of what they had done, to hide from God. God told Adam "cursed is the ground for thy sake" and "In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return" as the consequences of his actions and placed Adam and Eve outside of the garden. But hope for the future of mankind was given in what God told the serpent "And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel", in reference to the Messiah as it is written "Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; And deliver them who through fear of death were all their lifetime subject to bondage".

So now mankind, originally created for life in union with God taking care of God's creation, is seperated from God, subject to death, and looking to the created things of the world for life. This disordered nature that was brought about by the fall was transmitted to the entire human race, as it is written that Adam "begat a son in his own likeness, and after his image; and called his name Seth" and "Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned".

The physical effects of the fall include being subject to corruption and death and having bodily desires disordered. There are lines in the Psalms reflecting this in our bodies such as "I am afflicted and ready to die from my youth up" and "My days are like a shadow that declineth; and I am withered like grass". And Paul writes "But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members". And not just the human race, but also the creation that mankind was intended to be the head of as Paul writes "For we know that the whole creation groaneth and travaileth in pain together until now. And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body". We await the undoing of this at the return of Christ when "the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat?" and "we, according to his promise, look for new heavens and a new earth" accomplished by the power of His own resurrection from the dead. This is why Jesus said "I am the resurrection, and the life" and it is written "So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory", that Christ "shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself", and "Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him". Jesus, as the author and source of life, had to be crucified and raised from the dead in order to restore us to life because we are unable to do it ourselves as the Psalms say "What man is he that liveth, and shall not see death? shall he deliver his soul from the hand of the grave?".

While we await the resurrection of the body, we are given the opportunity in this lifetime to have our spirit renewed in Christ by being baptized into His death and raised up in newness of life, and to repent of our sins and be conformed to Christ. It is in Christ that we are united with God as He Himself said "I am the door: by me if any man enter in, he shall be saved" and "I am the way, the truth, and the life: no man cometh unto the Father, but by me". It is in baptism that we are born from above after being buried in the likeness of Christ's death. This is why it is written  "For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ", "There is one body, and one Spirit, even as ye are called in one hope of your calling; One Lord, one faith, one baptism, One God and Father of all", and "The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ". It is in baptism that we are received into God's covenant as His people as it is written "In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ: Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead". But baptism is not the end of Christian life, but the beginning, where we are introduced to having a right relationship with God that must be continued in through daily self examination and repentence, walking in the Spirit, bearing the fruit of the Spirit, and struggling against the lusts of the flesh in order to grow and mature in becoming conformed to Christ. We are to do this in this life because it is written that all "shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation" and "For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting".

Having been buried with Christ by baptism into His death, that as He was raised from the dead so I could be made to walk in newness of life, may God let me not be conformed to this world, but transformed by the renewing of my mind.

The Jesus Prayer Part 13 - Sin as Missing the Mark

Rom 3:23
For all have sinned, and come short of the glory of God.

In the Jesus prayer, we confess ourselves to be sinners. In this post I am going to discuss the nature of sin as it is defined in Strong's concordance as "properly, to miss the mark".

So what is our mark, or rather "Who" is our mark? Our mark is nothing short of God Himself as the source of our life and very existence. God said in creation "Let us make man in our image, after our likeness" and it says "male and female created he them". This makes God our model for who and what we are intended to be, and this applies to all human beings without exception. It is also written that "in him we live, and move, and have our being" bearing witness to God as the cause of our existence and that not only did He bring us into existence, but sustains our existence, which is "in Him". The farther we stray from being in God's likeness, the more we seperate ourselves form what we are intended to be and lose our life, movement, and our very existence. This is why "the wages of sin is death".

Before the coming of Christ, mankind was given two ways of recognizing our standard for living. First, all mankind is given a law written in their hearts with their conscience bearing witness. There was also the law that was delivered to the Jews by Moses, of which Paul wrote "for by the law is the knowledge of sin". Because  the law was given to help recognize God, and not just a checklist of things to do and not do, as our standard of living, James writes "For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all. For he that said, Do not commit adultery, said also, Do not kill. Now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law.". This is why we are told that we are given the choice to yield ourselves as servents "whether of sin unto death, or of obedience unto righteousness".

With the coming of Christ, mankind received two things. First, we received the full revelation of the One who is our standard of living. Christ Himself said "he that hath seen me hath seen the Father". Paul calls Christ "the image of God" and says that we recieve "the light of the knowledge of the glory of God in the face of Jesus Christ". Not only does Christ, who is "the image of the invisible God", show us what we are meant to be as humans, but  being the Word by which God created all that exists, also has the power to restore us to the image in which we were created but had strayed from through sin. This is why we are "to be conformed to the image of his Son, that he might be the firstborn among many brethren". This is why we are to "put on the new man, which is renewed in knowledge after the image of him that created him" in baptism.

Two other words used to describe types of sin are transgression and iniquity. Transgress means "to go contrary to" and implies the violation of a command. Iniquity means "without law". These must be understood within the context of God as the source of our very existence and standard for living, as revealed in the Person of Jesus Christ as the One who gives the law, perfectly fulfills it, and heals the damage caused by sin when we turn to Him for healing.

Have mercy upon me, O God, according to thy lovingkindness: according unto the multitude of thy tender mercies blot out my transgressions. Wash me throughly from mine iniquity, and cleanse me from my sin. Create in me a clean heart, O God; and renew a right spirit within me.

The Jeus Prayer Part 12 - Mercy in the Orthodox Tradition

Kontakion From the Akathyst Hymn to Our Sweetest Lord Jesus Christ
To Thee, the Champion Leader and Lord, the Vanquisher of Hades, I, Thy creature and servant, offer a song of praise, for thou hast delivered me from eternal death. But as Thou hast ineffible loving-kindness, from all dangers that can be do Thou deliver me, that I may cry to Thee: Jesus, Son of God, have mercy on me.

Having looked at how mercy is defined and expressed within the context of scripture in both the New Testament and the Old Testament, I am going to look at mercy within the context of Orthodox Tradition, primarily within our main worship service, the divine liturgy. My two main resources for this are the service book used in my church, and my personal prayer book. Mercy as it is expressed within Tradition should not be viewed as an addition to or seperate from scripture, but must be understood within the context of how I have discussed mercy in the scriptures in my last two posts.

Before vesting for the liturgy, the priest recites "Have mercy on us, O Lord, have mercy on us, for laying aside all excuse, we sinners offer to Thee, as to our Master, this supplication: have mercy on us.", calling on God's mercy to accept and guide the service of the priests as they minister to Christ's flock, and to accept the worship of all the people that will be gathered together. In the Trisagion (thrice holy) prayers, we cry out "Holy God! Holy Mighty! Holy Immortal! Have mercy on us." and ask the Trinity to have mercy on us by cleansing our sins, pardoning our transgressions, and healing our infirmities by God's presence as Father, Son, and Holy Spirit. In the prayer before the first antiphon, God's mercy is described as "immeasurable" while we ask God to "impart the riches of Thy mercy and Thy compassion to us and to those who pray with us". In the prayer of fervent suplication, we ask God to "have mercy on us according to the multitude of Thy mercy. Send down Thy bounties upon us and upon all Thy people who await the rich mercy that comes from Thee.". We finally end with the dismissal of "May He who rose from the dead, Christ our true God, through the prayers of... all the saints: have mercy on us and save us, for He is good and loves mankind.", proclaiming Christ as the source of our mercy and trusting Him to answer the petitions of all that pray to Him with us and on our behalf.

The response to many of the petitions prayed for in the various litanies throughout the liturgy is "Lord, have mercy". This response has a twofold meaning. First, just as the Psalms describe the very act of answering prayer to be a mercy, we acknowledge that is a mercy of God just to be heard by Him and to have our prayers answered. In responding with "Lord, have mercy", the people unite their prayer with the priest or deacon chanting the petition so that the entire congregation may be of "one accord in prayer and supplication". Second, just as the entirety of scripture describes any act of compassion and kindness to be a mercy, we ask that our petitions be answered and acted on as mercies from God. In the various litanies we ask that His mercy be "according to Thy great goodness" and that all answers to our prayers are done "O God, by Thy grace". We also pray "having remembered all the saints" as we are mindful of our angels who behold the face of our Father in heaven, the great "cloud of witnesses" who have finished their race in faith, and all those who are gathered in the Church in this life "called to be saints" in Christ. In the great litany we pray for "the peace from above and for the salvation of our souls", for the welfare of our churches and all those that "enter with faith, reverence, and the fear of God", for our bishops, priests, deacons, and all the people, for our civil authorities entrusted with our care and our military entrusted with our defense, for "seasonable weather" and "abundance of the fruits of the earth", travelers, the sick and suffering, prisoners (whom Christ personally identified Himself with in Matthew 25), and our "deliverance from all affliction, wrath, danger, and necessity". We pray for those departed this life and that their sins are forgiven and they be established among the just. We pray for those about to be sacramentally received into the Church that God may "teach them the word of truth", "reveal to them the gospel of righteousness", and "unite them to His Holy, Catholic, and Apostolic Church".

Before beginning the prayers for the celebration of Communion, the celebration itself is referred to as "a mercy of peace, a sacrifice of praise". It is a "mercy of peace" because that just as Paul writes that we "shew the Lord's death till he come" as often as we "eat this bread, and drink this cup", and it is through Christ's sacarifice of Himself on the cross that "we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life" in His resurrection. And just as "we being many" are "one body" because "we are partakers of that one bread", we offer ourselves up to God in unity with Christ as a "sacrifice of praise".

There are a number of penitential canons in which we call on Christ to have mercy on us and forgive our sins including the Canon of St Andrew which we chant every year during lent and the Supplicatory Canon to Our Lord Jesus Christ in which we ask Christ to have mercy on us as was shown in the scriptures to the prodigal son, the base harlot, and king Manasses. On cheesefare saturday we sing "take not Thy mercy from us" and that sunday "Have mercy, O Merciful One, on me who have fallen.". But the greatest mercy we chant about in our hymns is the resurrection of Christ. Our hymns of the resurrection in the third, fourth, and seventh tones all say that Christ has granted the world "great mercy" by raising us from the dead by His resurrection from the dead. This is echoed in  ode six of the Paschal Matins where we sing "Jesus, having risen from the grave as He foretold, hath granted us life everlasting and great mercy." and in the troparia for St Thomas Sunday and the Myrrh-Bearing Women. And this is because it is in and through being crucified and raised from the dead with Christ that our repentence brings us life in Him.

Through the prayers of our holy fathers, Lord Jesus Christ our God, have mercy on us and save us.