by St. Gregory the Theologian, 2nd Easter Oration, 45.22
XXII. Now we are to examine another fact and dogma, neglected by most people, but in my judgment well worth inquiring into. To Whom was that Blood offered that was shed for us, and why was It shed? I mean the precious and famous Blood of our God and High priest and Sacrifice. We were detained in bondage by the Evil One, sold under sin, and receiving pleasure in exchange for wickedness. Now, since a ransom belongs only to him who holds in bondage, I ask to whom was this offered, and for what cause? If to the Evil One, fie upon the outrage! If the robber receives ransom, not only from God, but a ransom which consists of God Himself, and has such an illustrious payment for his tyranny, a payment for whose sake it would have been right for him to have left us alone altogether. But if to the Father, I ask first, how? For it was not by Him that we were being oppressed; and next, On what principle did the Blood of His Only begotten Son delight the Father, Who would not receive even Isaac, when he was being offered by his Father, but changed the sacrifice, putting a ram in the place of the human victim?
The Following is an excerpt from Great Lent, by Alexander Schmemann
From Chapter 2: Preparation for Lent
On the third Sunday of preparation for Lent, we hear the parable of the Prodigal Son (LK. 15:11-32). Together with the hymns on this day, the parable reveals to us the time of repentance as man's return from exile. The prodigal son, we are told, went to a far country and there spent all that he had. A far country! It is this unique definition of our human condition that we must assume and make ours as we begin our approach to God. A man who has never had that experience, be it only very briefly, who has never felt that he is exiled from God and from real life, will never understand what Christianity is about. And the one who is perfectly "at home" in this world and its life, who has never been wounded by the nostalgic desire for another Reality, will not understand what is repentance.
In 1965 Roger Brown made perhaps the most important discovery of modern linguistic theory. He reported that whenever we speak, the tone of voice and the manner in which words are spoken (technically called the pragmatics of communication or onomatopoeic analysis) do more to determine meaning of words than the definitions of the words themselves.
Brown concluded that if something is said in an angry or mean tone, the tone is communicated rather than the words. For example, if someone came into the room and the host said softly, "sit down," the words would be heard as an invitation. The guest would feel welcomed and perhaps appreciated and certainly open to listening to his host.
On the other hand, if the host barked out, "sit down!" in a harsh and inconsiderate manner, the guest would most likely respond emotionally, perhaps experience some hurt or confusion, and would likely infer the host was mean-spirited. The guest will close himself off to any forthcoming messages. Psychological research confirms this conclusion (Morelli, 2006).
How we preach the Gospel influences how it is heard
Brown's discovery has important implications including how we hear the Gospel. Take the title of the fiery sermon preached by the early American preacher Jonathan Edwards (1703-1758) Sinners in the Hands of an Angry God for example. Consider too the tone of Edward's message illustrated in this brief quotation:
The wrath of God burns against them, their damnation does not slumber; the pit is prepared, the fire is made ready, the furnace is now hot, ready to receive them; the flames do now rage and glow.