st gregory the theologian
by St. Justin Popovich
This mission of the Church is facilitated by God Himself because among our people there exists an ascetic spirit as created by Orthodoxy through the centuries. The Orthodox soul of our people leans towards the Holy Fathers and the Orthodox ascetics. Ascetic exertion, at the personal, family, and parish level, particularly of prayer and fasting, is the characteristic of Orthodoxy. Our people is a people of Christ, an Orthodox people, because—as Christ did—it sums up the Gospel in these two virtues: prayer and fasting. And it is a people convinced that all defilement, all foul thoughts, can be driven out of man by these alone (Matt. 17:21). In its heart of hearts our people know Christ and Orthodoxy, they know just what it is that makes an Orthodox person Orthodox. Orthodoxy will always generate ascetic rebirth. She recognizes no other.
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?
-- St. Gregory the Theologian, Easter Orations
Yesterday I was crucified with Him; today I am glorified with Him.
Yesterday I died with Him; today I am made alive with Him.
Yesterday I was buried with Him; today I am raised up with Him.
Let us offer to Him Who suffered and rose again for us ... ourselves, the possession most precious to God and most proper.
Let us become like Christ, since Christ became like us.
Let us become Divine for His sake, since for us He became Man.
He assumed the worse that He might give us the better. He became poor that by His poverty we might become rich. He accepted the form of a servant that we might win back our freedom.
He came down that we might be lifted up. He was tempted that through Him we might conquer. He was dishonored that He might glorify us. He died that He might save us. He ascended that He might draw to Himself us, who were thrown down through the fall of sin.
Let us give all, offer all, to Him who gave Himself a Ransom and Reconciliation for us.
We needed an incarnate God, a God put to death, that we might live. We were put to death together with Him that we might be cleansed. We rose again with Him because we were put to death with Him. We were glorified with Him because we rose again with Him.
A few drops of Blood recreate the whole of creation!
by St. Gregory the Theologian, excerpted from a homily (Festal Oration 38) given by St. Gregory while Archbishop of Constantinople, on the Feast of the Nativity in the year 380.
Christ is born, give glory; Christ is from the heavens, go to meet Him; Christ is on earth, be lifted up. "Sing to the Lord, all the earth," and, to say both together, "Let the heavens be glad and let the earth rejoice," for the Heavenly One is now earthly. Christ is in the flesh, exult with trembling and joy; trembling because of sin, joy because of hope. Christ comes from a Virgin; women, practice virginity, that you may become mothers of Christ. Who would not worship the One "from the beginning"? Who would not glorify "the Last"?
Again the darkness is dissolved, again the light is established, again Egypt is punished by darkness. Again Israel is illumined by a pillar. Let the people siting in the darkness of ignorance see a great light of knowledge. "The old things have passed; behold, all things have become new." The letter withdraws, the spirit advances; the shadows have been surpassed, the truth has entered after them. Melchizedek is completed, the motherless One becomes fatherless; He was motherless first, fatherless second. The laws of nature are dissolved. The world above must be filled. Christ commands, let us not resist. "All nations, clap your hands," "for to us a Child is born, and to us a Son is given, the power is on His shoulder," for He is lifted up along with the cross, and He is called by the name "Angel of great counsel," that of the Father. Let John proclaim, "Prepare the way of the Lord." I myself will proclaim the power of this day. The fleshless One takes flesh, the Word is made coarse, the invisible One seen, the impalpable One is touched, the timeless One makes a beginning, the Son of God becomes a Son of Man, "Jesus Christ, the same yesterday and today and for the ages." Let Jews be scandalized, let Greeks mock, let heretics talk till their tongues ache. They will believe when they see Him ascend into heaven, and if not then, at least when they see Him coming from heaven and sitting as Judge.
by Very Rev. Stephen Rogers
from The Word, January 2001
As the month of January draws to a close, the Church calls us on the 30th to celebrate the Feast of the Three Holy Hierarchs: St. Basil the Great, St. Gregory the Theologian and St. John Chrysostom.
In celebrating these three great teachers of the Church, the Church in its hymnody refers to them as “harps of the Spirit,” “rays of light,” “scented flowers of Paradise,” “instruments of grace.” The Gospel read at Divine Liturgy is that of the Good Shepherd (John 10:9-16). This gospel, always appointed to be read on feast days of canonized bishops, speaks to us of the God-given role of the episcopacy to watch over our souls.
In these three great shepherds of the Church, we see both a commonality and differences that can enlighten us in how we lead our lives as Christians. Honored as supreme representatives of both the Church’s doctrinal and pastoral ministries, these men give us true examples of what it means to be Orthodox.
St. Basil the Great (330-379), though known throughout Orthodoxy because of the Divine Liturgy that bears his name, was perhaps first and foremost a man of charity and compassion. Known as a protector of the weak and defender of the poor, St. Basil built hospitals, organized charities, cared for orphans and widows and emphasized acts of mercy on the part of all Christians.
A great defender of the faith in powerful writings and homilies, and known as an organizer and reformer of monasteries, St. Basil more than anything else burned with a heart of compassion, living out the words of Christ, “Inasmuch as you do it unto one of these little ones, you do it unto me.”