Magyar Egyház, 2010 (89. évfolyam, 1-4. szám)
2010-07-01 / 3. szám
MAGYAR EGYHÁZ 3. oldal Bemard of Clairvaux often highlighted these dual aspects of the Advent season, and even wrote of what he described as the "three advents" of Christ. He named as first that advent which has already happened in historical time and space and which we now commemorate each Christmas, the one in which Christ entered the world through the womb of Mary to "seek and to save that which was lost". The third is the parousia, the advent in which Christ will come to judge the living and the dead, and to take us to himself. Then Bernard explained the second, or middle, advent as the "time of visitation" by which Christ is now present and active in each of our lives. Daily he is at work in us through grace to transform us into his image and likeness and to bring us salvation and healing from the sin, difficulties, sicknesses, and human frailties of our everyday lives. As we progress through this season, let us invite the Holy Spirit to deepen our appreciation and understanding of all these multiple dimensions of Advent and to stir in us an eager longing and desire to wholeheartedly greet our savior in all of his comings to us. May we be found living "lives of holiness and Godliness, waiting for and hastening the coming of the day of God" (2 Peter 3:11-12). CONTEMPLATING THE LORD’S PASSION From a sermon by Leo the Great, 5th century True reverence for the Lord's passion means fixing the eyes of our heart on Jesus crucified and recognizing in him our own humanity. The earth - our earthly nature - should tremble at the suffering of its Redeemer. The rocks - the hearts of unbelievers - should come forth, the massive stones now ripped apart. Foreshadowings of the future resurrection should appear in the holy city, the church of God: what is happen to our bodies should now take place in our hearts. No one, however weak, is denied a share in the victory of the cross. No one is beyond the help of the prayer of Christ. His prayer brought benefit to the multitude that raged against him. How much more does it bring to those who turn to him in repentance. Ignorance has been destroyed, obstinacy has been overcome. The sacred blood of Christ has quenched the flaming sword that barred access to the tree of life. The age-old night of sin has given place to the true light. The Christian people are invited to share the riches of paradise. All who have been reborn have the way open before them to return to their native land, from which they had been exiled. Unless indeed they close off for themselves the path that could be opened before the faith of a thief. The business of this life should not preoccupy us with its anxiety and pride, so that we no longer strive with all the love of our heart to be like our Redeemer, and to follow his example. Everything that he did or suffered was for our salvation: he wanted his body to share the goodness of its head. First of all, in taking our human nature while remaining God, so that the Word became man, he left no member of the human race, the unbeliever excepted, without a share in his mercy. Who does not share a common nature with Christ if he has welcomed Christ, who took our nature, and is reborn in the Spirit through whom Christ was conceived? Again, who cannot recognize in Christ his own infirmities? Who would not recognize that Christ's eating and sleeping, his sadness and his shedding tears of love are marks of the nature of a slave? It was this nature of a slave that had to be healed of its ancient wounds and cleansed of the defilement of sin. For that reason the only- begotten Son of God became also the son of man. He was to have both the reality of human nature and the fullness of the Godhead. The body that lay lifeless in the tomb is ours. The body that rose again on the third day is ours. The body that ascended above all the heights of heaven to the right hand of the Father's glory is ours. If then we walk in the way of his commandments, and are not ashamed to acknowledge the price he paid for our salvation in a lowly body, we too are to rise to share his glory. The promise he made will be fulfilled in the sight of all: Whoever acknowledges me before men, I too will acknowledge him before my Father who is in heaven. The Grain of Wheat John 12:24-26 What can a grain of wheat tell us about life and the kingdom of God? Jesus drew his parables from the common everyday circumstances of life. His audience, rural folk in Palestine, could easily understand the principle of new life produced by dead seeds sown into the earth. What is the spiritual analogy which Jesus alludes to? Is this, perhaps, a veiled reference to his own impending death on the cross and resurrection? Or does he have another kind of "death and rebirth" in mind for his disciples? Jesus, no doubt, had both meanings in mind for his disciples. The image of the grain of wheat dying in the earth in order to grow and bear a harvest can be seen as a metaphor of Jesus' own death and burial in the tomb and his resurrection. Jesus knew that the only way to victory over the power of sin and death was through the cross. Jesus reversed the curse of our first parents' disobedience through his obedience to the Father's will -- his willingness to go to the cross to pay the just penalty for our sins and to defeat death once and for all. His obedience and death on the cross obtain for us freedom and new life in the Holy Spirit. His cross frees us from the tyranny of sin and death and shows us the way of perfect love. There is a great paradox here. Death leads to life. When we "die" to ourselves, we "rise" to new life in Jesus Christ. What does it mean to "die" to oneself? It certainly means that what is contrary to God's will must be "crucified" or "put to death". God gives us grace to say "yes" to his will and to reject whatever is contrary to his loving plan for our lives. Jesus also promises that we will bear much "fruit" for him, if we choose to deny ourselves for his sake. Jesus used forceful language to describe the kind of self-denial he had in mind for his disciples. What did he mean when he said that one must hate himself? The expression to hate something often meant to prefer less. Jesus says that nothing should get in the way of our preferring him and the will of our Father in heaven. Our hope is in Paul's reminder that "What is sown in the earth is subject to decay, what rises is incorruptible" (1 Cor. 15:42). Do you hope in the Lord and follow joyfully the path he has chosen for you? "Lord, let me be wheat sown in the earth, to be harvested for you. I want to follow wherever you lead me. Give me fresh hope and joy in serving you all the days of my life."
