Wednesday, September 28, 2016

On the Electoral College: The Last Vestiges of the Old Republic

I encountered the following on Facebook.
Make everyone's vote count equally. Eliminate the Electoral College. Do you agree?

The answer I gave is as follows, reblogged here for those who won't see it there:

No, I do not.

I actually propose restoring the electoral college to it's original glory, first by removing the state-by-state requirements that have cropped up requiring all electors from a State to vote according to the popular vote in that State, and secondly by requiring the national vote to be for the electors in each State (as far as the People can appoint them -- some would be appointed by the Legislatures, of course), and NOT for the Presidency.

This would cause the national vote to work as intended originally -- a Republic, not a Democracy.

I also, of course, advocate for the repeal of the 16th and 17th Amendments -- again, to restore the Republic to functioning AS a Republic.

Of course, I'm also of the mind that the South was right when they claimed a right to secede, and that the very fact that the North prosecuted a war to bring them back into the fold fundamentally changed us from a Constitutionally limited Union of the several States (i.e. where the powers of each sovereign State is delegated to the Federal Government provisionally upon said Government's strict adherence to the limits and provisions of the Constitution by which said powers were delegated) to a Nation with semi-autonomous administrative districts (i.e. the sovereignty is the Nation's, and is delegated down to the States for administration of the Federal Will).

In effect, when the North overrode, by force, a hithertofore undelegated Power of the Sovereign States -- namely, the power of secession itself; that is, the voluntary nature of the delegation of ANY Power from it's own Sovereignty -- said Sovereignty was overcome and relocated (along with all its attendant Powers, not only the one under contention) so as no longer to flow from the People, through the States, to the Nation, but rather to originate with the Nation and flow, according as IT (not they) see fit, down to the States, and to the People, respectively.

Previously, the Sovereign Powers of the People were only to be parceled out in small amounts, both through the various States (Senate) and from the People themselves (House), to the Federal Government according to what the People saw as advantageous to better secure and increase their general welfare, they themselves retaining what Powers were not explicitly delegated to either their respective States or, as mentioned, through and with them to the Federal government, as their own natural Rights under God, without limitation.

But with the prosecution of War to forcibly override any Sovereign decision, not previously delegated, the Sovereignty as a whole was torn from the People, and from their States, respectively, and re-located in the Nation itself. This is especially true insofar as the particular Power torn was the ability to withhold a Power from delegation in the first place, or to retrieve it when desired. This Power is the Keeper of the Gate of Sovereignty, and the Gate itself. If it is torn away, the Castle lies open and defenseless, ripe for the plunder of all its Treasures, namely, every other Power -- indeed, the Sovereignty itself.

Which plunder the North effected. The Republic died when the North fired the first shot on Fort Sumter.

Under this new situation, "rights" -- although they could hardly be called that any more -- now originate, not with God, nor with the People, but with the Federal Government, to be parceled out to the States and the People, respectively (note the reversal of order), according to the Will of the Nation's governing body/bodies, who have become largely unaccountable to their supposed "constituents" -- now rendered as Subjects, although euphemistically still called "Citizens" and kept peaceable (and pliable) by the largess of their new Sovereign, mostly by the granting (where convenient) of "democratic" "rights" and "voice" in the (newly re-labeled) "democracy".

Most of the Amendments to the Constitution since the Civil War (including the aforementioned 16th and 17th) have been only to bring the Constitution's structure into line with this new reality. And the Supreme Court has been using the new Amendments (particularly the 14th) as a crowbar to enforce this new reality ever since, to the destruction of everything the Citizens of the Republic held dear: namely, the Individual and, as the first and fullest recipient of delegated Sovereignty, the Family.

If you love the Republic, if you love the older Order, where you delegate your sovereign Powers, received from your Creator, in a limited and voluntarily fashion, and in respectively decreasing quantity, to your family first, then to your city, then to your county, then to your State, and finally to the Federation -- that is, if you love America as it was founded -- then no, the Electoral College should not be eliminated, but strengthened.

However, I think we are far past the point of restoring the Republic to its former glory. Next step: Empire. (All Democracies end in Empire. Although there may be Destruction first, if we can't make the transition well.)

Ben Franklin said of the new Government that it was "a Republic, if you can keep it." Well, Mr. Franklin, sadly, we did not keep it. It did not even last 100 years, although the myth of it is only now, some 150 years or so after the mortal wound was struck, rattling out its final sighs.

So perhaps the Electoral College should be eliminated. Perhaps we should finally put a stake in the myth of the Republic, and get on with the business of Empire.

While we're at it, we may as well get rid of the Congress also, since the Courts have been brought under the power of the Executive already, as has the Military, having been recently purged of all loyalty to the People.

"The regional governors will now have direct control over their territories."

"But how will the Emperor maintain Control, without the Bureaucracy?"

"Fear will keep the local systems in line. Fear of this battle station."

Friday, August 12, 2016

Scott Adams' brainwashing indicators "in the wild"...

If you are not familiar with Scott Adams' How To Identify the Brainwashed, in which he goes over the "tells" that a brainwashed person will display when discussing a topic, you should be.

One of the tells listed is "OMG", followed by either sarcasm or no argument at all.

Well, in a debate last night, I saw this in action first-hand, and it was interesting to see exactly how accurate Mr. Adams' article was:

Earlier in the debate (here is the full debate, for reference), I had been using variations on Mr. Adams' techniques for How To Un-Hypnotize a Rabid Anti-Trumper, so it doesn't surprise me that I got a result he has encountered, but it was still thrilling to see it "in the wild".

And of course, my interlocutor immediately took it as a personal insult that I would point this out to him, in spite of the fact that we are all brainwashed in one way or another.

I guess I hit a nerve?

Sunday, July 17, 2016

I'm Getting Too Old For This S***

The older I get, the less patience I have when it comes to theological discussions, at least online.

I was recently reminded of this. For some odd reason, I was under the impression that a particular forum I'm part of online was a Christian group, and so I was participating in the various discussions with a basic understanding that we were all at least working from the same fundamental worldview.

However, in one particular discussion, one of the moderators jumped into remind everyone (particularly me) that this was NOT a Christian group per se.

Upon this revelation, I realized that I really don't care to participate in the group anymore. (This sort of surprised me as somewhat uncharacteristic of me.)

I wrote up a private reply for the moderator, but I don't think I'm going to send it to him, considering that it might be a little "too much". Nevertheless, in the writing I gained a little insight into my newfound curmudgeonliness:


I was unaware that the "Theology [the rest redacted]" group was not Christian in it's basic premise.

Theology is the study of God; God is in Christ, reconciling the world to Himself. Ergo, theology is the study of Christ; any other study is the study of false gods, to which I have nothing to add, nor reason to add it.

Christ is He for Whom, by Whom, through Whom, and to Whom all things are and were created and in Whom they consist; any discussion of things divine by necessity must be oriented in Him or be found utterly empty.

I was under the impression that I was in dialogue with people who at least hold these basic tenets. Thank you for disabusing me of that notion. I am busy enough as it is (as can be told from the long delays between my postings); I do not wish to waste time in inane discussions about whatever novelties can be thought up next and called "theology".


In short, I'm getting too old for this s***. Believe in Christ or don't. I'd say I don't care, but I do. I care very much. So allow me to amend myself: "Believe in Christ or don't"? No, scratch that. Believe in Christ. Period. Obey the Gospel. (Ain't nobody got time for this "or don't" stuff.) Get into Christ and stay there; you can't do better theology than that!

Friday, July 1, 2016

On icons vs. idols


Icons, images, idols.  Do you know the difference?

Many today do not know the differences among these three words, and so they either avoid such things, or fall into idolatry.  Let me give a brief explanation of the history and meanings of these three words.


WARNING: What you are about to read may alter the way you think in ways you cannot reverse and cannot ignore.  If you'd rather just not know, close the page now.  Proceed with caution.



There is a whole long discussion that can be had over how the human mind is a pattern recognition engine, and how this allows for symbols to be.  There is another whole long discussion about what symbols are in the first place.  But I will skip both of those and simply say that an image is fundamentally a composition of components such that they form a recognizable pattern.  An image is always an pattern evocative of some other pattern, whether assembled with intent (as in a building, or some such), or by "nature" (as in a human being, a tree, or whatever).

(NB: Since an image is a pattern evocative of some other pattern, the word may be freely applied to non-material things -- that is, thoughts and ideas.  As such, it becomes a synonym for "metaphor".  But it is the material sense with which we are primarily concerned here.)

The pattern being evoked is called the "prototype".  Images may vary with regards to the completeness or exactness of their reproduction, ranging from incredibly exact and thorough ("concrete") to only passing or esoteric similarity ("abstract").  This flexibility allows for imagery to be used to evoke multiple patterns simultaneously, particularly towards the abstract end of the spectrum.

Furthermore, images need not merely bring to mind patterns that have already been seen by that particular viewer, but may also be used to instruct the mind (to one degree or another) as to new patterns.

Also, images may be patterns of other images -- that is, patterns of patterns of patterns, such that the prototype may be several iterations removed from the image being viewed.  This does not diminish the reality of the prototypical presence, although it may obscure it to one degree or another.


Humanity has in its nature a certain inclination to worship -- that is, to ascribe worth.  We have various ways of showing this, most of which are gestures of submission: i.e. bowing down, by lifting hands, etc.  This is a collective memory of our communion with God, and an affirmation of the fact of our ultimate reliance on His power and care.  We do this in reaction to things we see, whether with our heart (spiritual apprehension), or our mind (imagination -- soul), or our eyes (physical sight).

Being made not only of spirit, or even of spirit and soul, but also of body, as one unified nature -- what each part does is mirrored and effective towards and in the others to one extent or another -- we use such gestures as living images showing forth the pattern of our inner disposition.  Or rather, this would be totally true if we had not fallen into disunity by sin, becoming capable of displaying patterns outwardly that do not mirror the inner prototype of the condition of our spirits -- that is, of lying.

We also, however, through this same fall into sin, became incredibly blind, especially in our spirit, and began to ascribe worth where none was found -- or rather, in excess of what was found -- since we could no longer see the True Worthy One .

The sight of God -- the only one worthy of ultimate worship (Greek, latreia) -- was and is a spiritual sight, seen in the faculties of the heart (not the fleshy bit of muscle, but an aspect of the spirit), and not in the mind or in the eye.  ("Blessed are the pure in heart, for they shall see God.")
But we lost our internal sight of the uncreated, and so began to make images that we thought accorded with the patterns of things we had seen.  Or that we wished to see.  
We began to make images of things created, to try to find in them the image of the uncreated, the sight of which we had lost, that we might see it again.

These images were false, but some had more easy remembrance of that Sight than others, and thus we began, in the darkness of our blindness, to forget their Creator and ascribe worth to the images per se instead.  Those images are called idols, from the Greek work eidolon, which derives from eidos: "to see" or "sight", and the worship offered to them is gross idolatry (eidolon + latreia).

The demons had a role in shaping this.  Desiring the worship of God for themselves, they showed us themselves as the Angels of Light that they once were (2 Cor. 11:14, 15), and we saw in this pattern (or cheap imitation of it) glimmers of the ancient Sight, and our darkened minds were quickly drawn to them.  We made images of them, and worshiped these images, worshiping in them the demons. (1 Cor. 10:19, 20)

At some point, of course, humans not being complete idiots, and having the witness of their conscience against them, the idolaters realized that giving worship to wood and stone and created things per se was not all that bright -- that the pattern was not it's prototype.  And so they began to offer their worship to the prototypes of their patterns -- what they imagined to be the True God.  There being many different patterns presented, however, they called them gods -- plural. (Gal. 4:8)

Now, it does us well to observe that the idea -- that the worship and honor given to an image passes through to its prototype -- is a valid one, considering that both are but patterns in our minds.

But the pagan worship was still directed to the wrong objects, since the prototypes themselves were created things, and demons.  This is not so much "gross" idolatry as "sophisticated" idolatry (my own distinction), because it is based on a correct principle, but directly wrongly.

The True God, being uncreated and completely separate from His Creation, was not able to be depicted at all, and so no image could bear worship to Him, as He had no prototype to pattern after, no form to be imaged.  "
And the LORD spake unto you out of the midst of the fire: ye heard the voice of the words, but saw no similitude; only ye heard a voice."  On this basis He gave a prohibition to His chosen people:
Take ye therefore good heed unto yourselves; for ye saw no manner of similitude on the day that the LORD spake unto you in Horeb out of the midst of the fire: lest ye corrupt yourselves, and make you a graven image, the similitude of any figure, the likeness of male or female, the likeness of any beast that is on the earth, the likeness of any winged fowl that flieth in the air, the likeness of any thing that creepeth on the ground, the likeness of any fish that is in the waters beneath the earth: and lest thou lift up thine eyes unto heaven, and when thou seest the sun, and the moon, and the stars, even all the host of heaven, shouldest be driven to worship them, and serve them, which the LORD thy God hath divided unto all nations under the whole heaven.
Yet not all images were forbidden to be formed by them.  He commanded that they put images of the seraphim in the tabernacle, and pomegranates on the robes of the priests, etc.  But they were not to offer worship to them, nor to consider them divine, lest they be idolaters.


Ikon is the Greek word for "image".  It means nothing more than that.  Just as anything in the created world can be imaged, anything can be depicted in an icon, because an icon is an image.  The two are synonyms.

How, then, did the word come to denote religious images?  And why does the Church use them in her worship, making their use even a point of doctrine?  Has the Church fallen into idolatry?  Or has paganism overcome the Church?  Is an icon an idol?

Since all icons are images, and all images are icons (in the mundane sense), then yes, it is possible for an icon to be an idol, since it is possible for an image to be an idol, and all icons are images.  (NB: Conversely, and importantly, it is possible for an icon not to be an idol as well, for the same reason.)  There are two aspects to this determination: subject and viewer.

If the prototype (the subject) is not the True God, and the viewer is offering to its prototype the worship (latreia) that is due to the True God alone, then yes, the icon is an idol, and the viewer an idolater.  (Even if the prototype is the True God, but the viewer is offering the worship to the icon itself per se, and not as passing through to the prototype, then this also is idolatry, although I would call it, to be more precise, iconolatry, since what is seen is not the point of differentiation in this case so much as what is worshiped.)

"Idol", as we have seen (pun intended), is derivative of "to see", and is a class of icon/image that is used in an attempt to "see" the deity, and offer worship to it through them, but failing because this was impossible, seeing as (again, pun intended) the deity could not be depicted, having no form or shape or similitude in created things.

But what if that changed?  What if God took on a form?  Could we rightly depict that form, and offer worship to Him through it?


And the Gospel, the Good News, tells us that He did exactly that: that God truly became Man and dwelt among us, and "we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth."  The Gospel teaches that this was not a mere apparition, a false form, but a true unification of two natures -- God and Man -- into one Person, the Man Christ Jesus.

It can properly said that the one who sees Him sees the Father, because He has united the two natures in Himself.  (He is called the image of God -- the icon, that is, of God.)  He is True God of True God, and yet dwells among us as one of us.

Therefore, since He took upon Himself a form, and appeared to us in the flesh, while remaining true God, we may rightly offer worship to the Father through Him who is the icon of the Father.  And we may depict His form as well, and offer worship to Him through such depictions, and through Him to the Father.

Such images are called "icons" in the religious sense.

But what of those images that are not strictly of Him?  Why do we offer to them the same signs of submission (bowing, kissing, etc.) that we offer to Him through His own images?

Just as I said, above, that the worshiper may become an idolater by offering the worship to the image per se, rather than the prototype through it, so also he may become an idolater by offering the latreia -- that is, the ultimate worship, due to God alone -- to depicted subjects that are not Him.

That being said, however, the worshiper may yet offer a lesser worship -- that is, not the ultimate worship due to God alone, attributing true and ultimate worthiness, but rather only attributing worth commensurate to the degree to which the subject has been made holy by the True and Ultimate Worthy One working and dwelling in him, or her, or (in the case of events and objects) it.

This lesser worship is sharply differentiated in English by the term "veneration", from the Latin venerare, meaning, "to regard with reverence and respect".  That is, to honor.  In Greek, the word is doulia.

(NB: This distinction is relatively new in English, but it has been there in Greek all along.  In English, we still have an echo of the dual use of the word "worship" to cover both senses in the phrase "your worship", attributed as a title for certain dignitaries.  Additionally, prostrations, kissing, and other such submissive gestures may be used to convey both latreia and doulia, together or seperately, and were commonly used on all levels in ancient times, although not so much recently in Western culture.  When it comes to these, context is key.)

This lesser worship is offered only within the context of and with reference toward and from the Ultimate Worthy One, for it is He who makes anyone honorable, and it is He Who works in them both to will and to do of His good pleasure.  It is He in them -- for the Saint is the Image of Christ, as Christ is the Image of the Father -- to whom we offer worship at all, and "God is glorified in His saints". The Saint is the image of the Image, and the icon of a Saint is an image of an image of the Image of the Father.

That is why we do not venerate just any old image.  To be worthy of veneration, the image must depict one of those who are themselves sanctified by the All-Holy Spirit.  It is never the icon itself that is worthy of veneration, but the prototype of whom it is an image.

Nor are even these prototypes, in themselves, worthy (excepting our Lord Himself, of course), but only insofar as the Spirit has made them Holy with His Holiness, making them images of the Prototype, the Lord Jesus Christ.

Thus we "praise God in His sanctuary" -- i.e. that place which is sanctified by His presence -- giving honor to whom honor is due.


In ancient times, the pagans argued (correctly) that the worship directed to the image is passed on to its prototype.  But their defense of themselves by this truth fell flat: the prototypes they worshiped were not the True God, but demons.
This same truth, however, not only protects the Christian veneration of icons from being idolatry, but forms one of the strongest witnesses of the truth and shape of the Incarnation: that God became fully Man and dwelt among us while remaining fully God, completely, inseperably (but unconfusedly) uniting the two in His own Person.

The Incarnation is the absolute cause of our ability to worship His Person via His image, directly, and not in types and shadows.  By doing so we confess without any qualification that what is depicted is His whole Person, although His flesh is the only visible portion, the only portion able to be depicted.  The eye of faith, seeing Him in the flesh, sees the whole Person, acknowledges and confesses the indivisible and unconfused union of the two natures, and thus offers worship to the whole Godhead, which dwells bodily in Him.  (Col. 2:9)

This dichotomy between pagan idolatry and Christian worship, ushered in by the Incarnation, is so vibrant that once one grasps it one cannot thereafter deny it and remain in the Truth.  For whoever has seen the Son has seen the Father (John 14:9); His Word is Truth.  And the Holy Spirit, who proceeds from the Father and rests in the Son, He also sends into our hearts crying, "Abba, Father!".

Thus, when we see the Son, whether face to face or in painted depiction, the Holy Spirit "shines in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ" and we prostrate ourselves with believing Thomas, kiss Him, and cry, "My Lord and my God!", truly worshiping the Father in Spirit and in Truth, to Whom be all glory, honor, and worship, now and ever, and unto the ages of ages.  Amen!

Tuesday, June 14, 2016

A Theory on the powers of the innocent first parents...

That Adam and Eve were not created with the power to choose between good and evil, but were granted this power subsequently, and that this power is not, therefore, part of our nature, but something added.  (Therefore, the resolution of this power, or its removal entirely, is not a violation of our nature.)

Such a choice has as prerequisite the knowledge of the two, and since they were created innocent -- without that knowledge -- they did not therefore have the power to choose between them.
Option A:
They were not even created with the power to choose the knowledge.  This was a gift of God, and the beginning of His tutelage of them as children, with an eye toward bringing them to full sonship.  He planted the garden, and placed them in it, and only then did He cause the trees to grow, including "the tree of life also in the midst of the garden, and the tree of knowledge of good and evil".  And only then did He give the commandment, thus giving them, by the commandment, the power to obey or disobey, and by the tree, the potential to obtain the knowledge of good and evil.

Option B:
They were, however, created free -- that is, with the power to disobey (or, more significantly, with the power to seek the source of their life and knowledge from else but God Himself), and they could not know, of course, that this was not good, since they had not the knowledge of good and evil.

"Thou shalt surely die", rather than being a threat, constituted the warning label on the package.  Not a Divine Decree of Punishment, but a Divine Warning of Consequences, for the Deity has the knowledge of good and evil in Himself, and therefore knows very well it's contents.  To see that this is so, one needs merely to remember that He created all things.  As such, He Himself is the provider of the nature of all things, including the Tree of the Knowledge of Good and Evil, and therefore, He must have the Knowledge of Good and Evil in Himself, or there could have been no Tree.

And He knew (as we now know) that the knowledge of good and evil is obtained only in death, and so to partake of the fruit of that tree is to die.  Thus the warning.

Knowledge of something, in the Biblical sense, is the experience of that thing, and not so much merely cognizance of information in the abstract.  Both good and evil can only be known by experience, then, and the experience of both, I will show briefly, includes undergoing death.

With respect to the Good -- Good is God, and God is Love.  Ergo, to Love is to know Good, and the only true Good is to Love as greatly as possible (anything else, while good, is not the fulness of goodness, and so cannot be considered truly to be the "knowledge of good").  The greatest Love possible is for a man to lay down his life for his friend.  Ergo, the complete knowledge of Good is only obtained through the experience of death.  QED

With respect to Evil -- God is Good, and the giver of Life.  Ergo, Evil is the separation from God, and from Life, and this, of course, is death.  Therefore, the knowledge of evil is obtained by the experience of death as well.  QED.

This is why there is one tree, of the knowledge of both good and evil, and not two trees, one of the knowledge of good and the other of the knowledge of evil.  The two are obtained by the same means, and so the one tree is the tree of Death, the experience is the knowledge of both.

This is also why there is no greater Love than to undergo death on behalf of the beloved.  Because death itself is evil, to allow yourself to be slighted, to be evilled -- to coin a term -- in order to give the other life -- this is the nature of God, of grace, of mercy.

But I digress.

In time, God would have prepared the Man to receive this knowledge -- this experience of Death -- with faith in Himself and His power to Resurrect, to overcome Death -- Faith that the Darkness does not overcome the Light, but is swallowed up by it.  They would have eaten, at His command, with faith and love, knowing that in eating they would die, but believing that He would raise them up again -- which He would have done -- and they would then have eaten of the Tree of Life, and lived forever as Sons of God with the knowledge of good and evil, and with eternal life.  This has, I think, always been His plan.  Their disobedience was not a "derailment" of His plan from which He then had to recover, but rather an exercise of the freedom He gave them with the grace of the commandment.   It had the same result, in the end, because even when we are faithless, He remains faithful -- He cannot deny Himself.

Instead, they considered equality with God a thing to be grasped, rather than received, and, stretching forth their hands to the tree, partook of Death.

But the callings and purposes of God are without repentance; they are only delayed or hastened by the choices of the Man.

Since they partook without the fear of God, without faith, they (and their descendents) were deprived of the grace that comes through faith and drives away all fear.  They discarded the commandment, and so the grace of the commandment was discarded with it.

Therefore, they were not only subject to death itself, but to the Fear of Death, by which they were thenceforth held under bondage to sin, and although they now had open eyes, and knew good and evil, they had now lost their former power to obey.  (There being no commandment remaining to obey.)

Nevertheless, the goodness of God began immediately to prevail -- He remaining faithful, as noted above.  He commenced posthaste the long and arduous process of cleansing them and restorin them to their former state.  And, since they had jumped ahead, He Himself in His mercy jumped further ahead -- as is His wont -- took the evil done and turned it into good, not only undoing all the damage, but furthermore bringing them to glory.  Not only restoring their innocence, but giving them power to become the Sons of God, as was the plan in the first place.  Not only clothing them with skins, but with Himself.  Not only binding death, but destroying it.

But I get ahead of myself.

Having seen that the Man had gotten ahead of Himself, and thereby lost His power to not only desire, but to choose the Good, He immediately acted to restore that power to some degree (although not thoroughly, since, regardless of their ambition, they were not as yet quite mature, and in addition to needing to learn faith, also now needed to learn patience), by giving them an example, and a commandment to follow it.  (Since it is His Word that, being Good, enables goodness at all, which they had, as we noted early, recently discarded.)

Grace comes through faith(fulness).  Having been unfaithful, they had fallen from the grace given to them.  Now He restored to them some measure of grace by providing another commandment -- another means of faithfulness.  This He provided as a gift, in His mercy, and so even then, in that primitive time, they had no room to boast, even if they remained faithful from thenceforth, seeing as they received the commandment with its opportunity the same way as in the beginning -- not as deserved, but as a free gift, prevenient, and not merited.  (This is, of course, God's nature: He sends His rain on the just and the unjust.)

And so, by degrees of faithfulness and faithlessness, this dance played out, each round amplified and more detailed, but following the same pattern (for both natures remained the same), until finally the time was come to full term, and God Himself not only restored the example and commandment, but Himself became both the Man and the example, and fulfilled all commandment in Himself, remaining Faithful.  He, as the Man Himself, in due time, underwent Death by obedience, and stretched forth His pure hands upon the Tree, not grasping for divinity, but in faithfulness and with faith, for His Love of the Beloved, giving His Life for (and to, by the Spirit of God) His Friends.

Therefore He, as the Man, was exalted to the Right Hand of God by God, as was planned from the beginning for the Man, and thereby communicated from the Father to all mankind in Himself the Holy Spirit, the Giver of Life, and restoring once and for all in Himself the ancient power, sanctifying and glorifying those who die with and in Him to be the sons of God, who cry "Abba, Father" in their hearts with Him.

Thus the Commandment has gone forth yet again, and finally -- the grace of God enabling faith and faithfulness by it, and calling all to the same.

"The Law shall go forth from Zion, and His Word from Jerusalem."

"The LORD hath made bare His holy arm in the eyes of all the nation; and all the ends of the earth shall see the salvation of our God."

"The whole earth is full of His glory!"

"For if we be dead with Him, we shall also live with Him.
If we suffer, we shall also reign with Him.
If we deny Him, he also will deny us.
If we are faithless, yet He abideth faithful: He cannot deny Himself."

Tuesday, March 8, 2016

A Sermon for Holy Saturday, by St. Ephiphanius, Part 8 — Footnotes

(Note: This sermon reproduced from it's translation as found on page 33 of "The Lamentations of Matins of Holy and Great Saturday", translated from the Greek and published by the Holy Transfiguration Monastery, Boston, Massachusetts, 1981
© Copyright Holy Transfiguration MonasteryBrookline, MA, used by permission. All rights reserved.)

NOTE: All OT references taken from the Septuagint.

  1. Cf. Ps. 2:1
  2. Ps. 73:13
  3. Cf. Hab. 3:3
  4. Cf. Matt. 27:57, 58; Mark 15:43
  5. Cf. John 19:38, 39
  6. John 5:8
  7. John 1:9
  8. Ps. 87:4
  9. I.e., on the earth. The Greek, although being a play on "below," can also mean "formerly."
  10. Cf. Jonas 2:2.
  11. Ps. 129:1.
  12. Ps. 79:4.
  13. Ps. 79:2.
  14. Ps. 79:3.
  15. Ps. 78:8.
  16. Cf. Ps. 85:12.
  17. Cf. Ps. 29:3.
  18. Cf. Ps. 15:10.
  19. Jonas 2:6.
  20. I.e., subdued.
  21. Ps. 75:3.
  22. The Greek word also means "bow-string."
  23. Cf. Eph. 2:14.
  24. Cf. Matt. 26:53.
  25. Ps. 23:7.
  26. Ibid.
  27. Cf. Ps. 67:4, 21
  28. Hab. 3:14.
  29. Cf. Ibid.
  30. Ps. 23:10.
  31. Cf. Ps. 23:8.
  32. Cf. Ps. 73:14.
  33. Eph. 5:14.
  34. John 14:31.
  35. Ps. 87:4.
  36. Vide Gen. 2:7, "And God…breathed upon his face the breath of life."
  37. I.e., on the Holy and Great Friday.
  38. Vide Gen. 3:24.
  39. Or, "shameful coat of skin."
  40. I Cor. 2:9.
  41. Vide Matt. 27:52.

A Sermon for Holy Saturday, by St. Ephiphanius, Part 7

(Note: This sermon reproduced from it's translation as found on page 33 of "The Lamentations of Matins of Holy and Great Saturday", translated from the Greek and published by the Holy Transfiguration Monastery, Boston, Massachusetts, 1981
© Copyright Holy Transfiguration MonasteryBrookline, MA, used by permission. All rights reserved.)

As these things, therefore, and more than these were coming to pass, were proclaimed and made known, and all things were in an uproar, and the Master's presence was about to reach the very bottommost realm of the nethermost regions, then Adam, the first of men to be created, the first-fashioned and first-mortal, who lay in the innermost recesses bound with great security, heard the sound of the Master's feet as He came to the imprisoned, and he recognized His voice which sounded in the prison as He walked. Thereupon Adam turned towards all his fellow captives from ages past and said, "I hear the sound of Someone's feet advancing towards us, and if He deigns to come even to this place, we shall be freed of our bonds, nay, if we should but see Him in our midst, we shall be delivered from Hades!"
And as Adam said these things and their like to all his fellow prisoners, the Master entered within, holding the Cross as a weapon of victory. Then Adam the first-fashioned beholding Him, beat his breast in exuberance and cried to all, "My Lord be with you all!" And Christ replied and said to Adam, "And with thy spirit," and grasping his hand, He said, "Stand up, 'Awake, O sleeper, and arise from the dead, and Christ shall shine on thee.'33
"I am thy God, Who for thy sake became thy Son, for thy sake and for thy descendants' sake, and now I say and with authority command the shackled, Come forth! and those in darkness, Be enlightened! and those asleep, Arise! Thee I enjoin, Awake, O sleeper! for I did not fashion thee to be held in Hades as a captive. Arise from the dead, for I am the Life of the dead! Arise, My creation, arise, Mine image, who wast also made in My likeness! 'Arise, let us go hence!'34 for thou art in Me and I in thee; we are one indivisible person.
"For thy sake thy God became thy Son; for thy sake the Master took the image of a slave; for thy sake I Who am above the heavens came down upon earth and even beneath the earth; for thee, who art a man, I became 'as a man without help, free among the dead;'35 for thee, who wentest forth from the garden [of Paradise], I from a garden was betrayed to the Jews and in a garden I was crucified.
"Behold upon My countenance the spittings which I received for thy sake so as to restore to thee the ancient in-breathing.36 Behold upon My cheeks the slaps which I accepted so as to set aright thy twisted form in accordance to Mine image. Behold upon My back the scourgings which I accepted so as to scatter the burden of thy sins which weighs upon thy back.
"Behold My hands, which unto good were nailed to the tree [of the Cross] for thee, who unto evil didst stretch forth thy hand to the tree. Behold My feet, which were nailed and transfixed upon the tree [of the Cross] for the sake of thy feet which evilly ran to the tree of disobedience on the sixth day, that same day whereon the decree [of thy condemnation] was pronounced and whereon I wrought thy re-creation and re-opened Paradise.37
"For thy sake I tasted gall, so as to heal for thee the bitter pleasure caused by that sweet fruit. I tasted vinegar, so as to nullify thy poignant and contranatural cup of death. I accepted the reed, so as to undersign [the writ of] freedom for the race of men. I slept upon the Cross and by a sword was pierced in the side for thee, from whose side whilst thou wast sleeping in Paradise Eve was brought forth. My side healed the pain of thy side; My sleep shall wrest thee from the sleep of Hades; My sword arrested the sword turned38 against thee.
"Wherefore arise, let us go hence! The foe led thee out of the land of Paradise; yet no more shall I restore thee to Paradise, but to a celestial throne. I restrained thee from the typical tree of life, but lo, I myself, the [true] Life, am united unto thee. I enjoined the Cherubim to watch over thee like a slave; now I make the Cherubim to worship thee like God. Thou didst hide from God as one naked; but lo, thou hast hidden within thyself naked God. Thou didst put on the skin-made coat of shame,39 but being God I put on the haematic coat of thy flesh.
"Wherefore arise, let us go hence, from death into life, from corruption in incorruption, from darkness into everlasting light! Arise, let us go hence, from affliction into joy, from slavery into freedom, from prison into the Jerusalem on high, from bonds into repose, from detention into the delight of Paradise, from earth into Heaven! And for this did I die, and and arose, that I should be Lord both of the dead and the living.
"Arise, let us go hence! For My Heavenly Father waits for the sheep that was lost. The ninety and nine sheep, the angels, await their fellow servant Adam, when he shall arise, when he shall ascend and to up to God. A cherubic throne is prepared, and the bearers thereof are swift and expectant. The bridal-chamber is made ready, the delicacies are prepared, the eternal tabernacles and abodes are waiting, the treasuries of good things are thrown open, the Kingdom of the Heavens has been prepared before the ages, and that which 'eye hath not seen, nor ear hath heard, neither hath entered into the heart of man,'40 these same good things await mankind."
When the Master said this and more besides, Adam, being united to Him inwardly, rose up, and Eve arose as well, and the bodies of many others who in faith had fallen asleep from ages past arose41 also, preaching the Master's resurrection on the third day.
The same, O men of faith, let us now joyously welcome; let us behold it and embrace it, as we form one chorus with the angels, and with the bodiless celebrate and glorify Christ Who raised us up from corruption and gave us life, to Whom be glory and dominion with His Father, Who is without beginning, and His all-holy good and life-creating Spirit, both now and ever, and unto the ages of ages. Amen.

There will be one final installment of this sermon — the footnotes. I keep these separate, so that you may have them open in a separate window, for reference, as you read each of the Parts of the sermon.
However, the Mods have told me to limit myself to one Post a day, so the footnotes must needs wait until tomorrow at the earliest. Stay tuned!

A Sermon for Holy Saturday, by St. Ephiphanius, Part 6

(Note: This sermon reproduced from it's translation as found on page 33 of "The Lamentations of Matins of Holy and Great Saturday", translated from the Greek and published by the Holy Transfiguration Monastery, Boston, Massachusetts, 1981
© Copyright Holy Transfiguration MonasteryBrookline, MA, used by permission. All rights reserved.)

The God of tender mercies verily heard all these cries, and so Christ judged that it was not right that His love for man should only be shared with them that lived in His days and after Him, but that those also that before His coming had gone down to Hades and that sat in darkness and the shadow of death should be partakers of the same as well. Thus God the Word visited with body and soul men who were still in the flesh, but to the souls which were bereft of bodies He manifested Himself in Hades with His Divine and blameless soul, bereft of a body but not of Divinity.
Wherefore, let us hasten in mind and journey to Hades so as there to see how He masterfully mastered the tyrannical master of a mastership mightly [sic] mastered and how by the lightning flash of His brilliance He without hands captured in His hand20 the whole soldiery of the ranks of those deathless orders. He took away the doorless doors, nay, Christ the Door shattered those woodless gates by the wood of the Cross; by those divine nails He burst and broke the eternal bars; by the bonds of His Divine hands He dissolved like wax the indissoluble bonds; and by the spear [thrust] in His side He transfixed the heart of the tyrant. "There did He break the power of the bow,"21 when upon the Cross He stretched out the sinews22 of His Divine arms like a bowman.
Therefore, if thou followest Christ silently thou shalt presently see where He bound the tyrant; where He hung the latter's head; how exhumed that dungeon; whither He led the prisoners; how He trampled upon the serpent; where He suspended its skull; and how He liberated Adam; how He rasied up Eve; how He broke down the middle wall;23 how He punished the bitter dragon; how He made perdition to perish; and where He restored man to his ancient dignity.
Yesterday by way of oeconomy He refused to summon numerous legions of angels, saying to Peter, "Can I not now bring forward more than twelve legions of angels?"24 But today in a manner befitting God, a warrior and a sovereign, through death He tramples down the tyrant of Hades and death, having with Him the immortal legions — not simply twelve, but thousands of thousands and ten thousand ten thousands — of the bodiless hosts and the invisible ranks: the Dominions, the unthroned Thrones, the unwinged Six-winged, the eyeless Many-eyed and all the celestial bands.
For it is certain that they accompanied, escorted and honoured Christ as their own Master and King; but they were not allies — far be it! — for what assistance could Christ the Almighty need? But both by obligation and as loving to stand beside their Master and God, they are trusty spearmen, hoplites, glorious and astute staff-bearers of the Master's divine offices. At the Divine bidding alone they with zeal and speed anticipate one another in transforming act into deed by His command, and they are crowned with victory over the ranks of enemies and transgressors.
Therefore they descended then in haste, hastening with their God and Master to the subterranean chambers of Hades — which are deeper down than anything terrestial — and to the under-worldly abodes of them that have fallen asleep from ages past; there He gallantly brought forth them that from of old lay in fetters.
As soon as the glistering, divinely-accompanied presence of the Master reached Hades' windowless, sunless, nocturnal dungeons, hovels, lairs, and caves, Gabriel, the chief marshal was first of all — since, indeed, he is wont to bring men good tiding of joy — to exclaim with a mighty, archangelic, resounding, commanding, lion-like voice to the hostile powers, "Lift up your gates, O ye princes,"25 and with him Michael cries, "Be ye lifted up, ye everlasting gates."26 Thereafter the Powers say, "Stand back, ye iniquitous gate-keepers!" Then the Dominions say with dominion, "Be broken, unbreakable bonds!" And others, "Be abashed, abominable foes!" And still others, "Fear, ye lawless tyrants!"
Now just as before a fearsome, invincible, all-powerful, regal, trophy-bearing battle array, terror and panic and pangs of dread seize the enemies of an unconquerable king, so and more so it befell those [evil beings] in Hades at the sudden, most strange coming of Christ to the nether world. The blinding bolt of lightning from above darkened the countenances of the hostile powers of Hades and they heard thunder-like voices and the [angelic] host commanding, "Lift up your gates, O ye princes! Do not merely open them, but lift them from the foundations, uproot them, remove them so that they never again be closed. Lift up your gates, O ye princes!
"Although the Master here present could enter even if the doors were shut, yet He commands you like run-away slaves to raise, remove, and break those everlasting gates. He orders not the common sort among you, but them that are esteemed by you to be princes, saying, 'Lift up your gates, O ye princes!' Your gates, none else but yours.
"Wherefore, O princes, though till now ye have wickedly held sway over those fallen asleep from ages past, from henceforth ye shall not be their rulers, nor rulers of others, but only of your own selves, but not even of yourselves. For Christ, the Heavenly Door is present. 'Prepare ye the way for Him that rideth upon the setting of Hades. Lord is His name, and the pathways leading forth from the gates of death are those of the Lords' Lord.'27 Ye made the ways of entrance, but He came to make the pathways leading forth.
"Therefore tarry not, lift up your gates quickly, take them away and return them not. But if ye think to procrastinate, we shall command the gates to be lifted up automatically of themselves. 'Be ye lifted up, ye everlasting gates!'"
And as soon as the hosts cried these things, straightway the gates were raised up, straightway the bonds were loosed, straightway the bars were broken, straightway the bolts fell away, straightway the foundations of the dungeon quaked, straightway the hostile powers were turned to flight, one pushing the other, one impeding the other, one exclaiming to the other, "Flee!"
They were terrified, they were shaken, they were awestruck, they were confounded, they were altered, they were frightened, they were dumbstruck and stupified [sic], confused and made to quake. One stood agape, another between his knees hid his head, another lay prostrate, another like one dead was motionless, another was possessed by awe, another lay with altered countenance, and another fled to an inner region.
For there Christ "cut asunder the heads of princes with amazement,"28 there "they trembled" at Him, there they "burst their bridles,"29 saying, "'Who is the King of Glory?'30 Who is the great Being that, with so many, works here such wonders? Who is the King of Glory, that now works in Hades that which has never been wrought in Hades? Who is this, that now leads out from hence them that from ages past have fallen asleep? Who is this that has destroyed and abolished our insuppressible audacity and power, Who leads forth from the prison of Hades those fettered from ages past?"
But to those [wicked spirits] the hosts of the Master cried, "Do ye wish to learn, O lawless tyrants, who is the King of Glory? It is 'The Lord strong and mighty, the Lord, mighty and strong and invincible in war'!31 This is He that banished and cast you down from the vaults of Heaven, ye spineless and lawless tyrants! This is He that in Jordan 'brake the heads of your dragons.'32 This is He that by the Cross publicly exposed you, triumphed over you, and slew you. This is He that bound, blackened and banished you to the abyss. This is He that consigns you to, and destroys you in, the everlasting fire and in Gehenna.
Wherefore, do not linger, do not delay, but speedily bring forth those in bonds which ye wickedly swallowed till this day. From henceforth your dominion is destroyed, your tyranny is come to an end, your insolence is miserably extinguished, your arrogance is quashed, your might is trampled and ruined."
These things the royal hosts of the King spake to the hostile powers and then made haste. Some excavated the dungeon from its very foundations, while some routed the enemy's hosts from the outer regions, causing them to flee within; but others ran and searched the hovels, the jails, and the caverns; and others brought prisoners before the Master from every quarter; others bound the tyrant with infrangible bonds; others speedily obeyed them; and some ran before the Master and He proceeded to the innermost regions, while others followed Him as the victorious King and God.

Stay tuned for the final Part, Part 7, in which Christ finds Adam, and then (Part 8) the Footnotes.

A Sermon for Holy Saturday, by St. Ephiphanius, Part 5

(Note: This sermon reproduced from it's translation as found on page 33 of "The Lamentations of Matins of Holy and Great Saturday", translated from the Greek and published by the Holy Transfiguration Monastery, Boston, Massachusetts, 1981
© Copyright Holy Transfiguration MonasteryBrookline, MA, used by permission. All rights reserved.)

Whither does He go? Where comes His path, He Whom death cannot dominate? What is the reason [of these things]? What the means? What is the intent of His descent into Hades? Perhaps He descends so as to bring up Adam the condemned, our fellow servant?

Verily, He goes to seek out Adam, the first-created, the lost sheep. It is certain that He wishes to visit those sitting in darkness and the shadow of death; it is certain that He goes to loose Adam the captive and his co-captive Eve from affliction, He that is both God and her Son.
But let us descend with Him, but let us rejoice together, but let us hasten, but let us skip, but let us escort Him, but let us praise Hi, but let us run quickly, seeing God's reconciliation with men and the release of the condemned by the good Master! The Friend of man by nature goes with great gallantry and might to lead forth them that are there held captive from ages past, them that dwell in the grave, whom bitter, insatiate death has tyrannically swallowed, oppressed, stolen from God and amassed; He goes to free them and number them with the denizens on high.

There Adam is found, the captive, the first-created, the first-born, and who of all those condemned to the nether regions is nethermost. There is Abel, the first to die, the first righteous man, the shepherd and type of Christ the Shepherd's unjust slaughter. There is Noe, the type of Christ, the Fashioner of the great Ark of God's Church, which saved all the bestial nations from the cataclysm of ungodliness by the Dove, the Holy Spirit, which banished from itself the blackish raven. There is Abraham, the sacrificer and father off Christ, Who sacrificed to God that most blessed Sacrifice which with double-edged sword dealt death to death.

There below is Isaac bound, who above9 was bound of Abraham in olden times as a type of Christ. There is Jacob afflicted in Hades below, who above was once afflicted because of Joseph. There is Joseph the fettered, who in Egypt was cast into prison as a type of Christ the Prisoner and Potentate. There is Moses below in darksome regions, who once was in the cleft amidst the darkness. There is Daniel in the pit of Hades, who once above was in the pit of lions. There Jeremias as in a pit of slime lies in the pit of hades and the corruption of death. There in that world-devouring leviathan of Hades Jonas lies as a type of Christ, the eternal and pre-eternal Jonas Who lives unto the ages and the ages of ages.

And there is David too, God's forefather, from whom Christ sprung after the flesh. But why speak I of David, Jonas, and Solomon? There is found the sublime John himself, who is greater than all the prophets, who as though in a dark womb proclaimed Christ to all in Hades, the twofold forerunner, the preacher of the living and the dead, he that from Herod's dungeon was sent to the common prison of Hades where both righteous and unrighteous from ages past were sleeping.

All the prophets and righteous unceasingly offered up secret, mystical supplications to God, begging for deliverance from that most grievous, gloomy, fiendish murk, and tenebrious, nocturnal black. One cried to God, "From the belly of Hades hearken unto my cry, hear my voice."10 Another, "Out of the depths have I cried unto thee, O Lord; O Lord, hear my voice."11 And another, "Cause Thy face to shine, and we shall be saved."12

And another, "Thou that sittest on the Cherubim, manifest Thyself."13 And another, "Stir up Thy might and come to save us."14 And another, "Let Thy compassions quickly go before us, O Lord."15 And another, "Deliver my soul from the nethermost Hades."16 And another, "O Lord, bring up my soul out of Hades."17 And another, "Abandon not my soul in Hades."18 And another, "Let my life ascend from corruption unto Thee, O Lord my God."19

A Sermon for Holy Saturday, by St. Ephiphanius, Part 4

(Note: This sermon reproduced from it's translation as found on page 33 of "The Lamentations of Matins of Holy and Great Saturday", translated from the Greek and published by the Holy Transfiguration Monastery, Boston, Massachusetts, 1981
© Copyright Holy Transfiguration MonasteryBrookline, MA, used by permission. All rights reserved.)

When these things Joseph spake to Pilate on this wise, Pilate commanded that the all-holy body of Jesus be given him. And he went to the place called Golgotha and took God in the flesh down from the Cross and laid Him on the earth, naked God in the flesh, Him that was not merely a man.

Lo, He is beheld lying low Who drew all men on high. And He for a brief time is bereft of breath Who is the Life and Breath of all. He is seen bereft of eyes Who created the many-eyed beings. He lies prostrate Who is the resurrection of all. And God is slain in the flesh Who raised up the dead. The thunder of God the Word is now silent for an instant, and He is borne in the arms of men Who holds the earth in His hand.

Dost thou really, O Joseph, know Whom thou wast given when thou didst ask and receive? Dost thou truly know Whom thou didst carry when thou camest to the Cross and didst bring down Jesus? If in truth thou knowest Whom thou didst carry, thou art now verily become rich.

And how is it that thou givest burial to this most awesome body of God? Praiseworthy is thine ardour, but even more praiseworthy the disposition of thy soul. For dost thou not tremble, bearing in thine arms Him before Whom the Cherubim tremble? With what fear dost thou strip that Divine flesh of the loin cloth? And how dost thou reverently restrain thine eye? Art thou not fearful when gazing upon and shrouding the nature of God's flesh, He that surpasses nature?

Tell me, O Joseph, dost thou really bury towards the East a dead man that is the Dayspring of the East? And with thy fingers dost thou close the eyes of Jesus as befits the dead, nay, of Him that with His immaculate finger opened the eyes of the blind? And dost thou bind the mough of Him that opened the mouth of the stammerer? Dost thou lay out with thy hands Him that extended the withered hands? Or dost thou bind the feet, as befits the dead, of Him that made motionless feet to walk? Dost thou place upon a bed Him that commanded the paralytic, "Take up they bed and walk"?6

Dost thou empty out myrrh upon the celestial Myrrh Who emptied Himself and sanctified the world? Dost thou dare to wipe that Divine side of Jesus bleeding still, the side of God who healed the woman of an issue of blood? Dost thou wash with water God's body which cleanses all and bestows purification? But what lamps dost thou light for the "true Light which enlighteneth every man"?7

What funeral odes dost thou chant for Him that is hymned unceasingly by all the Heavenly hosts? And dost thou weep as thou He were dead that wept and raised up Lazarus, the four days dead? And dost thou bewail Him that gave joy to all and banished the sorrow of Eve?
Albeit, I bless thy hands, O Joseph, which ministered and clasped the bleeding hands and feet of Jesus' Divine body. I bless thy hands which drew nigh to God's bleeding side before Thomas, the believing disbeliever, the acclaimed inquisitive. I bless thy mouth filled insatiably, and united to the mouth of Jesus, whence it was filled with the Holy Spirit. I bless thine eyes which thou didst press against the eyes of Jesus, whence they partook of the true light. I bless thy countenance which drew nigh to the countenance of God. I bless thy shoulders which bore the Bearer of all. I bless thy head against which Jesus, the Head of all, reclined. I bless thy hands wherewith thou didst carry Him that carries all.

I bless Joseph and Nicodemus, for they replaced the Cherubim by uplifting and carrying God and, as God's ministers, the six-winged Seraphim also, for not with wings but with a winding sheet they covered and rendered honour to the Lord. Him that the Seraphim hold in dread, the Same Joseph and Nicodemus carry upon their shoulders, and all the bodiless orders stand in awe.

When Joseph and Nicodemus came, the entire divine populace of angels swiftly gathered. The Cherubim run before them, the Seraphim hasten with them, the Thrones help them to carry, the Six-winged cover Him, and the Many-eyed are struck with dread, seeing Jesus in the flesh bereft of vision; the Powers aid in shrouding, the Principalities offer hymns, the order of Angels tremble, and all the hosts of the celestial ranks are stupified [sic].

And marvelling [sic] they question and say one to another, "What fearsome thing is this? What this dread? What this trembling? What manner of deed? What is this great, strange and incomprehensible spectacle? He that as naked God on high we cannot see, the Same on earth is easily seen naked by men!"
Him before Whom the Cherubim stand with reverent fear, Joseph and Nicodemus bury fearlessly. When did He descend that never left [the regions] on high? How did He go forth that remains within? How did He that fills all things come upon earth?

In what manner did He slip away that eludes [the sight of] all? He that is on high with His Father as perfect God, is below with His Mother as perfect man. How is He that never appeared to us now manifest to men as both man and the man-befriending God? How was the Invisible One beheld? How was the Unmaterial One incarnate? How did the Impassible One suffer?

How did the Judge stand before a tribunal? How did Life taste of death? How is the Uncontainable One contained in a tomb? How does He sojourn in a sepulchre [sic] Who never left the Father's bosom? How does He enter the gates of a cave Who opened the gates of Paradise, Who broke not the gates of the Virgin, but burst the gates of Hades?

Nay, He Who [entering] for Thomas, opened not the gates, but Who to all men opened the gates of the Kingdom, and kept unopened the gates and seals of the tomb? How is He reckoned among the dead Who is free among the dead?8 How does the unwaning Light come to the regions of darkness and the shadow of death?

Once again, there is not a paragraph break in the original here, but the transition of subject starts here, so I break here.

A Sermon for Holy Saturday, by St. Ephiphanius, Part 3

(Part 1Part 2Part 4Part 5Part 6Part 7Part 8)

(Note: This sermon reproduced from it's translation as found on page 33 of "The Lamentations of Matins of Holy and Great Saturday", translated from the Greek and published by the Holy Transfiguration Monastery, 
Boston, Massachusetts, 1981 
© Copyright Holy Transfiguration MonasteryBrookline, MA, used by permission. All rights reserved.)

But as to how Christ, our Life, was placed in the tomb, and when, and by whom, let us listen to the sacred words.
"When even was come," he says, "there came a rich man of Arimathaea named Joseph, and went boldly unto Pilate and begged from him the body of Jesus."4 A mortal went in before a mortal, asking to receive God; the God of mortals he begs; clay stands before clay so as to receive the Fashioner of all! Grass asks to receive from grass the Heavenly Fire; the miserable drop seeks to receive from a drop the whole Abyss!
Who ever saw, who ever heard such a thing? A man grants to a man the Creator of men; a lawless man undertakes to surrender the Definition of the Law of [sic — I think they meant "to"] lawless men; a judge deprived of judgment permits the burial of the Judge of judges Who has been judged to death.
"When even was come," he says, "there came a rich man named Joseph." Truly was this man rich who carried away the entire compound hypostasis of the Lord. Verily was he rich, because he received the twofold nature of Christ form Pilate. He was rich indeed, because he was accounted worthy to carry off the priceless Pearl. Truly was he rich, for he bore away the Pouch overflowing with the treasure of Divinity. And how should that man not be rich who acquired the Life and Salvation of the world? How should Joseph not be rich, who received as a gift Him that sustains and rules all things?
"When even was come," for the Sun of Righteousness had then set into Hades. Wherefore, "There came a rich man named Joseph of Arimathaea, who was a secret [disciple] for fear of the Jews. And there came also Nicodemus, which at first came to Jesus by night."5 O hidden mystery of mysteries! Two secret disciples came to conceal Jesus in a tomb, thus teaching by His concealment the mystery concealed in Hades of the God concealed in the flesh.
Each one of these men surpassed the other in their affection for Christ. For Nicodemus proved his magnanimity by the myrrh and aloes, and Joseph proved worthy of praise by his daring and boldness before Pilate. For he, casting off all fear, went in unto Pilate and begged the body of Jesus.
Now when he went in he acted very shrewdly, so as to obtain his longed-for aim. Wherefore, he did not employ high-sounding and pompous words, lest Pilate be moved to wrath and he fail in his request. Nor did he say to him, "Give me the body of Jesus, Who but a short time ago darkened the sun, split the rocks asunder, shook the earth, opened the sepulchres [sic], and rent the veil of the temple!" Nothing of the kind said he to Pilate.
But what, then? A certain pitiful plea, in every wise lowly. "O judge, I have come to make of thee a trifling of Him that was by thee condemned, Jesus of Nazareth, Jesus the poor, Jesus the homeless, Jesus the crucified, the bound, the shelterless, the Stranger, Who in a strange land is unknown, Jesus the contemptible, Who fore all was suspended [on the Cross]."
"Give me this Stranger, for what profit to thee is the body of this Stranger? Give me this Stranger, for from afar He came to this place to save a stranger, to a dark region He descended to draw up a stranger. Give me this Stranger, for He alone is a stranger. Give me this Stranger, whose country we know not, the strangers. Give me this Stranger, whose place and birth and ways we know not, the strangers. Give me this Stranger, Who lived in a strange land a strange life and existence. Give me this Stranger, whose generation and disposition we know not, the strangers. Give me this Stranger, Who had not where to lay His head. Give me this Stranger, Who as a homeless stranger in a strange land was born in a manger. Give me this Stranger, Who from the very manger fled Herod as a stranger. Give me this Stranger, Who from His very swaddling bands was a stranger in Egypt, Who has not city, no village, no home, no abode, no kindred, for this Stranger is found in foreign lands with His Mother.
Give me, O prince, this naked man on the Cross that I may cover Him that covered my nature's nakedness. Give me Him that is both a dead man and God, that I may shroud Him that has hidden mine iniquities. Give me, O prince, this dead man Who buried my sin in Jordan. I entreat thee for a dead man Who suffered injustice from all, Who by a friend was sold, Who by a disciple was betrayed, Who by brethren was persecuted, Who by a slave was smitten.
For a dead man I interceded, Who was condemned by them that He freed fro slavery, Who by them was given vinegar to drink. Who by them that He healed was wounded, Who by His own disciples was forsaken, Who of His own Mother was bereaved. For a dead man, O prince, I beseech, that homeless One Who was suspended on the Cross, for He has no father near Him upon the earth, no friend, no disciple, no kindred, no burier. Nay, He is alone, the Only-begotten of the Unique, God in the world, and none else save He."

(Next, about the burial itself, then the descent into Hades. Stay tuned!)