Our catechism teaches us, my children, that prayer is an elevation, an application of our mind and of our heart to God, to make known to Him our wants and to ask for His assistance. We do not see the good God, my children, but He sees us, He hears us, He wills that we should raise towards Him what is most noble in us--our mind and our heart. When we pray with attention, with humility of mind and of heart, we quit the earth, we rise to Heaven, we penetrate into the Bosom of God, we go and converse with the angels and the saints. It was by prayer that the saints reached Heaven: and by prayer we too shall reach it. Yes, my children, prayer is the source of all graces, the mother of all virtues, the efficacious and universal way by which God wills that we should come to Him. He says to us: "Ask, and you shall receive. " None but God could make such promises and keep them. See, the good God does not say to us, "Ask such and such a thing, and I will grant it;" but He says in general: "If you ask the Father anything in My name, He will give it you. " O my children! ought not this promise to fill us with confidence, and to make us pray fervently all the days of our poor life? Ought we not to be ashamed of our idleness, of our indifference to prayer, when our Divine Saviour, the Dispenser of all graces, has given us such touching examples of it? For | you know that the Gospel tells us He prayed often and even passed the night in prayer? Are we as just, as holy, as this Divine Saviour? Have we no graces to ask for? Let us enter into ourselves; let us consider. Do not the continual needs of our | soul and of our body warn us to have recourse to Him who alone can supply them? How many enemies to vanquish--the devil, the world, and ourselves. How many bad habits to overcome, how many passions to subdue, how many sins to efface! In so frightful and painful a situation, what remains to us, my children? The armour of the | saints: prayer, that necessary virtue, indispensable to good as well as to bad Christians. . . .
Within the reach of the ignorant as well as the learned, enjoined to the simple and to the enlightened, it is the virtue of all mankind; it is the science of all the faithful! Everyone on the earth who has a heart, everyone who has the use of reason ought to love and pray to God; to have recourse to Him when He is irritated; to thank Him when He confers favours; to humble themselves when He strikes.
See, my children, we are poor people who have been taught to beg spiritually, and we do not beg. We are sick people, to whom a cure has been Promised, and we do not ask for it. The good God does not require of us fine prayers, but prayers which come from the bottom of our heart.
Saint Ignatius was once travelling with several of his companions; they each carried on their shoulders a little bag, containing what was most necessary for them on the journey. A good Christian, seeing that they were fatigued, was interiorly excited to relieve them; he asked them as a favour to let him help them to carry their burdens. They yielded to his entreaties. When they had arrived at the inn, this man who had followed them, seeing that the Fathers knelt down at a little distance from each other to pray, knelt down also. When the Fathers rose again, they were astonished to see that this man had remained prostrate all the time they were praying: they expressed to him their surprise, and asked him what he had been doing. His answer edified them very much, for he said: "I did nothing but say, Those who pray so devoutly are saints: I am their beast of burden: O Lord! I have the intention of doing what they do: I say to Thee whatever they say. " These were afterwards his ordinary words, and he arrived by means of this at a sublime degree of prayer. Thus, my children, you see that there is no one who cannot pray--and pray at all times, and in all places; by night or by day; amid the most severe labours, or in repose; in the country, at home, in travelling. The good God is everywhere ready to hear your prayers, provided you address them to Him with faith and humility.
(Tserkovnaya Zhizn’, N 4, 1938; reprinted in Pravoslavnaya Rus, N 6, 1993)
(English translation: “What Did Christ Pray About in the Garden of Gethsemane”, Living Orthodoxy, Vol. XV, No. 3, May-June 1993 issue, tr. Vladimir Moss, pp.5-8)
http://www.trueorthodoxy.info/pat_what_christ_pray_about_stjohnmaximovitch.shtml
Gheorghe Vanau
WHAT DID JESUS PRAY ABOUT IN GETHSEMANE? BY ST JOHN MAXIMOVITCH
When the Lord had finished the Mystical Supper with His disciples and given them His Instructions, He went with them to the Mount of Olives (Matt. 26:30; Mark 14:26; Luke 22:39). On the way He continued His final teachings, after which He addressed the Heavenly Father with a prayer for His disciples and those who would believe their word (John 17).
On crossing the stream of the Cedron, the Lord and His disciples went into the garden of Gethsemane, where He had been accus tomed to gather with them earlier (Matt. 26:36; Mark 14:32; John 18:1-2). Here He left His disciples, except for Peter, James and John, telling them to sit down for a time while He prayed. Then He Himself with Peter, James and John went on a little further. He wanted to be on His own as much as possible, but knowing all that was going to happen, He began to sorrow, to be distressed and horrified (Matt. 26:37; Mark 1:.27), and He said to those with Him: “My soul is exceedingly sorrowful, even unto death. Stay here and watch with Me.” And going a little further off, He fell face down on the earth and prayed.
Twice the Lord interrupted His prayer, and went up to Peter and the sons of Zebedee. Alas! They were there, but not watching: sleep had overcome them. In vain did their Divine Teacher exhort them to watch and pray, so as not to fall into temptation: “The spirit is willing, but the flesh is weak” (Matt. 26:41; Mark 14:38). The disciples again fell asleep immediately the Savior departed from them in order to continue His prayer, which ended only when the hour of the betrayal of the Son of Man into the hands of sinners drew near. Jesus’ intensity of prayer reached the highest degree – He came out in a bloody sweat which fell in drops on the earth (Luke 22:44).
What did Jesus pray about with such fiery intensity? What did He beseech the Heavenly Father, falling face down to the earth three times? “Abba, My Father! All is possible to Thee; O if only Thou wouldest grant that this cup be taken from Me. If it is possible, let this cup pass by Me; take this cup from Me. However, not as I will, but as Thou willest; not My will, but Thine be done. My Father, if this cup cannot pass by Me, but I must drink of it, may Thy will be done.”
The Lord Jesus Christ was the God-Man. The Divine and human natures, without merging into each other and without changing, “undivided and unseparated” (the dogma of the Chalcedonian Council) were united in Him in one Person. In accordance with His two natures, the Lord also had two wills. As God, Jesus Christ was of one substance with God the Father and had one Will with Him and the Holy Spirit. But as perfect man, consisting of a soul and a body, the Lord also had human feelings and a human will. His human will was completely obedient to His Divine will. The Lord subjected His human will to the Divine will – He sought only to do the will of the Heavenly Father (John 5:30); His spiritual food was “to do the will of Him Who sent Me and to finish His work” (John 4: 34). But the work which was set before Him to finish was greater than any other, and even unfeeling, soulless nature was bound to be amazed at it.
It was necessary for Him to redeem man from sin and death, and reestablish the union of man with God. It was necessary that the sinless Savior should take upon Himself all human Sin, so that He, Who had no sins of His own, should feel the weight of the sin of all humanity and sorrow over it in such a way as was possible only for complete holiness, which clearly feels even the slightest deviation from the commandments and Will of God. It was necessary that He, in Whom Divinity and humanity were hypostatically united, should in His holy, sinless humanity experience the full horror of the distancing of man from his Creator, of the split between sinful humanity and the source of holiness and light – God. The depth of the fall of mankind must have stood before His eyes at that moment; for man, who in paradise did not want to obey God and who listened to the devil’s slander against Him, would now rise up against his Divine Savior, slander Him, and, having declared Him unworthy to live upon the earth, would hang Him on a tree between heaven and earth, thereby subjecting Him to the curse of the God-given law (Deut. 21:22-23). It was necessary that the sinless Righteous One, rejected by the sinful world for which and at the hands of which He was suffering, should forgive mankind this evil deed and turn to the Heavenly Father with a prayer that the Divine righteousness should forgive mankind, blinded by the devil, this rejection of its Creator and Savior. Such a holy prayer could not fail to be heard, such a power of love was bound to unite the source of love, God, with those who even now would feel this love, and, understanding how far the ways of men had departed from the ways of God, would manifest a strong determination to return to God the Father through the Creator’s reception of human nature.
And now there came the time when all this was to come to pass. In a few hours the Son of Man, raised upon the cross, would draw all men to Himself by His own self-sacrifice. Before the force of His love the sinful hearts of men would not be able to stand. The love-of the God-man would break the stone of men’s hearts. They would feel their own impurity and darkness, their insignificance; and only the stubborn haters of God would not want to be enlightened by the light of the Divine greatness and mercy. But all those who would not reject Him Who called them, irradiated by the light of the love of the God-Man, would feel their separation from the loving Creator and would thirst to be united with Him. And invisibly the greatest mystery would take place – mankind would turn to its Maker, and the merciful Lord would joyfully accept those who would return from the slander of the devil to their Archetype. “Mercy and truth have met together, righteousness and peace have kissed each other” (Psalm 84:10); righteousness has pressed close from heaven, for the incarnate Truth has shone out on the cross from the earth. The hour had come when all this was about to take place.
The world did not suspect the greatness of the coming day. Before the gaze of the God-Man all that was to happen was revealed. He voluntarily sacrificed Himself for the salvation of the human race. And now He came for the last time to pray alone to His Heavenly Father. Here He would accomplish that sacrifice which would save the race of men. He would voluntarily give Himself up to sufferings, giving Himself over into the power of darkness.
However, this sacrifice would not be saving if He would experience only His personal sufferings – He had to be tormented by the wounds of sin from which mankind was suffering. The heart of the God-Man was filled with inexpressible sorrow. All the sins of men, beginning from the transgression of Adam and ending with those which would be done at the moment of the sounding of the last trumpet – all the great and small sins of all men stood before His mental gaze. They were always revealed to Him as God – “all things are manifest before Him” – but now their whole weight and iniquity was experienced also by His human nature. His holy, sinless soul was filled with horror. He suffered as the sinners themselves do not suffer, whose coarse hearts do not feel how the sin of man defiles and how it separates him from the Creator. His sufferings were the greater in that He saw this coarseness and embitteredness of heart, the fact that “men have blinded their eyes that they should not see, and do not want to hear with their ears and be converted, so that they should be healed”. He saw that the whole world was even now turning away from God Who had come to them in human form. The hour was coming and had already come (John 16:31) when even those who had only just declared their readiness to lay down their lives for Him would be scattered. The God-Man would hang in solitude upon the cross, showered with a hail of insults from the people who would come to see this spectacle. Only a few souls remained faithful to Him, but they, too, by their silent grief and helplessness would increase the sufferings of the heart of the Virgin’s Son, overflowing with love. There would not be help from anywhere…
True, even in these minutes He would not be alone, for the Father was always with Him (John 8:19; 10:30). But so as to feel the full weight of the consequences of sin, the Son of God would voluntarily allow His human nature to feel even the horror of separation from God. This terrible moment would be unendurable for His holy, sinless being. A powerful cry would break out from His lips: “My God, My God, why hast Thou forsaken Me?” And seeing this hour in advance, His holy soul was filled with horror and distress.
Still earlier, when some Hellenes came to see Jesus, He allowed His human nature to experience the approach of that dreadful hour. When these “sheep from another fold” came to Him, the God-Man saw that the hour when everyone would come to Him as He was raised upon the cross, was near. His human nature shuddered, His soul was in distress. But Jesus knew that without His sufferings the salvation of men was impossible, that without them His earthly activity would leave a trace as small as that of a grain which lies for a long time on the surface of the earth before being dried up by the sun. It was therefore at that time that He appealed to His Father not to allow human weakness to prevail over all the thoughts and feelings of His human nature: “Now is My soul troubled, and what shall I say? Father, save Me from this hour? And yet for this purpose have I come to this hour” (John 12:27). And as if heartened by the remembrance of why He had come to the earth, Christ prays that the Will of God for the salvation of the human race be carried out: “Father, glorify Thy name” (John 12:28) – glorify it on earth, among men, show Thyself to be not only the Creator but also the Savior (St. Basil the Great, Against Eunomius, book 4). “I have glorified it and will glorify it again” (John 12:28) came a voice from heaven announced that the time for the fulfillment of the Mystery which had been hidden from the beginning of the age was coming (Col. 1:26; Eph. 1:9; 3:9).
And now that time had already come. If before the human nature of Christ had shuddered and been troubled at the thought of what was to come, what did it experience now, when in expectation of the coming of His enemies and betrayer He for the last time prayed alone to God? The Lord knew that every prayer of His would be answered (John 11:42), He knew that if He would ask the Father to deliver Him from torments and death, more than twelve legions of angels would appear (Matt. 26:53) to defend Him. But had He not come for this? So that at the last moment He should refuse to carry out that which He had fore-announced in the Scriptures?
However, the spirit is willing, but the flesh is weak. The spirit of Jesus now burns (Rom. 12:11), wishing only one thing- the fulfillment of the Will of God. But by its nature human, nature abhors sufferings and death (St. John of Damascus, An Exact Exposition of the Orthodox Faith, Book 3, chapters 18, 20, 23, 24; Blessed Theodoret; St. John of the Ladder, The Ladder, word 6, “On the remembrance of death”). The Son of God willingly accepted this weak nature. He gives Himself up to death for the salvation of the world. And He conquers, although He feels the approaching fear of death and abhorrence of sufferings (The Ladder, op, cit.; Exact Exposition of the Orthodox Faith 3, 24). Now these sufferings will be particularly terrible, terrible not so much in themselves, as from the fact that the soul of the God-Man was shaken to its depths.
The sin of man that He takes upon Himself is inexpressibly heavy. This sin weighs Jesus down, making the sufferings that are to come unendurable.
Christ knows that when His sufferings reach their peak, He will be completely alone. Not only will no man be able to relieve them – “I looked for one that would sorrow with Me and there was none, for one that would comfort Me and none was found” (Psalm 68:21). “I looked, but there was none to help; I was appalled, but there was no one to uphold” (Isaiah 63:5). But in order that He should feel the full weight of sins, He would also be allowed to feel the burden of separation from the Heavenly Father. And at this moment His human will can wish to avoid the sufferings. But it will not be so. Let His human will not diverge for one second from His Divine Will. It is about this that the God-Man beseeches His Heavenly Father. If it is possible for mankind to reestablish its unity with God without this new and terrible crime against the Son of God (cf. St. Basil the Great, Against Eunomius book 4), then it is better that this hour should not come to pass. But if it is only in this way that mankind can be drawn to its Maker, let the good Will of God be accomplished in this case, too. May His Will be done, and may the human nature of Jesus, even at the most terrible moments, not wish anything other than the fulfillment of the will of God, the completion of God’s economy. This is precisely what Christ prayed for in the garden of Gethsemane: “He offered up prayers and supplications, with loud cries and tears, to Him Who was able to save Him from death” (Heb. 5:7).
He offered up prayers and supplications to Him Who was able to save Him from death, but He did not pray for deliverance from death. It is as if the Lord Jesus Christ spoke as follows to His Father: “Abba, My Father, the Father of Him Whom Thou has sent to gather into one the people of Israel and the scattered children of God – the people of the Gentiles, so as to make out of two one new man and by means of the cross reconcile them with Thee. All is possible to Thee, all is possible that is in accord with Thy boundless perfections. Thou knowest that it is natural for human nature to abhor sufferings, that man would always like ‘to see good days’ (Ps.32/34?)… But he Who loves Thee with all his heart, with all his soul and with all his mind wishes only that which is pleasing to Thy good and perfect will. I have come down to earth to fulfill Thy wise will and for this purpose I have communed with flesh and blood, assuming human nature with all its weaknesses, except the sinful ones. I also have wished to avoid sufferings, but only on one condition – that this is Thy holy will. If It is possible that the work of economy should be completed without a new and terrible crime on the part of men; if it is possible for Me not to experience these mental sufferings, to which in a few hours’ time will be united the terrible sufferings of the human body; if this is possible – deliver Me then from the experiences and temptations which have already come upon Me and which are still to come. Deliver Me from the necessity of experiencing the consequences of the crime of Adam. However, this request is dictated to Me by the frailty of My human nature; but let it be as is pleasing to Thee, let not the will of frail human nature be fulfilled, but Our common, pre-eternal Council. My Father! If according to Thy wise economy it is necessary that I offer this sacrifice, I do not reject It. But I ask only one thing: may Thy will be done. May Thy will be done always and in all things. As in heaven with Me, Thine Only-begotten Son, and Thee there is one will, so may My human will here on earth not wish anything contrary to Our common will for one moment. May that which was decided by us before the creation of the world be fulfilled, may the salvation of the human race be accomplished. May the sons of men be redeemed from slavery to the devil, may they be redeemed at the high price of the sufferings and self-sacrifice of the God-Man. And may all the weight of men’s sins, which I have accepted on Myself, and all my mental and physical sufferings, not be able to make My human will waver in its thirst that Thy holy will be done. May I fulfill Thy will with joy. Thy will be done.”
“The Lord prayed about the cup of His voluntary saving passion as if it was involuntary” (Sunday service of the fifth tone, canon, eighth hirmos), showing by this the two wills of the two natures, and beseeching God the Father that His human will would not waver in its obedience to the Divine will (Exact Exposition of the Orthodox Faith, book 3, 24). An angel appeared to Him from the heavens and strengthened (Luke 22:43) His human nature, while Jesus Who was accomplishing the exploit of His self-sacrifice prayed still more earnestly, being covered in a bloody sweat. And for His reverence and constant obedience to the will of the Father, the Son of God was heard. Strengthened and reassured, Jesus rose from prayer (Exact Exposition of the Orthodox Faith, book 3, 24). He knew that His human nature would not waver any more, that soon the load of the sins of men would be taken away from Him, and that by His obedience to God the Father He would bring human nature that had gone astray to Him. He went up to His disciples and said: “You all sleep and rest. It is finished, the hour has come: lo! the Son of Man is betrayed into the hands of sinners. Arise, let us go, he who betrays Me is at hand. Pray that you do not fall into temptation.”
Coming out to meet those who had come for Him, the Lord voluntarily gave Himself into their hands. And when Peter, wishing to defend His’ Teacher, struck the servant of the high priest and cut off his ear, the Lord healed the servant, and reminded Peter that He was voluntarily giving Himself up: “Put your sword into its sheath: am I not to drink the cup which the Father has given Me? Or do you think that I cannot now ask My Father and He will send Me more than twelve legions of angels? How then will the Scriptures be fulfilled, that this must come to pass?” And willingly drinking the whole cup of mental and physical sufferings to the bottom, Christ glorified God on earth; He accomplished a work which was no less than the very creation of the world. He restored the fallen nature of man, reconciled Divinity and humanity, and made men partakers of the Divine nature (II Pet. 1:4).
Having accomplished the work which “the Father gave Him to do”, Christ was glorified also in His human nature with that glory which He as God had “before the world was” (John 17:5), and sat in His humanity at the right hand of God the Father, waiting until His enemies should be laid at the footstool of His feet (Heb. 10:13).
Having been made for all those who obey Him the cause of eternal salvation (Heb. 5:9), Christ remains even after His ascension “known in two natures without con fusion” (Dogmatikon of the sixth tone), “bearing two wills according to each nature unto the ages” (Sunday canon of the fifth tone, troparion of the eighth irmos), but His glorified body cannot now suffer and does not need anything, while in accordance with this His human will, too, cannot diverge from His Divine will in anything. But with this flesh Christ will come again on the last day “to Judge the living and the dead”, after which, as King not only according to His Divinity, but also according to His humanity, He will be subject to God the Father together with the whole of His eternal kingdom, so that “God may be all in all” (I Cor. 15:28).
(English translation: “What Did Christ Pray About in the Garden of Gethsemane”, Living Orthodoxy, Vol. XV, No. 3, May-June 1993 issue, tr. Vladimir Moss, pp.5-8)
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