Even Years: Nicholas Cabasilas, Life in Christ, Book 6 (PG 150: 574-575)
| Τὸ
μὲν οὖν τῆς
τελετῆς ἔργον
τῶν ἐνεργειῶν
τοῦ ἀγαθοῦ
Πνεύματος
μεταδοῦναι· τὸ
μύρον δὲ αὐτὸν
εἰσάγει τὸν
Κύριον Ἰησοῦν, ἐν
ᾧ πᾶσα μὲν ἀνθρώποις
ἡ σωτηρία, πᾶσα
δὲ ἐλπὶς ἀγαθῶν,
καὶ ὅθεν μὲν ἡμῖν
ἡ τοῦ ἁγίου
Πνεύματος μετουσία.
δι οὗ δὲ ἡ πρὸς
τὸν Πατέρα
προσαγωγή...
| The purpose of Chrismation is to enable us to share in the power of the Holy Spirit. This anointing brings the Lord Jesus himself to dwell in us, our only salvation and hope. Through him we are made sharers in the Holy Spirit and are led to the Father.
| | Ἃ δὲ
Χριστιανοῖς ἑκάστοτε
προμνᾶται τὸ
μύρον, καὶ ὧν
καιρὸς ἅπας ὁ
χρόνος,
χάρισμα εὐσεβείας
καὶ εὐχῆς καὶ ἀγάπης
καὶ σωρονισμοῦ
καὶ τῶν ἄλλων, ἃ
τοῖς
δεχομένοις αὐτοῖς
ἐστιν ἐν καιρῷ·
εἰ καὶ πολλοὺς
τῶν Χριστιανῶν
ταυτὶ
διαφεύγει, καὶ ὅση
τίς ἐστιν ἡ τοῦ
μυστηρίου
δύναμις
λέληθε, καὶ κατὰ
τὸ ἐν ταῖς
πράξεσιν εἰρημένον,
Οὐδ ὅτι Πνεῦμα
ἅγιόν ἐστιν ἔγνωσαν,
παρ αὐτὸ μὲν τὸ
τελεῖσθαι τῷ
πρὸ τῆς ἡλικίας
τοῦ μυστηρίου
τυγχάνειν τῶν
δώρων ἀσναισθήτως
διατεθέντες, ἐπὶ
δὲ τῆς ἡλικίας ἐφ
ἃ μὴ δεῖ
τετραμμένοι καὶ
τὸν τῆς ψυχῆς ἀποτυφλώσαντες
ὀφθαλμόν.
| Unfailingly it procures for Christians those gifts that are needed in every age, gifts such as faith, reverence for God, prayer, love, and purity. It does so even though many are unaware of having received such gifts. Many do not know the power of this Sacrament or even that there is a Holy Spirit, as it says in the Book of Acts, because they were anointed before reaching the age of reason and afterward they blinded their souls by sin.
| | Ὥς
τό γε ἀληθὲς τὸ
Πνεῦμα
κοινωνεῖ τοῖς
τελουμένοις τῶν
ἑαυτοῦ, διαιροῦν
ἰδίᾳ ἑκάστῳ
καθὼς
βούλεται, καὶ οὐκ
ἐπέλιπεν ἡμᾶς ὁ
Δεσπότης εὐεργετῶν,
οἷς ἐπηγγείλατο
συνεἶναι
μέχρι παντός. Οὐ
γάρ ἡ τελετὴ
μάτην, ἀλλὰ
καθάπερ ἄφεσιν
ἁμαρτιῶν ἀπὸ
τοῦ θεσπεσίου
λουτροῦ, καὶ τῆς
ἱερᾶς
τραπέζης
Χριστοῦ
κομιζόμεθα σῶμα,
καὶ οὐκ ἂν
παύσαιτο ταῦτα
μέχρις ἂν αὐτὸς
φανερῶς ἡ
τούτων ὑπόθεσις
ἐπιστῇ· τὸν ἴσον
τρόπον καὶ τοῦ
θειοτάτου
μύρου
Χριστιανοὺς ἀπολαύειν
ἃ προσῆκε καὶ τῶν
δωρεῶν τοῦ ἁγίου
Πνεύματος
μετέχειν πᾶσα ἀνάγκη.
| Nevertheless, the Spirit does in truth give the newly initiated his gifts, distributing them to each one as he wills; and our Lord, who promised to be with us always, never ceases to shower blessings on us. Chrismation cannot be superfluous. We obtain the remission of our sins in Baptism and we receive the body of Christ at the Altar. These Sacraments will remain until the unveiled appearance of their author. It cannot be doubted, then, that Christians also enjoy the benefits that belong to this holy anointing and receive the gifts of the Holy Spirit.
| | Ποῦ
γὰρ ἀκόλουθον,
τῶν ἱερῶν τελετῶν
τὰς μὲν ἐνεργοὺς
εἶναι, τῆς δὲ
μηδὲν ὄφελος εἶναι,
καὶ περὶ μὲν ἐκείνων
κατὰ Παῦλον ἡγεῖσθαι
τὸν ἐπαγγειλάμενον
εἶναι πιστὸν,
περὶ δὲ ταύτης ἀμφιγνοεῖν.
Δέον ἢ μηδεμιᾶς
ἢ καὶ τῶν ἄλλων
τὰ ἴσα
καταψηφίζεσθαι,
τῆς αὐτῆς
δυνάμεως διὰ
πασῶν ἐνεργούσης
καὶ μιᾶς σφαγῆς
ἑνὸς ἀμνοῦ καὶ
ταὐτοῦ
θανάτου καὶ αἵματος
τὴν τελείωσιν ἁπάσαις
παρεχομένων.
Δίδοται τοίνυν
ἀληθῶς τὸ ἅγιον,
τοῖς μὲν ἵνα τοὺς
ἄλλους εὖ ποιῆσαι
δυνηθῶσι καὶ, ᾗ
φησι Παῦλος, Ἐκκλησίαν
οἰκοδομῆσαι,
περὶ τοῦ
μέλλοντος εἰπόντες,
ἢ μυστήρια
διδάξαντες, ἢ
νόσων ἀπαλλάξαντες
λόγῳ, τοῖς δὲ ὅπως
αὐτοὶ
γένωνται
βελτίους, εὐσεβείᾳ
λάμψαντες ἢ
σωφροσύνης ἢ ἀγάπης
ἢ
ταπεινοφροσύνης
ὑπερβολῇ. Καὶ γὰρ
ἔστι μὲν
σωφρονῆσαι
λογισμῷ καὶ ἔθει
χρησάμενον, καὶ
τὸ ἦθος εἰς
δικαιοσύνην ἀσκῆσαι
καὶ εὔξασθαι
καὶ ἀγαπῆσαι
καὶ τἄλλα δὴ
γενέσθαι
σπουδαῖον· ἔστι
δὲ καὶ παρὰ Θεοῦ
κινούμενον τὴν
γνώμην παθῶν
κρατῆσαι καὶ
φιλανθρωπεύσασθαι
καὶ
δικαιοπραγῆσαι,
καὶ τῆν ἄλλην ἐπιδεδεῖχθαι
φιλοσοφίαν...
| How could some Sacraments be fruitful and this one without effect? How can we believe that Saint Paul's words: He who promised is faithful, apply to some Sacraments but not to this one? If we discount the value of any Sacrament we must discount the value of all, since it is the same power that acts in each of them, it is the immolation of the same Lamb, it is the same death and the same blood that gives each of them its efficacy.
The Holy Spirit is given to some, as St Paul says, to enable them to do good to others and to edify the Church by prophesying, teaching revealed truth, or healing the sick by a mere word. The spirit is given to others for their own sanctification, imparting to them a shining faith and reverence for God, or making them outstanding in purity, charity, or humility. [For it is necessary to be prudent in thinking and behaving, and to train one's character in justice, and to to pray and to love, and to be zealous about similar matters. For God moves us to control the inclination of our passions and to practice charity and justice to others, and to welcome similar wise advice.
| | Πάντας
μὲν οὖν τοὺς
μεμυημένους τὰ
ἑαυτοῦ ποιεῖ τὸ
μυστήριον, αἴσθησις
δὲ τῶν δώρων καὶ
σπουδὴ περὶ τὸν
πλοῦτον, ὥστε
χρήσασθαι τοῖς
δεδομένοις, οὐ
πᾶσι, τοῖς μὲν
διὰ τὴν ἡλικίαν
οὔπω λαβεῖν νοῦν
δυνηθεῖσι, τοῖς
δὲ τῷ μὴ
παρεσκευάσθαι
μηδὲ τὴν
γιγνομένην ἐπιδείξασθαι
προθυμίαν.
| The sacrament produces its own effect on all the initiated, but not all perceive its gifts or are concerned about its riches. That is because some are not yet of age to understand, while others are not prepared or do not show adequate enthusiasm.]
|
Odd Years: Vatican II, Lumen gentium, 50-51
| Hanc communionem totius Iesu Christi Mystici Corporis apprime agnoscens, Ecclesia viatorum inde a primaevis christianae religionis temporibus, defunctorum memoriam magna cum pietate excoluit et, quia sancta et salubris est cogitatio pro defunctis
exorare, ut a peccatis solvantur (2 Mach. 12, 46), etiam suffragia pro illis
obtulit. Apostolos autem et martyres Christi, qui sui sanguinis effusione
supremum fidei et caritatis testimonium dederant, in Christo arctius nobis
coniunctos esse Ecclesia semper credidit, eos simul cum Beata Virgine Maria et
sanctis Angelis peculiari affectu venerata est, eorumque intercessionis
auxilium pie imploravit. Quibus mox adnumerati sunt alii quoque qui Christi
virginitatem et paupertatem pressius erant imitati et tandem ceteri quos
praeclarum virtutum christianarum exercitium ac divina charismata piae fidelium
devotioni et imitationi commendabant.
| Fully conscious of this communion of the whole Mystical Body of Jesus Christ, the pilgrim Church from the very first ages of the Christian religion has cultivated with great piety the memory of the dead, and "because it is a holy and wholesome thought to pray for the dead that they may be loosed from their sins", also offers suffrages for them. The Church has always believed that the apostles and Christ's martyrs who had given the supreme witness of faith and charity by the shedding of their blood, are closely joined with us in Christ, and she has always venerated them with special devotion, together with the Blessed Virgin Mary and the holy angels. The Church has piously implored the aid of their intercession. To these were soon added also those who had more closely imitated Christ's virginity and poverty, and finally others whom the outstanding practice of the Christian virtues and the divine charisms recommended to the pious devotion and imitation of the faithful.
| | Dum enim illorum
conspicimus vitam qui Christum fideliter sunt secuti, nova ratione ad futuram
Civitatem inquirendam (cf. Hebr. 13, 14 et 11, 10) incitamur simulque
tutissimam edocemur viam qua inter mundanas varietates, secundum statum ac
condicionem unicuique propriam, ad perfectam cum Christo unionem seu
sanctitatem pervenire poterimus. In vita eorum qui, humanitatis nostrae
consortes, ad imaginem tamen Christi perfectius transformantur (cf. 2 Cor. 3,
18), Deus praesentiam vultumque suum hominibus vivide manifestat. In eis Ipse
nos alloquitur, signumque nobis praebet Regni sui, ad quod tantam habentes
impositam nubem testium (cf. Hebr. 12, 1), talemque contestationem veritatis
Evangelii, potenter attrahimur.
| When we look at the lives of those who have faithfully followed Christ, we are inspired with a new reason for seeking the City that is to come (274) and at the same time we are shown a most safe path by which among the vicissitudes of this world, in keeping with the state in life and condition proper to each of us, we will be able to arrive at perfect union with Christ, that is, perfect holiness. In the lives of those who, sharing in our humanity, are however more perfectly transformed into the image of Christ, God vividly manifests His presence and His face to men. He speaks to us in them, and gives us a sign of His Kingdom, to which we are strongly drawn, having so great a cloud of witnesses over us and such a witness to the truth of the Gospel.
| | Nec tamen solius
exempli titulo coelitum memoriam colimus, sed magis adhuc ut totius Ecclesiae
unio in Spiritu roboretur per fraternae caritatis exercitium (cf. Eph. 4, 1-6).
Nam sicut christiana inter viatores communio propinquius nos ad Christum
adducit, ita consortium cum Sanctis nos Christo coniungit, a quo tamquam a
Fonte et Capite omnis gratia et ipsius Populi Dei vita promanat. Summopere ergo
decet ut hos Iesu Christi amicos et coheredes, fratres quoque nostros et
benefactores eximios diligamus, debitas pro ipsis Deo rependamus gratias,
suppliciter eos invocemus et ob beneficia impetranda a Deo per Filium eius
Iesum Christum, Dominum nostrum, qui solus noster Redemptor et Salvator est, ad
eorum orationes, opem auxiliumque confugiamus. Omne enim genuinum amoris
testimonium coelitibus a nobis exhibitum, suapte natura tendit ac terminatur ad
Christum qui est corona Sanctorum omnium et per Ipsum ad Deum qui est
mirabilis in Sanctis suis et in ipsis magnificatur
| Nor is it by the title of example only that we cherish the memory of those in heaven, but still more in order that the union of the whole Church may be strengthened in the Spirit by the practice of fraternal charity. For just as Christian communion among wayfarers brings us closer to Christ, so our companionship with the saints joins us to Christ, from Whom as from its Fountain and Head issues every grace and the very life of the people of God. It is supremely fitting, therefore, that we love those friends and coheirs of Jesus Christ, who are also our brothers and extraordinary benefactors, that we render due thanks to God for them and "suppliantly invoke them and have recourse to their prayers, their power and help in obtaining benefits from God through His Son, Jesus Christ, who is our Redeemer and Saviour." For every genuine testimony of love shown by us to those in heaven, by its very nature tends toward and terminates in Christ who is the "crown of all saints," and through Him, in God Who is wonderful in his saints and is magnified in them...
| | Nam
omnes qui filii Dei sumus et unam familiam in Christo constituimus (cf. Hebr.
3, 6), dum in mutua caritate et una sanctissimae Trinitatis laude invicem
communicamus, intimae Ecclesiae vocationi correspondemus et consummatae gloriae
liturgiam praegustando participamus. Quando enim Christus apparebit et gloriosa
mortuorum resurrectio erit, claritas Dei illuminabit coelestem Civitatem et
eius lucerna erit Agnus (cf. Apoc. 21, 23). Tunc tota Ecclesia sanctorum in
summa caritatis beatitudine adorabit Deum et Agnum qui occisus est (Apoc. 5,
12), una voce proclamans: Sedenti in throno et Agno: benedictio et honor et
gloria, et potestas in saecula saeculorum (Apoc. 5, 13).
| For all of us, who are sons of God and constitute one family in Christ.(279) as long as we remain in communion with one another in mutual charity and in one praise of the most holy Trinity, are corresponding with the intimate vocation of the Church and partaking in foretaste the liturgy of consummate glory. For when Christ shall appear and the glorious resurrection of the dead will take place, the glory of God will light up the heavenly City and the Lamb will be the lamp thereof. Then the whole Church of the saints in the supreme happiness of charity will adore God and "the Lamb who was slain", proclaiming with one voice: "To Him who sits upon the throne, and to the Lamb blessing, and honor, and glory, and dominion forever and ever".
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