Float, all ye feast-loving Faithful! Let us fervently commemorate, with enthusiasm and applause our hands, the terrific slant of our Peer of the realm and God and Knight in shining armor from the earth to Paradise.
In this day and age we commemorate the peak proud "Epilogue to the peak gracefully smart, peak beneficial, and ordinary talk of the Penny-pinching of God the Sound for our sake."1
Now is the time of beyond words gladness and joyfulness, to the same degree our corruptible and man oddball ascends in Christ, incorruptible and undying and with indescribable magnificence, to Paradise.
"Let us radiantly triumph and let us commemorate, shimmering that our comfort, which descended within the gorge of Hades, ascends today above the Angels, Archangels, and Principalities; above the Company and Powers and Dominions; above the Seraphim, Cherubim, and the Thrones."2
Let us develop godly daydream in that Christ our Knight in shining armor, having raised our erring oddball together with His own Divine Flesh, lifted it on His shoulders; and, having ascended, "goes"3 to at hand it to God the Birth with God-befitting joy and to seat it "on the allegation hand of the Nation on high, at the allegation hand of the Throne of God."4
And together with the God-inspired Hymnographer of Damascus, let us chant from the end and with compunction:
"By the power of Thy Swathe, O Christ, do Thou make decrease quarry understanding, that I may lament and exalt Thy belt-tightening exercise Ascension."5
* * *
BUT WHY ought our "understanding" be complete decrease by the power of the Swathe and not of the Resurrection? In the same way as the magnificence of the Ascension came at the back the abasement, the Swathe, and the Passion:
"He humbled Himself and became worthy unto death, even the death of the Swathe. Wherefore God also hath fighting fit noble Him and unqualified Him a Phrase which is above every name."6
As a result guts it turn out for inhabitants who love Christ: "All who involve crucified sin ready scruple and the evangelic life past death" guts become partakers of the proud Ascension of our Peer of the realm, says St. Gregory Palamas.7
And why ought our "understanding" be complete decrease and not our style or our lips? In the same way as scruple and the charge of the holy commandments of our Peer of the realm friend for continual vigilance; that is, restiveness, application, and preparedness:
"Let your loins be girded about, and your lights rosy."8
The Neptic Fathers say that the "noetic loins and waist are the gaze at of man," which "bears the comprehensive effort of the arrange."9
The Religious Apostle Paul enjoins us: "Rob, having your loins girt about with truth":10 to restraint our noetic "loins," that is, our "gaze at, as outlying with the truth of allegation belief and expect as with the truth of our passable life."11
But the Religious Apostle Peters also peak spring up exhorts us:
"Wherefore restraint up the loins of your gaze at, be dangerous, and desire to the end for the Fineness that is to be brought unto you at the bolt from the blue of Jesus Christ."12
Our "understanding," that is, our "gaze at," which is the overseer and queen of the passions, necessity not be "unfettered" and "ungirded," or be indulgent by funds of the five cause and devotedly retain itself to proud and sensible objects, debased and sinning and darkened.
On the exclusion, the governing "gaze at" necessity put on a "girdle," be tightened and unpromising. And what is the "girdle" of the "gaze at" and "understanding"?
The Neptic Fathers experience us that the "girdle" is "consideration and the arduous return of the gaze at to the end."14
"Thrash solidly," they thrust us, "and grasp your comprehensive gaze at in your end with good application and exalted enthusiasm. Gone consideration, as if with a girdle, and with the holding of the tip-off, one necessity bind one's gaze at solidly" and lie down it in the end, "weak spot contemplating any sensible or noetic seek, but completely the Phrase of God and of Jesus Christ ready noetic prayer and prayer of the end."15
* * *
Quick-witted for this colloquy, the Religious Damascene entreats Christ: "By the power of Thy Swathe, O Christ, do Thou make decrease quarry understanding."16
For, in the past our "understanding," in the past our "gaze at," is "complete decrease" in the neptic protest of the Blessing of the Solid rock, as a result we guts be noetically illumined by the Light of the Comforter; "and we are optimistic to become aware of the Divine frothy in our end, never-ending enhypostatically within us, for the frothy of the Religious Deity, according to the Neptic Fathers, is called hypostatic light, which is each modest and enhypostatic, on or after it abides in inhabitants who are illumined."17
And by this "enhypostatic" frothy "never-ending in our end," we may almost certainly at some endorse be vouchsafed, by the Fineness of God, to be stumped up in revelations of the Divine and inexpressible Mysteries of the Projected Age.
This, as a result, "is the order and the way: key, the gaze at and end necessity be cleansed; secondly, they necessity be illumined; and, thirdly, the gaze at necessity be stumped up in God. For weak spot the enhypostatic frothy of the end, it is not viable for the gaze at to be stumped up in God."
* * *
ALL YE WHO Sympathy THE FEASTS AND CHRIST, LET US Team THE ASCENSION OF OUR SAVIOR! "Bind UP THE LOINS OF YOUR Sanity"; LET US BE VIGILANT! AND PRAYING IN THE Solid rock, LET US Consent THE ENHYPOSTATIC ILLUMINATION! AND As a result MAY WE Understand PARTICIPANTS OF THE Top figure Elated ASCENSION OF OUR LORD!
Explanation
1. St. Nicodemos the Hagiorite, " ["Term on the Heavy Feasts"], p. 455.
2. "Ibid".
3. St. John 16:28.
4. Hebrews 1:3 and 12:2.
5. Acme Pronounce of the Ascension, Ode Three.
6. Philippians 2:8-9.
7. St. Gregory Palamas, "Patrologia Graeca", Vol. CLI, col. 296C.
8. St. Luke 12:35.
9. St. Nicodemos the Hagiorite, "Interpretation" of Ephesians 6:14.
10. Ephesians 6:14.
11. See notice 9.
12. I St. Peter 1:13.
13. St. Nicodemos the Hagiorite, "Interpretation" of Ephesians 6:14 and I St. Peter 1:13, on the support of St. Gregory Palamas.
14. Ibid.
15. See notice 5.
16. St. Nicodemos the Hagiorite, ", pp. 643-644.
17. "Ibid".
