For the Peace from Above: The Understanding of Peace in the New Testament and the Orthodox Liturgy
by Metropolitan Kallistos Ware
For the Peace from Above: The Understanding of Peace in the New Testament and the Orthodox Liturgy. The Academic Forum for Peace, Poland 2011, held by Wrocław University and Institute for the Study of Islam.
Transcript
Let me begin my words about peace by quoting a great saint of the Russian church in the nineteenth century, Saint Seraphim of Sarov. He states, “Acquire the spirit of peace and thousands around you will find their salvation.” From this, we recognize that peace does not mean passivity. It does not mean indifference. It does not mean evasion.
On the contrary, peace is a creative and dynamic force. Peace is not passive but intensely active. Peace does not signify indifference but it means commitment. And as a creative dynamic force, peace has a transforming effect. It brings salvation to oneself and to many others.
Underlining the supreme value of peace, Saint Basil calls it the most perfect of blessings, telia touti ton evlogion. And in the same spirit Saint Ignatius of Antioch confirms, there is nothing better than peace. ουδεν εστιν αμεινον ειρηνης (letter to the Ephesians ch 13) And yet, Saint Basil and Saint Ignatius "aren't there a continuity with the Old and New Testaments, where peace is seen as a central theme."
Shalom in the Old Testament signifies wholeness, plenitude. It signifies integrity and integration, well-being, happiness. Peace is the freedom to be oneself. It means our normal state, corresponding to the will of God. But peace is not something that just happens. It is something that must be actively sought and strenuously pursued.
So it is said in the Psalms, seek peace and pursue it. In the Orthodox church, we underline the dynamic character of peace especially on the fourteenth of September, the feast of the exaltation of the Holy Cross in the special hymn for that feast, The kontakion. We speak of the cross as weapon of peace and unconquerable trophy of victory. Oplon Irinis, Aittiton Tropeon. Peace is a weapon but not a weapon of destruction.
Metropolitan Anthony Bloom of the Russian church emphasizes that peace does not mean the absence of struggle. Peace means freedom from confusion and indecision. The one who is at peace with himself and with others knows where he is going.
For us Christians, peace is a bubble, not just an idea, a theory or an ideology. Peace is a person. Peace signifies the person of our Lord Jesus Christ. As is said in Ephesians 2:14, “He is our peace.” And the peace that Christ confers or other that He himself is has been brought about above all through his crucifixion.
In the words of a great Russian theologian of the twentieth century, Archpriest Georges Florovsky, “The only way to true peace, is the way of the cross.” Peace and sacrifice are interdependent. The peace that Jesus brings bound up as it is with his own person. It’s therefore entirely different from what the secular world means by peace.
Jesus says at the last supper, “Peace I leave with you, my peace I give unto you, not as the world gives, give I unto you.” Christ peace is unique. It is apathetic, beyond our comprehension.
Here, I’d like to note one particular as aspect of peace that is emphasized in Scripture. In the Book of Leviticus, God says, “I will grant peace to the lamb.” Not just to human beings but to the lamb. And in the book of Job, it is said that, “Wild animals will be at peace with you” Here we see that peace extends beyond the human community to the total environment. Today, where all of us deeply concerned with the ecological tragedy that is going on around us. With the way in which we are polluting this cosmic temple in which God has given us to dwell. And so, peace is bound up with the struggle on our part. Peace is bound up with the struggle on our part to restore the world to the beauty and harmony that God intends for it. So when we think of peace, let us think in particular, though not exclusively of the peace of the environment, of the creation, not just of us humans.
Now, this morning, I would like to speak particularly about the place of peace in the divine liturgy of Saint John Chrysostom, the normal Eucharistic worship of the Orthodox Church. Peace occupies a central part in the liturgy. It’s mentioned at the beginning. It is mentioned at the end. And it is frequently mentioned in between. First of all, before the initial blessing in the liturgy, the celebrant raises his hands to heaven, the ancient gesture of prayer, and he says the words, “Glory be to God on high and on earth peace good will among men.” Those are of course the words of the angels at the birth of Christ recorded in Luke 2:14. So here at the very onset of the service, peace is mentioned.
And you’ll notice how peace there is associated with glory. “Glory be to God on high and peace on earth.” I do not think in this phrase that a contrast is intended between heaven and earth. For the whole meaning of Christ’s incarnation, is that through his human birth, heaven and earth, the two levels of reality are being united. What we are speaking of in the beginning of Divine Liturgy, is the glory of heaven that is also the source of peace on earth. So, setting the tone of the whole liturgy, we begin by speaking of peace. And then in the opening litany, which is known as the litany of peace, the irinika, we continue to speak of peace.
The deacon says, “In peace, let us pray to the Lord.” That’s the first petition. And then he continues the second petition, “For the peace from on high and for the salvation of our souls, let us pray to the Lord.” And then the third petition, “For the peace of the whole world, for the stability of the Holy Churches of God and for the union of all, let us pray to the Lord.” Is it not very striking that in the first set of prayers within the liturgy, three times we refer specifically to peace? And these three times do not constitute a repetition but there’s a carefully refined development. In peace, let us pray to the Lord, first of all in our worship, we seek to establish within ourselves a state of inner peace. This state of inner peace, of wholeness, of single pointed concentration is the essential context in which all our prayers is expressed.
Then having spoken of peace, as the atmosphere within which we are praying, we go on indicate the source of peace, for the peace from above or from on high. Peace comes not just from inside our own hearts, it comes from on high, from God, but peace for which we are praying, is altogether different from a psychological state produced by our own efforts. It is a gift from God. A gift of grace from heaven which we can never be worthy, which depends upon God and not on us. We can never learn or deserve the gift of peace. We can only open our hearts to it.
Then having spoken of peace, as the atmosphere of our prayer, having spoken of the source of peace, we then in the third petition, go on to speak of the scope of peace. For the peace of the whole world, we emphasize there the cosmic character of peace. As I said just now, it’s not just something that involves the human race, it involves the whole world, the entire creation. But of course, it involves also and it is that we primarily think of, it involves us human beings. Peace is not just individual, not just isolated, peace is social and communal.
Here let me quote some words of a French Orthodox writer, who wrote under the non-deplume of “A Monk of the Eastern Church”, Father Lev Gillet. “We pray,” he says, “For the peace if the universe, not only for human kind, but for every creature, for the animals and planets, for the stars, and for the whole of nature.” In this way, we enter into a cosmic piety. We place ourselves in harmony with everything that God has called into being. We pray for the end to warfare and to conflicts between races, nations and social classes. We pray that all human beings maybe united in a common love. So peace yes, involves us as individual humans. It involves us in our community relations. It concerns the relationship between different nations but it embraces all of nature. We are to be at peace with the animals, with the sun and moon and stars, with the total universe. In this way, right in the beginning of the liturgy, the tone is set for everything that follows.
The next reference to peace comes in the Beatitudes, which are often found just before the entry with the Book of the Gospels. And in the Beatitudes, we say, “Blessed are the peace makers, for they shall be called the children of God.” Peace makers. Peace doesn’t just indicate in a state, it’s a concrete act. We are to make peace. The emphasis is not upon what we feel but upon what we do.
Then after the entry of the Gospels and before the Scripture readings, the priest greets the people. He says, “Peace to all.” making the sign of the cross over them. And this greeting, peace to all, this greeting that Christ used on the day of His resurrection, when He first appeared to the disciples, this comes again and again during the course of the service, and that is through equally of the worship of western Chrysostom.
So John Chrysostom comments appositely on the recurrent use of the phrase, “Peace to all.” When the bishop enters the sanctuary, he says at once, “Peace to all.” When he preaches, “Peace to all.” When he blesses, “Peace to all.” When he bids us kiss one another, “Peace to all.” When the sacrifice has been accomplished, “Peace to all.” And in between he says, “Grace and peace be with you.” Now, when the celebrant says, “Peace to all.” And the people replied, “And with your spirit.” This is of course a mutual greeting, but it’s much more than that. What the celebrant is transmitting when he blesses the people is not simply his own peace. It is the peace of Christ. The words, “Peace to all,” in this way constitute the response that God makes to the request that we made earlier in the litany, praying for peace. When at this moment, the celebrant makes the sign of the cross over the people. He transmits a reality, not his own peace but the peace that comes from God as a gift of grace.
As we go through the service and I can’t mention everything, we find peace continues to be constantly mentioned. In later litanies, we pray for an angel of peace. A faithful guide and guardian of our souls and bodies. Let us ask the Lord. The phrase, “Angel of Peace” is found already in the literature of the intertestamental period, especially in the Testament of the Twelve Patriarchs. But in our Orthodox liturgy, the phrase “Angel of Peace” indicates especially the personal angel given to each one of us, our guardian angel. Conferred according to the Orthodox understanding on each Christian at baptism.
At this moment in this room, there are at least twice as many people as I can actually see. Because each one of you has his or her guardian angel with you. So a larger audience, I am not only speaking to humans. Then a little later on, in the same litany, we say, “Then we may spend the remainder of our life in peace and repentance. Let us ask to the Lord.”
Now that’s a very significant connection which we should not forget, peace and repentance go together. But repentance doesn’t just mean a feeling of guilt, a feeling of horror at our sinfulness. Repentance in Greek, metanoia, means change of mind, not a feeling of guilt but a new way of looking at ourselves, at our neighbors and at God. And this change of mind is directly connected with peace.
Then later on in the same litany we say, for a Christian ending to our life, without change, without pain, and in peace, and for a good answer before the great judgment seat of Christ, let us ask. Here significantly peace is associated with death. Peace is associated with our transition, from this present world into the age to come. Peace is something eschatological. It reaches out from this age into the future age, from time into eternity.
Then before the creed, the celebrant says, “Peace to all.” And then he explains let us love one another, but with one mind we may confess and the people replied, “Father Son and Holy Spirit, trinity one in essence and undivided.” After which the clergy exchange the kiss of peace. At one time it was exchanged in the Orthodox liturgy, by the entire congregation and I wish this could be restored.
Here we see very clearly, peace to all, let us love one another, the social and communal character of peace, of which I’ve already spoken. It underlines the essential connection between peace and love. Peace without love is a delusion. Peace without love is mendacious.
Then at the beginning of the great Eucharistic prayer, the Anaphora, the deacon says, “Let us stand aright, let us stand with fear, let us attend, that we may present the holy offering in peace.” So exactly, the central action of the Eucharist, the offering of the holy sacrifice, the consecration of the gifts to be the true body and blood of Christ. All of this takes place in the context of peace. And then finally the end of the liturgy, peace is once more mentioned. As I said earlier, peace comes right in the beginning. It is our starting point in the liturgy. And peace comes at the end. It is our endpoint.
The celebrant says, just a little before the blessing, “Let us go forth in peace.” These are words of a profound meaning. The phrase doesn’t just mean the liturgy is over, go off and have a cup of coffee. On the contrary, the true meaning of this phrase is, the liturgy is over, the liturgy after the liturgy is about to begin. This phrase, “Let us go out in peace so apart from being a comforting epilogue, a signal of complacent release is rather a command and a challenge. “Let us go out in peace” means go out into the world and impart to those round you the Eucharistic life and hope which you have yourselves been filled with.
You have received the holy gift. Gifts are meant to be shared with others. Christ has given Himself to you. Now you are called to give yourselves to your neighbors. So that’s the meaning of “Let us go out in peace.” Peace here means translate the Eucharistic mystery into practical social action, into thematic service rendered to all who are broken and lonely, to all who are suffering and are in need. The peace of the Eucharist is an endpoint but it’s also a starting point. Peace makes us into apostles and missionaries, healers of the sick and servants of the poor. Peace means that thanksgiving has to become evangelism.
Doxology has now to become diakonia. In all of this we see that with utmost clarity, that peace is not inert and passive but it is dynamic and creative, an active force for far reaching change in society. And in this connection, I’d like to anticipate what Jim Forrest is going to say.
Later on today, when he speaks of a modern Orthodox Saint, Mother Maria Skobtsova of Paris, let me quote some of her words, perhaps he will quote them as well, that there’s no harm in hearing them twice. Mother Maria says, “The way to God lies through love of people and there is no other way. At the last judgment, I shall not be asked if I was successful in my ascetic exercises or how many prostrations I made in the course of my prayers. I shall be asked, ‘Did I feed the hungry, clothe the naked, heal the sick and the prisoners?’ That is all I shall be asked.”
Mother Maria also says, “The bodies of our fellow human beings must be treated with more care than our own. Christian love teaches us not only to give to our brothers and sisters spiritual gifts but material gifts as well, even our last shirt, our last piece of bread must be given to them. Personal almsgiving and most wide ranging social work are equally justifiable and necessary.”
I hope that the examples I’ve given you from the Divine liturgy help us to appreciate why Saint Basil called peace the most perfect of blessings, why that Saint Ignatius said that there is nothing better than peace, why Christ was called King of Peace, why all our prayer at the Divine Liturgy is offered in peace.
Thank you.
(Audience clapping)
by Metropolitan Kallistos Ware
For the Peace from Above: The Understanding of Peace in the New Testament and the Orthodox Liturgy. The Academic Forum for Peace, Poland 2011, held by Wrocław University and Institute for the Study of Islam.
Transcript
Let me begin my words about peace by quoting a great saint of the Russian church in the nineteenth century, Saint Seraphim of Sarov. He states, “Acquire the spirit of peace and thousands around you will find their salvation.” From this, we recognize that peace does not mean passivity. It does not mean indifference. It does not mean evasion.
On the contrary, peace is a creative and dynamic force. Peace is not passive but intensely active. Peace does not signify indifference but it means commitment. And as a creative dynamic force, peace has a transforming effect. It brings salvation to oneself and to many others.
Underlining the supreme value of peace, Saint Basil calls it the most perfect of blessings, telia touti ton evlogion. And in the same spirit Saint Ignatius of Antioch confirms, there is nothing better than peace. ουδεν εστιν αμεινον ειρηνης (letter to the Ephesians ch 13) And yet, Saint Basil and Saint Ignatius "aren't there a continuity with the Old and New Testaments, where peace is seen as a central theme."
Shalom in the Old Testament signifies wholeness, plenitude. It signifies integrity and integration, well-being, happiness. Peace is the freedom to be oneself. It means our normal state, corresponding to the will of God. But peace is not something that just happens. It is something that must be actively sought and strenuously pursued.
So it is said in the Psalms, seek peace and pursue it. In the Orthodox church, we underline the dynamic character of peace especially on the fourteenth of September, the feast of the exaltation of the Holy Cross in the special hymn for that feast, The kontakion. We speak of the cross as weapon of peace and unconquerable trophy of victory. Oplon Irinis, Aittiton Tropeon. Peace is a weapon but not a weapon of destruction.
Metropolitan Anthony Bloom of the Russian church emphasizes that peace does not mean the absence of struggle. Peace means freedom from confusion and indecision. The one who is at peace with himself and with others knows where he is going.
For us Christians, peace is a bubble, not just an idea, a theory or an ideology. Peace is a person. Peace signifies the person of our Lord Jesus Christ. As is said in Ephesians 2:14, “He is our peace.” And the peace that Christ confers or other that He himself is has been brought about above all through his crucifixion.
In the words of a great Russian theologian of the twentieth century, Archpriest Georges Florovsky, “The only way to true peace, is the way of the cross.” Peace and sacrifice are interdependent. The peace that Jesus brings bound up as it is with his own person. It’s therefore entirely different from what the secular world means by peace.
Jesus says at the last supper, “Peace I leave with you, my peace I give unto you, not as the world gives, give I unto you.” Christ peace is unique. It is apathetic, beyond our comprehension.
Here, I’d like to note one particular as aspect of peace that is emphasized in Scripture. In the Book of Leviticus, God says, “I will grant peace to the lamb.” Not just to human beings but to the lamb. And in the book of Job, it is said that, “Wild animals will be at peace with you” Here we see that peace extends beyond the human community to the total environment. Today, where all of us deeply concerned with the ecological tragedy that is going on around us. With the way in which we are polluting this cosmic temple in which God has given us to dwell. And so, peace is bound up with the struggle on our part. Peace is bound up with the struggle on our part to restore the world to the beauty and harmony that God intends for it. So when we think of peace, let us think in particular, though not exclusively of the peace of the environment, of the creation, not just of us humans.
Now, this morning, I would like to speak particularly about the place of peace in the divine liturgy of Saint John Chrysostom, the normal Eucharistic worship of the Orthodox Church. Peace occupies a central part in the liturgy. It’s mentioned at the beginning. It is mentioned at the end. And it is frequently mentioned in between. First of all, before the initial blessing in the liturgy, the celebrant raises his hands to heaven, the ancient gesture of prayer, and he says the words, “Glory be to God on high and on earth peace good will among men.” Those are of course the words of the angels at the birth of Christ recorded in Luke 2:14. So here at the very onset of the service, peace is mentioned.
And you’ll notice how peace there is associated with glory. “Glory be to God on high and peace on earth.” I do not think in this phrase that a contrast is intended between heaven and earth. For the whole meaning of Christ’s incarnation, is that through his human birth, heaven and earth, the two levels of reality are being united. What we are speaking of in the beginning of Divine Liturgy, is the glory of heaven that is also the source of peace on earth. So, setting the tone of the whole liturgy, we begin by speaking of peace. And then in the opening litany, which is known as the litany of peace, the irinika, we continue to speak of peace.
The deacon says, “In peace, let us pray to the Lord.” That’s the first petition. And then he continues the second petition, “For the peace from on high and for the salvation of our souls, let us pray to the Lord.” And then the third petition, “For the peace of the whole world, for the stability of the Holy Churches of God and for the union of all, let us pray to the Lord.” Is it not very striking that in the first set of prayers within the liturgy, three times we refer specifically to peace? And these three times do not constitute a repetition but there’s a carefully refined development. In peace, let us pray to the Lord, first of all in our worship, we seek to establish within ourselves a state of inner peace. This state of inner peace, of wholeness, of single pointed concentration is the essential context in which all our prayers is expressed.
Then having spoken of peace, as the atmosphere within which we are praying, we go on indicate the source of peace, for the peace from above or from on high. Peace comes not just from inside our own hearts, it comes from on high, from God, but peace for which we are praying, is altogether different from a psychological state produced by our own efforts. It is a gift from God. A gift of grace from heaven which we can never be worthy, which depends upon God and not on us. We can never learn or deserve the gift of peace. We can only open our hearts to it.
Then having spoken of peace, as the atmosphere of our prayer, having spoken of the source of peace, we then in the third petition, go on to speak of the scope of peace. For the peace of the whole world, we emphasize there the cosmic character of peace. As I said just now, it’s not just something that involves the human race, it involves the whole world, the entire creation. But of course, it involves also and it is that we primarily think of, it involves us human beings. Peace is not just individual, not just isolated, peace is social and communal.
Here let me quote some words of a French Orthodox writer, who wrote under the non-deplume of “A Monk of the Eastern Church”, Father Lev Gillet. “We pray,” he says, “For the peace if the universe, not only for human kind, but for every creature, for the animals and planets, for the stars, and for the whole of nature.” In this way, we enter into a cosmic piety. We place ourselves in harmony with everything that God has called into being. We pray for the end to warfare and to conflicts between races, nations and social classes. We pray that all human beings maybe united in a common love. So peace yes, involves us as individual humans. It involves us in our community relations. It concerns the relationship between different nations but it embraces all of nature. We are to be at peace with the animals, with the sun and moon and stars, with the total universe. In this way, right in the beginning of the liturgy, the tone is set for everything that follows.
The next reference to peace comes in the Beatitudes, which are often found just before the entry with the Book of the Gospels. And in the Beatitudes, we say, “Blessed are the peace makers, for they shall be called the children of God.” Peace makers. Peace doesn’t just indicate in a state, it’s a concrete act. We are to make peace. The emphasis is not upon what we feel but upon what we do.
Then after the entry of the Gospels and before the Scripture readings, the priest greets the people. He says, “Peace to all.” making the sign of the cross over them. And this greeting, peace to all, this greeting that Christ used on the day of His resurrection, when He first appeared to the disciples, this comes again and again during the course of the service, and that is through equally of the worship of western Chrysostom.
So John Chrysostom comments appositely on the recurrent use of the phrase, “Peace to all.” When the bishop enters the sanctuary, he says at once, “Peace to all.” When he preaches, “Peace to all.” When he blesses, “Peace to all.” When he bids us kiss one another, “Peace to all.” When the sacrifice has been accomplished, “Peace to all.” And in between he says, “Grace and peace be with you.” Now, when the celebrant says, “Peace to all.” And the people replied, “And with your spirit.” This is of course a mutual greeting, but it’s much more than that. What the celebrant is transmitting when he blesses the people is not simply his own peace. It is the peace of Christ. The words, “Peace to all,” in this way constitute the response that God makes to the request that we made earlier in the litany, praying for peace. When at this moment, the celebrant makes the sign of the cross over the people. He transmits a reality, not his own peace but the peace that comes from God as a gift of grace.
As we go through the service and I can’t mention everything, we find peace continues to be constantly mentioned. In later litanies, we pray for an angel of peace. A faithful guide and guardian of our souls and bodies. Let us ask the Lord. The phrase, “Angel of Peace” is found already in the literature of the intertestamental period, especially in the Testament of the Twelve Patriarchs. But in our Orthodox liturgy, the phrase “Angel of Peace” indicates especially the personal angel given to each one of us, our guardian angel. Conferred according to the Orthodox understanding on each Christian at baptism.
At this moment in this room, there are at least twice as many people as I can actually see. Because each one of you has his or her guardian angel with you. So a larger audience, I am not only speaking to humans. Then a little later on, in the same litany, we say, “Then we may spend the remainder of our life in peace and repentance. Let us ask to the Lord.”
Now that’s a very significant connection which we should not forget, peace and repentance go together. But repentance doesn’t just mean a feeling of guilt, a feeling of horror at our sinfulness. Repentance in Greek, metanoia, means change of mind, not a feeling of guilt but a new way of looking at ourselves, at our neighbors and at God. And this change of mind is directly connected with peace.
Then later on in the same litany we say, for a Christian ending to our life, without change, without pain, and in peace, and for a good answer before the great judgment seat of Christ, let us ask. Here significantly peace is associated with death. Peace is associated with our transition, from this present world into the age to come. Peace is something eschatological. It reaches out from this age into the future age, from time into eternity.
Then before the creed, the celebrant says, “Peace to all.” And then he explains let us love one another, but with one mind we may confess and the people replied, “Father Son and Holy Spirit, trinity one in essence and undivided.” After which the clergy exchange the kiss of peace. At one time it was exchanged in the Orthodox liturgy, by the entire congregation and I wish this could be restored.
Here we see very clearly, peace to all, let us love one another, the social and communal character of peace, of which I’ve already spoken. It underlines the essential connection between peace and love. Peace without love is a delusion. Peace without love is mendacious.
Then at the beginning of the great Eucharistic prayer, the Anaphora, the deacon says, “Let us stand aright, let us stand with fear, let us attend, that we may present the holy offering in peace.” So exactly, the central action of the Eucharist, the offering of the holy sacrifice, the consecration of the gifts to be the true body and blood of Christ. All of this takes place in the context of peace. And then finally the end of the liturgy, peace is once more mentioned. As I said earlier, peace comes right in the beginning. It is our starting point in the liturgy. And peace comes at the end. It is our endpoint.
The celebrant says, just a little before the blessing, “Let us go forth in peace.” These are words of a profound meaning. The phrase doesn’t just mean the liturgy is over, go off and have a cup of coffee. On the contrary, the true meaning of this phrase is, the liturgy is over, the liturgy after the liturgy is about to begin. This phrase, “Let us go out in peace so apart from being a comforting epilogue, a signal of complacent release is rather a command and a challenge. “Let us go out in peace” means go out into the world and impart to those round you the Eucharistic life and hope which you have yourselves been filled with.
You have received the holy gift. Gifts are meant to be shared with others. Christ has given Himself to you. Now you are called to give yourselves to your neighbors. So that’s the meaning of “Let us go out in peace.” Peace here means translate the Eucharistic mystery into practical social action, into thematic service rendered to all who are broken and lonely, to all who are suffering and are in need. The peace of the Eucharist is an endpoint but it’s also a starting point. Peace makes us into apostles and missionaries, healers of the sick and servants of the poor. Peace means that thanksgiving has to become evangelism.
Doxology has now to become diakonia. In all of this we see that with utmost clarity, that peace is not inert and passive but it is dynamic and creative, an active force for far reaching change in society. And in this connection, I’d like to anticipate what Jim Forrest is going to say.
Later on today, when he speaks of a modern Orthodox Saint, Mother Maria Skobtsova of Paris, let me quote some of her words, perhaps he will quote them as well, that there’s no harm in hearing them twice. Mother Maria says, “The way to God lies through love of people and there is no other way. At the last judgment, I shall not be asked if I was successful in my ascetic exercises or how many prostrations I made in the course of my prayers. I shall be asked, ‘Did I feed the hungry, clothe the naked, heal the sick and the prisoners?’ That is all I shall be asked.”
Mother Maria also says, “The bodies of our fellow human beings must be treated with more care than our own. Christian love teaches us not only to give to our brothers and sisters spiritual gifts but material gifts as well, even our last shirt, our last piece of bread must be given to them. Personal almsgiving and most wide ranging social work are equally justifiable and necessary.”
I hope that the examples I’ve given you from the Divine liturgy help us to appreciate why Saint Basil called peace the most perfect of blessings, why that Saint Ignatius said that there is nothing better than peace, why Christ was called King of Peace, why all our prayer at the Divine Liturgy is offered in peace.
Thank you.
(Audience clapping)
