Divination and the Union with God
by Fayek Mattheos Isaac
The Incarnation of the Logos has made divination possible. The Lord has manifested Himself, thus sharing with us everything except sin. "He manifested Himself by means of a body in order that we might perceive the Mind of the unseen Father. He endured shame from men that we might inherit immortality" (On the Incarnation of the Word, tr. and ed. A Religious of C.S.M.V., St. Vladimir's Orthodox Theological Seminary, Crestwood, NY, 1982, § 54, p. 93).
Divination (Theosis) does not mean the metamorphosis of human nature so as to be divine. It is simply a preparedness for the life with God and union with Him. This is, above all, a life of charity and communion through the consecration of His Blood and partaking of the Holy Communion.
Viewed in this context, divination in the full sense of the term, becomes more meaningful after the resurrection of the body. But, as God has given us the ways and means of grace and showed us how to surmount sin and the corruption of the world, a new vista has been opened for us to taste this union with God.
Actually all the acts of humility, repentance, fasting, night vigils and prayer of the heart would certainly be of tremendous help in our spiritual endeavours towards this divine union. This is the ultimate end of a full life wholly dedicated to holiness and life in the spirit.
This is not a mental endeavour and it has nothing to do with logistics or metaphysics. It clusters around the mysteries of the Incarnation, the Atonement, the charitable Love and theupright and unwavering Faith. To this effect, it is a true reality and not a subsidiary or marginal subject.
It is a corner-stone in our faith and our Christian doctrine. It also bears witness to God the Father’s intent in sending His Only-Begotten Son to the world,
So the mystery of our union with Jesus Christ our Lord is the end behind the Incarnation, the Crucifixion and the Resurrection.
In his Forty-fourth Sermon, Saint Macarius the Great says,
SOURCE: Fayek Mattheos Isaac, "Overall Perspectives on the Works of Fr Matthew the Poor" (Coptologia Theological Publications, 1998) 47-49.
by Fayek Mattheos Isaac
The Incarnation of the Logos has made divination possible. The Lord has manifested Himself, thus sharing with us everything except sin. "He manifested Himself by means of a body in order that we might perceive the Mind of the unseen Father. He endured shame from men that we might inherit immortality" (On the Incarnation of the Word, tr. and ed. A Religious of C.S.M.V., St. Vladimir's Orthodox Theological Seminary, Crestwood, NY, 1982, § 54, p. 93).
Divination (Theosis) does not mean the metamorphosis of human nature so as to be divine. It is simply a preparedness for the life with God and union with Him. This is, above all, a life of charity and communion through the consecration of His Blood and partaking of the Holy Communion.
Viewed in this context, divination in the full sense of the term, becomes more meaningful after the resurrection of the body. But, as God has given us the ways and means of grace and showed us how to surmount sin and the corruption of the world, a new vista has been opened for us to taste this union with God.
Actually all the acts of humility, repentance, fasting, night vigils and prayer of the heart would certainly be of tremendous help in our spiritual endeavours towards this divine union. This is the ultimate end of a full life wholly dedicated to holiness and life in the spirit.
This is not a mental endeavour and it has nothing to do with logistics or metaphysics. It clusters around the mysteries of the Incarnation, the Atonement, the charitable Love and theupright and unwavering Faith. To this effect, it is a true reality and not a subsidiary or marginal subject.
It is a corner-stone in our faith and our Christian doctrine. It also bears witness to God the Father’s intent in sending His Only-Begotten Son to the world,
Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself:
That in the dispensation of the fullness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth: even in him.
Ephesians 1: 9-10
So the mystery of our union with Jesus Christ our Lord is the end behind the Incarnation, the Crucifixion and the Resurrection.
In his Forty-fourth Sermon, Saint Macarius the Great says,
Should the soul be unsanctified in this life with the sanctification of the Holy Spirit through upright faith and deep prayer, and should it not have a share of the godly life of grace to the extent that it would be pure and spotless, it would not be eligible to enter the Kingdom of God.
The soul is God's great and wonderful creation.. He has made it fit to be His 'bride' and to become one with Him in spirit.In the Forty-sixth Sermon, he goes on saying that
union with God is the very basic foundation of the Church and the Mystery of the Holy Bible. This comes out as an immediate result of the Church's function and the ultimate aim of evangelization in calling human beings at large to the belief in Jesus Christ.Evidently the 'work' of faith in the end is the union of humans with the Body of Christ, and this 'mystery' is the ultimate aim which, in turn, is an avowed manifestation of the Kingdom of Jesus Christ our God with its saints and chosen vessels.
To this effect, the soul with its yearnings and its motives is driven towards Him. With His charitable Love and His sublime Compassion, the Lord comes closer to her and is united with her in the spirit. In consequence, He overpowers her with an overflow of love and sanctity to the extent that she and her Lord become one spirit and a single union. Though her body is still on earth, its 'being' is altogether in the Heavenly Jerusalem, nay, in the third spiritual heaven where she can devote all her powers to His service and be a good subject for His inheritance.As contextually regarded, the theological and purely monastic facts which the early fathers held very dearly to their hearts, become truthful realities which they practised daily in very lively ways. This is the more convincing that the Holy Spirit is calling upon us all to share in this blessed Koinonia with the Father and the Son and the Holy Spirit.
SOURCE: Fayek Mattheos Isaac, "Overall Perspectives on the Works of Fr Matthew the Poor" (Coptologia Theological Publications, 1998) 47-49.
