HOLY TRINITY CELTIC
ORTHODOX CHURCH
CELTIC
ORTHODOX BENEDICTINE FATHERS
1703
Macomber Str., Toledo, Ohio
43606
HOMEPAGE:
http://www.celticorthodoxy.com/bkceltic-orthodox-church
STATEMENT
OF FAITH IN THE CELTIC ORTHODOX CHURCH
HOME
OF TRUE BIBLICAL ORTHODOXY
The
Nicene Creed should be called the Nicene-Constantinopolitan Creed since it was
formally drawn up at the first ecumenical council in Nicaea (325) and at the
second ecumenical council in Constantinople (381).
__________________________________________________________________________________
The
word creed comes from the Latin credo which means “I believe.” In the Orthodox
Church the creed is usually called The Symbol of Faith which means literally the
“bringing together” and the “expression” or “confession” of the
faith.
In
the early Church there were many different forms of the Christian confession of
faith; many different “creeds.” These creeds were always used originally in
relation to baptism. Before being baptized a person had to state what he
believed. The earliest Christian creed was probably the simple confession of
faith that Jesus is the Christ, i.e., the Messiah; and that the Christ is Lord.
By publicly confessing this belief, the person could be baptized into Christ,
dying and rising with Him into the New Life of the Kingdom of God in the name of
the Father, and of the Son, and of the Holy Spirit.
As
time passed different places had different creedal statements, all professing
the identical faith, yet using different forms and expressions, with different
degrees of detail and emphasis. These creedal forms usually became more detailed
and elaborate in those areas where questions about the faith had arisen and
heresies had developed.
In
the fourth century a great controversy developed in Christendom about the nature
of the Son of God (also called in the Scripture the Word or “Logos”). Some said
that the Son of God is a creature like everything else made by God. Others
contended that the Son of God is eternal, divine, and uncreated. Many councils
met and made many statements of faith about the nature of the Son of God. The
controversy raged throughout the entire Christian world.
It
was the definition of the council, which the Emperor Constantine called in the
city of Nicaea in the year 325, which was ultimately accepted by the Orthodox
Church as the proper Symbol of Faith. This council is now called the first
ecumenical council, and this is what it
said:
We believe in one God, the
Father Almighty, Maker of heaven and
earth, and of all things visible and invisible. And in one
Lord
Jesus Christ, the Son of
God, the only-begotten, begotten of the
Father before all ages.
Light of Light; true God of true God;
begotten, not made; of one essence with the Father, by whom
all
things were made; who for us men and for our salvation came
down
from heaven, and was incarnate of the Holy Spirit and the
Virgin
Mary, and became man. And He
was crucified for us under Pontius
Pilate, and suffered, and
was buried. And the third day He rose
again, according to the Scriptures; and ascended into heaven,
and
sits at the right hand of the Father; and He shall come again
with
glory to judge the living and the dead; whose Kingdom shall
have no
end.
Following
the controversy about the Son of God, the Divine Word, and essentially connected
with it, was the dispute about the Holy Spirit. The following definition of the
Council in Constantinople in 381, which has come to be known as the second
ecumenical council was added to the Nicene statement:
And [we believe] in the Holy
Spirit, the Lord, the Giver of Life,
who
proceeds from the Father; who with the Father and the Son
together is worshipped and glorified; who spoke by the
prophets. In
one
Holy, Catholic, and Apostolic Church. I acknowledge one
baptism
for
the remission of sins. I look for the resurrection of the
dead,
and
the life of the world to come. Amen.
This
whole Symbol of Faith was ultimately adopted throughout the entire Church. It
was put into the first person form “I believe” and used for the formal and
official confession of faith made by a person (or his sponsor-godparent) at his
baptism. It is also used as the formal
statement
of faith by a non-Orthodox Christian entering the communion of the Orthodox
Church. In the same way the creed became part of the life of Orthodox Christians
and an essential element of the Divine Liturgy of the Mass in the Orthodox
Church at which each person formally and officially accepts and renews his
baptism and membership in the church. The Symbol of Faith is the only part of
the liturgy which is in the first person. All other songs and prayers of the
liturgy are plural, beginning with “we”. Only the creedal
statement
begins with “I.” This is because faith is at first personal, and only then
corporate and communal.
To
be an Orthodox Christian is to affirm the Orthodox Christian faith—not merely
the words, but the essential meaning of the Nicene-Constantinopolitan symbol of
faith. It means as well to affirm all that this statement implies, and all that
has been expressly developed from it and built upon it in the history of the
Orthodox Church over the centuries down to the present
day.
We
know for a fact that the Holy Orthodox and Catholic Church is the authentic
Church of Christ, the continuation of the early Church, the New Testament
Church, the Church of the Ecumenical Councils, the One,
Holy, Catholic and Apostolic Church. For the Orthodox
Christian,
God is the object of our faith, first and foremost, and nothing supersedes this,
as is clear in our statement of faith, the historic Nicene Creed, the Symbol of
faith.
The
Nicene Creed
"I
believe in One God, (Deuteronomy 6:4; St. Mark 12:29,
12:32;
Ephesians
4:6; 1 Corinthians 8:6)
The
Father Almighty (Genesis 17:1-8; Exodus 6:3; St. Matthew
6:9;
Ephesians
4:6; 2 Corinthians 6:18)
Maker
of heaven and earth (Genesis 1:1; Job 38:1-30)
And
of all things visible and invisible (Colossians 1:15-16; St.
John
1:3;
Hebrews 11:3; Revelation 4:11)
And
in one Lord, Jesus Christ (St. John 20:28; Acts 11:17, 16:31;
1
Corinthians
8:6; Ephesians 4:5)
The
Son of God, the Only-Begotten (St. Matthew 3:17, 14:33, 16:16;
St.
John
1:14, 3:16)
Begotten
of the Father before all ages (Psalm 2:7; St. John 1:1-2)
Light
of Light (St. John 1:4, 1:9, 8:12; Psalm 27:1; St. Matthew
17:2,
5;
2 Corinthians 4:6; Hebrews 1:3; 1 John 1:5)
True
God of True God (St. John 1:1-2, 17:1-5; 1 John 5:20)
Begotten,
not made (St. John 1:1-2, 16:28, 1:18)
Of
one essence with the Father (St. John 10:30)
By
whom all things were made (Hebrews 1:1-2, 10; St. John 1:3,
1:10;
Colossians
1:16; 1 Corinthians 8:6; Ephesians 11:36)
Who
for us men and for our salvation (1 Timothy 2:4-5; St. Matthew
1:2;
1
Thessalonians 5:9; Colossians 1:13-14)
Came
down from heaven (St. John 3:13, 3:31, 6:33-35, 38)
And
was incarnate of the Holy Spirit and the Virgin Mary (St. Luke
1:34-39)
And
became man (St. John 1:14; Hebrews 2:14)
And
He was crucified for us (St. Mark 15:25; 1 Corinthians 15:3; 1
Peter
2:24)
under
Pontius Pilate (St. Mark 15:15)
And
suffered, died (St. Mark 8:31; St. Matthew 27:50)
And
was buried (St. Luke 23:53; 1 Corinthians 15:4; St. Matthew
27:59-60)
And
He rose again on the third day (St. Mark 9:31, 16:9; Acts 10:40;
1
Corinthians
15:4)
According
to the Scriptures (St. Luke 24:1, 45-46; 1 Corinthians
15:3-4)
And
ascended into heaven (St. Luke 24:51; Acts 1:9-10; St. Mark
16:19)
And
sits at the right hand of the Father (St. Mark 16:19; Acts
7:55;
St.
Luke 22:69)
And
He will come again with glory ( St. Matthew 24:27; St.
Mark 13:26;
St.
John 14:3; 1 Thessalonians 4:17)
To
judge the living and the dead (Acts 10:42; 2 Timothy 4:1; St.
Matthew
16:27;
2 Corinthians 5:10; 1 Peter 4:5)
His
Kingdom shall have no end (2 Peter 1:1; Hebrews 1:8)
And
I believe in the Holy Spirit (St. John 14:26; Acts 1:8)
The
Lord and Giver of Life (Acts 5:3-4; Genesis 1:2; St. John 6:63;
2
Corinthians
3:6)
Who
proceeds from the Father (john 15:26)
Who
together with the Father and the Son is worshipped and glorified
(St.
Matthew 3:16-17)
Who
spoke through the prophets ( 1 Samuel 19:20; Ezekiel
11:5; 1 Peter
1:10-11;
Ephesians 3:5)
And
I believe in one, holy, catholic and apostolic Church (St.
Matthew
16:18,
28:19; 1 Peter 25:9; Ephesians 1:4, 2:19-22,4:4,5:27; Acts
1:8,
2:42;
St. Mark 16:15; Romans 12:4-5; 1 Corinthians 10:17)
I
acknowledge one baptism for the remission of sins (Ephesians
4:5;
Galatians
3:27; 1 Corinthians 12:13; Colossians 2:12-13; Acts 22:16)
I
look for the resurrection of the dead (St. John 11:24; 1
Corinthians
15:12-49;
Romans 6:4-5; 1 Thessalonians 4:16)
And
the life of the world to come. (St. Mark 10:29-30; 2 Peter
3:13;
Revelation
21:1) Amen.
_________________________________________________________________________________________
THE
SEPTUAGINT TEXT OF SCRIPTURE, USED IN THE
ORTHODOX
CHURCH, IS OLDER THAN THE JEWISH TORAH,
THE
PROTESTANT BIBLE OR THE CATHOLIC BIBLE.
THE
SEPTUAGINT TEXT WAS THE SCRIPTURE TEXT USED
BY
CHRIST, THE APOSTLES AND TH EARLY CHURCH
http://www.celticorthodoxy.com/bkceltic-orthodox-church/septuagint.html
HOLY
ORTHODOXY IS A EUCHARISTIC COMMUNITY OF FAITH
JESUS IS PHYSICALLY ALIVE IN THE EUCHARIST
CONSUBSTANTIAL WITH THE ELEMENTS
OF BREAD AND WINE
The
doctrine of the Eucharist has been held from the very earliest days of the
Church. For the first 800 years of Christianity, there was no doubt
regarding the Real Presence of Christ in the Eucharist. Here is a sample of
writings from the fathers of the early Church illustrating this.
Paul
writing in 1 Cor 10:15-16
"I
speak to sensible people; judge for yourselves what I say. Is not the cup
of thanksgiving for which we give thanks a participation in the blood of Christ?
And is not the bread that we break a participation in the body of Christ?"
Paul
writing in 1 Cor 11:23-30
"For
I received from the Lord what I also passed on to you: The Lord Jesus, on the
night he was betrayed, took bread, and when he had given thanks, he broke it and
said, "This is my body, which is for you; do this in remembrance of me." In the
same way, after supper he took the cup, saying, "This cup is the new covenant in
my blood; do this, whenever you drink it, in remembrance of me." For whenever
you eat this bread and drink this cup, you proclaim the Lord's death until he
comes. Therefore, whoever eats the bread or drinks the cup of the Lord in an
unworthy manner will be guilty of sinning against the body and blood of the
Lord. A man ought to examine himself before he eats of the bread and drinks of
the cup. For anyone who eats and drinks without recognizing the body of
the Lord eats and drinks judgment on himself."
Ignatius
of Antioch, 110 AD
"They
abstain from the Eucharist and from prayer, because they do not confess that the
Eucharist is the flesh of our savior Jesus Christ, flesh which suffered for our
sins and which the Father, in his goodness, raised up again... Let that be
considered a valid Eucharist, which is celebrated by the bishop, or by one whom
he appoints. Wherever the bishop appears, let the people be there; just as
wherever Jesus Christ is, there is the catholic
church." (Epistle to the Smyreans)
"Take
heed, then, to have but one Eucharist. For there is one flesh of our Lord Jesus
Christ, and one cup to [show forth] the unity of His blood; one altar; as there
is one bishop, along with the presbytery and deacons, my fellow-servants: that
so, whatsoever you do, you may do it according to [the will of] God." (Epistle to the
Philadelphians)
Justin
Martyr, 150 AD
"We
call this food Eucharist, and no one else is permitted to partake of it, except
one who believes our teaching to be true and who has been washed in the washing
which is for the remission of sins and for regeneration and is thereby living as
Christ has enjoined. For not as common bread nor common drink do we receive
these; but since Jesus Christ our Savior was made incarnate by the word of God
and had both flesh and blood for our salvation, so too, as we have been taught,
the food which has been made into the Eucharist by the Eucharistic prayer set
down by him, and by the change of which our blood and flesh is nourished, is
both the flesh and the blood of that incarnated Jesus." (First Apology of Justin)
Irenaeus
of Lyons, 190 AD
"Christ
has declared the cup... to be his own Blood, from which he causes our blood to
flow; and the bread, a part of creation, he has established as his own Body,
from which he gives increase to our bodies. If the Lord were from other than the
Father, how could he rightly take bread, which is of the same creation as our
own, and confess it to be his body and affirm that the mixture in the cup is his
blood?" (Against Heresies Book
V)
|
"Now
as they were eating, Jesus took bread, and blessed, and broke it, and gave
it to the disciples and said, 'Take, eat; this is my body.'
And he took a cup, and when he had given thanks he gave it to them,
saying, 'Drink of it, all of you;
for this is my blood of the covenant, which is poured out for many for the
forgiveness of sins.'" (Mt.
26:26-28) |
The
Old Testament
Tabernacle
Sacrifice
- >Bread of the Presence
The
Bread of the Presence, in the ancient Tabernacle and later in the Temple,
1
Kgs 7:48
prefigured Jesus in the Holy Eucharist.
In
the Tabernacle God commanded Moses, Ex
25:8
"Let them make me a sanctuary, that I may dwell in their midst." In the
sanctuary, in the ark of the covenant, God told Moses,
Ex
25:22
"There I will meet with you, and from above the mercy seat, from between the two
cherubim that are upon the ark of the testimony, I will speak with you..." God
added, Ex
25:30
"You shall set the bread of the Presence on the table before me always." Jesus
told us, Mt
28:20
"I am with you always."
Abimelech
the priest gave David this sacred bread. 1
Sam 21:6
"So the priest gave him the holy bread; for there was no bread there but the
bread of the Presence." Jesus taught us that it was for all His disciples.
Mt
12:1
"At that time Jesus went through the grain fields on the Sabbath; his disciples
were hungry, and they began to pluck ears of grain and to eat. ... [Jesus] said
to them, 'Have you not read what David did, when he was hungry, and those who
who were with him: how he entered the house of God and
ate the bread of the Presence ... I tell you, something greater than the temple
is here."
Jesus
showed us what was greater than the Temple. Lk
22:19
"He took bread, and when he had given thanks he broke it and gave it to them,
saying, 'This is my body which is given for you. Do this in remembrance of
me.'"
Blood
of the Lamb
During
Moses' time the priests sacrificed in the Tabernacle, a portable house of God in
the wilderness. After Solomon built the First Temple, it became the place of
sacrifice. The highest form of Hebrew worship was sacrifice, not prayer alone,
just as the Holy Sacrifice of the Mass is the highest form of Orthodox worship.
A priest is one who offers
sacrifice. The Orthodox priest is the counterpart not of the rabbi, but of the
ancient Jewish priest who offered bloody sacrifices. The deacon, who reads the
Gospel, is the rabbi's counterpart.
The
Old Testament sacrifice of a lamb, as opposed to any other animal, was
important. The lamb did not resist, run away, or even cry out. Isaiah had
foretold that the Lamb of God would do the same,
Is 53:7 "He
was oppressed, and he was afflicted yet he opened not his mouth; like a lamb
that is led to the slaughter, and like a sheep that before its shearers is dumb,
so he opened not his mouth."
The
Jewish priests, before sacrificing the lamb, always asked, "Do you love this
lamb?" If the family didn't love the lamb there would be no sacrifice. Jesus
three times asked Peter,
Jn 21:15
"Do you love Me?" Jesus allowed Peter to replace his
triple denial with a triple affirmation that he did indeed love the Sacrificed
Lamb.
The
family would place the lamb into the hands of the priest. When we give something
to God we place it in His hands. Jesus' last words on the Cross
were,
Lk 23:46
"Father, into Thy hands I commit My spirit!"
The
priest and the head of the family then prayed together that God would accept the
blood of the innocent lamb for the sins of that family for the entire year, just
as the Lamb of God shed His Blood to redeem the sins of all His human
family. In our Liturgy the priest says, "Pray, brethren, that my sacrifice
and yours may be acceptable to God, the almighty Father."
The
head of household then cut the lamb's throat with a sharp bronze knife while the
priest caught the lamb's blood in a large bronze bowl. The priest then made
seven complete trips around the altar, sprinkling the blood from the lamb on
each of the four "horns." Then he took the lamb's body and placed it on the
altar and started the ritual fire. With a big fire and a small lamb, the
sacrifice was over quickly. The smoke rose from the altar. If the wind blew the
smoke away and dispersed it, the priest told the family that its offer was
rejected, and that it should repent and come back the following year. But if the
smoke drifted upward, higher and higher until it disappeared from view, the
priest told the family that God had accepted the sacrifice.
Before
the great tabernacle sacrifice, Jewish priests washed their hands in a bronze
laver, or basin. Ps
26:6 "I
wash my hands in innocence, and go about Thy altar, O Lord." Today the Catholic
priest washes his hands saying inaudibly, Ps
51:2
"Lord, wash away my iniquity; cleanse me from my sin."
The
first priest attended at a great golden lampstand with seven oil lamps, called a
menorah. It was dark in the
tabernacle, and the menorah gave light.
The
second priest attended at the table of showbread. God had commanded
Lv 24:5 that
the Jewish priests, from Aaron forward, place twelve loaves of bread on a golden
table "before the Lord." On each sabbath, the priests ate the bread which had been set
in place on the preceding sabbath. This bread was to
be eaten by the priests in a sacred place since it was
Lv 24:9 "most
holy" among the offerings to the Lord. God had said,
Ex 23:18 "You
shall not offer the blood of My sacrifice with leavened
bread." During the Holy Sacrifice of the Mass the Orthodox priest consecrates
unleavened bread on the altar which becomes Christ's Body, Blood, Soul and
Divinity, and is consumed by the royal priesthood as the most holy offering in
the New and Everlasting Covenant.
The
third priest served at the altar of incense. It looked like a small altar of
sacrifice, with the same four horns. On it was a bronze laver. The priest
would take a red-hot burning ember from the fire in which the lamb had been
sacrificed, put it in the basin, and pour some incense on it, that his prayers
might have a fragrant scent and go straight up to God. Orthodox Priests and
Bishops spread incense about the altar as an act of reverence and purification.
The smoke rising to heaven represents our own desire to have our prayers ascend
heavenward in God's sight.
Ps 141:2 "Let
my prayer be counted as incense before Thee, and the lifting up of my hands as
an evening sacrifice."
God
told Moses to place the Torah in the Ark of the Covenant, which in turn was
placed within a tabernacle. God commanded,
Ex 27:20 "You
shall command the people of Israel that they bring to you pure beaten olive oil
for the light, that a lamp may be set up to burn continually." All was placed
within the tabernacle. By night, there was always a fire over the
tabernacle,
Ex 40:38 This
began the idea of an eternal lamp beside the Jewish tabernacle. A thousand years
later the Temple lamp miraculously continued to shine for eight days with only
one day's supply of oil. The Celtic Orthodox Church continues this ancient
Israelite tradition by placing a lighted candle beside the tabernacle in which
the consecrated Hosts repose.
In
the center of the tabernacle was a room called the Holy of Holies. Once a year the cohen gadol, the
high priest, alone would enter that room. In it was the Ark of the Covenant.
Inside the ark were the two stone tablets with the Ten Commandments, a golden
bowl of manna, and the five Torah scrolls. The Torah was a witness against the
Israelites,
Dt 31:26
but above it all was God's solid gold mercy seat, with a crown and two cherubim
kneeling in prayer. Above the mercy seat, between the two cherubim, was a
brilliant light, the shining glory of God.
Ex 25:22
"From above the mercy seat, from between the two cherubim that are upon the ark
of the testimony, I will speak with you." When the priest saw that light he took
a huge cup of blood and sprinkled it until it was empty. Jewish tradition holds
that not one drop of the blood of sacrifice ever touched the mercy seat or the
cherubim; it all went into the bright light of God's glory. Jesus
said,
Jn 8:12
"I am the light of the world." Jesus' covenant family gave Him their imperfect
sacrifices, and He gave them His perfect sacrifice.
The
Todah
Sacrifice
The
ancient Jews had a special ritual meal called the Todah (Hebrew: thanks)
(pronounce: Taw-DAH). Although the Todah sacrificed an animal, it
was greater than other animal sacrifices because it added the suffering of one's
own life. David wrote, Ps
40:6,8
"Burnt offering and sin offering Thou hast not required. … I delight to do Thy
will, O my God; Thy law is within my heart." Again, David wrote, Ps
51:17 "The
sacrifice acceptable to God is a broken spirit." And again, Ps
69:30
"I will praise the name of God with a song; I will magnify Him with
thanksgiving. This will please the Lord more than an ox or a bull with horns and
hoofs." Isaiah spoke the words of God, Is
1:11
"I have had enough of burnt offerings of rams." God called instead for a
baptism: Is
1:16
"Wash yourselves; make yourselves clean; remove the evil of your doings from
My eyes; cease to do evil, learn to do good."
The
seventy elders who went up with Moses to see God offered the Todah:
Ex
24:11
"They beheld God, and ate and drank." Twelve centuries later, twelve apostles
beheld God, and ate and drank as Jesus prepared to offer His Todah
sacrifice: Lk
22:19
"He took bread, and when He had given thanks He broke it…" From the beginning,
Christ's Body, Blood, Soul and Divinity has been called Holy Eucharist (Greek:
eucharistia, thanksgiving).
The
ancient rabbis believed that when the Messiah would come all sacrifices except
the Todah would cease, but the
Todah
would continue for all eternity. In 70 AD
the Temple fell to earth and all of the bloody animal sacrifices stopped. Only
the Todah remains, the eucharistia, the Final
Sacrifice at which the last words spoken are Todah l'Adonai,
"Thanks be to God."
Jesus
was pre-figured in the original Passover, when God commanded that Moses tell the
Israelites, Ex
12:5-6
"Your lamb shall be without blemish, a male … the congregation of Israel shall
kill their lambs in the evening," as Jesus the Lamb of God was crucified in dim
light. Mt
27:45
God commanded, Ex
12:8
"They shall eat the flesh that night," and told Moses, Ex
12:12
"I will smite all the first-born in the land of Egypt." But He promised,
Ex
12:13
"The blood shall be a sign for you … when I see the blood, I will pass over
you." Most of us know that the original Passover pre-figured the Body and Blood
of the crucified Lamb. But there is more to the Passover story.
Pharaoh
commanded the death of every Hebrew male infant in Egypt, Ex
1:22
but death passed over Moses. Ex
2:5-10
Twelve centuries later, before Herod commanded the death of every Hebrew male
infant in Bethlehem,
Mt 2:13
death passed also over Jesus.
The
Jewish celebration of Passover has from the beginning been an experience of
exile and return, as its participants re-live the experience of the desert and
encounter with God. After Jesus was crucified the apostles also experienced a
sense of exile in the desert followed by a transforming encounter with God. In
this way Jesus is spiritually present in the entire Seder.
The
Seder table is different in many ways from the Jewish table setting on all other
nights, as the ma nishtano acknowledges. God chose a young Jewish girl,
a virgin who lived in Nazareth, to begin the rest of the story. Mary began her
own Seder each year as Jews have since time immemorial, by lighting candles to
give festive light to the table. Mary also gave us Jesus, the
Jn 8:12 light
of the world. Jesus has been at every Seder from the first one to this very day,
spiritually present in the bread, wine, and lamb.
John,
chapter 6: Sermon of the Bread of Life:
53-
"Let me solemnly assure you, unless you eat the flesh of the Son of Man and
drink his blood, you have no life in you.
54- Whoever eats my flesh and
drinks my blood has eternal life, and I will raise him up on the last
day.
55-For my flesh is true food, and my blood is true
drink..."
(John 6:53-55)
Chapter 6 of St. John has the sixth treasure of the Gospel, the Sermon of the
Bread of Life, where Jesus promises us our daily bread, to live on earth this
beautiful life in Christ as a wedding feast, to have eternal life, and to help
others to do so.
This Sermon was the announcement of the Eucharist, we have to eat his flesh and
drink his own blood, the most substantial Sermon of Jesus... but it was the
greatest scandal in the life of Jesus, the multitudes and the 72 disciples left
him thinking he was crazy, to eat his flesh and drink his blood?!... and not only that, here Jesus signed his death
sentence,
because "after this Jesus went about
in Galilee; he did not wish to go about in Judea because the Jews were looking
for an opportunity to kill him" (7:1)... and the next time he went to
Judea they killed him!... on a Cross!.. they were not
bluffing.
The chapter starts with two of the seven miracles of the Gospel: The
multiplication of the seven barley loaves and two fish, to feed 5,000 people
(6:1-14), and Jesus walking on water (6:18:21)... both of them show us the power
of Jesus on nature, preparing us for the announcement of the greatest miracle on
nature, the Eucharist, the Bread of Life.
The multitudes were so impressed with the multiplication of the bread and fishes
that they wanted to make him a king!, but Jesus
withdrew again to the mountain by himself (6:15).
The next day, when they found him, they asked him: "What must we
do to perform the the works of God? Jesus answered to
them: This is the work of God, that you believe in him whom he has
sent" (6:28)... and he will repeat it four times in this chapter,
"This
is indeed the will of my Father, that all who see the Son and believe in him may
have eternal life; and I will raise them up on the last day" (6:40,
28, 35, 47)... four times repeats it, to prepare us for the great announcement
we have to believe and do, to eat his flesh and drink his blood!... as hard as
it sounds!... just as Jesus will repeat it 8 times!.
Now they ask Jesus for a "sign", as the "manna" was a sign for their ancestors,
for 40 years in the wilderness. Jesus tells them that it is the Father who gives
the bread from heaven, or the bread of life. So they said to Jesus:
"Sir,
give us this Bread of Heaven always"
(6:30-34).
And
here it comes, the Sermon of the Bread of Life, or the Bread of
Heaven,
in John 6:35-69:
"Jesus said to them: I am the bread of life. Whoever comes to me will never be
hungry, and whoever believes in me will never be thirsty"
(6:35). Then the Jews murmured about him because he said "I am the bread of
life", and they said, ""Is not this Jesus, the son of Joseph?... and then the Jews quarreled among themselves, saying,
"How
can this man give us his flesh to eat? (6:35-2)... it is for
real!... we have to eat his flesh!... he is crazy!...
and the multitudes of 5000 men went away taking Jesus for a
mad-man...
... And when the multitudes
were disputing this and going away,
Jesus did not take a word out of it, rather, he repeats 6 times
to them: "Very
truly, I say to you, unless you eat the flesh of the Son of Man and drink his
blood, you have no life in you. Those who eat my flesh and drink my blood have
eternal life, and I will raise them up on the last day; for my flesh is true
food and my blood is true drink. Those who eat my flesh and drink my blood abide
in me, and I in them...", read it by
yourself in full in 6:52-58, repeats it 6 times in different ways!... it is
real... really real!...
http://www.celticorthodoxy.com/bkceltic-orthodox-church/
OUR
APOSTOLIC LINE OF SUCCESSION IS ACCEPTED BY WORLD ORTHODOXY.
REMEMBER
AS YOU READ THESE LETTERS OF AFFIRMATION THE BISHOPS BEING ACCLAIMED AS PART OF
WORLD ORTHODOXY WITH GRACE FILLED AND SPIRIT FILLED ORDERS ARE NOT SUBJECT TO
ANY OLD WORLD PATRIARCH, YET THE PATRIARCHS ACCEPT THEM AS EQUAL BISHOPS IN THE
LARGER CHURCH WITH THE SAME APOSTOLIC MISSION.
LETTER
OF RECOGNITION FROM THE O.C.A.
http://www.celticorthodoxy.com/bkceltic-orthodox-church/oca_recog.jpg
LETTER
OF RECOGNITION FROM ALEXANDRIA
http://www.celticorthodoxy.com/bkceltic-orthodox-church/alexandria.jpg
LETTER
OF RECOGNITION FROM THE GREEK ORTHODOX CHURCH
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WE
ARE SUCCESSORS TO THE APOSTLES, IN UNION WITH THE ORIGINAL 12 AND ALL THOSE WHO
CAME AFTER THEM AND WITH ALL THOSE WHO WILL COME AFTER US.
APOSTOLIC
SUCCESSION
http://www.celticorthodoxy.com/bkceltic-orthodox-church/succ.html
______________________________________
HOLY
TRINITY CELTIC ORTHODOX CHURCH
CELTIC ORTHODOX BENEDICTINE
FATHERS
IS
A NOT FOR PROFIT CHURCH CORPORATION
UNDER
SECTION 501 ( c ) 3 OF THE INTERNAL REVENUE SERVICE
.
