Christ’s Resurrection

Saint John Chrysostom


Really convincing proof of the Resurrection is the fact that Christ, Who was sacrificed on the Cross, showed such great strength that He persuaded people who lived in various different places to disregard their faith, homeland, families, friends and relations and even their life. They did so out of faith in Him and confession of this faith. Instead of the pleasures and joys of the world, which the enemies of the Faith promised them, they chose to be scourged, endangered and subjected to martyrs’ deaths. This is not the achievement of some corpse enclosed in his grave, but of someone who rose and lives (PG 50, 593).

You have seen the momentous changes which have occurred as a result of Christ’s Resurrection, and you ask what was the greatest proof of this event. Women, who are by nature less bold, present themselves as fearless in the face of death, whereas, before the Resurrection, death had been a source of fear and horror to them and to the holy men (PG. 50, 629).

Many people ask, why, after His Resurrection, Christ didn’t appear to the Jews. This question, however, is both superfluous and pointless. Had there been any possibility of attracting them to the faith after His Resurrection, He’d certainly have seized it. But the fact that no such possibility existed is clear from the case of Lazarus. Christ raised a man who had been dead for four days, stank and had begun to decompose. He gave him the strength to emerge from his tomb, still bound in the grave cloths, before the eyes of all. Yet this didn’t draw them to the faith, but rather inflamed them even more, since they determined to kill Lazarus, as well. He raised someone else and they didn’t believe in Him, so if, after His own Resurrection, He’d appeared to them, wouldn’t they just have been overwhelmed again with hatred for Him? (PG 51, 106).




Pemptousia Partnership

Pemptousia and OCN have entered a strategic partnership to bring Orthodoxy Worldwide. Greek philosophers from Ionia considered held that there were four elements or essences (ousies) in nature: earth, water, fire and air. Aristotle added ether to this foursome, which would make it the fifth (pempto) essence, pemptousia, or quintessence. The incarnation of God the Word found fertile ground in man’s proclivity to beauty, to goodness, to truth and to the eternal. Orthodoxy has not functioned as some religion or sect. It was not the movement of the human spirit towards God but the revelation of the true God, Jesus Christ, to man. A basic precept of Orthodoxy is that of the person ­– the personhood of God and of man. Orthodoxy is not a religious philosophy or way of thinking but revelation and life standing on the foundations of divine experience; it is the transcendence of the created and the intimacy of the Uncreated. Orthodox theology is drawn to genuine beauty; it is the theology of the One “fairer than the sons of men”. So in "Pemptousia", we just want to declare this "fifth essence", the divine beaut in our life. Please note, not all Pemptousia articles have bylines. If the author is known, he or she is listed in the article above.


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