Tuesday, 11 January 2011


Ecclesiasticus 18: 1-5

"He that liveth forever created all things together. God only shall be justified, and he remaineth an invincible king forever. Who is able to declare his works? For who shall search out his glorious acts? And who shall shew forth the power of his majesty? Or who shall be able to declare his mercy? Nothing may be taken away, nor added, neither is it possible to find out the glorious works of God..."

What a great passage! Let's dissect this shall we? Here we have a perfectly ordered idea before us. First we are presented by the Author with the infinite nature of the Creator and then the infinite nature of His works. Just as man is created and therefore creates out of that which is created, here we see that God Who is uncreated creates out of that which is uncreated. This is what Paul was talking about when we access the wonders and power of God in Christ through faith,"... calling those thing that were not as though they be."

To prove God's infinite nature, he does not address His person. Rather, he points out the nature of His works, at the same time showing man his finite nature. He does this so that man will first acknowledge his own nature so that he can begin to recognize God's nature. Being fully aware of his own limitations, man begins to be aware of God's boundless nature. For it is self-evident to all rational creatures that they're limited by their natures. Hence, by this scripture we are made to know that just as God's nature is not delimited, neither is His person and we are sure hereby that He is God.

And who is able to declare His works? Being thusly convinced of his own finite nature and God's infinite nature, man is made to know that he is a microcosm in a macrocosm. His understanding is limited by his own nature. If man knows anything beyond himself it is because the macrocosm of God condescends knowledge to him. And if a man knows anything about himself, then it is only because the Macrocosm caused him to be. In this way man is convinced that all things must come from God and that man can neither add to or take away from their sum. He may know with certainty that even the sum of created things is too excellent for him and learns true humility. Understanding the nobility he has over other creations, man begins to know his order in creation and begins to understand God's love for him.

Man is a microcosm of a macrocosm. God cannot but love man, because he is the image of Himself. And if man is disordered, God is motivated by primal love of Himself to restore the microcosm to homeostasis. The macrocosm will make the microcosm anew. Like from like, and we are convinced of the Incarnation, knowing that God had to become man to make us anew.

When the Blessed Trinity looked down on man's fallen state, the three Persons of the Holy Trinity each were moved to compassion. This is because the Father loves the Son and the Son loves the Father. Together they love the Holy Spirit and the Holy Spirit loves Them; one God, pure, unadulterated love. In looking on man, each Person of the Holy Trinity saw the other two Persons explicit in man's nature. It was the love of God that caused the salvation of mankind primarily. Their love of each Other necessitated the Incarnation. That same divine love is why Christ endured all things.

The only way than man can show anything about God is by being a perfect microcosm, to do more than this not in man's power. But by being perfect, man becomes one with the Macrocosm. In becoming one with God he begins to participate in superhuman activities. His love becomes God's love, his thoughts become God's thoughts because he is taught of God, his motives become God's motives. Man when rightly ordered is absorbed into the macrocosm of God, maintaining his own unique person, yet uniting in fact with the Person of God. And we've seen these people, who God put in order and brought into His bosom and they are the saints.

But who shall search out his glorious acts? And who shall shew forth the power of his majesty? Or who shall be able to declare his mercy? None, except God, because it is written that we shall no longer say to one another,"Know God!" but rather that we shall be, each of us, taught of God ourselves. It is God who shows forth His glorious acts and the power of His majesty. It is God who declares His mercy. But having been united with God, man may begin to know and do those things that were too great for his nature. This is the work of Christ, and for this purpose it is written," You shall be as gods to the Egyptians." the Egyptians not only being themselves, but also representing a type of fallen man, a microcosm cut off from the Macrocosm.

We cannot comprehend the gift of God and that is why it is the most that we can do, by the very limit of our natures, to adore Him. That is why our adoration of Him is the meaning and purpose of life; it is incumbent upon us. It is the sacrifice due to Him; it was why we were made. Our adoration must be total and complete; we must love as He loves. This is why Christ said," I give you a new commandment: love one another as I have loved you... This is how all will know that you are My disciples, if you have love for one." It must extend to all things: what we do, what we do not do, our intentions, our actions, our thoughts, all things. And this is why we are exhorted by the holy apostle St. Paul to,"...work out our salvation." and the holy apostle St. James says," Faith without works is dead." This is how we are to know full well that the "once saved, always saved" doctrine is a heresy and a lie designed to make us lazy and rob us of our blessings and salvation. Strive to workout your salvation.

Just as St. Paul says, you were foreknown, predestined to salvation by God. Therefore, seek to make your calling and election sure through good works, as though you could justify your own election. Be blessed, all of you and pray for me a sinner.

"Every art and every inquiry, and similarly every action and choice, is thought to aim at some good; and for this reason the good has rightly been declared to be that at which all things aim." ~Aristotle~

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