ጽድቅን መከተል

ጽድቅ እያንዳንዱ ሰው ወደ ክርስቲያናዊ ፍጹምነት በሚያደርገው ጉዞ ሊያፈራው የሚገባ ፍሬ ነው፡፡ ‹‹መልካም ፍሬ የማያደርግ ዛፍ ሁሉ ይቈረጣል ወደ እሳትም ይጣላል።›› (ማቴ.፫÷፲) ጌታችን ስለ እነዚህ ፍሬዎች ጥቅም የነገረንም ይህንኑ ነው፡፡ ከመቀጠላችንም በፊት ጌታችን የነገረንን ተጨማሪ ነገር እንስማ ፡-‹‹በእኔ ኑሩ እኔም በእናንተ። ቅርንጫፍ በወይኑ ግንድ ባይኖር ከራሱ ፍሬ ሊያፈራ እንዳይቻለው፥ እንዲሁ እናንተ ደግሞ በእኔ ባትኖሩ አትችሉም። እኔ የወይን ግንድ ነኝ እናንተም ቅርንጫፎች ናችሁ። ያለ እኔ ምንም ልታደርጉ አትችሉምና በእኔ የሚኖር እኔም በእርሱ፥ እርሱ ብዙ ፍሬ ያፈራል።›› (ዮሐ. ፭÷፬—፭) እናም ፍሬን ለማፍራት የመጀመሪያው መመሪያ ይህ ነው፡፡ ‹‹ያለ እኔ ምንም ልታደርጉ አትችሉም፡፡›› ማንም ሰው በራሱ ጥረት ብቻ ሊያፈራ አይችልም፡፡ ፍሬያማዎች የሚያደርገን እርሱ እግዚአብሔር ነው፡፡

እግዚአብሔር መሬት እንዳለውና መሬቱን እንዲንከባከቡ አገልጋዮችን እንደቀጠረ ገበሬ ነው፡፡ መሬቱና ዘሩ የእግዚአብሔር ነው ፤ ማዳበሪያውም እንዲሁ ነው፡፡ እግዚአብሔር ለእርሻ የሚያስፈልገውን ዝናምና ፀሐይም ያዘጋጃል፡፡ የተቀጠረው አገልጋይ ደግሞ በሚገባ ማረስ ፣ ዘርን መዝራት ፣ አረምን ማረም ፣ ማዳበሪያን ማድረግና የድካሙን ዋጋ ማጨድ ይጠበቅበታል፡፡ ነገር ግን የቅጥረኛው ሠራተኛ ሥራውን ከመሥራት በስተቀር በሠራው ነገር ላይ መብት የለውም፡፡ በእኛም እንዲሁ ነው ‹‹እንዲሁ እናንተ ደግሞ የታዘዛችሁትን ሁሉ ባደረጋችሁ ጊዜ። የማንጠቅም ባሪያዎች ነን፥ ልናደርገው የሚገባንን አድርገናል በሉ።›› እንዳለን ጌታችን፡፡ (ሉቃ. ፲፯÷፲)

ቅድስና እንዲሁ አይከሰትም፡፡ አንድ ሰው በተገቢው መንገድ ቅድስናን ለማግኘት መለማመድ አለበት፡፡ አንዳንድ ጊዜ በጎነት ከምድር እስከ ሰማይ በሚደርስና ብዙ ደረጃዎች ባለው መሰላል ይመሰላል፡፡ አንዳንድ በጎነቶች በመሰላሉ ከሥር ሲገኙ ሌሎች ደግሞ
ከመሰላሉ ጫፍ ላይ ይገኛሉ፡፡ አባቶች እነዚህን መሰላሎች ዘልለን ልናልፋቸው አንችልም ነገር ግን ደረጃ በደረጃ ልንወጣቸው ይገባናል ይላሉ፡፡ በታችኛው የመሰላሉ መውጫ ላይ ሁለት መሠረታዊ የሆኑ የጽድቅ ሥራዎች አሉ፡፡ እነዚህም መታዘዝና ትእግሥት ናቸው፡፡
በመሰላሉ የላይኛው ጫፍ ላይ ደግሞ ትሕትናና ፍቅር አሉ፡፡ ፍቅር ከሁሉም የበጎነት ደረጃዎች ከፍተኛው ነው፡፡ አንዳንድ ጊዜም ‹ሁሉን የሚያጠቃልል በጎነት› ተብሎ ይጠራል፡፡

ፍቅር ያለው ሁሉም በጎነቶች ይኖሩታል፡፡ በጎነትን ስንለማመድ አንድ በአንድ ልንለምዳቸው እንደሚገባን ይመከራል፡፡ አንዱን የበጎነት ደረጃ ተለማምደን ስንጨርስ የመሰላሉን ቀጣይ ደረጃ ደግሞ እንወጣለን፡፡ በጎነት በየጊዜው እየዳበረ የሚሔድ ነገር ነው፡፡ አንዱን
በጎነት መልመድ የሚቀጥለውን በጎነት በቀላሉ ለማግኘት ያስችላል፡፡ ለምሳሌ ራስህን ትእግሥትንና መታዘዝን ካስለመድኸው የዋህነትም የአንተ ይሆናል፡፡ የዋህነትን ስትይዝ ደግሞ በትሕትና ደጃፍ ላይ ነህ እንዲህ እያለ ይቀጥላል፡፡

አንድ ልምምድ አለማማጅ ወይም አሰልጣኝ ይፈልጋል፡፡ ማንም ሰው ያለ አሰልጣኝ በአትሌቲክስ ሊሳካለት አይችልም፡፡ እንዲሁም አንድ ክርስቲያን ያለ አሰልጣኝ ‹የክርስቶስ /መንፈሳዊ/ ሯጭ› ሊሆን አይችልም፡፡ አሰልጣኝህ ደግሞ የንስሐ አባትህ ናቸው፡፡ በልምምድህ ወቅትም ትእዛዝ ሊሰጡህ የሚገባው እርሳቸው ናቸው፡፡ ያለፈውን ምእራፍ አንብበኸውና ተረድተኸው ከሆነ በእርግጠኝነት ይህን ልምምድ በራስህ የማድረግህን አደጋ ትረዳዋለህ፡፡ ታዛዥነትና ትእግሥት ሌሎች በጎነቶችን ለማግኘት እንደ ቅድመ ሁኔታ የሚቆጠሩ ናቸው፡፡ እነዚህን መሠረታዊ በጎነቶች ካልያዝህ ሌሎች የበጎነት ፍሬዎችን ልታፈራ አትችልም፡፡ የዚህም ምክንያቱ ታዛዥ ካልሆንህ በአሰልጣኝህ /በንስሐ አባትህ/ የሚሰጥህን ትእዛዝ ልትፈጽም አትችልም፡፡ በእርግጥም ምንም ዓይነት እድገት አይኖርህም፡፡ እንዲሁም ትእግሥት ሳይኖርህ ልምምድህን በጽናት ለማካሔድና ፍሬ ለማፍራት አትችልም፡፡ በዘር ዘሪው ምሳሌ ላይ ጌታችን እንዲህ ሲል ነግሮናል ፡- ‹‹በመልካም መሬት ላይም የወደቀ እነርሱ በመልካምና በበጎ ልብ ቃሉን ሰምተው የሚጠብቁት በመጽናትም ፍሬ የሚያፈሩ ናቸው።››
(ሉቃ. ፰÷፲፭)

ምንጭ ተግባራዊ ክርስትና
ዲያቆን ሄኖክ ኃይሌ እንደተረጎመው

መጽሐፉን በነጻ እዚህ ያግኙ

The Supreme Importance of Churchmanship in an Age of Radical Individualism by Saint John Chrysostom

February 5, 2013 at 2:33pm

The Supreme Importance of Churchmanship in an Age of Radical Individualism by Saint John Chrysostom from an article Saint John Chrysostom and 21st Century Christians (I dedicate this especially for those living in atmosphere of INDIVIDUALISM, please read through you shall see your self inside)

Saint John taught that the κοινωνοία (communion by intimate participation) of the Church is a profound miracle. When is the origin of the Church? From where did our sacred community arise, brothers and sisters? It has no mere human foundation. The apostles did not simply gather together and come up with the idea of this organization, with certain goals, members, and dues. Not at all! The Church is the continuation of the miracle of the Nativity of Christ. The Son of God was enfleshed in the womb of the Holy Virgin, and born into the world. The Son of God is progressively enfleshed in the establishment and propagation of the Church in the world. The Church is His very Body, the miraculous expansion of His Incarnation in the world. The supernatural origin of the Church is demonstrated, according to St John Chrysostom, by the miracle that took place on the Precious and Life-Giving Cross. When our Savior was hanging upon the Cross He was pierced with a spear, and suddenly blood and water poured out from His sacred side. This blood and water is Holy Baptism by which one is incorporated into the Church, and the Holy Eucharist by which one grows in the Church. These holy mysteries came forth from the side of our Savior in the same way that Eve was taken from the side of Adam. The Church is the Bride of Christ, and so was taken from His side while on the Cross as a fruit of His sacred atonement. She is a miracle of new creation.

Our unity in the Church, according to Chrysostom, is a supernatural wonder. In the Church we experience an intimate union with Jesus Christ. This reality of being “in Christ” is the most used image by the great Apostle Paul in describing the Christian life. The Christian life is a Church life, for it is by Holy Baptism that we are incorporated into Christ and His Church. As Christians we possess a unity far greater than that of earthly organizations. We share a common womb, a common mother in the Church, a common Father in God, a common table from which we eat our food of everlasting life, a common language of doxology, a common quest, a common animating spirit, a common ethic, and a common destiny. This unity is expressed each Divine Liturgy, according to Saint John Chrysostom, in our partaking of the Holy Eucharist in which partaking we are actualized together as the Body of Christ. This is the reason that we celebrate the Holy Liturgy with one single holy chalice. The singular sacred cup bears witness to our unity. Even should we distribute Holy Communion in multiple chalices we do not bless multiple chalices. We consecrate one alone, and then we bring other empty chalices and fill them from the one sacred chalice.

Our experience of Church is transformative. The sacredness of our community is testified to by what actually happens when we gather together around the holy altar. Divine services are the single most powerful agent in personal holiness. “Nothing contributes to a virtuous and moral way of life as does the time you spend here in church.” There is grace behind every action of the Holy Liturgy. Chrysostom often waxes eloquent concerning the liturgical movements of the service. When the deacon exclaims “Stand upright,” he is addressing our souls primarily, and not just our bodies. The preaching sanctifies. The Holy Eucharist enlivens and flames leap from our mouths, blood is painted on the doorposts of our bodies and the angel of death passes over us. Nothing is more precious, more central, more transformative and miraculous, in our human existence than life in the Church.

With the gift of this sacred community come sacred obligations to every Christian. True sacred fellowship is the power of the Church. Listen to the words of Chrysostom, “Let us prefer the time we spend here in church to any occupation or concern. Tell me this. What profit do you gain which can outweigh the loss you bring on yourself and your whole household when you stay away from the religious services? Suppose you find a whole treasure house full of gold, and this discovery is your reason for staying away. You have lost more than you found, and your loss is as much greater as things of the spirit are better than things we see. Attendance in the divine services greatly encourages your brothers and sisters in the faith and spiritual battle ... the Church went from 11 to 120 to three thousand to five thousand to the whole world and the reason for this growth was that they never left their gathering. They were constantly with each other, spending the whole day in the temple, and turning their attention to prayers and sacred readings. This is why they kindled a great fire. We too must imitate them.”

Chrysostom taught that the communal responsibilities of Christian people far exceeded their merely needing to be faithful participants in the divine services. He called upon them to take responsibility for each other, and to function as an authentic family. If a faithful Christian is friends with a lazy Christian, the faithful one should go to the lazy one on Sunday, and literally drag him along to liturgy. While commenting on Psalm 50 Chrysostom stated that if an immoral Christian was seen by other congregants getting into the communion line the faithful should report this immediately to the priest so he can exclude him from communion. If a faithful Christian hears his brother blaspheme he should strike him in the mouth, and “sanctify his right hand.” The picture of communal responsibility is clear, and in our individualistic live-and-let-live context, appears extreme. But Chrysostom holds membership in the Church very high and assumes that there are many communal responsibilities associated with it designed by a loving God to work for the salvation of the entire community. And the responsibilities do not lie solely with the laity. The clergy must be serious pastors. They must not leave their sheep diseased or in danger. An example of such serious pastoring can be found in Chrysostom’s own life as a priest at the time of the tax riots in Antioch. Saint John preached a series of 21 sermons during the tense days following the riots. During this series Chrysostom sought to reform his people from the habit of swearing. No less than 15 times did Saint John address the subject in a period of just a few weeks, sermon after sermon. He knew his people were growing very weary of him preaching with the same focus, yet they had not ceased their bad habit and Chrysostom refused to pretend that they had and move on. Finally, he acknowledged their grievances and assured them that he could move on very quickly if they wished. They only needed to stop swearing and then he would move on. It was completely in their hands. He was a faithful physician, and not a professional or a show-man. He insisted on bettering his patients. The result was that swearing decreased and Chrysostom moved on, but a most important point about life in the Church had been expressed by the Saint. The life we lead in the Church is a life centered on personal change.

Brother and sisters, many of our Orthodox people do not have an authentic experience of what true ecclesial life is. We do not appreciate the miracle of life in the Church, and we content ourselves with an empty and alienating individualism. An evil spirit of “it’s just me and Jesus, baby” has permeated much of American Christianity today to our nation’s detriment. Our faith teaches us that there is no dichotomy between Jesus and the Church. Our Savior is not a floating head to be communed with apart from His sacred Body. Churchmanship is at an astonishing low in our times. Saint John Chrysostom stands at the throne of God ready to illumine us and our people about the miracle of sacred community, and to save us from the death of self-worship. This age of individualism and religious game playing is a time for serious pastoring, revived churchmanship, and sacred obedience to the Church. May the God Bless us all!