Part 10
When we ask about the rule of holy life, Scripture tells us that love is its full embodiment because it is the bond of perfection and the fulfillment of the law. These texts show us the importance of charity. Moreover, our Lord summarized the doctrine of the law by emphasizing two points: that we should love God with all our heart, mind, power, and strength, and that we should love our neighbors as ourselves. Therefore, if we think we are approved by God and possess charity, yet lack humility, gentleness, and patience, we make the Holy Spirit a liar. He has not simply given us the word "charity" but has also shown us what it means.
First and foremost, it means we must overcome the pride that deceives us and makes us rebel against God. If we cannot humble ourselves in obedience to God, it is difficult to be humble towards others. Let us, therefore, strive to correct pride within us, and always aim for humility. We can achieve this by bearing with one another. Even the heathens understand that if we had the wisdom to see our own faults, we would be patient with others because we ourselves need patience. If we do not extend the same patience to others, it is due to our lack of discernment.
In light of this, charity requires us to be patient, not only when wronged, but also when we observe our neighbours' weakness and lack of progress in their faith. Even if they are not as well-versed in God's word as we might wish, let us show them compassion and correct them with gentleness. Our correction should neither nurture their vices nor drive them to despair. This is what we need to focus on.
Now, concerning this, Paul goes even further, as I mentioned earlier, that, as I have touched on before, we must maintain the unity of the Spirit or the bond of peace. He establishes the unity of spirit as an essential characteristic within the Church and the flock of God. If we are at odds among ourselves, we are also at odds with God. Paul emphasizes that this unity is crucial today, as it is the means by which we are recognized as God's children.
Indeed, even the wicked and unbelievers form their own alliances and are tightly connected to one another. Their wicked deeds bind them together, creating an unbreakable bond because they recognize that they are mutually implicated in their misdeeds. However, Paul presupposes that the faithful are united in God, as he will soon explain. He then proceeds to show how this unity can be maintained, emphasizing the importance of the bond of peace.
When a fire is kindled, it is not easily extinguished. We often think that after engaging in a heated argument, we can quickly return to a peaceful state of mind. However, the devil is so cunning that the strife and contention can become deeply entrenched, even if not openly expressed. Resentment and hostility can linger within, even after the debate appears to be over. Therefore, we should not assume that a dispute will be resolved as swiftly as we might hope. Paul cautions that the Church will be consumed by the fire of strife unless we strive to remain peaceful, avoiding all contention and disputes.
Paul then elaborates on the type of unity he referred to earlier, stating that there is only one God, one faith, one baptism, and one hope that we are called to. There is only one God and Father of our Lord Jesus Christ, who is above all, and in all. It was necessary to emphasize this to underscore that peace will only be true and acceptable to God if it is based on a solid foundation.
For example, if we were to seek peace with a Catholic, we would have to compromise the pure doctrine of the Gospel, going against God and participating in various impurities and abominations. It would be better for the entire world to be destroyed, including us, rather than seek peace that requires us to go against God. The same applies to seeking peace with the Turks, as both groups seek our destruction and distance us from God.
If there is any reconciliation among us that allows our fleshly desires to prevail, it will lead to great confusion. God's servants are often falsely accused of conspiring, malice, stubbornness, or refusing to consent to any wrongdoing. Those in authority and with influence may attempt to hinder the preaching of God's word as it should be, imposing their own arbitrary rules. Even if preaching continues, it will not be in accordance with God's word. If God's servants are forced into such compromises, they will be tormented by Satan and his allies, blamed, and slandered. Such individuals will consistently twist good into evil through false reports and distortions.
In summary, true peace must unite us under God and make us one in Him. Without this foundation, any peace is mere deceit. This is why Paul calls us back to God, our Lord Jesus Christ, the faith of the gospel, and baptism to illustrate how we should be in agreement among ourselves.
Now, we have two key points to consider here. Firstly, when seeking reconciliation with others, we must always keep our focus on God. We should continually strive to be settled in Him more and more. In general, peace is desirable and held in high esteem among people. However, we should not use the cloak of peace to distance ourselves from God, ultimately making war against Him and being declared His enemies. This is why we are told that we must engage in a continual battle with the wicked. Since they serve Satan, they will persist in opposing God and our salvation. Therefore, we must not be lukewarm or neglectful in this regard but rather zealous in standing against them. Even if they enjoy honour and prestige,
we should view them as vile and loathsome, filled with filth and uncleanness. Despite their boasting of greatness, we must be firmly convinced that it would be far better for them to be cast into the depths of hell than to exalt themselves against God. Thus, we must understand that these prominent individuals are not wiser than fools when they dare to oppose God so brazenly. Consequently, we cannot have peace with them because doing so would require us to forsake God for their pleasure. Therefore, if we are united in God, we should follow the rule provided here, which is to humble ourselves to such an extent that the world can see, through our meekness, that there is no arrogance left in us to fuel discord. Kind-heartedness should be accompanied by patience. We must condemn people's vices while always striving to bring them closer to God, winning them over rather than driving them away through harshness.
Now, let's turn to the words of St. Paul in this passage. He states that we are one body and one Spirit, called to one hope through our calling. Firstly, he emphasizes the condition of our divine calling, which requires us to be so closely united that it is evident that we are truly the body of our Lord Jesus Christ. It is not sufficient for us to be merely grouped together like a heap of stones; we must be bound together with genuine goodwill. As it is said, in the early Church, there was but one heart and one mind among the faithful. Similarly, the same unity should be present among us today. St. Paul's assertion that we are one spirit and one body means that we are made as if we were one person in Jesus Christ. Jesus Christ willingly shares His name with the entire assembly of the faithful to draw us closer to living together in harmony and brotherly love. We should aim for reconciliation that turns us into brothers, closely connected like the fingers of a hand, as without this unity, we cannot demonstrate our desire to attain the kingdom of heaven. This is what St. Paul meant by the terms "body" and "spirit." When God's Spirit dwells within us, He reforms our affections in such a way that our minds are closely linked together.
However the situation may be, the entire body of the faithful is like one man. It is not appropriate for anyone to exalt themselves, but rather we must all be interconnected, each person in their role or calling to support one another. We must be united as one, as I will explain further. Since there is no one else to govern us except Jesus Christ, we must become as one in Him. We know that what was said about Adam and Eve and all married couples applies to the church as well, that the church is bone of our Lord Jesus Christ's bone and flesh of His flesh, signifying a union. So, if we are all so closely connected to the Son of God, it is only right that we also live in harmony with each other, and that this unity extends throughout the entire body. It would be impossible for our Lord Jesus Christ to reign over us while we are divided amongst ourselves, given that He is one.
Now, to inspire us to do better in this regard, let me tell you that we are called to an inheritance. In saying this, there is a much holier reconciliation among us than among the natural brothers of this world. Even though natural brothers share the same parents and blood, they often go their separate ways, dividing their inheritance amongst themselves, which can lead to them drifting apart and breaking the natural bond that once united them. However, our inheritance is one that cannot be divided. No one can say, "I have what is rightfully mine, so I will go my own way and live apart." What is our inheritance? It is God Himself. Furthermore, it is the heavenly life acquired for us by our Lord Jesus Christ, and He has ascended to gather us to Himself. Therefore, since we are all called to the same inheritance, if any of us withdraws from our brethren, it is equivalent to renouncing our share in the kingdom of heaven. We would find such a blasphemy abhorrent. If someone were to ask any of us if we were willing to renounce our place in paradise, it would be a shocking proposition. However, in reality, we are excluding ourselves from the gate and denying ourselves access to the kingdom of God. We are erasing the hope offered to us by the gospel when we fail to unite amongst ourselves. If this truth were
deeply embedded in our hearts, there would be greater friendship and brotherly love among us, marked by meekness, mildness, and patience.
Although we may have been misguided in the past, it is better to heed the warning now than never. Therefore, let us learn from St. Paul's teaching that whenever we are provoked to anger, even if we feel we have a reason to reject, abandon, or separate from someone, we must remember that we all share the same hope of entering the kingdom of heaven. Jesus Christ, our head, calls us all to Himself with the condition that we truly demonstrate, through our actions, that we consider all gospel partakers as our brethren, as if they were our own flesh and blood, and that we are closely bound together like the fingers of one hand, as I mentioned earlier. Building upon this doctrine, St. Paul goes on to say, "There is but one Lord," which means that by acknowledging God's sovereignty over us, we can maintain unity because God cannot tolerate discord. Even though humans may be inconsistent and change their minds frequently, they still cannot tolerate discord in their own homes. If there is strife or conflict, they cannot stand it. How then will God, the God of peace, who desires us to be united under Him, react when He sees that we are His household? Do we think we can involve Him in our quarrels, disputes, and conflicts? He will not change His nature for our sake. Instead, He will cut off those who act as rotten members and demonstrate that they do not belong to Him. Therefore, let us turn to the sovereignty and dominion that God holds over us in order to quell all disputes and disagreements that Satan may try to incite among us. Just as servants, even when they have disagreements or grudges among themselves, restrain themselves and reconcile for the sake of their master, so too must we restrain ourselves and seek reconciliation for the sake of our heavenly Master.
What should we do in such a case, as for the matter of pleasing our Lord? St. Paul effectively declares that when we become so contentious and cannot tolerate anything, but instead quarrel over every small and trivial
matter, it is not only a sign that we displease people, but also that we rebel against God and are unwilling to submit to Him. This is what we must consider when pondering his statement. Now he adds that there is only one faith, one baptism, and one God, the Father of our Lord Jesus Christ. When he says that there is only one faith, he is indicating that we share a common treasure even in this world. He had already mentioned the inheritance we hope for, which is guaranteed to us in heaven, even though it may not yet be fully revealed. The pledge of eternal life is none other than the gospel, and we all possess it in common. Therefore, if the faithful were to forsake one another, the gospel would be torn to pieces. We must carefully consider the significance of the word "one," There is only one hope of our calling and one God the Father. By doing so, we are tearing apart and dispersing the kingdom of God as much as we can when we fail to live in harmony.
It is said that there is only one God. It is as if we are tearing apart the hope of our salvation when we refuse to allow God to govern us and protect us. When we state that there is only one faith, it becomes evident that the gospel is not divided into pieces and fragmented when we cannot get along with our brethren or bear with them gently and patiently, as previously commanded. This is the situation we create when we do not live in harmony. This is what God calls us to avoid. We must derive a double benefit from this. One way is by eliminating all diversity of opinions and ensuring that we all have only one faith in our hearts and one confession on our lips. If the faithful contradict one another, it is clear that they are demonstrating that they do not have the gospel on their side, or at the very least, one party is deviating from the truth. While it is true that disagreements may arise, there is a remedy in such cases. Those who are unsure if God has revealed the truth to them should remain calm and pray for God to lead them further. Nevertheless, we must be fully convinced of the articles of our faith and agree with one another on them. Each of us should be able to affirm that we hold nothing other than what is the general belief of the church when questioned individually. Therefore, the first point
we must consider from St. Paul's statement that there is only one faith is that this faith is not a unity concocted by the human mind. It is because God must bring us to it, as we cannot arrive or remain here without God strengthening us in His truth. Thus, there must be a reciprocal relationship between faith and the Gospel. Just as there is only one gospel, of which God is the author, there must also be one faith.
Also, concerning the doctrine, it is not enough for us to confess God together with one voice, but it must also teach us to hold ourselves so closely united as a single unity, where each of us strives for our neighbour's benefit and considers how we may be of service to them. We must apply ourselves faithfully to this, bearing with those who are weaker, honouring those who have received more generously from God, and not considering ourselves highly, but rather seeking to attain the height to which God calls us. This is so we may become partakers of His glory, as we humble ourselves and walk in this world with humility and modesty. This relates much to what is said in this text, that there is but one faith.
Paul also tells us that there is only one baptism. Through baptism, we put on Jesus Christ, as He mentioned elsewhere, and we are joined to Him to partake in His life and all His blessings. There is only one baptism, in which the name of Jesus Christ is always invoked, as He is our Redeemer. We are baptized in the name of the Father, the originator of our salvation, in the name of the Son, who has accomplished everything for our redemption, and in the name of the Holy Spirit, through whom we are sanctified to possess and enjoy the immeasurable benefits secured for us by our Lord Jesus Christ. So, those who call us to Him through this visible sign need not consider us as wild and mad beasts, provided we continue in the unity He has commanded. It is not without reason that Hudson connects baptism and belief in the gospel here, for he respects our dullness, which often prevents us from grasping spiritual things unless they are presented in accordance with our nature.
Paul speaks here with full confidence in God's will. Now, because we do not easily understand the things of the world or spiritual matters, some may still argue that all of this is too spiritual and beyond human comprehension. You see, the things he has spoken here might appear somewhat obscure, so we might not find much delight in them as required. However, St. Paul brings us back to the visible sign through which God gives us a glimpse of Himself, accommodating our frailty. In baptism, we see the water, which signifies that we are cleansed by the blood of Jesus Christ. By nature, we are all unclean and utterly rejected and cursed by God, but through the death and passion of our Lord Jesus Christ, we are reconciled to God the Father. By this means, we are called to the glory of heaven and renewed by the power of His Holy Spirit. Thus, we must be truly dull and brutish if we fail to perceive this visible and evident truth. It is as if God has provided us with an image of the elevated reality, suited to our limited understanding.
In short, the primary purpose here is not to separate baptism from the gospel. Instead, baptism is added as a visible mark so that, if we first struggle to understand the unity of faith to which baptism leads us, we may be led to it. It is as if God has imprinted the mark of adoption on our hearts to show that we belong to Him once we are baptized with water. Must each person have their own baptism? No, baptism is always the same. Therefore, we must dedicate ourselves to the One and Only God and the One and Only Saviour, Jesus Christ. To achieve this, we must also be closely united. From St. Paul's words, we can clearly see that the Father, the Son, and the Holy Spirit are one God. Baptism, being such a unifying force, brings us to a unity of body and soul, a brotherhood that surpasses all worldly alliances. What will it be like when we come before God, from whom baptism derives all its power? God is not just the Father but also Jesus Christ and the Holy Spirit. Hence, we must understand that there is a true unity in the essence of God, and although there are distinctions of persons, He is not separated or divided within Himself.
Although the Father is simply referred to as God, as St. Paul will later explain, this is in respect of the distinction and order, as He is the head of Him who was sent to be the mediator. Because Jesus Christ humbled Himself, even though He possessed the form of God, and did not consider equality with God as something to be grasped, He chose to lower Himself and empty Himself entirely. In any case, we see that baptism leads us directly to God, confirming what we mentioned before: if our peace and unity are not rooted in God and we are not guided by Him according to His Word and through the power of His Holy Spirit, there will be nothing but discord in us. However, if we are touched deeply by what is said here, that Jesus Christ has bound us to Himself on the condition that we also be bound to one another, we will be held together so strongly that the devil will not succeed in dividing us from the flock. We will overcome all temptations, and if there are any vices and weaknesses among us, we will bear with them patiently and continue in the holy unity to which we are daily encouraged by the gospel and by the shared baptism we have received.
Now, let us humble ourselves before the majesty of our good God, acknowledging our faults and praying that He helps us recognise them more and more, leading us to true repentance. We should seek His grace so that we can purify ourselves from all defilements and, in doing so, learn to be unshaken and undismayed in the face of any assaults from Satan. May He grant this grace not only to us but also to all the peoples and nations of the earth, etc.
The Twenty Third Sermon, the Third on the
Fourth Chapter
"One God and Father of all, who is above all, and through all, and in you all. But unto every one of us is given grace according to the measure of the gift of Christ. Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men." - Ephesians 4:6-8
We have seen here too, that God, do not forget any means that might unite us in true concord and brotherhood, for He has dedicated us all to Himself by baptism, wherein we put on Christ, as we come together into the church. Just as we are called to one selfsame life, to be ears all together on the kingdom of heaven. So we ought to know who is the master with authority over us; for God is our Father, and we are His children. He does not desire discord among us, for it would be like setting trouble in His own house and church. Since we are members of our Lord Jesus Christ, it is fitting that we should unite in true unity, or else we shall tear His body apart. Nonetheless, to understand this unity better, St. Paul teaches us that God, being the Father of all the faithful, bestows His power and grace upon them and is above all things, gathering them into one. In short, He dwells in them by His Holy Spirit, and they must be one body unless they wish to turn away from Him. Therefore, you can see that the reason why God is our Father is not merely that He created us or that He has not forsaken us through His gospel. It is because He has bestowed His grace upon us and, as I mentioned earlier, because He is above all. Thus, the means by which God binds us to one another is like casting His beams, as if sunbeams from heaven, upon us. Therefore, we must come together as one, knowing that the things belonging to our spiritual life come from God's gift to us. This is not to scatter us apart, but rather to gather us into one body. In these final words, St. Paul further clarifies that God is within us. So, if each of us knows that God has bestowed such grace and honor upon him as to make him a dwelling place, there is no excuse for us to be in variance and hatred, each separated from the other, living for himself, leading to the complete disruption of the order God has established, if it were possible.
Therefore, when St. Paul speaks here, he is not referring to the grace that is common to all men; he is speaking of the church. He shows that we ought to unite because God has adopted us and taken us into His household. It is true that God has made it clear that we have no strength or life apart from Him, and for this reason, St. Paul says that in Him we have our life, movement, and being. However, this applies to all things in general. In this context, it is also said in the first of St. John that our Lord Jesus has been the life of all men since the creation of the world. Nevertheless, because humans have a more excellent privilege than brute beasts, it is said that He is their life and light. But here, the issue concerns the spiritual state of the church.
Whereas all Adam's descendants are corrupted and cursed by nature, God has separated us from this state by shaping us to choose Him. This separation is meant to bind us to Him in a holier and more profound bond than the rest of humanity who follow their earthly birthright. This unity is discussed in John 17, where it is said, "Holy Father, sanctify them, as I have sanctified myself for them, that they may become one in us, as you and I are one." Our Lord Jesus emphasized that He spoke not of the world or those not in His following and heritage. He allows others to go astray, but He desires His church to be truly united. How can this be achieved? It may not seem so when we are scattered, each focusing on themselves. However, if we consider how God has transformed us through His Holy Spirit, giving us a special life that demonstrates His grace, we should understand that even though we may be dispersed in the world, we should be united under our Lord Jesus Christ. None of us should be attached to our own profit, and none of us should love ourselves so much that we despise our brethren. Instead, we should allow ourselves to come together under the guidance of our God, for He dwells within us. We must demonstrate, through our actions, that we desire to be one in the power of His grace, which He has spread everywhere. Therefore, we see that the apostle Paul encourages us to help one another attain the perfect unity that God has already initiated
within us. To achieve this, he advises that we should detach from the world and dedicate ourselves wholly to our God.
As I mentioned before, since God is the Creator, He must infuse life into all things, both above and below, as it is stated in the Psalms, "When you withdraw your spirit, all things are troubled and finally turned into nothing." This means that no beast, tree, bird, or fish exists without its being and continuation being sustained by the secret power of God. He not only gave them their initial existence but also maintains and upholds them. However, we have even more, for we not only live in this world and enjoy the benefits God has provided, such as the ability to see, hear, and use our senses, but God's Spirit dwells within us. It gathers us to Him and helps us understand that we are not just mortal beings, recipients of this temporary life from Him. He has marked us as His children and governs us, allowing His righteousness to dwell within us since we are inherently corrupt.
Thus, you see that the first thing we need to remember is that since God has drawn so close to us, dwelling not only among us but within us through His Holy Spirit, making us His temples, as I explained earlier, we must separate ourselves from the defilements of the world. However, it is not enough for each of us to acknowledge the grace we have received; we must also strive to live in unity and brotherly love. In doing so, we can help our neighbours navigate the journey we have embarked upon.
It is a woeful situation when someone separates themselves from the body of Christ, renouncing fellowship with others. Therefore, we should offer ourselves to God in such a way that He may govern each of us individually, while also striving to unite ourselves and work together in harmony. In this way, we can collectively demonstrate that we are the true body of our Lord Jesus Christ, with Him as our head, all aiming towards God, desiring nothing more than to be one with Him.
To reinforce this point, Paul mentions that each of us has received grace according to the measure of Christ's gift. This reveals that God employs a unique method to draw us closer to Him—by distributing His gifts in a way that compels us to rely on our neighbours. Left to our own devices, we are naturally self-centred, but necessity binds us to others and to God. To humble our pride and presumption, God has distributed His gifts in a way that clearly demonstrates our need for each other. There is no one among us so perfect that they can do without the help of others. Therefore, we must be willing to share what God has given us for the benefit of our brethren, and equally, we should be open to receiving help and support when we find ourselves in need. This mutual service reinforces the importance of humility and meekness, which are essential for fostering unity among us.
Paul's analogy in 1 Corinthians 12 compares the church to a human body, illustrating how absurd it is for each member to despise the others or be solely focused on itself. In the body, individual limbs do not possess separate understandings or private interests; rather, they work together harmoniously. Just as the hand willingly serves the rest of the body without hesitation, and the feet support the body without complaint, so too should we, the members of the body of Christ, collaborate in unity. God calls us to be one in Jesus Christ, not isolated individuals. Thus, He has distributed His gifts among us to create a bond of concord, preventing us from becoming prideful and self-sufficient. God intends for us to function together, like various body parts, each fulfilling its role to support the whole body.
First of all, let me emphasise that if we possess any excellence, it should not lead to pride, for we are indebted to God for it; we have nothing of our own. As we have previously discussed, Paul used this reasoning to prevent anyone from becoming overly presumptuous, urging humility and sobriety while attributing all glory to God. Therefore, he reiterates that no matter how excellent someone may be, they have no reason to exalt themselves above others, as everything comes from God. The manner in which we
acknowledge this is by confessing that it is a freely bestowed gift. This is Paul's intention in the first place: to caution against the vice of excessive self-exaltation, which tempts all of us to assert our mastery over others. However, St. Paul reminds us that we are all utterly dependent on God's free gifts and should lower our heads, recognising that preeminence belongs to God alone. We must learn to submit to Him and be content with our respective roles. We should labour and strive to serve our neighbours and the entire community or body of the church.
Furthermore, it is essential to understand, as I have previously explained, that according to the measure of Christ, we will not find perfection in any living person. Every individual requires assistance, not only in the context of our everyday lives, but also in our spiritual journey. Our Lord has forewarned us of the need to stay connected because we are inclined to drift apart. Not everyone can be a baker, farmer, or cutler, and therefore, we all rely on one another. Without communication and cooperation, we would not survive a single day in this world.
Our Lord has given us this advance notice because He knows we can be quite fickle and prone to disunity. However, in this context, He is addressing spiritual gifts, which serve to remind us that God is our Father and we are the members of His church's household. A perfect person who examines themselves will recognise that their possession of more than others is measured, and no one should presume to have everything. When we have our measure, we must consider the two points I mentioned earlier: first, that those who receive a larger measure are more strictly obligated to use it for the common benefit of the church, and second, that they must seek help from their neighbours, as they cannot do without them. Therefore, they should peacefully conform to others and aspire to be a functioning member of the body, allowing all of us to hold on together, with our ultimate desire being that Jesus Christ has preeminence over us, leading us to God the Father. Thus, you can see how Paul refers to this measure as being "in Jesus
Christ" because it is through Him that we are bound together, as previously explained. Our spiritual kinship, though originating from God as the source of all goodness, could not flow to us without Jesus Christ among us, uniting us through His means.
In line with what we've seen in the first chapter regarding Christ's role in gathering all things together, both in heaven and on earth, that were previously scattered, let us understand that since God has not granted us such perfection that each of us can sustain themselves in isolation, we must unite in peace and harmony. It's evident that God could have created us as perfect beings from the start, lacking nothing, and He is certainly not selfish in enriching Himself with His gifts, as far as He knows it's for our wellbeing. However, considering our inherent weaknesses, God has not immediately bound us to Himself. Instead, He wants us to learn to live with vigilance and awareness, recognizing that it's our responsibility to see through what He has initiated. In this journey, we should also exhibit humility and gentleness towards one another, avoiding the pride that leads to disdain or isolation from others. We must acknowledge that even the humblest person in God's Church possesses something to offer to their fellow believers.
As we've discussed before, if we ever think that a seemingly unlearned person has nothing to teach us and that we can gain nothing from them, we must be cautious not to underestimate God's grace. It's important to remember that anyone who has a taste and understanding of the gospel has the presence of God dwelling within them through His Holy Spirit, for faith is a unique gift from God. Thus, wherever we witness an appreciation and knowledge of the gospel, we can be sure that God resides in that person. Additionally, every drop of God's grace, no matter how small, is valuable and worthy of esteem. Therefore, there is no reason for pride to hinder our unity, or for us to forget that we are all part of one body.
On the other hand, each of us must also examine ourselves closely, for we will be held accountable for the benefits God has bestowed upon us. The more we have received, the more we will be blamed if we do not fulfil our duty of serving our neighbours, as mentioned earlier. Ultimately, the purpose of God's gifts is always to edify one another, allowing God's temple to flourish among us and reach its full perfection. This is how we should use the spiritual gifts given to us by God.
For this reason, it is also stated that those who understand the gospel should reflect the fact by the way they conduct their entire lives, demonstrating that they are children of light and not blind wanderers in darkness. Therefore, let us learn to use God's gifts in a way that brings glory to Him. This is why the concept of "measure" is emphasised, so that we cannot excuse ourselves by pointing to the poor example of others. When it comes to commendation, each of us tends to hold themselves in high regard and tries to persuade the world that they are truly exceptional.
Yet, in the meantime, we fail to recognise that God has doubly obliged us, not only to bestow His abundant blessings upon us but also to place us in a higher position than our neighbours. Therefore, let us consider ourselves blessed both collectively and individually. Collectively, because we have the gospel freely preached among us, and we should serve as a shining beacon to guide the way to salvation. Individually, we should discharge our own responsibilities, ensuring we do not give our neighbours any reason to stumble. Instead, we should strive to draw those who are distant from God and His truth closer to us, as well as support and encourage those who are already on the right path. Unfortunately, many fail in this regard. Those with exceptional gifts often seek to dominate others and crave worship like idols. As a result, the unity among us is often shattered.
Nonetheless, as I mentioned earlier, it is impossible for us to achieve true brotherly harmony without conforming ourselves to those within the church
as we would to our own body parts. Without this conformity, genuine unity remains unattainable. Yet, we often witness everyone aspiring to be esteemed as the head. Furthermore, when it comes to edifying others, we often act contrary to what St. Paul tells us here. In Romans 14 and 15, he instructs us to act as if a strong man were to see a weaker one. Instead of using our strength to crush our neighbour, we should support and uplift them. It is akin to a strong man carrying a small child – he should not break the child's arms and legs by rushing ahead. If a stronger person seeks to outdo another merely to prove their superiority, it does not mean the weaker one should be defeated by force. Therefore, we must be cautious in our interactions with our brethren, ensuring that the strong do not overpower the weak but rather support them. It is like the analogy used by the prophet Ezekiel, where those who misuse their strength to oppress the weak are like goats butting their horns against defenceless lambs whose only intention is to be meek. This is the conduct we ought to exhibit, but sadly, we often fall short of it.
It is certain that the city of Geneva is meant to serve as a shining beacon, illuminating the path for those who are still distant from the gospel. However, I must address the current state of affairs, as witnessed in recent events, including those that transpired just yesterday. It is clear that the public is well aware of these happenings, both from what I share in the pulpit and what is discussed in the streets. If I were to remain silent in light of such circumstances, especially when even children sing about it, would I not be failing God and His people? Should I and my colleagues be like dumb dogs, not speaking out?
When a goldsmith creates a cross or a chalice, they are held accountable for their actions. If others produce items that serve superstitious practices of the papacy, it should not be tolerated. When a merchant sells goods, they receive due punishment if they deserve it. However, if someone sells chesticles, orbs, and other trinkets related to the Mass, it is somehow
permitted and tolerated. These actions have indeed taken place, and they were carried out in the name of those who should be enforcing discipline and punishing wrongdoers. Moreover, they occurred in a place consecrated to God for the administration of justice.
Some may argue that it was done inadvertently, but I believe that if the individual had considered their actions carefully, they would have refrained from such a blatantly unlawful and inexcusable deed. Therefore, let us be vigilant, and I emphasize, let us be vigilant, not allowing ourselves to be deceived by Satan and lulled into a state of complacency, failing to heed the admonition presented here. That admonition is that if we have received any grace or gift from God, we must hold it in high regard and use it in a manner that brings glory to God and furthers His church. Otherwise, we will have to answer for causing offence, and it would have been better for the offensive items to have been consumed by fire a hundred times than to have been displayed openly in front of those who watch us from afar.
Indeed, we are well aware that there are many who observe us and are eager to find any reason to speak ill of us, not just to mock our efforts, as we may deserve, but to blaspheme the name of God. Therefore, if someone has erred, it is beneficial for them to be rebuked, so they may learn and improve. We must recognize that God has bound us deeply to Him, exalting us and honouring us more than we deserve by making us His people and entrusting us with the pure doctrine of His gospel. We should take this to heart, be cautious, and avoid becoming so careless as to act according to our own desires. God can indeed take away what He has granted us and dispossess us of His blessings at His discretion.
St. Paul explains here how God's generosity is evident in Jesus Christ, yet He bestows the gift of His Holy Spirit on each person in varying measures, not uniformly, but as He sees fit. Paul mentions that this was made possible through our Lord Jesus Christ ascending into heaven. At that moment, Jesus
attained supreme authority, and the Father bestowed upon Him a name above all names, so that every knee should bow before Him, as stated elsewhere in Scripture.
Our Lord Jesus Christ received the fullness of grace for the world, as St. John noted in his first chapter. We all received from Him so that we may be satisfied with the good things we lacked before. This is why the Spirit was given to Him without measure, as also mentioned in the same text. The faithful, being members of the Church, have received their share, according to the measure of His only Son.
However, for Jesus Christ, God did not limit the giving of His Spirit. Why? Because He is the head, and from Him, every individual must draw their spiritual life. He holds complete authority over us. Therefore, let us be content with the portion allotted to each of us, walking in reverence before God. Moreover, let us understand that perfection is found in Jesus Christ, for God's Spirit rests in Him. Both the great and the small must approach Him humbly, acknowledging their spiritual poverty, and they should not be ashamed to receive from Christ's abundance, recognizing their need for His blessings.
Furthermore, even though our Lord Jesus Christ demonstrated Himself as the only Son of God during His time in this world, confirming this through His miracles, wonders, and gifts, when He ascended into heaven, He revealed Himself as the one who had been commissioned by God the Father to provide all that we need. This is why it is stated in the seventh chapter of the Gospel of St. John that the Holy Spirit had not yet been given because Jesus Christ had not yet been glorified.
It is evident that our Lord wrote by the power of His Holy Spirit, for when Peter confessed Him as the Son of the living God, the response was, "Flesh and blood have not revealed this to you, but my heavenly Father." To be certain, we understand that there is nothing good in us, and the goodness
God grants us is through His Holy Spirit. All things have been entrusted to our Lord Jesus Christ, and it is His responsibility to impart His teachings to us, as it has been revealed in His role, with the Father granting Him special authority to bestow His gifts upon us. This is also why the prophet Isaiah states that God's Spirit rested upon Him, signifying that we would perish, as if through drought and emptiness if we were separated from Him.
Regardless of the circumstances, we must always return to this point: the Holy Ghost was poured out upon all the faithful when our Lord Jesus Christ was exalted, as stated in another passage. Therefore, let us recognize that when our Lord Jesus Christ departed from the world and ascended into His heavenly glory, it was for the purpose of allowing us to enjoy His goodness even more. This is the reason He told His disciples, "It is expedient for you that I go away, for if I remain with you, the Holy Ghost will not come." Indeed, our Lord Jesus could have granted them His Spirit while visibly present with them just as He did after He had departed from the world. However, we must not speculate on this matter according to our own understanding. We must understand that our Lord Jesus humbled Himself for a time, as we will explore further later, but He was received into His heavenly glory to establish His supreme authority, causing all creation to bow before Him.
As a result, we see how our Lord Jesus Christ, in His wisdom, chose to be absent from us in His physical form so that we might better sense His presence through His indwelling in us by His Holy Spirit. This is what St. Paul addresses here when he mentions that for this reason, it is said that He ascended on high and gave gifts to men, having first led away His enemies as prisoners. The text cited from the sixty-eighth Psalm reveals that God is highly exalted in the person of our Lord Jesus Christ.
Indeed, in that song, David praised God for being established as the king of Israel, representing our Lord Jesus Christ. He had established the worship
of God in its purity, corrected the numerous disorders that had occurred during Saul's reign, and achieved many victories. It was evident that God had shown His grace upon him, making it clear that his kingdom was not merely that of a mortal and temporary man, but rather that God intended to reveal His glory there. That is David's primary message. When he begins by saying that God has gone up, he employs a common scriptural manner of speaking. During Saul's time, everything seemed to be in disarray. It appeared as though God had been inactive. Religion had been suppressed, and there was a great deal of wickedness with excessive liberty to do evil. David signifies a remarkable change when he says that God has gone up. In other words, he shows that through His actions, God had displayed His care for His church, His intention to protect it, and His desire to make His Majesty known there. That's one point.
Furthermore, he adds, "You have led captivity captive," meaning that God had subdued His enemies, of which there were many who sought nothing but the ruin and desolation of the people. David suggests that as soon as God went up, He immediately broke and crushed the heads of His enemies so that they no longer troubled His people. All their efforts, force, and attacks proved futile. He adds that God received gifts from men, signifying that those who had been conquered had offered tribute to God as their Sovereign King. While this was done in David's person, God intended His glory to shine forth in the man He had chosen, anointed by Samuel. In short, we see what David intended to convey in that verse.
St. Paul, therefore, applies the same to our Lord Jesus Christ, and rightly so. Whatever was prefigured in the person of David must be attributed to Jesus Christ, as He is the truth and substance of all these shadows. In Him, we find a much more royal fulfilment of the things mentioned in that psalm. St. Paul did not misappropriate that text when he attributed it to the only Son of God, stating that He was exalted on high. As he will explain later, Jesus Christ was first humbled and then exalted. Thus, we see that God took
possession of His sovereignty, not over the entire world, but over His own people, intending to govern them according to His good pleasure. Subsequently, He asserted His sovereignty over His enemies. He didn't just receive tribute and gifts so that all would honour Him, but He also subdued the rebels. There are no devils or reprobates who have not been defeated by the mighty hand of God, and in this, we see that our Lord Jesus Christ is the one of whom David was a foreshadowing.
St. Paul tells us in essence that although our Lord Jesus Christ does not dwell among us in the manner of men, and we do not see Him with our physical eyes, we should not be separated from Him in our minds. He has ascended to fill all things, not with His body, but with His benefits and gifts. Regardless of the great distance between our Lord Jesus Christ and us in terms of heavenly and earthly places, He desires to dwell within us and make us one with Him through the gifts He bestows upon us. Therefore, we should strive for the unity He spoke of. This concludes the main points we can gather from this passage. Although we must now bring this discussion to an end, we must understand that Jesus Christ is not so far from us today that we cannot experience His closeness. He has ascended, not to abandon His church, but to be exalted so that we may honour Him as our head. Since we are members of His body, we must serve one another. We must not distance ourselves from Him, but rather, each one of us should draw near to Him and strive to bring others along. The strong should not discourage the weak but strengthen them. The healthy should support the less fortunate, and those who are progressing well should help those lagging behind, striving towards the ultimate perfection to which we are called.
Now, let us humble ourselves before the majesty of our good God, acknowledging our faults and praying that we may truly repent and turn to Him for our continual growth. Let us acknowledge our weaknesses and pray that God may bear with us, grant us forgiveness for our sins, and encourage us to come to Him without doubting. We can be confident that
He will always recognise us as His children and grant us the inheritance He has acquired for us at great cost. And so, we say, "Almighty God, Heavenly Father, etc."
The Twenty Fourth Sermon, the Fourth on the
Fourth Chapter
But unto every one of us is given grace according to the measure of the gift of Christ. Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. (Now that he ascended, what is it but that he also descended first into the lower parts of the earth? He that descended is the same also that ascended up far above all heavens, that he might fill all things.) - Ephesians 4:7-10
I started this morning by expounding upon the psalm cited here by St. Paul, demonstrating that all the things spoken therein apply to the person of the only Son of God. While it is often stated in a figurative sense that God ascends when He reveals Himself as the Judge of the world and the defender of His church, we can see most clearly in the case of our Lord Jesus Christ, that God condescended to be lowly for a time in His Son's person, despised by men, and subsequently exalted by the power of His Father. This is articulated by the Apostle in the Epistle to the Hebrews. Thus, St. Paul asserts that it was necessary for Him to first descend in order to be exalted.
Before delving further, we must note that St. Paul has altered the wording. While David states in the psalm that God received gifts and offerings, referring to tribute and homage from those who owed it to His Majesty, St.
Paul, on the other hand, says that He gave. This does not exactly match the psalm, but the Apostle's intent is to illustrate that the triumph of our Lord Jesus Christ, upon His resurrection from death, surpasses all of David's victories and everything depicted in shadows and symbols under the law. It is more significant to give than to receive.
Moreover, when the psalm states that God received, it was not for His own benefit, as He has no need for anything. Rather, it alluded to the enrichment of His church. Just as the women who had not left their homes were entitled to a portion of the plunder, David shows that God's glory is not sought for personal profit but rather for the well-being of His church. God's display of His wealth is not by hoarding treasures behind double locks, but by making them available to all who come, especially those who seek with true faith. While His riches do not diminish, His generosity towards us abounds, inviting us to seek Him for help in all our needs and wants.
In essence, God's wealth is demonstrated through His generosity and His drawing us toward Him for assistance in all our necessities. As the prophet conveys, "Come, all you who are thirsty, come to the waters; and you who have no money, come, buy and eat! Come, buy wine and milk without money and without cost." Thus, it is evident that those who rely on Him will lack nothing. As a result, the psalm states that everyone, not just the warriors, shall partake in the spoils. Even the women, who did nothing more than spin yarn by their firesides, shall share in the victory as if they had achieved it themselves.
In this passage, we are shown that God's reception of tributes and taxes from those under His dominion was not to enrich Himself but to make us participants in the benefits of our salvation. We should take careful note that when God bestows His gifts upon us, it is not so that we may take credit for our own virtue or prowess but to acknowledge our complete dependence on His free goodness for all things. Consequently, all things must be directed
towards His glory. The more He bestows upon us, the more we ought to readily confess our indebtedness to Him. The chief point is to make use of the gifts we have received for the edification of the church, thus glorifying God more and increasing the kingdom of our Lord Jesus Christ among people. The condition under which our Lord distributes His possessions, which are rightfully His own and which He could have kept to Himself, is that we must offer Him homage for them, both in word and deed.
Moving on to what St. Paul adds, he mentions that it was necessary for Jesus Christ to descend just as He descended into the lower parts of the earth, and then He was exalted. Some have offered more complex interpretations of this passage, suggesting that Jesus Christ not only descended to the grave but even into a place called limbo, which is a concept of their own making. However, St. Paul's statement is straightforward. He implies that because Jesus Christ was humbled, God the Father exalted Him to His right hand, granting Him supreme dominion so that all knees should bow before Him. When St. Paul speaks of Jesus Christ being humbled, he refers to the act of clothing Himself in our human nature, wherein He became despised and lacked worldly dignity or reputation. The world viewed Him as worthless, even to the extent that people were ashamed to look at Him, as Isaiah the prophet declares. Jesus Christ willingly subjected Himself to all forms of reproach, including mockery and physical abuse, ultimately facing a death so shameful and accursed that it was considered a curse by God Himself. He bore this ignominy for our sake so that we might be blessed through Him.
Considering all this, when we examine ourselves honestly, we have no reason to boast or be proud. We should lower our eyes in humility, for if we truly understood our own nature, we would naturally humble ourselves. Jesus Christ, our head, was not in a similar state when He descended, for He possessed His divine glory and majesty before the creation of the world. Nevertheless, He willingly humbled Himself to the point that outwardly, He
appeared to have relinquished His Majesty in the eyes of men. He continued in His perfect state, but this was not evident to those who saw Him. This is why it is said that He appeared in the form of a man. It is essential to understand that Jesus Christ took on human flesh and allowed Himself to be despised and rejected, yet this did not diminish His divine essence. It was merely an outward appearance. Therefore, when we see how Jesus Christ, despite His divine glory, chose to be abased and rejected in the eyes of the world, we have no excuse for pride or arrogance. He has shown us the way to the Kingdom of Heaven, enduring many trials and achieving life through death, and His subsequent exaltation serves as a model for us. If we continue to be filled with pride despite witnessing these things, what excuse can we possibly have, considering that we are nothing compared to Him?
When Paul speaks of the low places of the earth, he refers to the human nature that our Lord Jesus assumed for our salvation, along with all the aspects I have previously mentioned. Jesus did not present Himself as a grand prince, nor did He employ pomp and worldly trappings to make Himself feared in the world. As it is written in Isaiah 42, "He will not break the bruised reed or quench the smoking flax, nor will His voice or cry be heard in the streets." Additionally, consider how He endured reproach and patiently bore it. As He approached His death, it seemed as though everyone had conspired against Him. Therefore, we must take into account all these qualities to understand how Jesus Christ descended into the low parts of the earth.
Even if we compare His divine majesty to our human nature, we can aptly call all the earth the low places. Though Jesus Christ possessed the entire world, it would still be insignificant compared to His heavenly glory. Those in the highest positions of dignity are like crawling frogs or leaping grasshoppers in comparison, as the prophet Isaiah suggests. Thus, it is not surprising that the entire earth is considered low in comparison to heaven. Paul's intention here was to highlight briefly that Jesus Christ willingly
stooped to the point of becoming a mockery to unbelievers and even to being condemned and regarded as cursed and forsaken by God, all for our salvation. Therefore, it is only right that we should patiently and without complaint accept God's humbling of us and bear in ourselves the likeness of our Lord Jesus Christ, enduring scorn, contempt, and mockery for our simplicity. No one should take upon themselves or claim things that do not belong to them. That is the essence of St. Paul's message.
Now, when he says that He has gone up above all heavens, we understand that the Son of God does not hold dominion over this world. St. Paul's assertion that He is above all the heavens emphasises that His dominion is heavenly, divine, and eternal. Even the heavens themselves will pass away and be renewed, as Jesus Christ Himself stated while on earth. If Jesus Christ dwells in heaven, He would be subject to the same impermanence, implying that He would be frail and transient. Instead, He is above all the heavens in His infinite glory, where change and alteration are absent. Furthermore, St. Paul adds that He fills all things. By this term, it means that Jesus Christ is not confined to any single place, but His presence can be felt, and He dwells within us. He fills all things not with His physical body, as some have mistakenly believed, but with His power, spiritual blessings, and gifts. St. Paul's intent is to demonstrate the presence of Christ so that we understand that we have not lost anything despite His departure from the earthly realm. Although He no longer resides here in a visible manner, He continues to exercise His power and fill all things, ensuring that we receive everything necessary for our salvation. This is the essence of St. Paul's message.
Therefore, let us heed and put into practice the earlier exhortation, which is that we can only be regarded as God's children if we become like the firstborn Son. Knowing this, let us willingly humble ourselves so that God may exalt us, just as our Lord Jesus did to attain His glory. Let us fully grasp the depth of God's mercy in allowing His Son, who was His image, to
be so humbled. Consider the immense love of our Lord Jesus Christ, who condescended to conceal His divine essence for a time and did not assert His rightful position but instead humbled Himself before the world's gaze.
When we contemplate these truths, let us first realise how precious our souls are to the Son of God, given that He humbled Himself so greatly for our sake. Let us value the gospel, through which such a great benefit is bestowed upon us. We should be assured that if God's Son had not come to us, there would have been no way for us to approach God the Father. Not only are we immersed in sin and weakness, but we also carry the burden of the prince of this world, the devil. Therefore, since we are under the dominion of Satan and sin, how could we ascend if not drawn by Jesus Christ?
Christ's descent teaches us always to honour Him in His role as the Mediator. Although unbelievers and unholy individuals may despise Him because of His crucifixion, we should continue to honour Him as He deserves. His greatness and majesty were temporarily veiled to magnify His mercy and kindness. This is evident in Paul's words, where he seeks to convey God's earnestness and care in ransoming us from the clutches of death. Thus, we learn what to contemplate upon the apostle's statement that Jesus Christ was humbled.
Furthermore, when he stated that Jesus ascended above all the heavens, it is akin to saying that He is exempt from the realm of creatures, knowing that He is unchanging. For this reason, in Romans 6, it is mentioned that He suffered once by dying for our sins, but He did not remain in death forever. Instead, He entered into the life of God, meaning He made us participants in immortal glory.
Therefore, let us lower our gaze and acknowledge the high sovereignty bestowed upon Him. Let us honour it, knowing that even the angels of heaven accompany us in this, for it is not in vain that the psalm declares
that all the angels of God worshipped Him when He revealed Himself to the world. The apostle also applies this text to His person in the first chapter of Hebrews.
Furthermore, let us recognise that although Jesus Christ is not confined to a specific location, He does not cease to retain the true nature of His body. Some people imagine that even though He is in heaven, He is present everywhere else as well. They come up with speculations to justify this, arguing that God can exist above and beneath us simultaneously. They go so far as to claim that the body of Jesus Christ is physically present in places of worship, and they require people to worship it. This notion, however, diminishes the true nature of our Lord Jesus Christ. In their defence, they argue that if it possessed the properties of a body, it would have to occupy a specific location. Yet, they assert that Jesus Christ is in heaven; therefore, they conclude that His body lacks the properties of a body. However, we know that angels do not have bodies, yet they are not omnipresent; they go wherever God appoints them. Since angels are not confined to a particular place despite their limited essence, which is within certain bounds, why should we deny that Jesus Christ is above all the elements of this world and above all the heavens while still remaining truly human?
This does not mean that He can die again or be subject to any of our human passions and weaknesses, as He was during His earthly life. He has now transcended all those limitations. However, despite these changes, He retains His true human nature. Even though He is above the heavens, we must understand that this does not distance Him from being near to us and in us. As mentioned earlier, He fills all things, but this is accomplished through the power of His Spirit. Therefore, when we are grafted into His body and united with Him through faith in the gospel, we can be certain that we have access to an unending source of blessings. In Him, we find all kinds of goodness and perfection.
Now, if St. Paul had meant what some have falsely claimed, and as is asserted by many ignorant and stubborn individuals today, namely, that Jesus Christ fills all things with His human nature, he surely would not have omitted it. But he left it alone as an absurdity. However, it's important to note that the two statements made here, on one hand, that Jesus Christ has ascended above all the heavens, and yet, on the other hand, that He does not cease to fill all things, convey different meanings.
When it is said that He has ascended above the heavens, it signifies that we should not be tethered to this world and our worldly desires when we seek Jesus Christ. Instead, we should lift our minds on high and seek Him there through faith. So, when the Holy Scripture declares that God is in heaven, it does not intend to assign Him a particular place. We must distinguish between God and His spiritual essence and Jesus Christ in relation to His body and human nature, which He took from us.
When speaking of God, we must always acknowledge that He possesses an infinite essence that fills all things, making heaven His royal throne and the earth His footstool, not that He has feet or a literal seat. This serves to demonstrate that there is no distance so vast that can contain the infinite majesty of God. We need to keep this in mind when God communicates with us.
So, why is it said that God is above all the heavens? It's because we, being dull and earthly, tend to confine God to every pillar, stone, spring, tree, and everything we see if He doesn't remind us otherwise. To correct such misconceptions, God tells us to lift our minds upward, as though He raises us by our chins and says, "Wretched creatures, why do you seek to see Me here below? What do you intend by likening Me to yourselves? To truly know and worship Me, you must ascend above the world in your thoughts, recognizing that I am incomprehensible."
Therefore, when we say "Our Father, who art in heaven," it's so we might direct our minds towards Him, knowing that He is with us at all times. However, we should not assume, as some do, that we can please God with excessive chatter and elaborate ceremonies, which may appear impressive to the world. We must not delude ourselves into thinking that we can transform God to be like us.
But we must, instead, redirect our thoughts upwards, lifting our minds above the world. Concerning Jesus Christ, it is stated that He is above all the heavens, even in His human nature. How is this possible? Because, as God, in respect of His essence, He is equal to His Father and fills all things. However, in respect to having taken on a human body, He is above the heavens, not present in the world. Some may wonder why these two natures cannot be separated. It's true, but this does not mean they cannot be distinguished.
Likewise, with Jesus Christ, if someone asks why He is not wholly present with us as our head and mediator, having gathered us to Him in such a way that we live off His own substance, the answer is that He is fully with us when we receive Him in the person of the mediator. However, if someone asks whether every part of Him that exists in Himself is among us, the answer is no. It is not necessary for Him to be among us in such a way that He is subject to suffering or any earthly limitations. He must remain unblemished and free from all such concerns. This is why the apostle tells us that He has appeared once, and we now await His return. So you see what we should consider regarding the statement that Jesus Christ is exalted above all the heavens.
Now, let us return to the word "fill." In this context, St. Paul teaches us that the sovereignty of our Lord Jesus Christ has no boundaries. It is not confined but extends to us. As I have mentioned before, our Lord Jesus Christ "filling all things" refers to His power. He is not a king in the manner
of worldly rulers who are subject to hunger, thirst, diseases, and other limitations. They must have officials close by or borrow assistance from others. However, this is not the case with Jesus Christ. He does not reign by force of arms or worldly means; rather, He rules over us by His Spirit and through His Word.
By these means, all things are filled with Him, particularly through the gospel. St. Paul says in 1 Corinthians that we commune with Him. God calls us daily to make us partakers of His only Son, and this can only occur if His power is extended to us. In this matter, we must be prepared to receive more than our senses can comprehend, for the power of our Lord Jesus Christ surpasses our understanding.
St. Paul will further elucidate this mystery in the future. When he describes Christ as the head of the church and likens it to the relationship between a husband and wife, he exclaims that it is a great mystery or secret between Jesus Christ and His Church. Indeed, it is a secret that we can never fully grasp through our own wisdom or reasoning.