Divine-Human Oneness
Sobornost is a word that means spiritual harmony based on freedom and unity in love. It is a necessary component in our membership within the Body of Christ, for if we are not bound together in love, our freedom becomes our enemy, separating us from others, and, ultimately from Christ Himself. This concept was so important to the early Christians as to have been the basis for the agape meal, when Christians would share their food with one another, following the celebration of the Eucharistic banquet.
That the pre-communion fast would be broken, following the Divine Liturgy, with a communal meal (the love feast), clearly demonstrates the importance of community within the life of the Church. The sobornost is the divine-human oneness we experience as members of the One Body, the Church, and is the moment when we who are many, become one. It is the image of the unity of the Holy Trinity, finding it’s expression among the believers.
Sobornost is not the same as fraternity, a submission to a brotherhood for mutual benefit to the individual. Rather, Sobornost is akin to kenosis (the relinquishment of divine attributes by Jesus Christ in becoming human). Sobornost is when the individual gives up self-benefit for the community or ecclesia.
We can not truly be one in Christ if we do not seek out oneness with our fellow Christians. Nor can we be one with Christ if we routinely reject sobornost for those “heights of spirituality” that make us so conscious of self, while separating ourselves from our neighbor.
With love in Christ,
Abbot TryphonThursday May 22, 2014
Fifth Week of Pascha. Tone four.
Prophet Isaiah (8th c. B.C.).
Martyr Christopher of Lycia, and with him Martyrs Callinica and Aquilina (249).
Translation of the relics of St. Nicholas the Wonderworker from Myra to Bari, in 1087.
Venerable Joseph of Optina (1911).
New Hieromartyr Demetrius priest (1938).
New Hieromartyr Basil priest (1939).
Repose of the Venerable Shio of Mgvime (6th c.) (Georgia).
Translation of the relics (1775) of Child-martyr Gabriel of Slutsk (1690).
Martyr Epimachus of Pelusium, who suffered at Alexandria (250).
Martyr Gordion at Rome (362).
Venerable Nicholas, who lived in Vuneni, of Larissa in Thessaly (1400).
Zaraysk Icon of St. Nicholas the Wonderworker (1225).You can read the life of the saint by clicking on the highlighted name.
The Scripture Readings for the Day
Acts 14:20-27
20However, when the disciples gathered around him, he rose up and went into the city. And the next day he departed with Barnabas to Derbe.
Strengthening the Converts
21And when they had preached the gospel to that city and made many disciples, they returned to Lystra, Iconium, and Antioch, 22strengthening the souls of the disciples, exhorting them to continue in the faith, and saying, “We must through many tribulations enter the kingdom of God.” 23So when they had appointed elders in every church, and prayed with fasting, they commended them to the Lord in whom they had believed. 24And after they had passed through Pisidia, they came to Pamphylia. 25Now when they had preached the word in Perga, they went down to Attalia. 26From there they sailed to Antioch, where they had been commended to the grace of God for the work which they had completed.
27Now when they had come and gathered the church together, they reported all that God had done with them, and that He had opened the door of faith to the Gentiles.
John 9:39-10:9
39And Jesus said, “For judgment I have come into this world, that those who do not see may see, and that those who see may be made blind.”
40Then some of the Pharisees who were with Him heard these words, and said to Him, “Are we blind also?”
41Jesus said to them, “If you were blind, you would have no sin; but now you say, ‘We see.’ Therefore your sin remains.
Jesus the True Shepherd
10 “Most assuredly, I say to you, he who does not enter the sheepfold by the door, but climbs up some other way, the same is a thief and a robber. 2But he who enters by the door is the shepherd of the sheep. 3To him the doorkeeper opens, and the sheep hear his voice; and he calls his own sheep by name and leads them out. 4And when he brings out his own sheep, he goes before them; and the sheep follow him, for they know his voice. 5Yet they will by no means follow a stranger, but will flee from him, for they do not know the voice of strangers.” 6Jesus used this illustration, but they did not understand the things which He spoke to them.
Jesus the Good Shepherd
7Then Jesus said to them again, “Most assuredly, I say to you, I am the door of the sheep. 8All who ever came before Me are thieves and robbers, but the sheep did not hear them. 9I am the door. If anyone enters by Me, he will be saved, and will go in and out and find pasture.