In this
Beatitude we have reached the peak of our quest. Our reward of our efforts is
to become worthy of the Kingdom of Heaven.
Gregory
says,
No longer do we go astray, pinning our hope
on what is unstable and subject to change. For earth is the place of variation
and flux; but in the things that appear moving in heaven we observe nothing
like that, because they do not behave in such a way; but all heavenly things
move in their own courses in series of orderly sequence.
The
examples we have for this final step are the martyrs of the Church.
Gregory
says,
It seems that in the last words He holds out
to them the highest Beatitude like a crown. For it is truly blessed to suffer
persecution for the sake of the Lord. And why? Because being chased by evil
becomes the cause of attaining to the good, since separation from the wicked
one is made the occasion for drawing near to the Good, that Good that is above
every good, the Lord Himself, to whom runs the man who is persecuted. Therefore
he is truly blessed, because he uses the enemy to help him attain the Good…
Hence the
immediate aspect of the persecution which tyrants unleash against the martyrs
is indeed painful to the senses; but the outcome of it exceeds all beatitude.
We all
know how difficult it is to deal with those who scheme against us and who do not
show their love for us. Gregory uses the story of Joseph as an example. His
brothers plotted against him, sold him, yet by this action he became a king
over those who had plotted against him. But the persecution in the days of the
early Church (which still continues to this days in parts of the world)
horrible and was something known by all. Many of Saint Gregory's peers had
horrific scars to show this (This is the reason the veiled headgear that monks
wear to this day was initiated.). To become blessed because someone has plotted
against you, or worse physically harmed you, is not a logical thought. We do
not normally see the outcome of inflicted pain as something that is good.
Gregory
says,
The fact that the persecution the tyrants
inflict on the faithful brings much sensible pain, makes it difficult for the
more carnally minded to accept the hope of the Kingdom that is to be realized
through these pains. But the Lord, who looks down upon the infirmity of our
nature, tells the weak beforehand what is to be the goal of the struggle, so
that they may more easily overcome the transitory feelings of pain.
The first
martyr Stephen who willingly received the stones that killed him is another
example he uses. As Stephen confessed his faith he saw the glory of the Lord
shine down on him from heaven. Who else could be more blessed?
Now it is
really difficult to prefer what is invisible versus the good things of this
world, like the martyrs were able to do.
Gregory
says,
Now the soul is in some way attached to the
pleasant things of life through the senses of the body. Through the eyes it
delights in material beauty, through the ears it inclines to melodious sounds,
and so it is also affected by smell, taste, and touch, as nature has disposed
to be proper to each. Hence, as it is attached to the pleasant things of life
through the sensible faculty as if by a nail, it is hard to turn away from
them. It has grown up together with these attachments much in the same way as
the shellfish and snails are bound to their covering of clay; and so it is slow
to make such movements, since it drags along the whole burden of a lifetime. As
such is its condition, the soul is easily captured by its persecutors with the
threat of confiscation of property or loss of sonic other things that are
coveted in this life; and so it gives in easily, and yields to the power of its
persecutor.
But when
we God’s grace penetrates our being it is transformed. As Paul says, “For the
word of God is living and powerful, and sharper than any two-edged sword…” (Heb
4:12)
Gregory
says,
It cuts through the things that have badly
grown together, and disrupts the fetters of habit… He is not pained by the loss
of earthly things, but gladdened by the gain of heavenly ones. Therefore he
will readily accept every form of torture as a means that will help him to
attain to the joy before him: the fire, as a purification from matter; the
sword, as disrupting the union of the mind with what is material and carnal. Every
device for inflicting pain he will receive eagerly as an antidote against the
dangerous poison of pleasure.
Gregory
conclude with this:
Therefore affliction is the flower that will
yield the hoped-for fruits. Hence let us pick the flower for the sake of the
fruit. Let us be persecuted so that we may run, but if we run, let us not run
in vain. Let us race towards the prize of our supernal vocation; so let us run
that we may obtain. What is it that we shall obtain? What is the prize, what
the crown? It seems to me that what we hope is nothing else but the Lord
Himself. For He Himself is the Judge of those who fight, and the crown of those
who win. He it is who distributes the inheritance, He Himself is the goodly
inheritance. He is the portion and the giver of the portion, He makes rich and
is Himself the riches. He shows you the treasure and is Himself your treasure.
He draws you to desire the beautiful pearl; He offers it to you as it were for
sale, if you will trade fairly. In order to gain it, therefore, as if in the
market, let us compare the things we have not with those we have. Let us not be
sorrowful, then, if we are persecuted, but rather let us rejoice, because by
being chased away from earthly honors, we are driven towards the heavenly Good.
For this He has promised, that those who have been persecuted for His sake
shall be blessed, for theirs is the Kingdom of Heaven, by the grace of Our Lord
Jesus Christ, to whom be glory and power for ever and ever.
Source: http://orthodoxwayoflife.blogspot.com.by/2009/09/8th-beatitude-blessed-are-they-that.html
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