The usefulness of the parable and its value – Fr. Athanasios Mitilinaios

Fourth Sunday of Luke and of the Fathers of the Seventh Ecumenical Council, Homily Β384

The Parable of the Sower (Luke 8: 5-15)

Today, my beloved, we heard the Parable of the Sower, which The Lord told in order to show to His listeners that not all were equally disposed toward His teachings. Through this parable, He shows that there were four categories of listeners.

There are those whose hearts were completely hardened towards the word of God; those whose hearts were shallow (about whom He says, “the seed fell upon the rock, and because it did not have moisture, it sprouted, but withered”); those on whom the seed fell on thorns (that is, those who, because of the cares of life, did not bother to develop the spiritual life.); but there is also “good soil”, the good heart, “on which,” He says, “the seed fell and produced a hundredfold.”

The Lord sees that a large crowd is gathering. Luke says: “And when a large crowd had gathered, having gone out from the city to Him, He spoke using a parable” (8:4). People, many people, a stream of people! But why did the Lord speak with a parable?

What is a Parable

It was the Lord’s custom to discourse using a parable. The parable is a short fictional story, however it contains believable events, which have different and varied goals. Take Aesop’s fables. One of them says that a crow was holding a bit of cheese in its beak, and the fox down below said to it, “O what a charming creature is the bird that sings…” This is not something believable, because foxes do not speak and neither do crows. Therefore they are fables, parables without real events. Although all the parables of Christ, as a rule, are fictional, they are believable stories. They have the force of reality.

The parable consists of a hidden divine contemplation which clarifies one’s thinking. Pay attention to this. Mark says: He did not speak to them without a parable (Mk. 4:34). The Lord conveyed a thought when He said: “Be on guard against every kind of greed” (Lk. 12:15), but He made clear, by way of a parable, the danger which exists there, greed, by relating the parable of the foolish rich man (Lk. 12:16-20).

In order to put the event of salvation into proportion, how many men are sinful and how many are acceptable before God, He related three parables: The parable of the lost drachma (Lk. 15:8-10), of the missing sheep (Lk. 15:4-7) and of the prodigal son (Lk 15:11-32). You see, the Lord makes a statement regarding behavior or faith and follows it up with a parable. Why? In order to make clear what He said.

The parable expresses the wealth of a thought which you can view from all angles. This is the advantage a parable has. Although you cannot say anything more within the constraints of the parable, you can, nevertheless, say very many things about it and draw many conclusions about reality when a parable is told. We will say, “The parable also means this, it also means that, and this too.”

The parable, moreover, my beloved, is a well-knit teaching, a single teaching with few words. With a single image, the entire teaching is encapsulated. There is a saying going around in our days, “a picture says a thousand words.” Take a picture of an event and publish it, a picture of some event that you cannot say a thousand words about, and it can be made into a lead story. It is the same with the parable. The parable is an image which contains it all, a way to see something all at once. (That fable which you say is something different, it is nonsensical.)

The parable, moreover, is a memorable teaching because it is dressed up with imagery, and when a teaching is dressed up with imagery, with some presentation, a man remembers it much better.

It is at the same time both a parable and a mine from which one can, in the future, however much he may change, broaden his knowledge from what is contained within it; from which he can draw out more and more, an inexhaustible amount of conclusions. Whatever may happen to a man, he can always turn to the parable to discover what it conceals and say, “Look, the parable means this.”

With the parable, what is inexpressible is expressed. A parable, then, is this: an image of a divine reality clothed in earthly garments. When the Lord wished to speak about the Kingdom of God, He said, “To what can I compare the Kingdom of Heaven?” (Lk. 13:18) He found a way, but with difficulty. What can I compare it to? He told three parables, not one, but three, and with each parable He could develop an aspect of the Kingdom of Heaven.2 The languages which we have created are poor and inadequate. We see this in everyday life. How many times have we found it difficult to switch from one language to another, to translate something, some sense of a word, some concepts. We do not find it easy. How much more when we express things which are inexpressible. Human language, then, is very very poor.

The parable, moreover, differentiates the listeners. “The value of the parable and its worth is obvious,” says the holy Chrysostom, “It makes a distinction between the one who is worthy and the one who is not worthy.”3 This is also the case here in the present parable of the Sower. There were those who went out to hear the Lord, but with what disposition? Out of curiosity? (We encounter this in other cases related by the holy Evangelists.) From mischievousness, like the Pharisees? For some superficial reason? Or from genuine desire? You can see here that the parable makes a distinction between the listeners.

The parable, moreover (and this is important), reveals and conceals, it makes clear and it darkens. It does both. The two are yoked. I repeat, it reveals and conceals. The parable is like the light [of God] the Hebrews had in Egypt. For them it was like a sunny day, but at the same time there in Egypt (this was the land of Goshen, a little southeast) the Egyptians were living in deep darkness. The holy historian tells us that the darkness “was felt” (Ex. 10:21).4 That is, they had to feel around in order to grasp something, whereas the Hebrews had dazzling light! This is what the parable is like. Some see and others do not see. The parable may clarify entirely for some and leave others in the dark. Listen to what Matthew writes:

“The disciples approached Him and said, ‘Why do You speak to them in parables?’ He replied, ‘To you it has been given to know the mysteries of the Kingdom of Heaven, but to these it has not been given.’” (Lk. 8:10, Mt. 13:11)

“For whoever has, more will be given to him; but whoever does not have, even what he has will be taken away” (Lk. 19:26, Mt. 25:29). That is, if you have a little of the Spirit of God, if your eyes are well-disposed to it, then you will be able to distinguish very many conclusions. On the other hand, if you really have something, but do not have faith within and cannot discern that which you have, God will take this from you. Does this not make an impression?

Why did the Lord speak in parables?

“This is why I speak to them in parables, that seeing they may not see and hearing they may not understand” (Is. 6:9, Mt. 13:15). You will say to me: “Are you saying that the Lord does not want all to understand?” That is not what we are saying, my beloved, because understanding depends on your disposition when approaching the word of God. The word of God is sealed with seven seals. There are seven seals if one does not have a good disposition. This is why many who do not have the Spirit of God read Holy Scripture and call it nonsense. Do you want to know something more? They also scorn the teachings and blaspheme them. This is because they do not have the Spirit of God. They see but do not see, they hear, but do not hear. He says: “Here is the meaning. You still do not hear? Even now you don’t get the message?” and says to them, “You are blind” (Is. 42:18; Mt. 23:16,17,19,24,26). “Blind?” they say, “We see and hear you!” “No,” He says, “if you were seeing, you would be standing in front of me differently.” (Jn. 9:40-41)

“Blessed are your eyes that see and ears that hear” (Lk. 10:23). Which eyes? The eyes of the soul. Which ears? The ears of the soul. You are blessed. You see here, then, a differentiation is made. Some like this, some like that.

You will say to me, “Why is it this way?” My beloved, because of God’s love for man, so that the scoffers will not to be punished more severely. Do you know what He will say to the scoffer? Something dreadful! You see, but you disregard it, you do not respect it, but turn your back on it. Saint Theophylacht says,

“Christ conceals these things from them so that they will not be judged more severely, as ones who know the mysteries and scorn them; it is for their sake that Christ conceals these things from them, for upon knowing and then scorning, they deserve grave punishments.”

Beloved, the key to interpreting and comprehending all of Holy Scripture, both the natural events and the parables, is obvious. It is Christ. Do you believe in Christ? You will find in Holy Scripture an astonishing revelation; both the Old and New Testament will speak to you continually about Christ. However, if you do not believe, you will not profit, you will understand nothing.

The flesh of Christ, the human nature of the Logos of God, is like the parable. You see [the man], but you do not see [the divinity]. Some of those listening to Christ say: “What is that man saying?” They understand nothing.

What did the disciples say? Explain to us what You said (Luke 8:9). The holy Chrysostom says: “The Holy Spirit is the Maker of other eyes.” Do you have the Holy Spirit? Then you see what others do not see, those who do not have the Holy Spirit. The Holy Spirit changes our eyes. He creates new eyes for us, spiritual eyes. And so, my beloved, we also must have the Holy Spirit to live, for our eyes to open.

Can I tell what kind of listener of the word I am? Hardened? Obstinate? Superficial? Shallow? Or good soil? You can make a self-examination using today’s parable. To tremble. To be corrected. To be saved. Amen.

2. The mustard seed (Lk. 13:19, cf. Mt. 13:31, Mk. 4:31), leaven (Lk. 13:21; cf. Mt. 13:33), narrow door (Lk. 13:22). [Three additional parables about the Kingdom of Heaven are related by the Evengelist Matthew: The hidden treasure in the field (Mt. 13:44); the pearl of great price (Mt. 13:45); the net (Mt. 13:47)
3. Explanation of the Psalms. Psalm 48, #3, PG 47-64
4. “And the Lord said to Moses, ‘Stretch out your hand to heaven, and let there be darkness over the land of Egypt—darkness that may be felt.’” (Ex. 10:21)

Homily of Blessed Elder Athanasios Mitilinaios

THE RESURRECTION OF OUR YOUTH

Luke (7:11-16)

The scene, my beloved, of the resurrection of the widow’s son in Naïn, is described simply, but very vividly. By His word alone, the Lord resurrected the lad who was the only child of that poor, widowed woman. He said to him, “Young man, I say to you, get up!” And the young man came back to life.

Fear seized the people and they were astounded, as the holy Evangelist Luke narrates to us. And the people, quite rightly, drew the conclusion: “a great prophet has arisen among us; God has visited His people” (v.16).

However, my beloved, the youth of today submit to a worse kind of death, spiritual death. When a young person dies a biological death, we all say, “O what a shame that a young person died”, and there is much mourning. How much more mourning should there be when not one person, but all the youth have died. It is appropriate to wail much over the death of the youth and to shed many tears.

When we walk down the street and see these living dead who belong to our youth, I assure you, the soul cries, certainly the souls of all who understand what has happened cry, those who can feel and mourn. They mourn when they see the dead young people who belong to the new generation passing by, those who are from our children.

If, however, my beloved, the Lord performed at least three resurrections (the number recorded in the holy Gospels), He probably resurrected many more spiritually dead people. He performed, and performs, and will continue to perform these resurrections. But let us take a closer look at how the holy text is narrated to us.

The holy Evangelist says that when that funeral procession was exiting the city gate of Naïn, the Lord was entering, accompanied by a very large crowd who admired Him and were following Him. The Lord, seeing all the mourning, said to the mother, “Don’t cry” and then, “approaching the casket”, the holy Evangelist says, “he touched it”, that is, the casket, and the corpse which was inside it. One sees here that Jesus Christ needed to approach the dead youth.

We often say, “Jesus must reach the youth.” What does this mean? That this approach is made by the grace of God when God gives His Grace. Just as the rays of the sun come down and touch objects and persons, so do the rays of divine Grace come and touch and caress us. But the second element must also come, the living word of God, offered by the Church.

So then, two elements are needed, the Grace of God and the living word of the Church of God. This living word, which comes from the outside and is offered, must find contact points. Notice, the Lord says, “touched” the corpse. Therefore, the word of God must find these contact points with the dead youth. However be careful here, because when we say “contact points” it does not mean that the Church will throw away its principles to win over the youth. There is a misunderstanding here. We say, “Let’s introduce instruments in church because our kids love music; it will be a way to attract them to our services.” So, because we understand they like the beat of rock music we are going to introduce rock music to attract the kids? This is surely a mistake, my beloved. “What do you do in church?”, we ask. “We find the word of God to be the contact point between the Church and the people of God, especially the youth.” There can be no compromise.

It has been proven abundantly that when the word of God is offered solid, pure and unadulterated, with much love, love that reaches and exceeds the bounds of self-sacrifice, then these contact points are created. We do not need to change anything. It is enough that this word of God be alive, pure, and, I repeat, with love; because the soul seeks what is true, what is offered sincerely and with love. Therefore, when we say “approach” and “find contact points”, in no way does this mean that we must make compromises and concessions, so that we end up reaching them through a dialectical way, and if we offer it this way it does not save. There is no need to offer the word of God if it does not save and offer a Church that does not save.

“Young man,” says the Lord. How beautiful this address of the Lord is. It is not his name, but his age that is revealed. Indeed, adolescence is the most beautiful age, but also the toughest and most difficult. It often happens that when one grows up he looks back on his life, to the days of his youth, and reminisces. However when he reflects how difficult his life was, he does not wish to go back to those days. He was faced with many existential problems.

A young man stops to consider his life in front of him and wonders who he is, who the others are, who God is, what existence means. Does he have a soul or does he not have a soul? What is the destiny of man? What is the meaning of life? These so-called “existential problems” are agonizing for a young person who ponders them. Even the most carefree youth has moments where he reaches a dead-end. He asks himself, “Is life worth living or not?”

There are job-related problems. We see this clearly in our children. What will they pursue? and how will they achieve what they wish to pursue?

There are moral problems. My oh my, are there moral problems!

There are problems of a spiritual nature: “What path will I follow? How will I be guided in my life?”

There are interpersonal problems. We emphasize this last one, because we see it vividly in our days. My beloved, we see young people not having a good relationship with their parents, with their home life in general, with the Church and with society. Anarchism, in those who are lackadaisical and say, “I don’t care”, “What does it matter”, “I am who I am and no one else in the world matters” creates terrible interpersonal problems. These problems are so great, that if they were the only ones we had, we would say that all the others are unnecessary. But we can say that all the other problems are found in this one, which is why we have the problem of acidic relationships.

But who will solve these problems? Who else but Jesus Christ? Our youth must realize that they labor in vain in their pursuits, in materialistic and political theories, in pleasures and drugs. They labor in vain. They will not find anything there. All such paths lead to a dead end, to chaos. Therefore the voice of the Lord comes:

Young man / young woman, I am talking to you, I who am the Incarnate Son of God, I who was a baby, I who was a teenager and a young man, who also passed through all the phases of human development, including the one you are now passing through; I am He who has learned from what I passed through, from what I have suffered. I who was tempted in life, I who was tempted by the devil (Mt. 4, Lk. 4) (who tempts you too), but whom I defeated. I have also overcome the world (Jn. 16:33), and I have overcome the devil by remaining without sin.

My young brother / young sister1, I am addressing you personally. You who live the spiritual crisis of your time so strongly. You who have deep experiences of sin. You who have even turned against Me. I am turning to you, My young brother / my young sister.

I consider you My friend, and I want to help you. No one else can help you and raise you up from being dead. Turn to Me, do not war against Me, but to listen to Me. What do I have to say to you? GET UP! Arise! Young man / young woman, I say to you, arise! Get up! Stand up! Yes! Get up! I who am your Lord, who created you to be in an upright posture, which is an expression; because you walk on your own two feet, it expresses that you yourself are king and ruler of everything. Yes. This is why you call Me Lord, “Lord of lords.” (Deut 10:17, Ps. 136:3, Rev. 17:14, 19:16, 1 Tim 6:15)

Who am I Lord over? The rulers of men. This is why you also call me “King of kings.” (Rev. 17:14, 19:16, 1 Tim 6:15) Who are my subjects as King? Those who rule. Who are those who rule? All the people. Because you humans are lords and kings, and I am Lord of lords and King of kings. This then, the upright posture, how I created you to be, is an expression of My own image in your being.

This upright posture moreover is an expression of one who searches for Me, your Creator. It expresses a way to live your life that is different from the life of the other animals. Therefore, being truly honored, you should not compare yourself with the animals, neither should you stoop to their level and wish to be like them. You are of noble origin. Do not fall into passions which equate you with the animals. I gave you all the good things of Creation. Look no further. I have given you wine to gladden your heart (Ps 103:15). Do not get drunk. I have given you bread to strengthen your heart (v.15). Do not be a gormandizer. I have given you all the beautiful things of life to enjoy, and your senses also. Do not gather in the fruit of prostitution. Do not go and become one who hunts for the pleasures of this life. Be careful. When you do these things, in spite of being an honored creation, you resemble the animals. But there is something more: You descend lower than the animals.

Death is what makes a man lay horizontal, when a man becomes a corpse. But I am Life and I am here to say to you: “Young man, get up! Young woman, get up! In your days, my young friends, people are “walking on all fours”, even though I created them to walk with two! And because they walk on all fours, they are not able to look high up. In fact, they only consider what they see; and what they don’t see, they ignore! All they see is whatever is down, because they are looking down all the time. They see whatever is material. Whatever they see that is passionate, that is how they live. Walking around on all fours, they cannot raise their mind and heart towards Me, to seek Me and to recognize Me. Young man / young woman, you are living in a time when people are walking on all fours.”

Beloved, this is how the Lord speaks to every young person, to our youth. But we, the grown-ups… woe to us grown-ups… we grown-ups are the ones who drive the youth to the cemetery to bury them. We are the ones carrying the caskets of the youth. The youth do not lose their lives by themselves. We the grown-ups have taken away the reins, we have removed the “do not’s”, the laws, the commandments, the guardrails and tell them that they are free, that they can do whatever they want and go wherever they wish. Even if they turn against us and spit on us, we still say to them: “You are doing fine, dear children!” We, then, are the ones who removed all these, the reins of God’s law and of reason and of humanity. And the youth have come to rebel.

But when the Lord, my beloved, approached the casket of that young man of Naïn, the holy Evangelist says: “The pallbearers stood still.” (v.14) Yes. Let us also stop the pallbearers who are carrying the youth. Yes, the youth, the new people, His “new people being built up”, as the Psalmist says (Psalm 101:19). We are the ones who lead the youth to physical as well as spiritual death with our morally corrupt laws, with our corrupted logic, with out corrupt teaching, with the deadly directions we give to our young men and women, with the apostasy we have created. Let us stop. Let us give Christ the opportunity to approach our dead youth and He will resurrect them and return them to the mother Church, their mother, their homeland. At some point may we realize that only Christ raises the dead, those who are physically dead and those who are spiritually dead, because He is the resurrection and the Life (Jn 11:25).

1. Heb. 2:11 : “For both He that sanctifies and those who are sanctified are all of one; therefore He is not ashamed to call them brethren…”)

Homily on the Parable of the Wicked Farmers – Fr. Athanasios Mitilinaios
13th Sunday of Matthew | HOMILY 70

A householder planted a vineyard, put up a fence around it,
dug a wine press, built a tower, let it out to farmers and went abroad. (Mt. 21:33; cf. Lk 20:9, Mk. 12:1)

We see here, my beloved, time which God uses for the salvation of a people, but also for the salvation of a soul. God is the householder who plants the vineyard. That is to say, He plants His people on the earth, but He also plants every human soul, every human who exists and lives; and since He will take care in every way to provide all that is necessary for a good cultivation, He asks for fruit. But let us take a closer look at the parable to unfold its meaning.

A certain man planted a vineyard and let it out to the farmers having previously dug a winepress inside, provided all that is necessary in order to make wine from the grapes, but also for the cultivation of the vines, and went so far as to put a fence around it. He gave this vineyard to the farmers all prepared and left. The time came to harvest the fruit, so he sends some of his servants to get fruit from the farmers. But instead of giving the fruit, they beat some of the servants, stoned others and killed others. He sends servants for a second time and, again, they treated these in a similar manner, so he says, I will send my son; they will be ashamed [ντραπούν], he is my child. When they saw the son approaching, those wicked farmers said, This is the heir; let’s kill him, and they seized him, cast him outside of the vineyard and there they killed him. And the Lord says, Tell me, when this householder returns, what will he do to those farmers? His listeners answered, He will destroy those wicked farmers in a most miserable manner.

This parable, my beloved, is a truly frightening parable, but it has power both for peoples and for human existence. God warns about a spiritual fruit-bearing. Do not forget how He warned Noah and through Noah, Noah’s generation, that He would bring a flood if they did not repent. (Gen 6:13-14) The ark was under construction for one­-hundred years, not only because it was difficult to construct such an enormous project in those days, but, mainly, to give time for the people to repent.

Remember also how He warned the Ninevites, through the Prophet Jonah, that Nineveh would be destroyed. After many years Nineveh was overthrown, because they repented only temporarily and not with depth and with fruit of repentance. This is the way God gives a warning, that unless the people repent, He will bring destruction.

The vine is the people of God, a people above all other peoples which God Himself planted. First, it was the people of Israel; today it is His Church. He says this in the Prophetical writings, through the Prophets Isaiah and Jeremiah: I planted you a fruit-bearing vine, true in every way. (Jer. 2:21) I myself, He says to Israel, planted you a true vine, genuine and fruit-bearing, with everything necessary to bear fruit. And He continues through the Prophet Isaiah, And he put up a fence around it and removed the stones, made a wine press, planted a choice vine, built a tower in the midst of it and also hewed a wine-press in it. (Is. 5:2)

All of this indicates genuine care for the people of God. Observe, the people of God cannot be anything but choice and are obliged to be choice. Later, when it will be proven that this vine is unable to produce fruit, God will take exception, and says through the prophet Isaiah: I expected for it to produce grapes, I waited for it to produce grapes, but it produced thorns. (Is 5:4) I expected for it to produce judgment, but it brought forth iniquity and not righteousness, but a cry. (Is 5:7) I waited for it to bear fruit, fruit of virtue, but it brought forth instead the fruit of iniquity and of outcry and of contention and of unbelief and of apostasy.

My beloved, it makes an impression, how the people of God end up becoming a fruitless vine. Christ is coming, and because His Father planted this vine, He says, I took you out of Egypt and planted you as a choice vine here in the promised land and your branches spread out; and now I ask for fruit. (Jer 2:21)

The Psalmist says, O Lord, do not destroy this vine, that which Your right hand planted. (Ps. 79:15) Lord, he says, wild boars have entered your vineyard and destroyed it (that is, the surrounding peoples). Please, says the devout Psalmist, do not destroy this vine, but rather, bless that which was planted by Your right hand. (Ps. 79(80) 13-14) (This is also what the bishop says when he blesses the people. It is this very verse from the psalm.) However, this vine, as God says here, proved to be ingenuine.

God sent prophets again and again. He also sent His Son: They will be ashamed before My son. (Mt 21:37) This is very telling as it indicates that there is only one stronghold left that can protect the soul. Shame. When shame has left, nothing remains in the human soul. Pay attention, please. We men do everything we can to tear down shame!

Yesterday a a 20 year-old young man, when told by someone older than him to be careful in some things, said, “Why? Everything is permitted for me, I can do everything.” I said to him, “Yes, you know what the Apostle Paul says: Everything is lawful for me, but not all things are expedient. (1 Cor. 10:23) Yes, all things are permitted to you, but not everything is beneficial for you and you permit everything because you are free. You are like the farmers; it is within your power to assault those whom God sends seeking fruit from you. Moreover, you can even kill God within your soul and say, “God does not exist.” Certainly, He permits you to. Is this beneficial for you? This is not beneficial for you.

And how does one arrive at this end? When shame has been discarded. Because when you say “I can do everything” it means that shame has left. Do you know how great a thing shame is, my beloved? It is a guardrail. Today you see these things I have mentioned to you in every behavior. We are trying to tear down the virtue of shame, with the result that we accept all the evils.

For example, when our child has natural shame, whether our boy or girl, we consider it an inhibiting element for what we call a “normal” social life and we try to remove the shame from our children, supposedly for them not have a complex, so that they can go on with their life and succeed and dominate. This is a goal. So it is, those who are wicked and those who do evil have removed shame before God, because what did the Father say? He said, I will send the Son, the Logos of God, they will be ashamed. They were not ashamed and they murdered Him outside the vineyard. Why does He say “outside” the vineyard and not inside the vineyard, since it is known that Christ was crucified in Jerusalem? This shows that they wanted to make the vineyard their own; and by murdering the Son outside the vineyard, they wanted to completely alienate him from the inheritance.

Thus, a people ends up being an ungodly people. It ends up killing its God. Christ, however, seeing that this people did not bear fruit as was proper, on the night He was about to be handed over, says to His disciples, “I am the true­ vine and My Father is the vine dresser.” (John 15:1) What does this mean? The vine, the one which God planted, Israel, is condemned for it did not prove to be a true vine, as God says, I planted a true vineyard, but the work of God is not in vain; as a result, I myself have come to be the true vine.

At first, the true vine was a people, now it is a person. So then, we have a new vine, says the Lord: I am the true vine. Whoever will stay as a vine branch united to Me, this one will bear much fruit. Stay united with Me in order to bear fruit. Stay united with me in order to produce fruit, for every branch that is not united with Me, My Father cuts off and throws out; and it dries up, withers and is put into the furnace in order to burn in the flames of hell. (John 15:1-6)

Βut He poses another question, my beloved. Is this new vine which was planted on the earth, which is Jesus Christ, condemned like the old vine? Away with the thought! Away with the thought! Because it is Jesus Christ Himself; He remains a true vine. But now, however, we have something else. The branches, we the believers, are cut off! This, truly, is the great crime which we commit against ourselves. The result? Whatever God said for Israel of old, now applies for us Christians when we are cut off from the true vine, Jesus Christ. What does He say? Hear what He says, And I will break down its fence and it will be for plunder. I will break down its wall and it will be trampled on; and I will despise my vineyard and it shall never be pruned or tilled; and I will leave it barren land for thorns. I will remove the wall and it will be trampled on and it will be plundered by enemies. (Is. 5:5-6)

This is what a people who are cut off from the true vine, Jesus Christ, end up as, beloved ones. A barren place. But also one soul, one person, one heart that is cut off from Jesus Christ can turn into a barren vine. How does this happen? From being trampled on. Why does He say “trampled”? Just as in the parable of the Sower (Mt. 13:3), it means that all human ideas pass through the human heart or a people and flatten it and make the human heart or a people barren. And then, oh then! What comes next? Thorns grow. Wicked crops. What comes next? Doing evil deeds. When a heart ends up hard, like land that has been trampled on, how is it possible for it to ever produce good fruit?

There is more, something still further. Christ said, I do not condemn anyone (John 8:15), He the Logos who said He will judge on the last day. (Mt. 25:31) The Logos of God will indeed judge those whom He said (25:33). However the Lord also told us this in another instance, in the parable of The Wicked Servant. (Luke 19:12-27) He says, Servant, I will condemn and judge you from your own mouth. I will condemn you based on what your yourself say. (Mt. 25:24) It is the same here. He asks His listeners, Tell me, when the Lord of the vineyard will come and it is the Monday of Christ’s Second Coming, but also the death of every person, what will he do to those wicked farmers? And they said, Those evil ones will be put to death in a miserable way. (Mt. 21:41)

Another of our Evangelists relates to us that when Christ said He will give the vineyard to another nation, His listeners said, “God forbid!” (Luke 20:16) Here we have an awakening! In other words, When You say it will be given away, we will cease to be the vine of God? Will there be another nation? Another vineyard of God? God forbid! Unfortunately, their “God forbid” was unfruitful, either because it was said only by a few lips or because it was quickly forgotten.

Well, the catastophe is coming. As it happens with a people, so it happens with each individual man. You will tell me this parable is melancholic. If we do not produce fruit of repentance, my beloved, fruit of love, fruit of faith, fruit of virtue, then the cutting off will come quickly. How will we produce fruit for the Lord? By remaining united with the true vine. This union means communion of juices, because the juice which circulates to the root of the vine cannot but circulate to the branches when they are united with the trunk of the vine. Let us therefore remain united, my beloved, with the true vine who is Jesus Christ, because the Logos of God warns us that those who distance themselves from God will be destroyed.

Today, my beloved, our Church commemorates the miracle of our Lord Jesus Christ when He fed five-thousand men, not counting women and children, by multiplying five loaves of bread, as related to us by the evangelist Matthew. The evangelist John relates the same miracle and notes that the multitude who saw it were on the verge of proclaiming Jesus king, but because the disciples had already perceived the matter and had suffered a temptation, the Lord compelled His disciples to get into the boat and wait for Him on the other side of the lake while He dispersed the multitudes, precisely because He saw their desire to proclaim Him king.

The next day, the same multitude sought the Lord again. And when the Lord saw them, He said to them, Truly, truly, I say to you, you seek Me not because you have seen the miracle, but because you ate the loaves and were filled. I assure you that you do not seek Me because you saw a miracle, but because you ate bread and were filled (Jn. 6:26-27). Your motivation is, of course, superficial. Nevertheless, My Father gives you the true Bread, which is from Heaven, for the Bread that comes down from heaven is of God and gives life to the world (Jn. 6:33).

Therefore the Bread of God is He who comes down from Heaven and gives life to the world. I am the Bread of life; he that comes to Me will never hunger (Jn. 6:35). I am Jesus, the incarnate Son of God. I am the Bread of Life. We see, then, that the miracle of the multiplication of the loaves was an image of our reality. And of course the image was true since the miracle was real, but still an image, for this bread that was given to the people and which they ate, was a symbol of Jesus Christ, a symbol of His presence.

Moreover, my dear ones, bread has a deep theology, just as water also has a deep theology. It is well known that bread has always been considered a staple of all peoples. For precisely this reason, the entire world, all peoples, have always put bread under the protection of deities. Here in Greece, it is known that the ancient Greeks put bread under the protection of the goddess Demeter, along with all the crops of the earth that are produced for the nourishment of man, wheat being the most important. They were called “Demeter’s” precisely because they were put under the protection of the goddess Demeter.

For the Israelites also, bread was central in their life of worship. They had a special golden table which stood in front of the Ark of the Covenant and it represented the throne of God. On this table there were always twelve large loaves of bread in two rows and they were replaced every Sabbath. To say a little more about this, three priests retrieved four loaves each, while at the same time, another three priests brought in new loaves and placed them on this golden table. These twelve loaves remained there before the ark all week, before the presence of God. For this very reason these loaves were called “breads of presence”, because they were in the presence of God. It was an example, an expression of the people of Israel; there were twelve loaves because there were twelve tribes. It was also an expression of gratitude to God who furnishes, blesses, sanctifies and nourishes the universe.

In the New Testament, we see the Lord blessing bread in two of His miracles: the feeding of the five-thousand and the feeding of the four-thousand. The Lord also teaches us that we should seek from our Heavenly Father “our bread that is essential” (Mt 6:11, Lk. 11:3), that is, the bread that nourishes our essence, our existence. I want you to pay attention here, my dear ones, because behind this bread which is perceptible to the senses, we find the Bread of Life. This is precisely the theology of bread.

The Lord, if you like, was not only grieved, but said He “had compassion” for the multitude. He had compassion on the multitude that came seeking Him in the wilderness, and then said to His disciples for them to give them food to eat. That was not all. In one action of the Lord many purposes are accomplished. It was an occasion to “pique the interest” of these people, in order for them to say, “What are you talking about?” For them to seek bread and for the Lord to then tell them: This food is perishable; if you eat it you will hunger again and one day you will die. You will not always be able to eat; this bread is not able to sustain you in eternal life; but there is the Bread of Life, which, whoever eats it does not die in eternity. The reason, then, for the multiplication of loaves by the Lord was to prepare the people of God beforehand for the great teaching about the eating of the Bread of Life, which is the Lord Himself.

After this preparation (which was intended not only to prepare the multitude, but also to prepare His disciples, for some of them were scandalized and said, “He is going to give us His body to eat?” (Jn 6:52)) the Lord continues, turning to the disciples and says to them, Are you also scandalized? Do you also wish to leave? You can. What I have told you is true. And the Apostle Peter replies, “Lord, where could we go? You have the words of life.” (Jn. 6:68)

It was, indeed, a preparation beforehand, and for the disciples it was the final subject, the final exam of the subject, the sacrament of the Eucharist, when, on that monumental and historic night in the upper room in Jerusalem, the Lord offered His Body and Blood to His disciples for the forgiveness of their sins, for the world’s and for the life of the world. So, my beloved, we see here the Lord engaging with the people of Capernaum and He says to them, with the disciples also listening: I am the Bread of Life who came down from heaven, the Living Bread. If any man eats of this Bread, he will live forever; and the Bread which I give is My flesh (Jn. 6:48-51), the Bread which I will give to whoever comes to Me and hungers is My flesh, which I give for the life of the world. He who eats My flesh and drinks My blood has eternal life; and I will raise him up on the last day” (Jn 6:54). This “I will raise him up on the last day” is repeated by the Lord three times, that is, he who communes will rise again. Of course, all human beings will resurrect, but the one who communes will be raised to eternal life. Do you see? When a man is about to depart from this present life and we want a priest to make it there on time to give him communion, it is on these words that our longing for a man to commune rests, since It is the eternal provision by which the Lord will resurrect him to eternal life on the last day. But understand this correctly. This is only the case, of course, when he accepts to receive Holy Communion willingly, and, of course, if he has gone to Confession.

What I will say now is a brief digression, but it must be said. There are many people who, unfortunately, do not want to receive Holy Communion, or, they accept to receive Holy Communion but do not go to Confession or repent. The sad thing is, we priests come up with tricks in order to make these people commune, like when we want little children to eat so they will not starve to death. Even worse, we resort to tricks to convince their relatives who are gathered around such dying persons, in order for them to let the priest commune their man. This, of course, is pitiful! If one goes and studies things deeply and reads about the life of the early Church, how the first Christians lived, how they longed for this holy Bread, the Body of Christ, you will discover that they not only made sacrifices, but even sacrificed their lives in order to partake of It in the catacombs, in order to participate in the Divine Liturgy of the Body and Blood of Christ. If one compares that golden age of the Church with the decadent age we live in, we will undoubtedly weep. Moreover, the Lord goes on to say, “He that eats My flesh abides in Me and I in him.” (John 6:53) O Man! You do not wish to receive Holy Communion because you think you are going to die? You will have eternal life! The Lord also says, “He who eats this Bread will live forever” (John 6:51). He will live forever. “For My Flesh is real food” (John 6:55) and because My Flesh is real food, it is eaten.

So, my beloved, this ordinary bread, that which we sow, harvest, grind, knead, bake and offer to the Church, does indeed nourish our physical existence, but this other bread, that which is literally transformed into the Body of Christ, is a mystery, and “mystery” means that you do not see it, but it is truly, literally, what the Lord said: It is My Body. Nothing less than what the Lord said: It is My Body. “This is My Body” (Mt. 26:26, Mk. 14:22, Lk. 22:19, cf. 1 Cor. 11:24)

For this reason, when we are going up to receive Holy Communion, we renew our faith at the last moment by reciting the prayer before receiving Holy Communion, “I believe that this is truly Your Body and that this is truly Your Blood.” We are saying, Yes, Lord, I still believe that this Bread is Your Body. I will repeat this reality once again because we must learn it well: This bread which is ordinary is transformed into the Body of Christ; and we commune not mere ordinary bread, but we commune, after the consecration, the Body of Christ. Thus, the Body of Christ becomes food for both body and soul and sustains man in eternal life, for he will indeed be raised to eternal life.

Since this Bread, then, is the Body of Christ, first of all, this bread itself constitutes the Church, for what is the Church but the Body of Christ? and what are the believers who partake of the Body of Christ but the Church itself? We can also say that the ordinary bread – not the Body of Christ, the ordinary bread – is a symbol of the Church. I repeat, not the consecrated bread, but the ordinary bread is a symbol of the Church.

In the ancient book, The Didachē, we find a blessing that refers to the Eucharist. In this blessing, the liturgist says: As that this which is broken (he has before him a piece of bread on the Holy Altar, before the consecration), once grew all over the hills and was gathered together when harvested, so too the Church is being gathered to You from the ends of the earth into the kingdom; as this bread was once wheat growing all over the hills and in the fields was reaped and formed into one bread, let Your Church in like manner, O Lord, be gathered together into Your kingdom. From this image you can see how ordinary bread came to be seen as a symbol of the Church, but the consecrated bread the essence of the Church. We find here the entire theology of the Church, for the center of worship is, precisely, to receive Holy Communion.

Why do we celebrate the Divine Liturgy? Why light candles? Why have a temple? Why offer incense? Why make prostrations? Why do we do all of these things? What do we have in the center? We have this bread, the Body of Christ, the holy Bread, the sanctified Bread. Do you understand this? What we have in the center of it all is our Lord. He is worshipped, He is adored. God alone is worshipped, and yet this holy Bread is also worshipped. Why? because it is truly the Body of Christ. Do you see? I keep talking on about this so that we may truly know what we are communing.

Even common, ordinary bread is an eschatological symbol of the unbroken union of believers with Christ in His Kingdom. There is a passage where someone was sitting at table with the Lord, someone who had heard the teaching of the Lord, whose heart rejoiced enthusiastically, and said, “Blessed is he who eats bread in the kingdom of God!” (Lk. 14:15) To say “bread” is the same as saying “meal”. Of course there will not be any bread in the kingdom of God, there will not be any food. We will not be eating. Food is but a symbol of the fellowship of the good things of the Kingdom of God. That is why, as I told you, it is an eschatological symbol. And yet, the Artoklasia service which we celebrate on feast days so often is nothing but a vestige of the “Agape meals” of the first Christians. We have preserved the memory of these Agape meals by celebrating the Artoklasia service and also by preserving the name the first Christians used for the Holy Eucharist.

Do you know what the Eucharist used to be called? The ancient name for the Eucharist was “Klasis”, meaning to break, “to break bread”. And we do not “break” with a knife (the verb would be “cut”), but I break with my hand, like when I have a loaf of bread in my hands and break it. This is why the priest does not use a sharp object, a knife, to cut the lamb on the Holy Altar, but breaks it with his hands, literally. He takes it in his hands and breaks it.

You see, we have preserved the ancient name and we have even preserved the manner of division, or rather the manner of distribution, for, in the early Church, the Holy Eucharist was distributed by the priest who broke the bread into pieces and, as the faithful passed by, he gave it to them. Next to the bread was the holy Cup and they partook of it from the Deacon or from a second priest. This is not the way it is done now since there are dangers. You see, technical reasons got in the way. With the artoklasia, however, what do we do? Here we cut and distribute the pieces. The Church has also kept this manner of distribution in the sacrament of the Holy Eucharist with the antidoron. And so, the Artoklasia service preserves the sacredness of bread.

While we are on the subject of artoklasia, allow me to say a few words about it. Saint Symeon of Thessalonica, it is known, has called the Artoklasia service “a tradition from on-high from the Savior himself”. The roots of this service can be traced back to when Christ blessed the bread in Emmaus (Lk. 24:30) and also the two times when He blessed the bread in the wilderness ((5,000) Mt. 14:14-21, Lk. 9:10-17, Jn. 6:1-15 | (4,000) Mt. 15:32-38, Mk. 8:1-9 ). This, then, is what we trace the Artoklasia service back to. We put five loaves of bread on a tetrapodion, that is, on a table – five loaves, not six or four – in remembrance of the miracle of the feeding of the five thousand. Moreover, my beloved, there is also wine and oil. A prayer is said in front of the artoklasia [sweet bread], in which the living are remembered – not the dead – asking that mercy, life, peace, health, salvation, the visitation of God, forgiveness and remission of sins be granted to them. This extensive prayer concludes, “Hear us, O God our Savior… Have mercy, have mercy on us, O Lord, on our sins and have mercy on us.” What do we ask for during the Artoklasia service? Forgiveness of our sins. We ask that our prayer may be received, through the intercessions of the Theotokos and of the Saints, so that our sins may be forgiven, so that protection from God may be given, so that every enemy both visible and invisible may be driven away, so that peace may be given in our lives, so that mercy may be shown to the world and so that we may be granted salvation. These are the things we ask for in this great prayer, with our heads bowed, humbly asking that they be granted to us, through the intercessions of the Theotokos and the Saints.

Then a hymn to the Theotokos is chanted, “Theotoke Parthene”. During this troparion, the artoklasia is censed crosswise, without any bowing on the part of the priest. While the priest censes the altar three times on each side, he makes a bow. Here we do not bow, simply because the bread is not consecrated, but it is about to be consecrated, or, if you like, blessed with the cross, the sign of the Cross, and with incense. The priest who blesses the bread represents Christ the Savior who blessed the five loaves in the wilderness. Moreover, “Theotoke Parthene” is chanted because the Theotokos is the mother of the Bread of Life. This, then, is why we cense the icon of the Virgin Mary afterwards. Then the following prayer is said: “O Lord Jesus Christ our God, who blessed the five loaves in the wilderness and with them fed five-thousand men, bless also these loaves, the wheat, the wine and the oil, and multiply them in this Holy Monastery (or this Church) and throughout Your world and sanctify Your faithful servants who partake of them.” What do we see here? A mention of the miracle: O You who fed the five-thousand and multiplied the loaves, bless also this bread and the other essential sustanances of life, this wine and oil, and, most importantly, bless and sanctify those who partake of them. Saint Symeon of Thessalonica, again, says that when we eat the pieces of bread which are distributed, gifts of health and many other gifts are given to those who partake of them with faith.

If you have faith you can receive gifts, you can become well and you can receive from God every other gift if you partake of this bread with faith. This explains why people run to get the artoklasia and are trampled on. But “why” we take this bread has become lost for us. Instead, we say, “Is this arto sweet?” or we take it so we can say “Yes, I got some arto!” It is hidden from these people that they are taking with them gifts from God. And the prayer concludes: “For You, O Christ our God, are the One who blesses and sanctifies the entire universe…” in order to show us that the giver of all good things is the Holy and Triune God. The chanting of “Wealthy people hungered and were impoverished, but those who are seeking to find the Lord, never will they be in want of any good thing” is a wonderful seal to this service, showing us that the only giver of good things is God, that those who seek Him will never go hungry and that those who trust in wealth will starve. My dearly beloved ones, the Psalmist says, “and bread to sustain the heart of man” (Ps. 103:15); by saying “heart” he means “existence”. When we eat bread which nourishes us, we should always recall the Bread of Life, Jesus Christ, because it is He, truly, Who is offered to the world in order to grant eternal life to the world. My beloved, the theology of bread opens our eyes to understand God’s wisdom and love for us.