by St. Gregory Palamas (+1359)
David indicates that our Lord Jesus Christ has no genealogy with regard to His divinity (Ps 110.4), Isaiah says the same (Isa 53.8), and later so does the Apostle (Heb 7.3). How can the descent be traced of Him “who is in the beginning, and is with God, and is God, and is the Word and Son of God” (Jn 1.1-2, 18)? He does not have a Father who was before Him, and shares with His Father “a name which is above every other name” and all speech (Phil 2.9). For the most part, genealogies are traced back through different surnames but there is no surname for God, and whatever may be said of Father, Son and Holy Spirit, They are one and do not differ in any respect.
Imposssible to recount is Christ’s descent according to His divinity, but His ancestry according to His human nature can be traced, since He who deigned to become Son of man in order to save mankind was the offspring of men. And it is this genealogy of His that two of the evangelists, Matthew and Luke, recorded. But although Matthew, in the passage from his Gospel read today, begins with those born first, he makes no mention of anyone before Abraham. He traces the line down from Abraham until he reaches Joseph to whom, by divine dispensation, the Virgin Mother of God was betrothed, being of the same tribe and homeland as him, that her own stock might be shown from this to be in no way inferior. Luke, by contrast, begins not with the earliest forebears but the most recent, and working his way back from Joseph the Betrothed, does not stop at Abraham, nor, having included Abraham’s predecessors, does he end with Adam, but lists God among Christ’s human forebears (Luke 3.23-38); wishing to show, in my opinion, that from the beginning man was not just a creation of God, but also a son in the Spirit, which was given to him at the same time as his soul, through God’s quickening breath (Gen 2.7). It was granted to him as a pledge that, if, waiting patiently for it, he kept the commandment, he would be able to share through the same Spirit in a more perfect union with God, by which he would live for ever with Him and obtain immortality.
By heeding the evil counsel of the pernicious angel, man transgressed the divine commandments, was shown to be unworthy, forfeited the pledge and interrupted God’s plan. God’s grace, however, is unalterable and His purpose cannot prove false, so some of man’s offspring were chosen, that, from among many, a suitable receptacle for this divine adoption and grace might be found, who would serve God’s will perfectly, and would be revealed as a vessel worthy to unite divine and human nature in one person, not just exalting our nature, but restoring the human race. The holy Maid and Virgin Mother of God was this vessel, so she was proclaimed by the archangel Gabriel as full of grace, being the chosen one among the chosen, blameless, undefiled and worthy to contain the person of the God-man and to collaborate with Him. Therefore God pre-ordained her before all ages, chose her from among all who had ever lived, and deemed her worthy of more grace than anyone else, making her the holiest of saints, even before her mysterious childbearing. For that reason, He graciously willed that she should make her home in the Holy of Holies, and accepted her as His companion to share His dwelling from her childhood. He did not simply choose her from the masses, but from the elect of all time, who were admired and renowned for their piety and wisdon, and for their character, words and deeds, which pleased God and brought benefit to all.
Observe also that the Holy Spirit makes it clear to such as have understanding that the whole of divinely inspired Scripture was written because of the Virgin Mother of God. It relates in detail the entire line of her ancestry, which begins with Adam, then passes through Seth, Noah and Abraham, as well as David and Zerubbabel, those in between them and their successors, and goes up to the time of the Virgin Mother of God. By contrast, Scripture does not touch upon some races at all, and in the case of others, it makes a start at tracing their descent, then soon abandons them, leaving them in the depths of oblivion. Above all, it commemorates those of the Mother of God’s forebears who, in their own lives and the deeds wrought by them, prefigured Christ, who was to be born of the Virgin.
Now these things are examples and types of greater mysteries, since it was necessary that the royal line be united in many ways with the priestly race, which would bring forth the family of Christ according to the flesh; because in many ways Christ is truly the eternal King and High Priest. And the fact that adopted sons are counted as sons, that the law approves of adoptive fathers no less and sometimes more than natural fathers, and that the same, appropriately, applies to other kinds of kinship, was a clear example and type of our adoption by Christ, our kinship with Him and our calling according to the Spirit and the law of grace. For the Lord Himself says in the Gospels, “Whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother” (Matt 12.50).
Do you see that the family and kin of Christ are not engendered according to nature, but according to grace and the law that comes from grace? This law is so far superior to the law given through Moses that, whereas those called sons according to the law of Moses are neither born of God nor do they transcend human nature, those styled sons by the law of grace are born of God, brought to perfection above nature and made sone of Abraham through Christ, more closely associated with him than sons according to blood. All who have been baptized into Christ have put on Christ, according to Paul (Gal 3.27), and although they are other people’s children according to nature, they are born supernaturally of Christ, who in this way conquers nature. For as He became incarnate without seed of the Holy Spirit and the ever-virgin Mary, so He grants potential and power to those who believe in His name to become children of God. For “as many as received him,” says the evangelist, “to them He gave power to become the sons of God, even to them that believe on His name: which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God” (John 1.12-13).
Why, when he says, “which were born of God,” does he not say “and became sons of God,” but “received power to become” sons? Because he was looking towards the end and the universal restoration, the perfection of the age to come. The same evangelist says in his epistles, “It doth not yet appear what we shall be: but when He shall appear, we shall be like Him” (1 John 3.2). Then shall we be children of God, seeing and experiencing God’s radiance, with the rays of Christ’s glory shining around us, and ourselves shining, as Moses and Elijah proved to us when they appeared with Him in glory on Mount Tabor (Matt 17.3, Luke 9.30). “The righteous,” it says, “shall shine forth as the sun in the kingdom of their Father” (Matt 13.43). We receive power for this purpose now through the grace of divine baptism. Just as a newborn infant has received potential from his parents to become a man and heir to their house and fortune, but does not yet possess that inheritance because he is a minor, nor will he receive it if he dies before coming of age, so a person born again in the Spirit through Christian baptism has received power to become a son and heir of God, a joint-heir with Christ, and in the age to come he will, with all certainty, receive the divine and immortal adoption as a son, which will not be taken from him, unless he has forfeited this by spiritual death. Sin is spiritual death, and whereas physical death is annulled when the future age arrives, spiritual death is confirmed for those who bring it with them from here.
Everyone who has been baptized, if he is to obtain the eternal blessedness and salvation for which he hopes, should live free from all sin. Peter and Paul, the leaders of the highest company of the holy apostles, made this clear. Paul said of Christ, “In that He died, He died unto sin once: but in that He liveth, He liveth unto God,” adding, “likewise we also ought to be dead indeed unto sin, but alive unto God” (Rom 6.10-11), whereas Peter wrote, “Forasmuch then as Christ hath died for us in the flesh, arm yourselves likewise with the same mind: that ye no longer should live the rest of your time by the lusts of men, but by the will of God” (1 Pet 4.1-2). If it was for our sake that the Lord lived His time on earth, to leave us an example, and He passed His life without sin, we too must live without sin, in imitation of Him. Since He said even to Abraham’s descendants according to the flesh, “If ye were Abraham’s children, ye would do the works of Abraham” (John 8.39), how much more will He say to us who have no physical kinship with Him, “If you were My children, you would do My works”? It is therefore consistent and just that anyone who, after divine baptism, after the covenants he made then to God and the grace he received from it, does not follow Christ’s way of life step by step, but transgresses and offends against the benefactor, should be utterly deprived of divine adoption and the eternal inheritance.
But, O Christ our King, who can worthily extol the greatness of Your love for mankind? What was unnecessary for Him and what He did not do, namely, repentance (for He never needed to repent, being sinless), He granted to us as a mediator for when we sin even after receiving grace. Repentance means returning once again to Him and to a life according to His will out of remorse. Even if someone commits a deadly sin, if he turns away from it with all his soul, abstains from it and turns back to the Lord in deed and truth, he should take courage and be of good hope, for he shall not lose eternal life and salvation. When a child according to the flesh meets his death, he is not brought back to life by his father, but someone born of Christ, even though he fall into deadly sins, if he turns again and runs to the Father who raises the dead, is made alive once more, obtains divine adoption, and is not cat out from the company of the just.
May we all attain to this, to the glory of Christ and of His Father without beginning and of the life-giving Spirit, now and for ever, and unto unceasing ages. Amen.
From Homily Fifty-Seven of St Gregory Palamas, Archbishop of Thessalonica, on the Sunday of the Forefathers of the Lord, between the years 1347 and 1359.