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// Lenten Lanterns // Temptations Temptations are pedagogical in nature insofar as they help us confront ourselves and in doing so they reveal to us our vulnerabilities. It is a unique mode of divine education that throws open the secrets of our hearts (Deut. 8:2). We stay oblivion to our true intentions unless and until we are tried and thus we pray along with the Psalmist; “Prove me, O Lord, and try me; test my heart and mind.” (Ps 26:2). Temptations cannot be evaded as the purpose of the entire human life is a labour against temptations (Job 7:1); so to not expect them would seem antithetical to the purpose of our existence. Hence Chad Bird enunciates; “If I throw a fish onto dry land and say, “Now you’re free of those restrictive waters!” what have I done? Have I liberated the fish? No, I’ve killed it. I’ve removed it from the only place where it has life. The fish’s freedom is found only in that place where God created it to be. Put it outside those bounds and the only liberation it will experience is death. Temptation is nothing more than the devil’s attempt to lure us onto dry ground. True freedom, along with happiness, is found only in the waters where God created us to swim.” There is a saying among the Holy Fathers; “The body that fears temptation becomes a friend of sin.” From this we infer that we are not to fear temptations – for they are inevitable – but pray for the grace to conquer them by properly exercising the free will bestowed upon us by our Creator. This is the ultimate purpose of temptations i.e. for us to learn how to rightly use our free will because both sin and repentance are contingent upon our free will. As we sing in the Qolo of Tuesday Matins of the Great Lent; “By my will I sin and by it I repent.” Since our salvation rests on our free will, it is incumbent upon God to train us to employ it correctly and thus He leads us into the snares (Ps 66:11). -Continued in comments- https://www.instagram.com/p/CLvUloDJ9e5/?igshid=datfggh85fx

Please join us at Urho, the Way on Saturday February 27th at 10am EST (3pm GMT, 8.30pm IST) for Lecture IV of this month's virtual Symposium on the Life and works of St. Severus the Great of Antioch. This lecture series is organized by Urho, The Way, in commemoration of the feast day of Patriarch St. Severus the Great of Antioch ♰ 538. Urho, the Way is honoured to announce that Lecture IV will be delivered by Dr. Youhanna Youssef. He is a member of the Coptic Orthodox Church and a researcher with decades of experience in Coptic studies. In 1993 he earned a Doctorate from Montpellier University in France, based on his research regarding Julius of Akfahs. He is an Associate Professor and Honorary Research Associate at St. Athanasius College, University of Divinity Melbourne and Senior Lecturer at Department of Eastern Christian Studies at Sankt Ignatios Theological Seminary, University College, Stockholm. His areas of interest include Patristics, Hagiography, Dogmatic Theology, and Christian-Arabic Studies. He is a prolific writer who has authored a number of publications including a monumental study on Mor Severios entitled, 'The Life and Works of Severus of Antioch in the Coptic and Copto-Arabic Tradition: Texts and Commentaries.' For Lecture IV, Dr. Youssef will be discussing the works of St. Severus of Antioch in the Coptic Church. Tune in to our Facebook and YouTube channels or connect to our hosting partner Zakka Vision on Saturday and don't miss out! https://www.instagram.com/p/CLuDJsDpX5W/?igshid=1ddb4uk93v6xx

*// Lenten Lanterns //* Poverty What could be more radical in this poverty-stricken world than Christ equating his body with bread? Millions starve to death not because they are poor but are impoverished by the capitalist economies. The god whom these vicious economies serve not just remains incessantly insatiable but is ever more appeased by the blood of human sacrifice. The senses of its devotees, outgrowing callousness, have turned so morbidly sadistic that they crave for the cry of the poor and when they do not hear any they create structures that perpetuate poverty. Robin Wall Kimmerer observes; “In order for capitalist market economies to function, there must be scarcity, and the system is designed to create scarcity where it does not actually exist...It was previously unthinkable that one would pay for a drink of water; but as careless economic expansion pollutes fresh water, we now incentivize privatization of springs and aquifers. Sweet water, a free gift of the earth, is pirated by faceless corporations who encase it in plastic shells to sell. And now many can’t afford what was previously free, and we incentivize wrecking public waters to create demand for the privatized.” It is against such voracious socio-economic system that St. Basil the Great always protested. His hermeneutics of justice is hinged on the ethics of sustainability as well as the principle of restoration/redistribution (έπανίσωσον). He urges to “possess with justice and dispense with mercy.” For him it is not the one who steals that qualifies a thief but more importantly the one who refuses to share having every means to do so. Thus he writes; “Who are the robbers? Those who take for themselves what rightfully belongs to everyone? And you, are you not greedy? Are you not a robber? The things you received in trust as a stewardship, have you not appropriated them for yourself? Is not the person who strips another of clothing called a thief? And those who do not clothe the naked when they have the power to do so, should they not be called the same?” -Continued in comments- https://www.instagram.com/p/CLjqUPupXdM/?igshid=140hj2dylie7y

Please join us at Urho, the Way on Saturday February 20th at 10am EST (3pm GMT, 8.30pm IST) for Lecture III of this month's virtual Symposium on the Life and works of St. Severus the Great of Antioch. This lecture series is organized by Urho, The Way, in commemoration of the feast day of Patriarch St. Severus the Great of Antioch ♰ 538. Urho, the Way is honoured to announce that Lecture III will be delivered by H.E. Mor Aphrem Mathews. Mor Aphrem is the Metropolitan of Perumbavur Region of Angamali Diocese of the Syriac Orthodox Church. He is a graduate of Serampore University with a MTh in Systematic theology. Mor Aphrem served as faculty member of Malankara Syrian Orthodox Theological Seminary and would later pursue higher studies in the US, but was called back to India for Metropolitan consecration. During his tenure, he has implemented many projects for the study of the Syriac language and liturgical rites including establishing the Mor Aphrem Syriac Music Institute (MASMI). He takes specific interest in the study of the Syriac Orthodox liturgico-hymnal tradition. Barekmor Thirumeni, we are blessed! For Lecture III, HE Mor Aphrem Mathews will be giving a lecture on the ‘Ma’nitho of St. Severus’ that is recited during every Holy Qurbono and at the canonical 6th hour of the Sh’himo. Tune in to our Facebook and YouTube channels or connect to our hosting partner Zakka Vision on Saturday and don't miss out! https://www.instagram.com/p/CLfyv8Jpcob/?igshid=1g8d3e1st9f7h

// Lenten Lanterns // Humility Humility is not a silly docile posture but a life-altering insight that stems from the unceasing meditation of the cross. It is the profound realization that if my Lord and my God was spat upon, struck, stripped, shamed, and slaughtered on the cross how dare that I should be respected and honoured? This is what it means “to put on Christ” i.e. the ignominy of the cross. When St. Gregory of Nazianzus exhorts us to “remember God more than we breathe” it is the crucified and risen Lord that we are called to ceaselessly contemplate for as St. Athanasius emphasized; “The One who ascended the Cross is the Word of God.” For this reason was cross the fulcrum of St. Paul’s kerygma; “For I decided to know nothing among you except Jesus Christ, and him crucified.” (1Cor. 2:2). This is what the soteriological expression ‘economy of memory’ seeks to convey i.e. “salvation becomes a reality for those who remember.” For Syriac Christianity, unlike the Byzantine tradition, the cross of Christ subsumes its entire iconography. This reveals the extremely concentrated and ascetic vision of the Church. In fact, in earlier times, prayer before the cross was such an invariable practice that prayer not before the cross owed an apology because it is on the cross that we see the invisible presence of Christ our God. As St. Isaac of Nineveh beautifully remarks; “Cross is the garment of Christ…whenever we approach the Cross, it is as though we are brought close to the body of Christ…for true believers the sight of the cross is no small thing, for all symbols are understood to be contained in it. But whenever they raise their eyes and gaze on it, it is as though they were contemplating the face of Christ.” Finally, humility is derived from the Latin word ‘humus’ meaning fertile ground; so does the word Adam come from Adamah which also means fertile land. Therefore humility is what essentially constitutes a human being and when we trade humility for sin we are no less than demons because as St. John Climacus writes; “Humility is the only virtue that no devil can imitate.” ~ Dn. Basil Paul https://www.instagram.com/p/CLb6jelJ8Tf/?igshid=cgju5u1kw9h4

// Lenten Lanterns // Humility Humility is not a silly docile posture but a life-altering insight that stems from the unceasing meditation of the cross. It is the profound realization that if my Lord and my God was spat, struck, stripped, shamed, and slaughtered on the cross how dare that I should be respected and honoured? This is what it means “to put on Christ” i.e. the ignominy of the cross. When St. Gregory of Nazianzus exhorts us to “remember God more than we breathe” it is the crucified and risen Lord that we are called to ceaselessly contemplate for as St. Athanasius emphasized; “The One who ascended the Cross is the Word of God.” For this reason was cross the fulcrum of St. Paul’s kerygma; “For I decided to know nothing among you except Jesus Christ, and him crucified.” (1Cor. 2:2). This is what the soteriological expression ‘economy of memory’ seeks to convey i.e. “salvation becomes a reality for those who remember.” For Syriac Christianity, unlike the Byzantine tradition, the cross of Christ subsumes its entire iconography. This reveals the extremely concentrated and ascetic vision of the Church. In fact, in earlier times, prayer before the cross was such an invariable practice that prayer not before the cross owed an apology because it is on the cross that we see the invisible presence of Christ our God. As St. Isaac of Nineveh beautifully remarks; “Cross is the garment of Christ…whenever we approach the Cross, it is as though we are brought close to the body of Christ…for true believers the sight of the cross is no small thing, for all symbols are understood to be contained in it. But whenever they raise their eyes and gaze on it, it is as though they were contemplating the face of Christ.” Finally, humility is derived from the Latin word ‘humus’ meaning fertile ground; so does the word Adam come from Adamah which also means fertile land. Therefore humility is what essentially constitutes a human being and when we trade humility for sin we are no less than demons because as St. John Climacus writes; “Humility is the only virtue that no devil can imitate.” ~ Dn. Basil Paul https://www.instagram.com/p/CLapE8ZJJsM/?igshid=1xw5id4ih0ed9

'The Year of St. Jacob of Serugh ♰ 521' Second lecture on Wednesday February 17th: ''A Mediator between Exegetical Traditions, St. Jacob of Serugh and His Letters on Biblical Interpretation" by Dr. Philip Forness" Urho, The Way is pleased to announce that we will be a hosting partner of this illuminating online series organized by thehiddenpearl.org and the Eparchy of Los Angeles. On the third Wednesday of each month in 2021, at 10:00 am ET (3pm GMT, 8.30pm IST), world-renowned scholars on St. Jacob of Serugh will be presenting a live lecture that can be viewed through Urho, The Way Facebook page. https://www.instagram.com/p/CLVh0papNZo/?igshid=1k2yaky71f1c6

// Shubqono: Service of Reconciliation // As we stand at the threshold of the Great Lent, the Church begins this joyful struggle with the greatest virtue that makes us God i.e. Forgiveness. Through the Incarnation of Christ, forgiveness – which was hitherto believed to be the prerogative of God (Luke 5: 21) – has not only been extended to human beings but also been transformed into a virtue which the Master imitates his servants in, as is made evident in the Lord’s Prayer; “forgive us our debts and sins as we have also forgiven our debtors.” St. Gregory of Nyssa expounds this; “Imitate Thy servant, O Lord…I have absolved, absolve Thou too; I have forgiven, forgive Thou also; I have shown great mercy to my neighbour – imitate Thy servant’s charity, O Lord.” Forgiveness is the blatant expression of theosis. Bring to our minds the words Jacob spoke when Esau forgave him; “Truly to see your face is like seeing the face of God.” (Gen. 33:10). Forgiveness is not merely some form of personal acquittal or recompense but it is our inhibition to let evil and its myriads of manifestations triumph over divine goodness. This seems to be why – according to the Gospel of Luke – the first words uttered by Christ on the cross were of forgiveness; “Father, forgive them; for they do not know what they are doing.” (Luke 23:34). Forgiveness is the supreme act of rebellion against evil. Therefore the refusal to forgive is to insult the cross of Christ because as Brian Zahnd puts it; “The cross is the act of radical forgiveness that gives sin, violence and retribution a place to die in the body of Christ.” Hence in the Shubqono service, when the priest prostrates before the laity to seek forgiveness, he prays; “My beloved ones, forgive me for the sake of Christ.” We forgive not for ourselves but for the sake of Christ and his cross. Finally, forgiveness is what it means to love in the deepest sense and love is the most endearing title that God rejoices in, for we read in the Sedro of the Shubqono service; “O Christ, our God, who is love and is called love, and delights in this title than all other titles.” When we read the Scriptures we mature in wisdom. -Continued in comments- https://www.instagram.com/p/CLUO97nJw5n/?igshid=1xdltp050wvv9

Introducing the Urho, The Way Telegram channel! This channel will be used strictly for keeping our friends and supporters up to date with Urho programs and all our spiritually nourishing content. Your mobile number and Telegram ID will not be shared with anyone and we will not contact you directly. Please feel free to send us a direct message on our official social media platforms for any questions, comments and suggestions. We hope this will benefit those of you who do not use, or do not have access to, other social media apps. As we commence the Great Fast, many hope to reduce their screentime while increasing time spent reading and reflecting on edifying spiritual materials. This channel will be very helpful for those of you on that route! We will be regularly posting Lenten reflections throughout the week. May God bless you! Urho, The Way is an English language Internet-based Christian outreach ministry to disseminate the love of the Triune God as revealed in our Lord Jesus Christ. ♰ 🔗 Link in bio https://www.instagram.com/p/CLSvdEaJfyt/?igshid=4cxqd9bzvxof

// Sunday of the Feast of Cana // The Wedding at Cana is a paradigmatic ‘sign’ (semeion - σημεῖον) that somehow encompasses the implications of the other signs. It is not just the first sign but more emphatically as the text testifies ‘the beginning of signs’. (ἀρχὴν τῶν σημείων – 2:11). It is of prime importance to note that the term John prefers to use is σημεῖον – ‘sign’. σημεῖον communicates in and of itself a mystery urging us to look beyond the mere semantics – towards a greater version of reality. Thus a literal appropriation of these narratives would compromise on the magnitude of revelation they inspire us to discover. There is a total of seven signs in the Gospel of John which have a purpose for being written; “These (signs) are written so that you may come to believe that Jesus is the Messiah, the Son of God, and that through believing you may have life in his name.” (20:31). One of the significant things that we ought to learn from Christ is to scripturally mediate our memory just as he trained those strangers on the way to Emmaus. So, how does this particular narrative of Cana scripturally mediate our memory? The Gospel of John presents Moses as a prototype of Jesus; “If you believed Moses, you would believe me, for he wrote about me.” (5:46). Therefore just as Moses began the plagues by transforming the waters of Nile into blood and consummated with the slaughter of the Passover Lamb so also does Jesus – the Paschal Lamb (1:29) – begin his signs with transforming the water into wine which would subsequently be transformed into his blood on the cross where he would be slaughtered because unlike other Gospels, in the Gospel of John the crucifixion of Christ coincides with the slaying of the Passover Lamb (John 19:14). Thus St. Clement writes; "The Scripture has named wine as the symbol for sacred blood." -Continued in comments- https://www.instagram.com/p/CLQWhK3J432/?igshid=na0oem6yz9jd

Join us at Urho, The Way on Friday February 12th at 9pm EST (7.30am IST February 13) for Lecture II of this month's virtual Symposium on the Life and Works of St. Severus the Great of Antioch. We are honoured to announce that Lecture II will be delivered by Rev. Dr. Jacob Joseph. He is an Associate Professor of Christian Mission at Holy Transfiguration College, Agora University and a lecturer at St. Athanasius College, University of Divinity Melbourne, teaching a course on Orthodox Mission Contextual Theology and History. Fr. Jacob is also a visiting lecturer of Ecumenical and Mission Theology at Malankara Syrian Orthodox Theological Seminary (MSOT), Ernakulam, India. Welcome Achen! For Lecture II, Fr. Dr. Jacob Joseph examines the Christology of St. Severus of Antioch and its relevance in the context of Indian social margins. This discourse draws our attention to the letters exchanged between St. Severus and Julian of Halicarnassus on the issue of Christ's body. In particular, Severus's miaphysite Christological position and its appropriation to today's social context highlight this talk. Those interested in the miaphysite Christology and the issue of social margins will benefit from this discussion. Tune in to our Facebook and YouTube channels or connect to our hosting partner Zakka Vision and don't miss out! May the intercession of St. Severus be our refuge Link in bio https://www.instagram.com/p/CLHeZiyJOnk/?igshid=12vo9hoh7rmjk

February 8th Feast of St. Severus of Antioch Today the Syriac Orthodox Church celebrates arguably one of her greatest saints. Mor Severios Rabo was the Patriarch of Antioch and all the East who reigned as the successor of St. Peter from 512-538AD. He led the Holy Church during one of the most tumultuous periods of upheaval. Though exiled and forced to flee to Egypt within the early years of his patriarchate; St. Severus continued to garner the love and admiration of the faithful of Antioch and the East whom regarded no one but him as their rightful Patriarch. He sent countless letters of guidance on matters of administration to individuals and monasteries. However, Mor Severios is most celebrated in the 21st century as a champion of Orthodox theology. He authored 125 Cathedral Homilies and numerous letters, all of which contained deep theological reflections, apologetical statements and refutations of heresy. As a wise priest of our day once put it, "St. Severus the Great of Antioch is the completion of the Patristic tradition and the summation of all the Fathers!" He clung to Holy Scripture and the Fathers, passing down the one, genuine and unadulterated faith. Centuries earlier, a contemporary of Mor Severios, the Archimandrite of Qenneshre Monastery praised the brilliant wisdom of his Patriarch. Mor John bar Aphtonia sang, "The teachings of the wise and great Severus are a likeness of all the right doctors and mystic instructors of the Church: for in him one may see of Ignatius the God-clad and the tried martyr the holy and God-inspired words: of Athanasius the illustrious champion and combatant the extended and exact knowledge of the faith; of Basil and Gregory the sublime preaching of theology; and of John the admonitory instruction which pours itself forth and expands like the sea; of Cyril the exactitude of teaching concerning dogmas; of all together the purity of life and of virtuous conduct." Liturgically, St. Severus penned a multitude of hymns that are recited by the faithful today. However, his most famous hymn is the Ma'nitho known as 'Only-Begotten Son' or 'O Monogenes Yios'. Continued in comments https://www.instagram.com/p/CLCX20HjPO8/?igshid=1ue3sbtj0qxiw

Sunday of the Faithful Departed (had'bshabo d'aneede) Today the church commemorates the blessed and eternal memory of all the faithful who have fallen asleep in Christ and await the voice of our Lord, the Resurrection. (John 11:25). Life continues (or may be begins) beyond the grave. Death is just the cessation of our corporeal existence. I happen to remember the words of Euripides; "Who knows if being alive is really being dead and being dead is being alive". Christ through the cross has trampled death by death and converted death into a passage for us to regain our immortality and incorruptibilty - our original inheritance (1 Cor. 15:42-44); after all life is worthy of its name only if it's untouched by death. To be immortal we must embrace our mortality. In the Qaumo we pray "Holy art Thou Immortal" but then the very next line we pray "Crucified for us". We believe in a crucified and risen God. As St. Gregory writes; "We needed a God made flesh and made dead, that we might live." Unless we are willing to die with Christ we will never live. For the Scripture reminds us; "If we have died with him, we will also live with him." (2Tim. 2:11). One cannot afford to overlook the wonderful concurrence of God creating the plants yielding seeds on the third day and the resurrection of the Son of God on the third day. This underscores the reality that our physical bodies are akin to seeds that are meant to be sown in the earth for germination just as demonstrated by Christ. Thus we sing in the Qolo of Saturday Vespers; "Have mercy on our dead who like seed are laid in the earth; as you will O Lord, raise them up and comfort those who mourn." Finally, memory is eternal. The adage goes; "The past does not disappear, it exists, as long as we remember it. As long as we remember each other.” Therefore we sing in the Qolo of Tuesday Matins; "Make memory of the faithful departed; Let us not forget those who have left us; Let us write their names at the Lord’s altar; that at all times the Lord will give them rest; May they worship You, their Resurrection." May we uphold all the faithful reposed who have journeyed to eternity; ~ Dn Basil Paul https://www.instagram.com/p/CK-St-PD0MO/?igshid=r6lzpu16nlzo

"Supplicate, saintly one, on behalf of the members of the Holy Church, that they may quickly in mercy be at peace and be united, and through thy prayer be delivered from the assaults of heresies." ~ Canon for the Feast of St. Severus on February 8th Please join us tomorrow on February 6th at 10am EST (3pm GMT, 8.30pm IST) on Urho, The Way, for the Inaugural Message and Lecture I of the virtual Symposium on the Life and Works St. Severus of Antioch. This month-long event is held in honour of his feast which falls on February 8th in the Syriac Orthodox liturgical calendar. We are honoured to announce the inaugural message and blessing for this symposium will be delivered by H.E. Archbishop Dionysius John Kawak the Patriarchal Vicar, Archdiocese of the Syrian Orthodox Church in the Eastern United States. Thank you Sayidna! The first lecture this month will be delivered by Rev. Fr. Peter Farrington, from the Coptic Diocese of the Midlands in the UK. Fr. Peter will be discussing the Cathedral Homilies of St. Severus the Great; many of which he has translated into English in recent years. Welcome Abouna, we are blessed! Tune in this Saturday to our Facebook and YouTube channels or connect to our hosting parter Zakka Vision and don't miss out! May the intercession of Mor Severios Rabo be our fortress! Link in bio! https://www.instagram.com/p/CK7vWjQDN5D/?igshid=1vcvyvwk7z568

Join us at Urho, The Way on Saturday February 6th at 10am EST (3pm GMT, 8.30pm IST) for Lecture I of this month's virtual Symposium on the Life and works of St. Severus the Great of Antioch. : We are honoured to announce that the first lecture will be delivered by Rev. Fr. Peter Farrington, from the Coptic Orthodox Diocese of the Midlands in the UK. Fr. Peter will be discussing the Cathedral Homilies of St. Severus the Great; many of which he has translated into English in recent years. Welcome Abouna! : Tune in this Saturday to our Facebook and YouTube channels or connect to our hosting parter Zakka Vision and don't miss out! May the intercession of Mor Severios Rabo be with us all ♰ Link in bio! https://www.instagram.com/p/CK4GQYupPIp/?igshid=1sck3bq4muos7

Join us at Urho, The Way on Saturday February 6th at 10am EST (8.30pm IST) for the opening and first lecture of this month's virtual Symposium on the Life and works of St. Severus the Great of Antioch. We are honoured to announce the inaugural message and blessing for this symposium will be delivered by H.E. Archbishop Mor Dionysius John Kawak the Patriarchal Vicar, Archdiocese of the Syrian Orthodox Church in the Eastern United States. Thank you Sayidna! February 6th also happens to be the feast of St. John of Tella d-mawzlat, one of Mor Severios' contemporaries who was praised by the great Patriarch for protecting the Orthodox faith. Tune in to our Facebook and YouTube channels or connect to our hosting parter Zakka Vision and don't miss out! May the intercession of St. Severus be our fortress. Link in bio! https://www.instagram.com/p/CK1fgZep_Ti/?igshid=1ptkmbp60s9v1

Ma'altho D'Moran - Entry of our Lord into the Temple : Death is indeed an agony. But what could be more agonizing than not being able to die? This agony is clearly felt in the joy expressed by Simeon while holding Christ in his hands; “Master, now you are dismissing your servant in peace, according to your word." (Luke 2:29). Death is an extremely gracious act of compassion rendered to us by God for our choice of sin so that we do not persist in this sinful state bearing this corruptible flesh; for as St. Gregory writes; "This corporeal gloom stands barrier between us and God." : God's act of mercy did not stop at blessing us with death rather He condescended to put on our corporality to die and rise so as to destroy death itself. Therefore it's mind-boggling to see how God worked out our salvation in and through our corporality. St. Philoxenos beautifully expatiates; "All spiritual blessings, which according to the saying of Paul, 'Eye hath not seen nor ear heard', were prepared for humans by the corporality of God." Simeon discerned this through his eyes of faith for he states on seeing Christ; "my eyes have seen your salvation." (Luke 2: 30). : This divine condescension also involved God embracing poverty. Therefore when the Scripture says "Christ became poor" (2 Cor. 8:9) this should not be dismissed as an abstract proposition but understood as a factual reality which is revealed in Mary and Joseph's offering of two turtledoves instead of a sheep (Lev. 5:7). Thus Origen writes; "Christ chose both a poor mother, from whom He was born and a poor homeland." Syriac Christianity in particular, takes pride in this abject poverty of Christ and hence identifies Mary as "Daughter of the poor." (Bo'utho Mor Jacob: Monday Night Vigil). : Christ has always taken pleasure in subverting the wisdom of the world for "His foolishness is wiser than human wisdom." (1Cor. 1:25). When human wisdom associated the dove with poverty, Christ elevated it to represent the Holy Spirit. How clearer could it be conveyed that in Christ the entire creation is deified? : Blessed Feast ~ Dn. Basil Paul https://www.instagram.com/p/CKyvD1IpJ1t/?igshid=16e9w8qk8ci19

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