The Saint of love, forgiveness & discernment: Saint Jacob Tsalikis of Evia Island, Greece (+1991)

http://saintsofmyheart.wordpress.com

SAINTS OF MY HEART

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The Saint of love, forgiveness & discernment:

Saint Jacob Tsalikis of Evia Island, Greece (+1991)

22 November

Source:

http://orthochristian.com

http://orthochristian.com/98806.html

ORTHODOX CHRISTIANITY

Our age and today’s culture has, unfortunately moved away from the vision and pursuit of sanctity. The Orthodox faith is based on the presence of the saints. Without these, our Church is on the path towards secularization. Naturally, as we know from Scripture, God alone is holy, and sanctity derives from our relationship with Him, and therefore sanctity is theocentric rather than anthropocentric. Our sanctity depends on the glory and the grace of God and our union with Him, not on our virtues. Sanctification assumes the free will of the person being sanctified. As Saint Maximos the Confessor says, all that we bring is our intentions. Without those, God doesn’t act. And Saint John the Damascan repeats that we render honour to the saints ‘for having become freely unified with God and having Him dwell in them and by this participation having become by grace what He is by nature’. The saints didn’t seek to be glorified, but to glorify God, because sanctity means participation in and communion with the sanctity of God.

The source of sanctity in the Orthodox Church is the Divine Eucharist. By partaking of the Holy One, Jesus Christ, we become holy. The ‘holy things’, the Body and Blood of Christ, are given as communion ‘to the holy’, the members of the Church. Sanctity follows on from Holy Communion. The ascetic struggles of the saints are not an aim but a means which leads to the aim, which is Eucharistic communion, the most perfect and complete union with the Holy One. In the Lord’s prayer, the ‘Our Father’, we see that sanctification is associated with the Kingdom of God. We ask that His Kingdom come into the world so that everyone can praise Him and can partake of His sanctity and His glory, which is what we call ‘deification’.

The Kingdom of God and deification are an eternal extension of the Divine Liturgy within space and time, as Saint Maximos the Confessor writes. By taking part in the Continue reading “The Saint of love, forgiveness & discernment: Saint Jacob Tsalikis of Evia Island, Greece (+1991)”

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What Every Christian Needs To Know About All Of The Christians Who Saved Jews In The Holocaust ╰⊰¸¸.•¨* A growing list of Orthodox Christians that rescued Jews during the Holocaust era

http://orthodox-heart-sites.blogspot.com

ORTHODOX HEART SITES

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What Every Christian Needs To Know

About All Of The Christians Who Saved Jews In The Holocaust

╰⊰¸¸.•¨*

A growing list of Orthodox Christians that

rescued Jews during the Holocaust era

Much has been said regarding the famed Yad Vashem awards given to a number of Roman Catholics and Protestants. What needs to be noted however, is that there were just as many Orthodox Christians who were participants of rescuing Jews from the Nazi death squads and who selflessly did so at the expense of their own lives in a number of cases. May God honour their blessed memory as I list, although still growing, of a number of these blessed souls.

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Chiune Sugihara (1900-1986)-This Japanese diplomat in WWII was a convert to the Orthodox Church due to his contact with the Russian Orthodox Church via his first wife. Despite leaving his first wife, he never wavered in his Orthodox Christian faith and managed to lead his second wife, Yukiko, to the Orthodox Faith. He and Yukiko, worked tirelessly to write passports via their embassy in Lithuania, to allow many Polish Jews to leave the region to escape Nazi death camps. When he was asked as to one of his motivations for his actions, he mentioned his faith in God. He was discharged from his position unceremoniously after the War, and was only to be discovered later by one of the Jews he rescued, in Russia. He was later awarded Yad Vashem by Israel in 1985, one year before his death, but was too ill to receive the award and thus his son received it on his behalf. His wife, Yukiko, mentions that she had read the Book of Lamentations in the Old Testament, and thus was motivated to ask her husband to save the Jews as well in Lithuania.

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Archbishop Damaskinos of Athens (1891-1949)-This blessed Archbishop of Athens, when Greece fell under Nazi occupation in 1941, did everything possible to rescue Jews from death. He is renowned for writing a letter to the occupying government protesting atrocities committed against Jews and urged the government to desist from arresting them or committing any harm towards them. In addition, when asked to put the names down of Jews to be arrested and taken away by the Nazi forces for throwing into concentration camps, he put his own name on the list. In addition, he was known for quietly urging a number of congregants to issue baptismal certificates for Jews to allow them to escape.

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Metropolitan Chrysostomos of Zakynthos (1890-1958)- Similar to the above, also risked his life to save the Jewish community in Zakynthos, Greece. He and also Mayor Loukás Karrer, refused to comply with Nazi demands of listing the Jews in the island for deportation and instead submitted their own names. In addition, they made sure that the Jews were distributed throughout various villages to prevent capture. Both were awarded by Israel in 1978 with Yad Vashem for their good work.

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Angelos Evert (1894-1970)- A police officer during the Nazi occupation of Greece, he was inspired by Archbishop Damaskinos to act selflessly for the Jews and was also responsible for issuing Christian identities for Jews in Greece. Awarded in 1969 by Israel with Yad Vashem.

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Prince Constantin Karadja (1889-1950)-Serving as a diplomat in Romania under Nazi occupation, he personally organised the saving of 10,000+ Jews in Romania using all his diplomatic ability. He was awarded Yad Vashem posthumously in 2005.

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Princess Helen of Greece and Denmark (1896-1982)- She was married to King Carol II of Romania and was renowned for saving Jews in Romania. And caring for the wounded under Nazi occupation. For her righteous work, she was also awarded Yad Vashem by Israel too.

Amongst the 2 most prominent churches renowned for helping and rescuing Jews are the Bulgarian and Serbian Orthodox Church. There were many clergy and laymen that risked their necks to rescue Jews from Nazi deportations and atrocities.

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In the Bulgarian Orthodox Church, there is Patriarch Cyril aka Konstantin Markov Konstantinov (1901-1971), who personally risked his life to stop the Nazi deportation of Jews in Bulgaria.

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Dimitar Peshev (1894-1973)-Although he was a politician that signed a law in Bulgaria that supported anti-Jewish behaviour due to Nazi occupation, yet actions spoke louder than words. He was a friend to the Jewish community in Bulgaria, and when he learnt from a Jewish friend of a Nazi attempt to deport Jews in Bulgaria to various death camps, he personally went out of his way to stop this. He worked to sabotage Nazi operations in this regard and even wrote letters to stop any further anti-Jewish measures. He was finally recognized by Israel in 1973 and was awarded Yad Vashem.

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Maria Skobtsova (1891-1945)- Also has been canonised by the Russian Church as St. Mary of Paris. Also known by many as Mother Maria. She became a nun despite coming from a prominent family, and as a nun in 1940, when France was occupied by Nazi Germany, personally engineered the saving of Jews in France through her convent. She and Father Dimitri Klepinin (who was also canonised a Saint by the Russian Church as well) worked tirelessly to save Jews from death camps and to organise rescue missions. She and Father Klepenin organised baptismal certificates to be issued for Jews in France. Both she and Father Klepenin were martyred in Nazi death camps. She chose to die in the place of a Jewish woman in 1945. She was issued Yad Vashem posthumously and was canonized along with Father Dimitri Klepinin in 2004 by both the Ecumenical Patriarchate of Constantinople and also by the Moscow Patriarchate.

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Father Dimitri Klepinin (1904-1944)-Canonized as St. Dimitri Klepinin in 2004, he worked alongside Mother Maria Skobtsova to rescue Jews. Serving under the Russian Orthodox Church as was St. Mary of Paris, he was initially serving the émigré community in France. Nazi occupation changed a lot for him and saw him being arrested for issuing false baptismal certificates to Jews and to be deported to the death camp of Dora, near Buchenwald. He was posthumously awarded in 1987 Yad Vashem by Israel and canonized by the Ecumenical Patriarchate as well as Moscow Patriarchate alongside Maria Skobtsova.

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Alexej Alexandrovich Glagolev (1901-1972)-A Ukrainian Orthodox priest that was awarded posthumously along with his wife and daughter in 1991 with Yad Vashem by Israel. Their son was awarded nine years later with the same. He and family were personally responsible for organising rescue of Jews and issuing them with baptismal certificates. He often faced beatings from the Nazis and his family also faced constant persecution too.

Since 2007, 127 Serbian nationals, and members of the Orthodox Church, have been listed as recipients of Yad Vashem. What can be said, is that the Serbian Orthodox Church played a great role in the rescue and saving of Jews from both Nazi German forces and the Croatian Ustache.

This list is by no means complete. However, what is certain, is that all these selfless men and women, are jewels of the Orthodox Church to the whole world. May their memory be blessed and eternal and may God forgive them of all their sins, both voluntary and involuntary. Amen

Source:

http://www.pravmir.com/what-every-christian-needs-to-know-about-all-of-the-christians-who-saved-jews-in-the-holocaust/

PRAVMIR.COM

ORTHODOX CHRISTIANITY AND THE WORLD

Chủ nghĩa vô thần là gì? ╰⊰¸¸.•¨* Vietnamese

http://havefaithorthodoxy.wordpress.com

HAVE FAITH – ORTHODOXY

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Chủ nghĩa vô thần là gì?

Chủ nghĩa vô thần là quan điểm cho rằng Đức Chúa Trời không tồn tại. Chủ nghĩa vô thần không phải là một sự phát triển mới. Thi Thiên 14: 1, được viết bởi vua Đa-vít khoảng 1.000 năm trước Công nguyên, đề cập đến chủ nghĩa vô thần: “Kẻ ngu dại nói trong lòng của mình, không có Đức Chúa Trời.” Số liệu thống kê gần đây cho thấy một số lượng ngày càng tăng của người tự xưng là người vô thần, lên đến 10 phần trăm dân số trên toàn thế giới. Vì vậy, tại sao ngày càng có nhiều người trở thành vô thần? Có phải chủ nghĩa vô thần thực sự hợp vai trò những người vô thần công bố nó như thế không?

Tại sao chủ nghĩa vô thần thậm chí còn tồn tại? Tại sao Đức Chúa Trời không mặc khải chính mình Ngài cho con người thật đơn giản, chứng minh rằng Ngài tồn tại? Chắc chắn, nếu Đức Chúa Trời chỉ xuất hiện, những suy nghĩ thôi, mọi người sẽ tin vào Ngài! Vấn đề ở đây là sự mong muốn của Đức Chúa Trời không phải chỉ thuyết phục mọi người rằng Ngài tồn tại. Đó là mong muốn của Đức Chúa Trời cho mọi người tin vào Ngài bởi đức tin (2 Phi-e-rơ 3: 9) và chấp nhận bằng đức tin ơn cứu rỗi của Ngài (Giăng 3:16). Đức Chúa Trời đã chứng minh rõ ràng sự tồn tại của Ngài rất nhiều lần trong Cựu Ước (Sáng thế ký đoạn 6-9; Xuất 14: 21-22; 1 Các Vua 18: 19-31). Có phải mọi người đều tin rằng Đức Chúa Trời hiện hữu? Vâng. Có phải họ thay đổi từ đường lối tội lỗi sang việc vâng lời Chúa? Không, nếu một người không sẵn lòng chấp nhận sự tồn tại của Đức Chúa Trời bằng đức tin, tiếp theo người ấy chắc chắn không sẵn sàng chấp nhận Chúa Giê Su Christ là Đấng cứu chuộc bởi đức tin (Ê-phê-sô 2: 8-9). Mong muốn của Đức Chúa Trời là để mọi người trở thành Cơ Đốc nhân, không chỉ là người hữu thần (những người tin rằng Đức Chúa Trời thực hữu).

Kinh Thánh nói với chúng ta rằng sự tồn tại của Đức Chúa Trời phải được chấp nhận bởi đức tin. Hê-bơ-rơ 11: 6 tuyên bố, “Và không có đức tin thì không thể nào ở cho đẹp lòng Đức Chúa Trời, bởi vì bất cứ ai đến với Đức Chúa Trời phải tin rằng có Đức Chúa Trời và Ngài thường hay thưởng cho kẻ tìm kiếm Ngài.” Kinh Thánh nhắc nhở chúng ta rằng chúng ta là người được phước khi chúng ta tin và tin cậy vào Đức Chúa Trời bằng đức tin: “Sau đó, Chúa Giê Su nói với người,” bởi vì ngươi đã thấy ta, nên ngươi tin; phước thay là những người không thấy mà đã tin” (Giăng 20:29).

Sự tồn tại của Đức Chúa Trời phải được chấp nhận bởi đức tin, nhưng điều này không có nghĩa là niềm tin vào Đức Chúa Trời là bất hợp lý. Có nhiều lập luận hợp lý về sự tồn tại của Đức Chúa Trời. Kinh Thánh dạy rằng sự tồn tại của Đức Chúa Trời được nhìn thấy rõ ràng trong vũ trụ (Thi Thiên 19: 1-4), trong tự nhiên (Rô-ma 1: 18-22), và trong tấm lòng của chúng ta (Truyền đạo 3:11). Với tất cả mà nói, sự tồn tại của Đức Chúa Trời không thể chứng minh; nó phải được chấp nhận bởi đức tin.

Đồng thời, để tin vào chủ nghĩa vô thần phải lấy nhiều đức tin. Để thực hiện lời nói tuyệt đối “Đức Chúa Trời không tồn tại” thì phải công bố một sự hiểu biết hoàn toàn những gì cần biết, về tất cả mọi thứ hiện có và ở khắp mọi nơi trong vũ trụ và phải được làm chứng nhìn thấy mọi thứ. Tất nhiên, không có người vô thần nào làm được những lời công bố này. Tuy nhiên, đó là những gì họ đang tuyên bố khi họ nói rằng Đức Chúa Trời hoàn toàn không thực hữu. Người vô thần không thể chứng minh rằng Đức Chúa Trời không có, ví dụ, sự sống ở trung tâm của mặt trời, hoặc dưới những đám mây của sao Mộc, hoặc trong một số Tinh vân xa. Vì những nơi này vượt quá khả năng quan sát của chúng ta, nó không thể được chứng minh rằng Đức Chúa Trời không tồn tại. Để thành một người vô thần phải lấy nhiều đức tin như nó làm cho một người hữu thần.

Chủ nghĩa vô thần không có chứng minh, và sự tồn tại của Đức Chúa phải được chấp nhận bởi đức tin. Hiển nhiên, các Cơ Đốc nhân tin tưởng mạnh mẽ rằng Đức Chúa Trời hiện hữu, và thừa nhận rằng sự tồn tại của Đức Chúa Trời là một vấn đề của đức tin. Đồng thời, chúng tôi bác bỏ ý tưởng cho rằng niềm tin vào Đức Chúa Trời là không hợp lý. Chúng tôi tin rằng sự tồn tại của Đức Chúa Trời có thể được nhìn thấy rõ ràng, cảm nhận sâu sắc, và cần thiết chứng minh có tính triết học và khoa học. ” Các từng trời rao truyền sự vinh hiển của Đức Chúa Trời, Bầu trời giãi tỏ công việc tay Ngài làm. Ngày nầy giảng cho ngày kia, Đêm nầy tỏ sự tri thức cho đêm nọ. Chẳng có tiếng, chẳng có lời nói; Cũng không ai nghe tiếng của chúng nó. Dây đo chúng nó bủa khắp trái đất, Và lời nói chúng nó truyền đến cực địa.”(Thi Thiên 19: 1-4).

Nguồn: http://atheistsmetorthodoxy.wordpress.com

What is the origin of the different races?

http://easternorthodoxchurch.blogspot.com

EASTERN ORTHODOX CHURCH

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What is the origin of the different races?

The Bible does not explicitly give us the origin of the different “races” or skin colors in humanity. In actuality, there is only one race—the human race. Within the human race is diversity in skin color and other physical characteristics. Some speculate that when God confused the languages at the tower of Babel (Genesis 11:1-9), He also created racial diversity. It is possible that God made genetic changes to humanity to better enable people to survive in different ecologies, such as the darker skin of Africans being better equipped genetically to survive the excessive heat in Africa. According to this view, God confused the languages, causing humanity to segregate linguistically, and then created genetic racial differences based on where each racial group would eventually settle. While possible, there is no explicit biblical basis for this view. The races/skin colors of humanity are nowhere mentioned in connection with the tower of Babel.

At the Tower of Babel, when the different languages came into existence, groups that spoke one language moved away with others of the same language. In doing so, the gene pool for a specific group shrank dramatically as the group no longer had the entire human population to mix with. Closer inbreeding took place, and in time certain features were emphasized in these different groups (all of which were present as a possibility in the genetic code). As further inbreeding occurred through the generations, the gene pool grew smaller and smaller, to the point that people of one language family all had the same or similar features.

Another explanation is that Adam and Eve possessed the genes to produce black, brown, and white offspring (and everything else in between). This would be similar to how a mixed-race couple sometimes has children that vary in color. Since God obviously desired humanity to be diverse in appearance, it makes sense that God would have given Adam and Eve the ability to produce children of different skin tones. Later, the only survivors of the flood were Noah and his wife, Noah’s three sons and their wives—eight people in all (Genesis 7:13). Perhaps Noah’s daughters-in-law were of different races. It is also possible that Noah’s wife was of a different race than Noah. Maybe all eight of them were of mixed race, which would mean they possessed the genetics to produce children of different races. Whatever the explanation, the most important aspect of this question is that we are all the same race, all created by the same God, all created for the same purpose—to glorify Him.

Source: Elmer L. Towns, Bible Answers for Almost All Your Questions, THOMAS NELSON / 2003 / PAPERBACK

Why did God use Adam’s rib to create Eve?

http://orthodoxyislove.wordpress.com

ORTHODOXY IS LOVE

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Why did God use Adam’s rib to create Eve?

The story of “Adam’s rib” is found in Genesis. Genesis 2:18–24 tells the well-known account of how God created the first woman, Eve, by removing a “rib” from Adam’s body and fashioning it into the woman. The creation account clearly indicates that God used Adam’s rib to create Eve instead of making her from the dust of the ground as He had done for Adam. The question also arises as to why God created woman out of Adam’s rib. God apparently had formed male and female animals separately, but the female human was originally part of man—Adam said, “She shall be called ‘woman,’ for she was taken out of man” (Genesis 2:23).

God used Adam’s rib to form Eve to show that they were actually the same created being, two halves of a whole. The female was not created as a separate being, second to the male. She was formed as part of the initial man, in order to be a “helper suitable” for the male (Genesis 2:18). While Adam was in a divinely induced sleep, God “took one of the man’s ribs and . . . made a woman” (Genesis 2:21–22). Eve was brought into being to strengthen and powerfully help Adam; she was made from the same “stuff,” and she was every bit as perfect a creation as man and every bit as patterned after God’s image and likeness (Genesis 1:27).

The woman made of Adam’s rib was designed to be a “suitable helper” for Adam (Genesis 2:20). The Hebrew phrase is translated “help meet” in the KJV and “companion who corresponded” in the NET. It is not synonymous with assistant, servant, minion, or subordinate. The Hebrew phrase, ’ezer kenegdow, in all other instances in the Bible refers to powerful and extensive aid and support. In most cases, the phrase was used to depict dominant military forces or armed men. Other passages, including Deuteronomy 33:7, 29, and Exodus 18:4, use the same phrase to discuss the potent interventions and deliverances of God Himself. Woman, therefore, was created as a complement to man, as an integral part of man, and as a powerful and influential companion for man.

Furthermore, the Hebrew word translated “suitable,” kenegdow, carries much more meaning than simply “fit” or “appropriate.” This word also means “opposite or contrasting.” This implies that the two beings were designed to work and fit together perfectly, not just physically but in all ways. The strengths of each compensated for the weaknesses of the other. It was “not good” for the man to be alone (Genesis 2:18), but, together, Adam and Eve were something far stronger and more magnificent than either of them could have been alone. Adam had to lose a rib, but he gained so much more.

Why did God use Adam’s rib? A closer examination of the Hebrew also reveals another surprising element of the story. The Hebrew word translated “rib” in Genesis 2 is tsela. The only other instance of the English word rib in the Bible occurs in Daniel 7:5, but the Hebrew word used there is different. In other passages where tsela or its variants are used, the word is translated “side.” For example, in Exodus 25, 27, and 35, the words tselo (variant) and tselot (plural) are used to refer to the “sides” of the Ark of the Covenant or the “sides” of the altar. In 2 Samuel 16:13, David encounters a cursing Shimei moving along the side (tsela) of a hill. In these contexts, translating the word tsela as “rib” would not fit.

This raises the possibility that Eve could have been fashioned of more than just Adam’s rib. In the Genesis 2 passage, tsela could actually be translated as Adam’s “side,” rather than Adam’s “rib.” If the appropriate translation is that God removed Adam’s side, how much of his side did God remove? It is possible that Eve was constructed literally from half of Adam. This would bring added meaning to Adam’s declaration that Eve was “bone of my bones and flesh of my flesh” (Genesis 2:23).

Whether God created Eve from Adam’s rib or from his whole side, He accomplished the act in such a way that showed the woman was to complement and complete man in the integral union of marriage. Woman was created to be “beside” man, not beneath or above him. In salvation, man is no more “worthy” and woman is no less a citizen of God’s kingdom. “There is neither . . . male and female, for you are all one in Christ Jesus” (Galatians 3:28). They stand side-by-side as fellow “heirs . . . of the gracious gift of life” (1 Peter 3:7).

Source: Elmer L. Towns, Bible Answers for Almost All Your Questions, THOMAS NELSON / 2003 / PAPERBACK

Eve created from Adam’s rib – Russell Grigg

http://orthodox-heart-sites.blogspot.com

ORTHODOX HEART SITES

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Eve created from Adam’s rib

by Russell Grigg

Why did God make Eve from Adam’s rib? After all, if God had so desired, He could easily have formed Eve from the dust of the ground. In fact, He made Adam this way, (Genesis 2:7), as well as “every beast of the field” and “every bird of the heavens” (Genesis 2:19). So why did God make Eve differently? Perhaps He wanted to instruct us not only about the roles of Adam and Eve, but also concerning that of “the last Adam”, the Lord Jesus Christ (1 Corinthians 15:45).

The first “not good” statement

Before God created Eve, He said: “It is not good that man should be alone; I will make him a helper fit for him” (Genesis 2:18). In the creation narrative, the reader should be jarred by this statement, because up until now, every time that God has surveyed His creation, He has pronounced it “good”, as we would expect it to have been before the Fall. Man’s being alone is the first “not good” thing that required a solution.

So God created Eve as “a helper fit for him” (Genesis 2:18b). The term ‘helper’ (Hebrew ezer) does not indicate a lesser role or status, but rather function. She was to be his counterpart, his complement. Indeed, the term is used of God when He helps us, as in Psalm 33:20; 121:1–2. In fact, this is the basis for the biblical name Azaria(h) = God helped. Adam’s words on being presented with Eve were: “This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man.”[1] (Genesis 2:23)

The significance of ‘one flesh’

But was it really necessary for Eve to be made out of Adam’s rib? J. Calvin commented that “if the two sexes had proceeded from different sources, there would have been occasion either of mutual contempt, or envy, or contentions.”[2] And he went on to say that “something was taken from Adam, in order that he might embrace with greater benevolence, a part of himself. He lost, therefore, one of his ribs;[3] but, instead of it, a far richer reward was granted him, since he obtained a faithful associate of life; for he now saw himself, who had before been imperfect, rendered complete in his wife.” [2]

Eve also needed to be related to Adam—if she had been created out of the earth, she would be a completely independent creation. But in a unique way, Eve was descended from Adam, because she was made from a part of him.

Eve’s descent from Adam is also crucial to the possibility of her salvation. The prophet Isaiah wrote of the coming Messiah as being the “Kinsman-Redeemer”[4] (Isaiah 59:20), i.e. one who is related by blood to those he redeems. Hebrews 2:11–18 explains how Jesus took on Himself the nature of a man to save mankind, but not angels (nor hypothetical aliens for that matter). Jesus entered Adam’s line to literally become our relative, to be a part of this one human family (Luke 3:23–38).[5] If all people are not descended from Adam, this vital kinsman-redeemer concept is undermined. Or conversely, if there are people around today who are not descended from Adam and hence not related to Christ through Adam, they are not able to be saved. Both situations are biblically unviable.[6]

Responsibility

Adam, being the first human created, was and is the federal (or responsible) head of the human race. He was thus the one whose attitude towards God determined the course of human history. Eve, being made chronologically after Adam, as well as from Adam, is not assigned this responsibility in the Bible, even though she ate the forbidden fruit a few moments before Adam did (Genesis 3:6).

It was Adam to whom God had given the command not to eat (Genesis 2:16–17), and Adam was with Eve when she ate the fruit (Genesis 3:6). However, apparently he did not restrain her other than to pass on the warning (Genesis 3:1–3).[7] Sin is basically the desire to live independently of and in rebellion against God.[8] The New Testament affirms not only that Eve was deceived (by the serpent), but also that Adam was not so deceived (1 Timothy 2:14). It therefore appears that Adam made a deliberate choice to disobey God, i.e., the overt act expressed the sin that had already been committed within the heart (cf. Matthew 15:19).

The New Testament states that Adam was responsible for the coming of death into the world, cf. 1 Corinthians 15:21–22, “For as by a man came death, by a man has come also the resurrection of the dead. For as in Adam all die, so also in Christ shall all be made alive.”[9] This reminds us that, just as Adam was the head of the human race, the Lord Jesus Christ is the head of redeemed humanity (Romans 5:12–21,[10] Ephesians 1:22–23; 5:23).

Roles of husband and wife in a Christ-centred marriage

One reason that marriage was set up by God is so that we would have a picture of what Christ’s love for the Church looks like. Monogamous marriage between one man and one woman serves this purpose in a way that a ‘marriage’ between two men, or two women, or any other arrangement cannot.[11] Indeed, when Jesus taught about marriage (Matthew 19:3–6, Mark 10:5–9), He cited the Creation account as real history (Genesis 1:27, 2:24).[12]

Furthermore the Bible sets specific roles for a husband and a wife within marriage. The longest passage on this is Ephesians 5:22–33. Husbands are told to “love their wives, as Christ loved the church and gave Himself up for her” (vv. 25–27), “as their own bodies” (vv. 28–30), and ahead of all other commitments (vv. 31–33). Wives are told to “submit to their own husbands, as to the Lord” (v. 22). This does not contradict Paul’s assertion in Galatians 3:28 that “male and female … are all one in Christ Jesus.”[13]

Note too:

Upon marriage, we are meant to leave our parents as if we had none (metaphorically speaking), because Adam and Eve (literally and historically) really did have none.

We are meant in marriage, at least ideally, to be as close to one another as if we were ‘one flesh’ (metaphorically speaking) because Eve really was (literally and historically) taken from Adam’s flesh.

A bride produced by a wound

When God made Eve from Adam’s side, Genesis 2:21–23 tells us that God put Adam into a deep sleep. So Eve, the bride-to-be of Adam was (literally and historically) born from the wound in his side.

When Jesus, the last Adam (1 Corinthians 15:45), died on the cross, His side was pierced by a spear thrust, in fulfillment of prophecy (John 19:34, 36–37; Zechariah 12:10). This was just after His death—a death made necessary by the sin of the first Adam. Flowing from that wound in the side of God’s Lamb (John 1:29), sacrificed for sin, was the precious blood (1 Peter 1:19) by which believers are cleansed from sin.[14] These believers will constitute Christ’s bride, the church. So, metaphorically speaking, the church, Christ’s bride to be, was ‘born’ as it were from the spear wound in His side.

The heavenly Bride and Groom united

The Book of Revelation speaks of the ‘wedding feast of the Lamb’ at Christ’s return after the final defeat of death and evil (Revelation 19:6–9). The Good News is that although all of us have sinned ‘in Adam’, the first husband, we can all be redeemed through the sacrifice of Jesus Christ, the ‘last Adam’ and the Bridegroom of the Church, and through Him we can receive “the forgiveness of sins”, “the free gift of righteousness”, and pass “from death to life” (Colossians 1:14; Romans 5:17; 1 John 3:14).

* * *

References and notes
1.KJV. Some versions incorrectly regard happa’am as having a time-suggestive meaning, so they include the words “at last”. But the word pa’am with the definite article ha means “this time”, or Gideon asking God “once more” for a test (Judges 6:39) or Abraham asking God about Sodom’s destruction “this once” (Genesis 18:32).
2.Calvin, J. Genesis, Translated and edited by John King, p. 133, The Banner of Truth Trust, 1965. Return to text.
3.Note, however, that Adam’s loss of a rib may well have been only temporary, since ribs routinely regenerate after surgical removal, as long as the outer membrane (periosteum) is left intact. See Wieland, C., Regenerating ribs: Adam and that ‘missing’ rib, Creation 21(4):46–47, Sept., 1999, creation.com/rib.
4.Hebrew goel, the same word used of Boaz in the book of Ruth, one of Jesus’ ancestors (Matthew 1:5).
5.Cosner, L., The genealogies of Jesus, creation.com/jesus-genealogies, 25 December 2012.
6.This section adapted from Wieland, C., One Human Family: The Bible, Science, Race and Culture, pp. 146 ff , Creation Book Publishers, 2011.
7.A correspondent has asked if either Adam or Eve lied about not touching the tree; however, a better explanation is that Adam passed on the warning not to eat the fruit to Eve, and then possibly added something like, “So don’t you even touch it, do you hear now!”, which Eve interpreted as coming from God. See Wieland, C., Did Eve lie before the Fall? creation.com/eve-lie, 17 March 2007.
8.See Grigg, R., Dawkins’ dilemma: how God forgives sin, Creation 34(1):32–34, 2012, creation.com/dawkins-dilemma.
9.Cosner, L., Christ as the last Adam: Paul’s use of the Creation narrative in 1 Corinthians 15, J. Creation 23(3):70–75, 2009; creation.com/1-corinthians-15.
10.Cosner, L., Romans 5:12–21: Paul’s view of literal Adam, J. Creation 22(2):105–107, 2008; creation.com/romans5.
11.Sarfati, J., One man, one woman: Does the Bible really teach monogamy? Creation 31(4):12, 2009; creation.com/monogamy.
12.Wieland, C., Jesus on the age of the earth: Jesus believed in a young world, but leading theistic evolutionists say He is wrong, Creation 34 (2):51–54, 2012; creation.com/jesus-age-earth.
13.While debating the detailed issues surrounding gender roles is outside the scope of this ministry, see Cosner, L., The Bible’s high view of women grounded in the creation account, J. Creation 23(2):53–58, creation.com/women, 2009.
14.The water which also flowed might be viewed as a picture of the life-giving Holy Spirit, just as the water flowed from the smitten rock in the wilderness at Horeb. 1 Corinthians 10:4 identifies that “spiritual rock” as Christ, who also promised to give “living water” (John 4:10).

Source:

http://creation.com

http://creation.com/eve-adams-rib

CREATION

Video: Holy Virgin Mary, Mother of God (Panagia in greek) – Fr. Nikon of New Scete, Mount Athos, Greece

http://holyvirginmary.wordpress.com

HOLY VIRGIN MARY, MOTHER OF GOD

Holy Virgin Mary, Mother of God (Panagia in greek)

Fr. Nikon of New Scete, Mount Athos, Greece