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December 24, 2009

Patriarch Pavle on the Holy Nativity of Christ

[With today being the forty day memorial of Patriarch Pavle, I thought it would be worthwhile to read some comments he made in 1999 for the Feast of the Nativity of Christ. - J.S.]

The Serbian Orthodox Church to Her Spiritual Children at Christmas in 1999




Lord, to whom shall we go? You have the words of eternal life. -John 6:68

Persons and events come and go with the relentless march of time. That which today seems important and crucial may be completely forgotten tomorrow. Persons regarded by their contemporaries as influential and powerful are forgotten, as if they never existed. History brings and then carries away everything with itself, it concocts and then abandons to oblivion. Everything appears temporary and relative, even we ourselves. Man can carry on in various ways with the pessimism of history, but it is far more important how God sees history. By His constant presence and action in history God, through what only appears like a meaningless course of events, prepares the way that leads toward a predetermined goal. By His entering into history He has transformed history so that particular events are not relative and temporary, but on the contrary, they are unique, unrepeatable and of crucial importance both for God and for man. Godís presence in history cures history itself of its natural pessimism.

And precisely today, here and now, for the two thousandth time we celebrate and remember the event that divides history in two; the event so significant that we count the years from it and now complete the second millennium. Two thousand years have passed since that night when history's greatest miracle took place in that cave near Bethlehem, when the Son of God Himself came and put on flesh and became like one of us and "dwelt among us." (John 1:14) He is none other than the eternal and uncreated Son, the Word or Logos of God, through Whom all things were made. Since that night nothing in human life and history is as it was before. The "Sun of Righteousness" (Malachi 4:2) was born to us and all the depths of human fallenness and struggle against God have been filled by His warmth and light. From that night on, all human life and the history of every nation comes down to only one dilemma, to one simple question: Are you for or against Christ? One simple question, but a question so crucial that our entire life and the future of our people hinges upon it. That question overshadows and defines every historical period of the past twenty centuries.

For or against Him? Earlier periods that were, at least for the most part, "for Christ," brought forth fruit that stands as an example and a starting point for all times. That fruit is called Christian culture. It represents an attempt to Christianize every segment of personal, social and national life, so that nothing remains outside or apart from Christ. We call it an attempt, since nothing in history is absolute and final. But the value is truly in the deeply Christian attempt, since a basic characteristic of Christianity is its all-inclusiveness -- that Christ be all in all. Let us simply remember how the writer of the life of the Serbian ruler Stefan Lazarevic said of him, that he wished that "life throughout his land truly be like the Church of God." The fruits of life directed in this way are magnificent. Christianity was poured into the everyday way of life. It Christianized every soul and created the atmosphere in which all personal and social life developed. No matter what area of life in that period we examine, we always find at its core a Christian vision and understanding of life and the world. It was an inexhaustible source of vitality and, most importantly, optimism for the age that declared itself "for Christ." Even the tragedies that occurred, such as our Kosovo, could take on a Christian character in the national consciousness. Historical periods cannot be repeated, neither can models from the past be transplanted into the present. But what remains as an example for all times is the creative effort to base all of life on Christ, so that there are no spheres of life or activities that honor laws or rules other than Christian ones. Epochs that were "for Christ" well understood His words that "no one can serve two masters...You cannot serve both God and mammon." (Matthew 6:24) But then come dark times, times that struggle against God and Christ, regardless of whether they come from conquering foreign peoples or from the actions of our own people. The goals and methods are always the same: Kill Christ in the souls of the people, throw Him out of every area of life, and erect and proclaim new gods. In every such time Christians answered in the same way -- with their blood. In such times the history of the whole Church, as well as of our Serbian Orthodox Church, is written in blood. From Kosovo to Jasenovac all the martyrs and new-martyrs witnessed that there is no life without Christ, and they did not fear those who could kill only their bodies but could not harm their souls. Their blood is our foundation, and we are accountable to it, that we not betray Christ even at the price of our lives, much less for our positions or careers. Their blood will be the measure of our salvation.

For or against Christ? On the basis of this yardstick, how can we grade the century we are leaving behind? Wars and a whole ocean of spilled Serbian blood. Suffering and misfortunes characterize the past century, but its grade can be summed up in only one word -- failure. So much war, so much blood, and so little peace. Even the peace we did have during the past hundred years was not really peace, since we used those times to create the groundwork for new conflicts and wars. Governmental and ideological adventurism during the twentieth century cost the Serbian Church and people dearly. And in the end, what is left is that we are beginning the new century and the new millennium in a state of total crisis. Many are the names and characteristics of the crises in which we find ourselves, but fundamentally what we have is that deepest and most difficult of all possible crises -- the crisis of humanity. Wrong has become right for us, falsehood has become truth, and we can only cry out with the Psalmist David, "Help, Lord, for there is no longer anyone who is godly! For the faithful disappear from among the sons of men. They speak lies every one to his neighbor; with lying lips and deceitful hearts they speak." (Psalm 12: 1-2)

The twentieth century constantly preached with the lips of its demonic "wisdom" that human lives are the cheapest of all merchandise. In the number of its victims it far surpassed all other centuries of human history. The tyrannies to which it gave rise have nothing comparable in any other time of history. The ideological dictatorships which arose during this time, especially in Orthodox countries, were unprecedented attacks on human freedom and human life. In the name of ideologies millions lost their lives simply because they wished to think and live differently.

What is man, and what is he worth? The twentieth century said that man is nothing, but this feast today tells us, just as that day two thousand years ago told us, that man is sacred. And that applies not only to his spirit or his soul, but also to his body. The whole of man, body and soul together, is an inviolable shrine of incalculable and eternal worth. Today's feast tells us this, the day on which the Bodiless becomes embodied and on which the Son of God become the Son of man. This precisely is what is radically new in our faith. That the soul is holy is suggested by other religions, but that the body is equally sacred is found nowhere else. During the whole first eight centuries of Christianity, which were characterized by struggles against heresies, the Church unyieldingly defended this truth: that the whole of man, both body and soul, is holy. And that applies to every human being, regardless of his religion or nationality. Every murder, every disrespect for human personality and freedom, is sin, even more so when it is justified on ideological or nationalistic grounds.

In contrast to this dismal picture of the twentieth century, today we see before us a young mother holding her newly-born Child to her bosom, and are moved to feel one of the greatest of human virtues and attributes: a warm heart. The motherly love of the Most Holy Theotokos permeates today's entire event and radiates a warm feeling within us. Christmas is the feast of warmth and of warm human hearts. If it seems that there is no place today a person can "warm" himself, it is because human hearts have grown cold. They have become hard and unfeeling even towards the suffering of so many of our brothers and sisters who in recent years have been left homeless, exiled from their birthplaces, and some even without their loved ones. That life is hard is not the exception but the rule. Only the twentieth century has brought the simple-minded dream that life should be easy and leisurely, which it never has been throughout history. "In the sweat of your brow you shall eat bread," the Lord tells Adam (Genesis 3:19), and that is the law of human life. But afflictions and difficulties and limitations are easier to bear when we have warmth in us and amongst us. For in the day of His second coming, the Lord will not ask us what kind of times we lived in, but how we related to our neighbor. Was he our "hell" or our "heaven?" We ourselves build either heaven or hell in our own hearts out of the momentary circumstances we are given, and the warmth of the human heart is able to transform any situation, even to make a cave in Bethlehem the most beautiful palace and birthplace of the King of kings.

It is hard to be a human being. To be a human being who spreads human warmth is even harder, but it is a task to which we are suited and which the Lord Himself has entrusted to us -- to be human even in inhuman times. Let us look around us. See how many families are governed by coldness, where there is no more love and which are disintegrating. There are more and more such families. See how many ties of kinship, neighborliness, friendship and kumstvo have been broken and enveloped in coldness. We will be completely immobilized by the ice of discord and intolerance, of disunity and envy, if we do not bring Christ into our hearts and especially into the hearts of our children. He is the only One able bring together the disunited and reconcile the alienated, to warm our hearts and give peace to our lives. So what is to be done now, in the new century and new millennium? We pose this question to ourselves. We pose this question to our brothers throughout the world who care about us. The future is hidden and unknown. There are many roads before us, but they are not all the right roads. Some of them lead to destruction. But the future which lies before us is not simply something we must await, but it is a road we, first of all, must construct. We are responsible for our future no less than for our past. It is revealed to us as a possibility which we must responsibly and consciously create. And overshadowing the future is the same question we have already asked -- For or against Christ? If the Lord has not revealed the near future to us, leaving it up to us to create it, He has revealed to us the final and ultimate truth -- that no matter what, He will triumph. He revealed that good is far stronger than evil, and that every triumph of evil is temporary and illusory. The weeds and the wheat grow together, but only until the harvest. For or against Christ -- this is the question that will determine both our future and the future of all nations. As we gather here today around the Divine Infant Christ celebrating His birth, we hope and we pray to Him that He will be reborn in our hearts, in our neighbors, in our people and our country, and in the hearts of all people and nations.

Peace from God -- Christ is Born!

Given at the Serbian Patriarchate in Belgrade at Christmas, 1999.

Your intercessors before the cradle of the Divine Infant: Archbishop of Pec, Metropolitan of Belgrade-Karlovci and Serbian Patriarch PAVLE

Metropolitan of Zagreb and Ljubljana JOVAN
Metropolitan of Montenegro and the Coastlands AMPHILOHIJE
Metropolitan of Midwestern America CHRISTOPHER
Metropolitan of Dabro-Bosna NIKOLAJ
Bishop of Zica STEFAN
Bishop of Shumadija SAVA
Bishop of Shabac-Valjevo LAVRENTIJE
Bishop of Buda DANILO
Bishop of Nish IRINEJ
Bishop of Zvornik-Tuzla VASILIJE

Bishop of Srem VASILIJE
Bishop of Banja Luka JEFREM
Bishop-Administrator of Temisvar LUKIJAN
Bishop of Canada GEORGIJE
Bishop of Australia and New Zealand [New Gracanica Met.] NIKANOR
Bishop of America and Canada [New Gracanica Met.] LONGIN
Bishop of Eastern America MITROPHAN
Bishop of Banat CHRYSOSTOM
Bishop of Backa IRINEJ
Bishop of Great Britain and Scandinavia DOSITEJ
Bishop of Ras and Prizren ARTEMIJE
Bishop of Bihac and Petrovac CHRYSOSTOM
Bishop of Osijek and Baranja LUKIJAN
Bishop of Central Europe CONSTANTINE
Bishop of Western Europe LUKA
Bishop of Timok JUSTIN
Bishop of Vranje PAHOMIJE
Bishop of Western America JOVAN
Bishop of Slavonia SAVA
Bishop of Branicevo IGNATIJE
Bishop of Milesevo FILARET
Bishop of Dalmatia FOTIJE
Bishop of Zahumlje and Hercegovina GRIGORIJE
Bishop of Hvostno ATANASIJE
Bishop of Budimlje JOANIKIJE
Bishop of Jegar PORFIRIJE
Retired Bishop of Zahumlje and Hercegovina ATANASIJE
Retired Bishop of Western Europe DAMASKIN