Therefore, seek from humanity that which is fitting for humanity, and from God that which is due to God. Furthermore, you honor Him as the Sovereign Lord, and you are right to do so, knowing with certainty that He is capable of granting the fulfillment of your pleas. What defense will suffice if you have once cast stones at Christ, the Savior of all, and unjustly pursued Him, foolishly declaring, ‘We do not stone you for a good deed, but for blasphemy, since you, being a man, make yourself God’? We ought to marvel not just at this, but also at what followed. Lazarus indeed emerged from the grave when called by Christ, who summoned him from death after four days of being entombed, his body already decomposing. Those who witnessed this miracle were struck by the magnitude of what transpired. Yet the Jewish leaders turned this miracle into fuel for envy, preserving such a magnificent act in memory only as the seed that sprouted their murderous intent. When they gathered, they conversed, not about a righteous deed, but a plot that would lead to their own demise. They questioned, ‘What shall we do? This Man is performing many signs. If we allow Him to continue, the Romans will come and take away both our nation and our temple.’ What do you think of this, Jairus? You have witnessed death undone in the case of Lazarus, a death that has always been unyielding. You have seen destruction lose its strength—a fate from which no one has escaped. How can you assume that you can subject to death Him who conquers death: the vanquisher of ruin and the source of life? How can He, who has liberated others from death’s snares, Himself be subject to it, unless it is by His own volition for the sake of redemptive purpose? Hence, the Scripture rings true: ‘They are foolish children and unwise.’ Yet the plight of the maiden was not without benefit for her father. Just as a wayward horse might be guided back to the right path through the tightening of the reins, so too can affliction compel the human soul to adhere to what is good and ordained. In this context, we see the beloved David addressing God concerning those who, unwilling to walk in righteousness, allowed their errant thoughts to lead them into destruction: ‘With bridle and scourge Thou wilt restrain the jaws of those who do not draw near to Thee.’ The force of circumstances can indeed lead individuals, even against their will, to yield before God, as reflected in the parables of the Gospel. For Christ remarked that when the feast was set, a servant was dispatched to gather the invited guests, but they, citing various excuses, did not attend. Thus, the Lord instructed the servant: ‘Go out into the highways and hedges and compel them to come in, that My house may be filled.’ What does it signify to draw people from the hedges, even coercively, if not this very notion? For often, intolerable hardships push people into desperate straits, and perhaps receiving care from those who acknowledge Christ helps them to come to faith in Him and embrace love, breaking free from their former misconceptions passed down through generations in exchange for the salvific message of the Gospel. We might rightfully assert that such individuals are like those summoned from the hedges. It is indeed more noble and commendable when departing from error to seek the truth stems from free will, for such converts, bolstered by the affirmations of Holy Scripture and guided by skilled mentors in the faith's mysteries, progress toward a pure and steadfast belief. Conversely, those who come to acknowledge the truth under duress from trials and tribulations are not equal to the former, yet they should be cautious, remain steadfast, and eschew superficiality. It is imperative that they keep their faith firmly rooted, lest they become slack and unreliable, wandering away after once committing to the truth. They must avoid a swift return to their prior ways, for it was said by one of the holy apostles, ‘For it would be better for them not to know the way of truth than, having learned it, to depart from the holy commandment that was given them.’ The saying holds true for them: the dog returns to its vomit, and the sow that was washed returns to the mire. However, let's not prolong this aside and return to our main discussion. Jairus approached, yet we must argue that his coming was not purely of his own accord; instead, the dread of death drove him to act against his desire, as he already faced the tragedy of his only daughter. His inconsistent and impious thoughts and words had already unraveled his credibility. After all, one who had conspired to do away with Christ for raising the dead now seeks Him to intervene against death. To reveal his cruel and detestable nature, Christ chose to accompany him and granted his request. Yet, there was wisdom in this decision as well. If He had refrained from yielding to Jairus's plea for mercy, those afflicted by similar ignorance, or rather folly, would contend that He was incapable of raising the girl from the dead, even if He had gone to the house, implying that He lacked the power to perform miracles. Therefore, to silence the impure accusations of the Jews and curb the judgmental tongues of the multitude against Him, He promptly agreed and promised to restore the one who was in peril. The promise was fulfilled swiftly, ensuring the Jews’ disbelief had no justification, and allowing this miracle, like all others, to serve as a condemnation for them. Indeed, Christ asserted of them: ‘If I had not done among them the works which no one else has done, they would be free of sin; but now they have both seen and hated Me and My Father.’ Thus, the Savior resolved to resurrect the girl, instilling in the inhabitants of the earth the hope of resurrection.
THEOSIS