As impure affection ignites the mind and urges the soul, which is destined for destruction, to crave earthly desires and pursue transient pleasures, leading it down into darkness and the depths of despair; so divine love elevates us toward the heavenly realm, stirring us toward everlasting pursuits, inspiring the soul to embrace what is eternal and unending, and lifting it from the chasms of hell to the heights of heaven. Yet, every form of love possesses its own unique power, and the love within the heart of the devoted cannot remain inactive; it must focus on something. Do you wish to understand love? Observe where it guides you.
This Psalm is a Song of Ascents; as we've often mentioned, these ascents signify upward movement rather than downward falls. Thus, he yearns to rise. And where does he desire to ascend? To heaven, indeed! But what do we mean by heaven? Does he seek to join the sun, moon, and stars? Not at all! There exists an eternal Jerusalem in heaven, where our fellow citizens, the angels, dwell: we, meanwhile, are sojourners on earth, separated from these heavenly companions. We sigh during our journey, but we will rejoice in the city to come. In this pilgrimage, we discover a fellow citizen who has already laid eyes on that city; who beckons us to flee to her. Of this, he rejoices, exclaiming, “I have rejoiced with those who said to me, Let us go to the house of the Lord.”
“Our feet are standing within the gates of Jerusalem.” Consider that you will one day be there; even while journeying, envision it vividly, as if you are already standing and eternally rejoicing among the angels; as if it has been fulfilled for you, as it is written, “Blessed are those who dwell in your house; they will always praise you.” Our feet are standing in the gates of Jerusalem. Which Jerusalem do we refer to? This worldly Jerusalem, while often named, is merely a reflection of the true one. What significance is there in standing within this earthly Jerusalem, especially when this place has crumbled into ruins? Does the Holy Spirit, through the impassioned heart of the loving psalmist, regard this as a great thing? Is this not the same Jerusalem to which the Lord exclaimed, “Jerusalem, Jerusalem, you who kill the prophets”? What noble aspiration did he have to be among those who persecuted the prophets? God forbid that he should think of that Jerusalem, which he loves so dearly, the Jerusalem, our Mother, of which the Apostle declares, “She is the Jerusalem above,” eternal in heaven.
Jerusalem is described as a city being built up. Brethren, when David spoke these words, that city had not yet been constructed. He refers to a city that is currently being built, to which the living stones come in faith, as Peter states, “And you also, as living stones, are being built into a spiritual house,” referring to the holy temple of God. What does it mean that you are constructed as living stones? To believe is to be alive, and through faith, you become the temple of God; as the Apostle Paul explains, “The temple of God is holy, and that temple you are.” This city is indeed being built; the stones have been quarried from the hills by the hands of those who proclaim the truth, being shaped to fit into the eternal structure. Many more stones remain in the Builder’s hands; let them not fall from His grasp, that they may be perfectly set into the divine structure. Thus, Jerusalem is being constructed as a city, with Christ as its foundation. The Apostle Paul asserts, “No one can lay any foundation other than that which has been laid, which is Christ Jesus.” When the foundation is set on earth, the walls are built upward, and the weight of the structure is drawn downwards because the foundation lies below. But if our foundation is celestial, we will be raised toward heaven.
Men have constructed this basilica of great size; because it was built by human hands, the foundation was laid upon earth; but since we are spiritually arranged, our foundation is set at the highest point. Let us, therefore, run toward the place where we may be built. But which Jerusalem am I speaking of? Is it that which you see existing on the wall? No; it is the Jerusalem being built up as a city—why not simply call it a city unless the existing walls are a tangible city? Those entering in are like living stones; they are not actual stones, after all. Just as they are referred to as stones and yet are not, so the city called a city is not merely a city; for it is still being constructed. By the term “building,” he indicates a structure of interconnected bodies and walls. A city is rightly understood as the people inhabiting it. Thus, he indicates the process of building—he means a city, and since the spiritual structure possesses a likeness to the physical structure, it is assembled as a city.
May the following words dispel any doubts we may have about understanding terms that share the same essence. What is meant by the same? It is not that something existing in one state cannot also exist in another. What then constitutes the same thing? It is that which is eternal... Behold the Same: “I AM WHO I AM.” You cannot fully comprehend this; there is so much to grasp, so much to understand. Recall what the incomprehensible One became for your sake. Remember the flesh of Christ, to which you were raised when you were wounded and left half-dead by the robbers, so that you might be brought to an inn and healed. Let us run, therefore, to the house of the Lord, to the city where our feet may stand; a city being constructed as a city, whose essence is unified in the eternal.
That city, which shares in His essence, participates in His stability; thus, rightly, as it shares in His stability, knows it is led there. For all things withstand where nothing is transient. Do you wish to reside there and not to pass away? Run toward it. No one possesses this from himself.
For there, “the knees are lifted high.” We inquire where the one who has fallen is being elevated; for we stated it is the voice of one rising and of a rising Church. Can we determine where it is rising? Where is it headed? To where it is elevated? There, he reveals, “the tribes ascend.” They ascend to partake of the same essence. But who are these tribes? Many know, yet many do not. If we consider the word curia in its truest sense, we understand it refers only to curiae found in every specific city, hence the terms curiales and decurions, indicating citizens of the curia. Every city possesses such curiae, and historically, some cities had several popular curiae, such as the thirty-five in Rome. These represent what are termed tribes.
Israel had twelve tribes, though among them were both righteous and wicked. How terrible were the tribes that crucified our Lord! How wonderful were those who acknowledged Him! Those tribes who crucified the Lord were the tribes of the evil one. When he stated, “For there the tribes ascend,” he restricted it to the tribes of the Lord, that is, those who give testimony to Israel. Brethren, listen to what this signifies—a testimony to Israel: that is, it serves to show that this is the true Israel... He embodies one without deceit. And what did the Lord proclaim upon seeing Nathanael? “Here is a true Israelite in whom there is no deceit.” Therefore, if he is a true Israelite without guile, those tribes without guile ascend to Jerusalem.
What are they ascending for? To confess Your name, O Lord. This could not be expressed more nobly. As pride assumes, so humility testifies. Those who wish to appear contrary to their true nature are presumptuous, whereas confessors bear no desire to be seen as they are and cherish their true essence. To this end, go the Israelites without guile, as they are true Israelites, for within them rests the testimony of Israel.
For there are judgment seats. This presents a marvelous riddle, an intriguing question if misunderstood. It refers to those seats which the Greeks call thrones. The Greeks use the term thrones to signify honor. Thus, my brethren, it is not surprising if even we find ourselves sitting on seats or chairs; but what is meant by these very seats? It is as if someone were to say: let there be stools or chairs. We occupy chairs, seats, and stools; the seats themselves remain empty. What, then, is indicated by, “For there were thrones for judgment”? If heaven is the throne of God, and the Apostles constitute heaven themselves, they became the throne of God. Another verse states, “The soul of the righteous is the throne of wisdom.” A profound truth is proclaimed; the throne of wisdom resides in the soul of the righteous, which acts as the seat of wisdom, judging all matters from that position. Hence, the thrones of wisdom exist, as the Lord stated, “You will sit on twelve thrones to judge the twelve tribes of Israel.” Therefore, they shall occupy twelve thrones, and these shall be thrones of God; of them it is said, “For there were seats established.” Who sat there? The seats. And whose seats? Those of whom it is said, “The soul of the righteous is the receptacle of wisdom.” Who occupies the seats? Heaven. Who is heaven? Heaven itself. What is heaven? Of which the Lord states, “Heaven is My throne.” Therefore, the righteous are thrones and possess seats; and those seats will be established in that Jerusalem for the purpose of judgment. “You shall sit,” He says, “on twelve thrones to judge the twelve tribes of Israel.” Who will judge? Those who dwell on the earth. Who will decide who shall be judged? Those who have become heaven. These judges will be divided into two groups: one on the right, the other on the left.
He continues by adding words concerning the seats: “Examine what is for the peace of Jerusalem." O you thrones now seated for judgment and having become the thrones of the Lord of Judges (those who inquire about the righteous and those judged inquires), he prompts, “Ask what is appointed for the peace of Jerusalem.” What will they discover through their inquiries? That some have performed acts of mercy while others have not. Those performing works of mercy will be called to Jerusalem; for these deeds are meant for the peace of Jerusalem. Love is a compelling force, brethren; love is indeed powerful. Do you desire to witness the effects of such strength?
If charity lacks material means and cannot provide for the poor, let it still love: let it give a single cup of cold water. It will be rewarded as greatly as Zacchaeus, who gave half of his possessions to the needy. To what end is this? The one contributed so little, while the other so much; can we attribute the same measure to the former? Just so much, for despite their unequal resources, the measure of charity remains equal.
And abundance, he adds, will be found for those who love You. He addresses Jerusalem itself: “They have plenty for those who love Thee.” Abundance follows need: here they are poor, there they are rich; here they are weak, there they are strong; here they lack, there they are fulfilled. How did they become wealthy? Because they offered here what they temporarily received from God, and there they will receive God’s eternal repayment. Here, brethren, even the wealthy are poor. It serves a rich man well to recognize his own poverty; for if he believes he is complete, he has no more than a façade, not true abundance. Let him embrace his emptiness so he may be filled. What does he possess? Gold. What does he lack? Eternal life. Let him contemplate his current assets and instances of lack. Brethren, out of what he possesses, let him share to gain what he does not have; let him trade what he has for the eternal abundance that belongs to those who love You.
THEOSIS