As unholy affection ignites the intellect and beckons the fragile spirit—fated to destruction—to crave worldly pleasures, to pursue fleeting desires, and to plummet into the depths of despair; likewise, sacred love elevates us toward divine matters, igniting our passion for everlasting truths and urging the soul towards that which is eternal and imperishable, lifting it from the depths of darkness up to the heavenly realm. Yet, every form of love possesses its unique potency, compelling the heart of the lover to act upon it. But do you wish to understand the nature of love? Observe its destination.
This psalm represents a song of ascents; as we have frequently mentioned, these ascents speak of rising rather than descending. Hence, there is a longing to ascend. To where does this longing direct him if not towards heaven? When we say heaven, what does this imply? Is he yearning to ascend to dwell among the sun, moon, and stars? Not at all! Rather, there awaits an eternal Jerusalem above, where our heavenly companions, the angels, reside; we are but strangers on this earth in relation to those beings. We sigh during our earthly journey, yet we shall rejoice in that celestial city. In this pilgrimage, we have one who has already beheld this city and who beckons us to flee towards her. Thus, he expresses joy, declaring, "I have rejoiced with those who said unto me, Let us go into the house of the Lord."
Our feet are planted in the courts of Jerusalem. Which Jerusalem do we refer to? This earthly Jerusalem bears the name, but it is merely a reflection of the true one. What significance lies in standing in this earthly Jerusalem if it is destined to ruin? Does the Holy Spirit declare from the fervent heart of the loving psalmist that such standing holds great value? Is this not the city to which the Lord exclaimed, "Jerusalem, Jerusalem, thou that killest the prophets"? What great desire could he express to stand among those who persecuted the prophets? Heaven forbid such thoughts toward the beloved Jerusalem, the very one he ardently yearns to reach, our Mother, as mentioned in Galatians, which the Apostle affirms is everlasting in heaven.
Jerusalem is constructed as a city. When David spoke these words, the city was still in its completion, not fully constructed. He refers to a city that is in the process of being built, a place to which the living stones gather in faith, as Peter states, "And ye also, as living stones, are built up a spiritual house." This refers to the holy temple of God. What does it mean that you are positioned as living stones? If you possess faith, you are alive, and through faith, you become God's temple; for Paul inquires, "Know ye not that ye are the temple of God?" This city is indeed being built; the stones have been hewn from the hills by truth's heralds and meticulously shaped to be part of the everlasting structure. Countless stones remain in the Builder's hands; may none slip from His grip, that they may be perfectly fitted into the holy edifice. Thus, it is Jerusalem that is being raised as a city; Christ is its cornerstone. The Apostle affirms that no one can lay a foundation other than that which has already been laid, which is Christ Jesus.
Once the foundation is established on earth, the walls are built upward, with the weight of the walls directed to the lower parts, for the foundation is positioned beneath. If, however, our foundation is in heaven, we will aspire upward toward that same region. Men have erected this large basilica you behold; because it was constructed by human hands, its foundation lies below; yet, being spiritually arranged, we have our foundation placed in the highest realm. Therefore, let us hasten to the place where we may be established.
But which Jerusalem do I reference? Is it the one visible to your eyes upon the wall? No; it is the Jerusalem that is being formed as a city. Why is it referred to as a city rather than as one? Because the walls of the Jerusalem that exists beyond are a tangible city, as everyone rightly recognizes it as such; yet it is being built as a city for those who enter it as living stones; for while they are called stones, they are not literally stones, are they? Thus, the city, labeled a city, is not defined merely by its physicality; it is understood to be in the process of becoming. For when we say something is "being built,” we indicate the construction and interconnection of bodies and walls. A city is properly understood as the community of those who inhabit it. Therefore, when it is said to be "building," it clarifies that a city is intended. The spiritual structure bears resemblance to the physical, built in the manner of a city.
Yet, let the subsequent words clarify that we ought not to interpret words with a solely carnal understanding... What does "the same" signify? What exists in a constant state remains unchanged. Thus, what is unchanged must be eternal. Behold the Eternal: "I AM that I AM." You cannot fully comprehend; there is much to grasp, much to be understood. Reflect on what the Incomprehensible One has become for you. Remember the incarnate Christ, through whom you were healed when left wounded and half-dead by robbers, so that you might be brought to a place of rest and restoration. Let us therefore hasten to the house of the Lord, to the city where our feet may stand; a city that is being constructed as a city, whose essence is in the Eternal.
This city partakes in everlasting stability; thus, it rightly claims peace, as it becomes a participant in that stability. Therefore, if you wish to stand there and not waver, run there. The stability is not sourced from oneself...
For there, the knees are lifted. We inquired into where the fallen are ascending, as this is the voice of one rising—a voice from an ascendant Church. Can we identify where the ascent occurs? Where is it elevated? There, it is proclaimed, the tribes have ascended. Where? To partake of the same essence. What are the tribes, you might ask? Many understand them, yet many do not. If we perceive "curia" in its intended sense, we think of the assemblies present in every city, which gives rise to the citizens known as curiales and decurions. Each city possesses such assemblies; thus, in these cities, numerous public assemblies exist, as in Rome, there are thirty-five such curiae. These are what are called tribes, reflective of the twelve of Israel from the lineage of Jacob.
Among the twelve tribes of Israel, there were those who were virtuous and others who were wicked. For how depraved were those tribes that condemned our Lord! Yet how righteous were those who acknowledged Him! Those tribes who crucified the Lord represented the forces of evil. Thus when it is said, "For there the tribes ascend," it clarifies that not all tribes are included, but particularly those of the Lord... What are these tribes of the Lord? A testimony to Israel. Listen, brethren, to what this implies: a testimony to Israel serves as evidence of the true Israel... He is one in whom there is no deceit. What remark did the Lord make upon seeing Nathanael? "Behold, a true Israelite, in whom is no guile." Therefore, if he is indeed a true Israelite devoid of deception, then those tribes encapsulated by sincerity ascend to Jerusalem.
Why do they ascend? To profess Your name, O Lord. Such a statement could not be articulated more nobly. Just as pride assumes, so humility confesses. The presumptuous wish to appear as they are not, while the confessor desires not to be seen for what he is, but rather loves his authentic self. These are the true Israelites, characterized by sincerity, as they bear witness to Israel.
As indicated, there are seats of judgment. This presents a remarkable riddle—an extraordinary inquiry if left unexplained. It references the thrones that the Greeks denote by the term "thrones" as symbols of honor. Thus, brothers, it is not astonishing that we find ourselves on such seats; but what do these thrones signify if we cannot grasp their meaning? It is akin to suggesting the presence of stools or chairs. We occupy chairs, yet the seats do not occupy themselves. What then is the meaning behind "There were thrones for judgment..."? If heaven is indeed God's throne, and the Apostles represent heaven, then they themselves embody the throne of God. Another scripture mentions, "The soul of the righteous is the throne of wisdom." A profound truth emerges: the soul of the righteous serves as a dwelling for wisdom; it guides all judgment from this esteemed position. Thus, thrones of wisdom materialize, as the Lord proclaims, "You shall sit on twelve thrones to judge the twelve tribes of Israel." They will sit upon twelve thrones, which shall themselves signify the throne of God; from them, it is affixed, "For there were thrones to judge." Who reigns on these seats? The seats, themselves bear the weight. Whose seats? Those of whom it is affirmed that "The soul of the righteous hosts wisdom." Who occupies these seats? Heaven itself. What is heaven? It is as the Lord has articulated: "Heaven is my seat." Therefore, the righteous are thrones and possess seats; thus, established seats will reside in that Jerusalem. What is their purpose? For judgment. "You shall sit on twelve thrones to judge the twelve tribes of Israel." Who shall decide? Those dwelling upon the earth. Who judges whom? Those who have transcended to become heaven themselves. The judges shall be divided into two collectives: one on the right, the other on the left...
He swiftly adds regarding the seats: "Examine what is for the peace of Jerusalem." O thrones now established in judgment, transformed into the thrones of the Lord of Judges (as the inquirers of judgment confer, and the judged respond), inquire about what has been designated for Jerusalem's peace. What shall they uncover in their inquiries? That some have acted with mercy while others have not. Those they discover performing acts of mercy will be called to Jerusalem, for these acts serve the city’s peace. Love wields great power, dear ones, love holds immense strength. Do you wish to witness love’s might?
If love lacks material means but finds nothing to offer the impoverished, let it still love: even offering but a cup of cold water shall be rewarded as richly as Zacchaeus who donated half of his possessions to the needy. What purpose does this serve? One offered a small gift, while another contributed much; can we equate their contributions? Only on the basis of their hearts. Though their resources differ in scale, their charity equates.
And, he continues, "abundance for those who love You." He references Jerusalem herself, declaring, "They possess abundance for those who love Him." Abundance following times of need: here, they are poor, there they are wealthy; here, they are frail, yet there, they possess great strength; here, they face want, yet there, they dwell in richness. How did they become prosperous? By relinquishing what they temporarily received from God, they opened themselves to affirm the eternal rewards that will follow. In this life, even the wealthy remain impoverished. It is salutary for a rich man to recognize his spiritual poverty; if he fancies himself fulfilled, what he experiences is mere emptiness, not genuine bounty. He ought to acknowledge his lack to receive fullness. What does he possess? Wealth. What does he still lack? Eternal life. Let him contemplate what he has while recognizing what remains absent. Beloved, from what he possesses, let him give in pursuit of what he does not yet hold; let him trade from the temporal to attain the eternal, and thereby gift abundance to those who love You.
THEOSIS