As carnal desires ignite the mind and tempt the soul, destined for decay, to yearn for earthly pleasures and pursue transient matters, leading it down into the depths, so divine love elevates us toward heavenly aspirations, igniting a passion for the eternal, stirring the soul toward that which is imperishable, and lifting it from the depths of despair to the heights of glory. Yet, every form of love possesses its unique influence; love within the heart of the devoted cannot stay dormant; it must focus its energies. Do you wish to understand the essence of love? Observe its destination.
This Psalm is a Song of Ascents; as frequently mentioned, these are not steps downward but upward. The longing is to elevate oneself. What is the goal of this ascent? To reach the heavens. And when we speak of heaven, what is it? Does he seek only to be among the sun, moon, and stars? No, indeed! There exists an eternal Jerusalem in the celestial realm, where our fellow citizens, the angels, reside; we are but sojourners on earth, separated from these heavenly companions. We sigh on our journey but shall rejoice in the city to come. Yet, even in this pilgrimage, we encounter a fellow citizen who has glimpsed this city herself and beckons us to flee to her. Of this, the psalmist rejoices, exclaiming, “I have rejoiced with those who said to me, Let us go into the house of the Lord.”
Our feet stood within the courts of Jerusalem. Consider your future presence there; though you are currently traveling, envision it before you, as if you were already standing there, rejoicing endlessly amidst the angels; as though the words were fulfilled in you: “Blessed are those who dwell in your house; they will always praise you.” Our feet stood in the courts of Jerusalem. Which Jerusalem? The earthly one is often named thus, yet it merely reflects the true Jerusalem. What significant value is there in being in this earthly manifestation, which cannot endure and lies in ruins? Does the Holy Spirit inspire such admiration within the passionate heart of the psalmist for a city that has turned against its own prophets, as noted in “Jerusalem, Jerusalem, you who kill the prophets”? What could he desire in standing among those who have persecuted the prophets? God forbid he would hold this earthly Jerusalem, blighted as it is, in such affection! No, the beloved Jerusalem he yearns for is our Mother, which the Apostle identifies as eternal in Heaven.
Jerusalem is constructed as a city. When David spoke of this, that city was not yet complete. He speaks of a city that is presently being built, to which living stones are added in faith, as Peter wrote, “And you also, as living stones, are being built into a spiritual house,” signifying the holy temple of God. What does it mean to be living stones? You are alive through your faith, and in believing, you become the very temple of God, as Paul declares: “The temple of God is holy, and that temple is you.” Thus, this city is in the process of being built; the stones, shaped by the truth, are being prepared to enter into an eternal structure. There are many more stones in the Builder’s hands—let them not slip from His grasp, that they may be precisely fitted into the temple’s framework. Hence, Jerusalem is being raised as a city, with Christ as its cornerstone. Paul affirmed that “no other foundation can be laid than that which is laid, which is Christ Jesus.” When the foundation is established on earth, the walls rise upward, supported by its base; but if our foundation is in heaven, we shall ascend toward Heaven itself.
Men have constructed this basilica, which you perceive towering before you; because human hands laid the groundwork below, yet our spiritual architecture is built upon a heavenly foundation. Therefore, let us hurry to the place where we may be formed into this structure. What Jerusalem do I refer to? Is it merely the visible one standing before you? No, it is the Jerusalem that is actively being built as a city. It is termed a city to indicate the visible community therein, for those who enter are like living stones; they are not truly stones, rather they live and breathe as individuals. As they are figuratively called stones, the city itself must also be viewed figuratively—not merely as a physical space, but as a community being constructed. The term ‘building’ conveys the interlocking of bodies and walls; the true essence of a city is in its people. Understanding this, we see that when the word ‘building’ is used, it signifies a city. The spiritual edifice bears resemblance to the physical in its structure.
Let us dispel all doubts by recognizing that we must not interpret these words in a purely carnal manner. What signifies the same? It is not that which changes states but that which remains constant. The eternal is what it means to be the same. “I AM WHO I AM” is the Most High, incomprehensible yet encompassing.
Now, remember how the uncomprehended One became your salvation. Recall the flesh of Christ; when you were weak and vulnerable, He brought you to a place of healing. Therefore, let us hasten to the house of the Lord, reaching the city where our feet can stand—a city being constructed with eternal significance.
This city, which participates in the eternal, embodies stability; it aptly claims that those who seek refuge therein partake of its permanence. Do you also wish to stand firm and not be swept away? Hurry there, for no one has permanence secured within themselves.
For it is there that the knees are uplifted. We asked where the one who has stumbled ascends; we noted it is the voice of a rising individual, of a rejuvenated Church. Can we discern where it ascends? It ascends to participate in the same truth. But what are the tribes mentioned? Many comprehend, yet many do not. When we use ‘curia’ in its true sense, we refer to the governing bodies within cities—thus creating the term curiales, or citizens of the curia. Each city comprises such bodies, and just as Israel had twelve tribes, they represented distinct elements of the nation.
Among the twelve tribes of Israel were both good and wicked members. Those who crucified our Lord represented the evil, while those who recognized Him expressed the righteousness of the true Israel. When the psalmist spoke of the tribes ascending, it meant that among these tribes, the ‘tribes of the Lord’ are acknowledged. The tribes of the Lord signify the divine testimony to Israel. Listen closely, dear brethren: a testimony reveals the genuine Israelite, the one in whom deceit finds no place. When Jesus beheld Nathanael, He remarked, “Here is a true Israelite in whom there is no deceit.” If a true Israelite is without deception, then those who ascend to Jerusalem must possess this truth.
What is their purpose in ascending? It is to declare Your name, O Lord. There is no nobler intention than this. Just as arrogance boasts, so humility confesses. He who seeks recognition for that which he is not remains presumptuous; yet, the confessor, acknowledging his true state, embraces authenticity. These Israelites, devoid of guile, ascend because they are true descendants—possessing the testimony of Israel.
For there are thrones of judgment. This presents a marvelous conundrum if misunderstood. It designates the seats recognized by the Greeks as thrones, signifying honor. Thus, it should not surprise us if we, too, are called to sit upon such seats. But what, then, is meant by “there were thrones for judgment”? If heaven constitutes God’s throne, the Apostles have become that very throne. Another passage states that “the soul of the righteous is the throne of wisdom,” which conveys that wisdom dwells within the soul of the just, ruling over all judgments. Hence, the thrones of wisdom exist, and the Lord declared to them, “You shall sit on twelve thrones to judge the twelve tribes of Israel.” They are to occupy these seats, which symbolize the divine throne itself; and as it is said, “The soul of the righteous is the abode of wisdom. Who occupies these seats? Heaven itself, of which it is stated, “Heaven is My seat.” Therefore, the virtuous are established as thrones, seated in the holy city; appointed for the purpose of judgment, they shall judge those among the earth.
He continues, speaking of these seats: “Seek the peace of Jerusalem.” O thrones now established for judgment, which are recognized as the Judge of the universe, inquiring what shall bring peace to Jerusalem. What will they discover upon inquiry? The deeds of mercy performed by some and neglected by others. Those whom they find serving in love will be called to Jerusalem, for these actions are aligned with the peace of the holy city. Love is a powerful force, dear brethren; indeed, love is mightier than all. Do you wish to witness its strength?
Even if charity finds itself lacking means to assist the poor, let it act with love—even offering just a cup of cold water; it will be rewarded as richly as Zacchaeus, who donated half his possessions to the needy. How can this be? One gave very little while another gave abundantly; yet, in God's eyes, both are accounted equally. Their gifts, though of unequal measure, reflect equal charity.
And there is great abundance for those who love You. This refers to Jerusalem itself: “They shall have wealth for those who cherish You.” Here, they may appear impoverished, yet there, they find riches; here, they may experience weakness, yet they are made strong there. How did they attain this richness? They gave from what God granted them temporarily, and in return, they received eternal rewards from God Himself. Even the affluent among us may feel poverty. A wealthy individual benefits from recognizing their own lack; for should they feel themselves complete, what they see will merely be an illusion, not true abundance. Let such one confess their emptiness so they might be filled. What do they possess? Wealth. What do they lack? Eternal life. Let them weigh what they possess against what remains unattainable. Thus, brethren, let them give from their abundance to acquire what they lack.
“Peace be within your walls.” O Jerusalem, O city rising as a city, sharing in the eternal; may peace dwell in your strength, and peace in your love, for your strength is found in love. Hear the profound words: “Love is as strong as death.” A significant declaration, dear brethren, asserting that love equals the power of death itself. What can withstand death? Consider this: fire, water, and sword may be resisted, rulers and kings may be contested; but death approaches alone, and none can defy it. Nothing holds greater power than death. Thus, charity is likened to this strength; “Love is as strong as death.” This love obliterates what we once were, enabling us to become what we were not; it births within us a transformative death. Through this death, the one expressed, “The world has been crucified to me, and I to the world.” Likewise, through this death, those who embrace the words, “You are dead, and your life is hidden with Christ in God,” also find resurrection.
In this context of compassion, he further elaborates: “For the sake of my brothers and companions, I have proclaimed peace for you.” O Jerusalem, city whose spirit is eternal, as I traverse this earthly life, I acknowledge my own poverty; I wander and groan, yearning for the fullness of your peace while sharing that message of peace. I do not profess your peace in vain, as those heretics who seek their own glory while preaching “Peace be unto you,” lacking the essence of that peace they proclaim; for if they possessed that peace, they would not sow discord. I declare peace among you not for personal gain or recognition, but rather, “To me, to live is Christ, and to die is gain.” My intention in speaking peacefully of you is for the sake of my brethren and companions. He desired to join Christ but recognized the necessity of remaining in the flesh to preach to his fellow men, thus affirming, “this remains essential for you.”
THEOSIS