Sunday, November 12, 2017

Met Georges Khodr: The Question of Life

Arabic original here.

The Question of Life

This is the question of life: who is my neighbor? People think that the neighbor is a spouse, a child or an uncle, all those we call "relatives," and people distinguish between neighbors and strangers. A neighbor is someone with whom we share our tastes, our religion, or kinship and a stranger is someone with whom we differ and whom we find foreign.

Here the teacher of the law comes to Jesus, a theologian in Israel who had to have known the answer to the question before asking, and so the Bible says that he came to test Jesus and asked him, "How may I be saved?" Jesus replies, "Love the Lord your God with all your heart, with all your soul, with all your strength and love your neighbor as yourself." The man knew that the Law of Moses commands love, but it distinguishes neighbor from foreigner. The Law says, "Only love the Jew." Non-Jews are called "gentiles" and Jews had nothing to do with them.

Although the Samaritans lived near the Jews in the land of Samaria, they were regarded as foreigners because they believed only in the five books of Moses and did not accept the Jews' prophets and because their blood had been mixed in marriage with foreign blood. Therefore the Jews regarded them as foreigners, had nothing to do with them and did not care for them.

When the teacher of the law asked Him, "Who is my neighbor?," Jesus told him the parable that appears in today's Gospel reading. Jesus did not answer the lawyer's question directly, but rather responded to the question with a question: who do you reckon became a neighbor to that wounded man? He said, "The one who worked mercy for him." This Samaritan, the hated, damned foreigner, became a neighbor to the injured Jew through love. The barriers between nations dissolved when Jesus came teaching mercy. The barrier between neighbor and stranger dissolved, between one neighborhood and another, between one region and another, between one village and another, between an old family and newcomers.

All of these worldly, self-interested concerns were destroyed by Christ. He said to us, "Before you is a specific person who needs you": the poor or injured or lonely, or the one who feels that no one loves him. God has designated this person as your neighbor, if you go out to him. Thus the question "who is my neighbor?" is irrelevant. Go out to the person who you see in need of you, the one whom circumstances have placed along your path of life, no matter what his nationality, his religion, or... If you go out to him and love him, you make him your neighbor.

The fathers of the Church say that the Good Samaritan is an image of Christ because he is the one one who breaks the barriers between people and goes to all people. He sent his apostles into the entire world to create love between all people. Those who love each other are the ones who became the Church of Christ in love. It is naturally supposed that those who are baptized will love each other, to be a model for people, so that the light that is in them will shine forth and go out to others by way of love. In this way the true Church spreads, the Church of those who love.

The remedy is love. This means that after we encounter each other, we care, we serve, we sacrifice, and in this way the other person gets better because we have loved him.

Monday, November 6, 2017

Fr Georges Massouh: George, Saint of Nonviolence

Arabic original here.

George, Saint of Nonviolence

Yesterday [i.e., November 3], the Orthodox Church celebrated the commemoration of the rebuilding of the church of the Holy Great-martyr George in Lydda and the transfer of his relics there. This Palestinian saint took Christ as his sole model in order to live according to His teachings and to bring his life into harmony with them, especially the cross, the distinguishing sign of true Christianity, not of just any Christianity that raises it as a slogan for sectarian mobilization.

George, the officer in the Roman army, was martyred because he refused to offer sacrifices in pagan rites, just as he refused to confess the divinity of the emperor. He willingly accepted martyrdom, abandoning his weapon and casting it aside. He did not resist with violence, but rather his resistance was non-violent, a simple declaration of his faith in Christ the Lord, Redeemer and Savior. He accepted martyrdom in order not to betray his faith and its fundamental principles or act against his firm conviction.

The majority of Christians have made George into a different person who has nothing to do with the martyr George. They have turned his icon, which is rich in symbolism, into a legendary hero and denied his martyrdom. They have made him into a warrior, when he refused to use his weapon against those who tormented him, beat him, and caused him to experience every sort of torture. This legendary icon has contributed to making many people say, as a reaction, that George never lived because he fought and felled the dragon. So if dragon is a legend, then the whole thing is a legend. But George the officer lived under the Roman Empire and was martyred during the era of persecutions (303-304).

There are two fundamental elements that we see in the icon: the dragon, which symbolizes evil, and the young woman, who symbolizes the Church. This dragon (the Evil One) demanded that the people of the city offer him a young virgin every day as a ransom for the entire city. George rejected this communal concession to evil and he endeavored to resist it. He defended the young woman (the Church) that the dragon wanted to kill and destroy. His war was not of this world. It was a war imposed upon him by his zeal for the Church, so that she would not be transformed into an institution of this world. He wanted the Church not to offer any concession, no matter how simple, to the forces of evil, but rather for her to resist them and eliminate them.

There is an essential lesson provided by this icon, which is ignored by many people who act contrary to it. The icon intends to remind the faithful that the essential less of George's martyrdom lies in that his steadfastness in faith and martyrdom and his refusal to submit to his tormentors are what made Christianity endure. The only thing that destroys Christianity is its transformation into one of the institutions of this transient world.

The distortion of George's image was increased through its use in launching wars and massacres that have nothing to do with the Christian faith or the teachings of the Church. If someone wants the great powers of the world to launch a war in the political, economic and military interest of his country, you see him taking the place of George on the back of the horse and killing the dragon. In fact, it would be more appropriate to draw a picture showing a dragon fighting another dragon, not a saint who has committed many crimes against the innocent people of the country targeted for war. But the dragons are many and there is a battle of dragons without saints or righteous ones.

Christianity does not accept any distinction between an ordinary evil and a greater evil. Evil is evil, so putting it into degrees as though that legitimizes the evil that we see as ordinary and acceptable in order to prevent a greater evil, but which others might see as a great evil, and what we see as normal they see as something great that must be eliminated. This happens because we don't agree on what is the ordinary evil and what is the greater evil. So dragons battle with a clear conscience.

Saint George is the saint of nonviolence who through nonviolence defeated the Roman Empire. The empire that wanted to put an end to Christianity was went extinct, while the Church was victorious over the great empire through nonviolence and continues to live by the grace of her Lord. Do not insult us, O dragons of this world, by using the image of Saint George or of any other saint in your wars and assaults. George is nobler than you and immeasurably superior. Leave him in peace, lest your condemnation be multiplied.

Saturday, November 4, 2017

Met Ephrem (Kyriakos): The Shepherd

Arabic original here.

The Shepherd

The true Shepherd is Christ and so the true priest is the one who resembles Christ because he receives his priesthood from Him.

"The good shepherd gives His life for the sheep" (John 10:11).

The priest is numbered among the clergy. This word indicates ecclesiastical service. In our true reckoning, there are not classes in the church: between the patriarch, metropolitan (or bishop), priest, deacon, and layman...all of these are various vocations according to the service of each one of them. They are all equal before the Lord.

His calling is to lead his children to repentance. That is, continuous transformation into the mind of Christ. He does this through teaching and offering a model of life.

In this process, the priest always respects the freedom of the other. He wins him over with his love and dedication.

The true priest washes the feet of the faithful. We call him "father" because he points us to the fatherhood of God. He begets spiritual children by God's grace. He always strives to speak with God's words.

The prophet Ezekiel says, "'But you, son of man, hear what I say to you... open your mouth and eat what I give you.' Now when I looked, there was a hand stretched out to me; and behold, a scroll of a book was in it... Moreover He said to me, 'Son of man, eat what you find; eat this scroll, and go, speak to the house of Israel.' So I ate, and it was in my mouth like honey in sweetness." (Ezekiel 2:8, 3:1-3).

A priest does not lead anyone to himself, but rather to Christ the Savior. This is the work of every spiritual father. The prophet also says, "Woe to the shepherds of Israel who feed themselves!" (Ezekiel 34:2) and adds, "I will feed My flock, and I will make them lie down. I will seek what was lost and bring back what was driven away, bind up the broken and strengthen what was sick; but I will destroy the fat and the strong, and feed them in judgment (Ezekiel 34:15-16). He does all of this out of his love.

Beloved, we are in dire need of such shepherds as these today in our age of materialism and selfishness. People today, especially the youth, seek to have a living model to imitate before them, to "leave everything and follow Christ." It is true that a shepherd needs much knowledge of God's word, but what attracts the person of today more than anything else is his free service in meekness and love.

Metropolitan of Tripoli, al-Koura and their Dependencies

Monday, October 30, 2017

Met Georges Khodr: Let Us Live with Christ

Arabic original here.

Let Us Live with Christ

In today's Gospel reading, there are two miracles: the first miracle is the healing of the woman with the issue of blood which came about by chance, because the intention was for the Lord to heal the daughter of Jairus, the head of the synagogue, who had died as He was on His way to her.What is important for us is to see that each one of us is represented by the woman with the issue of blood and the daughter of the head of the synagogue at the same time.

The woman had been bleeding for twelve years and has spent all her money on doctors. The Evangelist Luke places us before a desperate accident: a woman who is not healed. The Lord comes and immediately heals her when she touches the edge of his garment and He felt that someone had touched Him and that power had gone out from Him.

In our encounter with the Lord, we must first touch Him, draw near to Him like the lover draws near to the beloved. If it can be said, we must struggle with Him, as God said in the Book of Genesis (32:24), when it talks about Jacob struggling with the angel. We must struggle with Him truthfully, a struggle where we meet His power, a struggle where the Lord acquires us completely, then we are sated by His presence, we are sated by His consolations. Then we are healed. Our broken, tormented, bewildered souls are healed. Every soul, when its adversity increases or adversity strengthens around it in the world, is inevitably cast down, as though into a pit. When a person doesn't know his fate, when he neither lives for today or for tomorrow, he is despairing, his strength is drained and he needs to touch Christ. Christ alone is able to lift the nightmare from us and to place us in His sweet presence.

After death came to Jairus' daughter, the Lord took her hand-- here also we have touch-- and called out to her, "Girl, arise." The power of Christ seeps even into the germs of death. Just as the woman with the issue of blood was immediately healed, so too did the girl's spirit return immediately to her. The Evangelist Luke emphasizes the expression "immediately" because the Lord turns to us with all the power and life that is in Him.

In this regard, death does not appear to be something strange. Death was strange before the Lord came. It was our enemy, oppressing us through sin. But after the Lord died on the cross, we all became companions in His death. Therefore He constantly says to us, "Believing son, son for whom I died, arise, arise from your sin first, for this is the great resurrection."

We have trained to rise from sin. If we live with Christ, do we not also rise with Him? Those who despair along the pathways of death or those who renounce their faith when a beloved face disappears from them, they are people who do not draw near to Christ in their life and so death comes to them as a stranger, just as it came to the people of the Old Testament and pagans. We are a people who are not entranced by life until the end and are not drained by life. We are a people who know and taste that this life is passing because if we have touched Christ, nothing and no one else consoles us. If we come to be familiar with Jesus, then we are strangers to our things and to ourselves. Livelihood may go away without regret. So why does life not go away from us also without regret, if we encounter Him after it.

We give things more value than they deserve and so we are afraid at death. We are attached to people as though they are the source of our life and it is difficult for us to depart this world, as though we are torn from death or illness.

If we place ourselves in eternal life, grace persists upon us in prayer that we send to the Lord. We confide in Him and we are intimates of the other life if it is brought to us. We are companions of Christ who beckons us to His face. Therefore we do not falter when someone or something departs, no matter how dear. While this world ends and people leave, we must know where is our life and where is our goal. If we are certain that Christ is our life, then we desire to be seized away to Him in glory.

Friday, October 27, 2017

Haaretz on the Patriarchate of Jerusalem's Real Estate Deals

Taken from here (Israeli website).

New Details Emerge on Greek Orthodox Church's Massive Asset Sell-off in Israel - and the Mystery Only Deepens

Senior official explains the Greek Orthodox church’s position for first time, insisting that sales of properties throughout Israel at seemingly rock-bottom prices are necessary and financially sensible

By Nir Hasson

The Greek Orthodox Patriarch of Jerusalem, Theophilos III, is in the midst of an international public diplomacy campaign regarding the management of his church’s lands. On Monday he met with Pope Francis at the Vatican, and over the past two weeks he has met with Jordan’s King Abdullah and Palestinian Prime Minister Rami Hamdallah. Next week he’s scheduled to meet the Greek prime minister and after that, the head of the Anglican Church.

Theophilos is waging war on three different fronts: Against Israeli politicians who are threatening to expropriate church lands to prevent them from falling into the hands of private developers who will undermine the rights of homeowners; against the right-wing Ateret Cohanim association, which is seeking to seize the assets in Jerusalem’s Old City that it bought from the previous patriarch; and against Christian communities in Israel, which are watching helplessly as the patriarch sells off church properties at fire-sale prices. Of these fronts, what worries Theophilos most is confronting the mounting criticism of his asset sales policy within the church itself.
For the first time, a senior church official agreed to explain the church’s position to Haaretz. He insists that the church’s sales of properties throughout the country at seemingly rock-bottom prices were both necessary and financially sensible.

Two weeks ago Haaretz exposed three such sales. The lands were sold at extremely low prices to companies whose unknown are owners because they are registered in tax havens. Some 430 dunams (108 acres) of land were sold in Caesarea for a million dollars, six dunams with commercial tenants at Clock Tower Square in Jaffa went for $1.5 million and an area of Jerusalem's Givat Oranim neighborhood containing 240 apartments was sold for $3.3 million. Even considering that the plots have long-term leases that reduce their values considerably, those prices are still incredibly low.

Other transactions that were conducted seven years ago in Jerusalem have come to light since then. In all cases, the buyer was a company called Koronetti, which is registered in the Virgin Islands and which also purchased the Givat Oranim property. No one knows who the company’s shareholders are.

According to sales contracts obtained by Haaretz, this company purchased a three-story office building on Jerusalem's King David Street, one of the city’s most prestigious locations, for $850,000. Another six-story building on nearby Hess Street, which has stores and the King David Residences luxury residential complex, was bought for $2.5 million; a 2.3-dunam plot in the city's Baka neighborhood was sold for $350,000. All these prices are exceedingly low, despite the decades-long lease agreements for properties there.

“Every square meter here goes for 60,000 [shekels, or $17,000] and there’s potential for 2,000 square meters,” says attorney Yitzhak Henig, whose office is in the building on King David Street. “Someone here won the lottery.”

For the first time since these transactions were publicized, the patriarch is trying to explain his position to the public. He recently engaged a PR firm, Debby Communications. In a conversation with Haaretz, M., a church official who is very close to the patriarch, explains his stance.

“There are no secret transactions,” he says. “There are no shady deals. No one is hiding anything. All the buyers are respected and well-known businessmen who for their own reasons prefer not to be exposed.”

According to M., the church evaluated each property before selling it, got an appraisal and demanded and received a fair price. There are two factors that negatively influence the price of the lands, he says. One is the long-term leasing agreements with the state, some that still have decades to go until they terminate, and the second is the fact that in the future, the state is liable to expropriate the land or otherwise undermine the property rights. The patriarch sees the bill recently proposed by lawmaker Rachel Azaria (Kulanu), under which church lands sold to private developers will be immediately expropriated by the state, as proof of the risk to these church properties in the future.

“We are an organization that’s subject to blackmail in Israel, in the Palestinian Authority and in Jordan,” says M. “Everyone feels they can blackmail us. They’ve turned the patriarchate into a persona non grata.” That’s why he describes these properties as a “disease” that weighs heavily on the church and must be eliminated.

For example, M. says, the original leases signed with the Jewish National Fund for land in Jerusalem's Rehavia neighborhood during the 1950s are like land mines for the church, since they allow the JNF to extend them for many years at very low cost. It seems that the buyers of this land, the Nayot-Komemiyut partnership, don’t agree with him. “We did a terrific deal and I’m not embarrassed to say so,” said attorney Avraham Aberman, who represents the group.

M. goes further in trying to explain the sales. “The patriarchate is an institution spread over three countries; it has no countries behind it, it has no sources of income. Its only sources of income are its properties. It’s an institution that for years bought and sold to fund its expenses. The church owns 10 percent of the land in the Old City and it yields barely a few hundred thousand dollars a year. You ask for rent, but the tenant says, ‘I’m a member of the sect, I’m not paying.’

“When the patriarch assumed his position the church was $40 million in debt; there were properties with liens and in receivership,” M. continues. “He came and instituted a reform. He doubled the salaries of the priests, provided larger budgets to the schools, and for this he needed money. So we have properties that we are interested in from a strategic perspective and there are properties that we sell and from that we support ourselves.”

“We may own the land, but when you have decades-long leases, it’s an abstract ownership,” he says. “Take the deal in Givat Oranim. When we concluded the transaction, there were still 60 years left on the lease. We got an appraisal and we got a price of $6 million. In the end we sold it for $3.3 million but together with the taxes, which the sellers are paying, we ended up getting almost $5 million, which is certainly a reasonable deal. In the Ramle industrial zone we sold 24 dunams for 30 million shekels [$8.6 million]. That’s more than what the Israel Lands Administration is selling for in the same place.”

According to M. the money made through the sales is being invested in yield-bearing real estate in places like Beit Hanina in East Jerusalem and Givat Hamatos in the south of Jerusalem. In both cases, private developers are building hundreds of apartments on church land; in return, the church will get some of them.

Attorney Elias Khoury, a Greek Orthodox Christian and real estate expert, is a sharp critic of the patriarch and rejects M.’s explanations.

“He describes someone bankrupt who wants to sell spoiled goods, but these are the words of someone who doesn’t know what he’s talking about,” says Khoury. “Can you imagine a country selling its lands because it doesn’t want them anymore? These aren’t Theophilos’ private properties, they are the properties of the entire community and they must remain in the community’s hands for generations to come. He’s just trying to minimize the crime they’ve committed.”

In 1999, during the reign of the previous patriarch, Irenaios I, Khoury attended meetings with Rafi Eitan, then the Jerusalem Affairs minister, where they discussed extending the lease on church lands in the Rehavia neighborhood. “Then we calculated that if we took the market value and capitalized it, we would get to hundreds of millions of dollars on Rehavia alone. I told Rafi Eitan to send me the government assessor and he started to laugh. It was clear that the government could never pay that price. Someone trying to get rid of such an asset is a man with no eye to the future.”

Meanwhile, earlier this week, the Jerusalem District Court issued a restraining order on the sale of the Rehavia lands. The patriarchate had filed a petition demanding that the municipality produce a document stating there are no taxes owed on the land. The city argued that it would need a lot more time to gather the information and produce the document. The court accepted this position and froze the transaction for several months.

Next week the patriarchate plans to appeal to the Supreme Court over the sale of three buildings in Jerusalem's Old City to Ateret Cohanim. Two months ago the Jerusalem District Court rejected the patriarchate’s claim that the sales were part of the corrupt operations of the previous patriarch and his treasurer.

Monday, October 23, 2017

Fr Georges Massouh: Is the Ecumenical Movement "Heretical"?

Arabic original here.

Is the Ecumenical Movement "Heretical"?

John said, "Teacher, we saw someone casting out demons in Your name, and we forbade him because he does not follow with us." So Jesus said to him, "Do not forbid him, for he who is not against us is on our side" (Luke 9:49-51). This discussion comes in the context of the healing of a young boy from an "unclean spirit" that was living within him, after which came John's question and Jesus' reply in the the next two verses.

What is meant by the unclean spirit cannot be limited to illnesses alone. Rather, it means in particular the evil that man commits against his fellow man. The unclean spirit does not enter into a person by its own force. Rather, it is the person who cordially invites it to dwell within him and guide him along the path of evil. When something serious happens, this person rushes to curse the devil responsible for his evil deeds in order to excuse himself, while he is primarily and ultimately responsible for his evil deeds.

Today, in certain circles of the Orthodox Church, a takfiri language is prevalent, one that regards the ecumenical movement as a "Christian heresy." These extremist circles likewise think that those taking part in the activities of this ecumenist church are heretics. Their list of names includes Antiochian patriarchs, bishops and priests, given the fact that that the patriarch of Antioch and All the East, His Beatitude John X, is a leading participant in the World Council of Churches.

We need to start by saying, on a dogmatic level, that in its ecumenical discussions the Orthodox Church has not offered any dogmatic concession in order to please her partners in the Christian faith. One can only pronounce a judgment of heresy against something that touches upon the essence of the faith. That is, what was decided in the Creed and some of the rulings made by the ecumenical councils, such as the decision issued by the Seventh Ecumenical Council regarding the necessity of venerating icons... As for Christians praying together during the Week of Prayer for Christian Unity-- that is, outside the mysteries-- this is in no way heresy. Did not Peter and Paul pray together despite their fierce disagreement, so that the Lord might inspire them to the path of peace, reconciliation and love...?

Christ did not ask those who want to cast out demons in His name whether they are His followers or not. He did not ask them to recite the Creed or what church they belonged to. He said one thing: "He who is not against us is on our side.' What is this love-killing pride that wants to monopolize work in the name of Jesus for itself, rejecting that someone else might do work in Jesus' name that it would like to perform? Jesus Himself prevented His disciples from monopolizing this for themselves, when they wanted to monopolize Christ for themselves alone and not for others. It seems like that they are greater than the disciples, God knows.

 Along with our partners in the World Council of Churches, we strive to regain visible unity. In order for this to happen, we must take significant steps, including that they are churches, not merely Christian communities, so that we can sit together and dialogue about what separates us. The Church cannot dialogue except with a church that she recognizes, which with she is together in many things and separated in other things. So why focus on the disagreements in order to confirm division and not recognize the things in common in order to make it possible to solve the disagreements? Moreover, no Orthodox has ever said that the Orthodox Church does not realize the perfect expression of what the Creed confesses, "and in one, holy Catholic and Apostolic Church."

What prevents us Orthodox from casting out demons with people of other the churches-- with the Catholic Church, the non-Chalcedonian churches, and some of the Protestants? The first demon that must be cast out is the demon of the schisms and quarrels that divide us, especially in the East. Are they not demonic, those who refuse to recognize the martyrdom of Copts in Egypt, the Syriacs and Chaldeans in Iraq, or of the martyrdom of Catholics in Syria?

A heretic is someone who does not confess the activity of the Holy Spirit in the world, in Christians and in non-Christians. Therefore let us dare to speak of the madness of those who accuse the ecumenical movement and those who work in it of heresy.

Saturday, October 21, 2017

Met Georges Khodr: Man, not God, Created Hell

Arabic original here.

The Heart is God's Dwelling-Place

What does it mean for us to gather together and perform the divine sacrifice for the soul of a brother of ours who has gone on to God's mercy? What we know about death from the New Testament is that God recompenses each according to his deeds and that one's eternal fate is tied to his actions. What I would like to draw attention to in the saying "Man's actions follow him and God recompenses each according to his deeds" is that it does not mean that God keeps an account, a record in heaven in which man's deeds are accounted to him, whether good or bad. Rather, it is a calling to good work.

The blessed saying that God recompenses each according to his deeds (Romans 5:2-6 and Revelation 22:12) mean that man is purified by his deeds. If you love the Lord and your neighbor and you do good to him, pay attention to him, distract him from his sorrow and distress, are there for him in all situations, and are humble, then your works purify you. It is not that God reckons them. They purify you and lift you up to Him. It is not an issue of recompense or punishment. God does not take revenge and He is not pleased to see people being punished in hell.

The truth that has been declared to us is that God draws man to Himself and that man also approaches God through obedience. Man sees himself loving God and he sees God loving him and it is all love. One who loves is drawn to the face of God. One who does not love goes away from the face of God and remains in his darkness. It is not that God casts anyone into the outer darkness. It is not that God created hell: God did not create hell. Man created hell for himself and he torments himself in his sins. There is no sin that does not bear its own punishment.

God does not punish. Man hates and the hate itself is a torment. Man is not cast into hell haphazardly and arbitrarily, but rather brings hell to himself. It is cast into him and he is not cast into it. Man puts himself in darkness because he does not love, because he does not purify himself. If he loves, he places heaven within himself. Man does not go and come. He does not rise and fall. Man is here in this human heart. He brings God to his heart or he fills it with evil. He rejoices at virtue and it elevates him and makes him beautiful.

If God dwells in the human heart-- that is, if virtue dwells within it-- then it is a heaven. And if we understand that if sin dwells within the human heart and rends it, it becomes a hell, then we have understood everything. There is nothing in this world apart from God. If you love Him, then you are with Him and you are in Him and He is in you. If you love your lust and your sin and you hate people, then you are in hell and hell is in you. You are with the devil and the devil is attached to you and you are far from the face of God because you shrink from Him and because you anger Him with your deeds.

Do not think that a person loves God because he talks about Him and because he prays. This is not the criterion. The criterion is someone loves God if he obeys His commandments and is obedient to his brothers. Prayer, the holy mysteries, fasts and spiritual efforts are all only necessary means for us to arrive at the spiritual beauty within us, which is God's dwelling there.

We gather together in the Divine Liturgy because of our faith that the divine love that was poured out  on the cross is poured out in the Divine Liturgy, which is the celebration of the cross that was completed on Golgotha and the celebration of the Resurrection.