MARCEL THE SHELL WITH SHOES ON

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Från invigningsceremonin för en ny rumänsk-ortodox kyrka i Sölvesborg, i söndags.

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39. Certain brethren came and asked Abba Anthony a question about the Book of the Levites, and the old man went forth to the desert, and Abba Ammon, who knew his habit, followed him secretly. And when the old man had gone some distance, he cried out with a loud voice, and said, "O God, send Moses unto me, and let him teach me [the meaning of] this verse"; and straightway a voice was heard holding converse with him. Now Abba Ammon heard this voice, and said, "I heard the voice which spake with him, but the force of the verse I never learned."

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kristen politik.

434. A certain old man used to say, "It is right for a man to take up the burden for those who are akin (or near) to him, whatsoever it may be, and, so to speak, to put his own soul in the place of that of his neighbour, and to become, if it were possible, a double man; and he must suffer, and weep, and mourn with him, and finally the matter must be accounted by him as if he himself had put on the actual body of his neighbour, and as if he had acquired his countenance and soul, and he must suffer for him as he would for himself. For thus is it written:– 'We are all one body,' and this [passage] also affordeth information concerning the holy and mysterious kiss."

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å ena sidan å andra sidan

21. They tell the story of a certain brother who came to Scete to see Abba Arsenius, and who went into the church and entreated the clergy to take him to see him; and the clergy said unto him, "Refresh thyself a little, and thou shalt see him." And the brother said unto them, "I will eat nothing before I meet him and see him" ; and when the clergy heard this they sent a brother with him to shew him Abba Arsenius, because his cell was some distance away. And when they had arrived there, they knocked at the door and went inside, and having saluted him, and prayed, they sat down and held their peace; and the brother who was from the church answered and said, "I will depart, pray ye for me." But when the other brother saw that he possessed not freedom of speech with the old man, he said unto the brother from the church, "I also will go with thee," and they departed together. Then he entreated him, saying, "Take me also to Abba Moses who was a thief," and when they went to him, the old man received them with joy, and having refreshed them greatly he dismissed them in peace. And the brother who had brought the visitor to Abba Moses said unto him, "Behold, I brought thee to a man from a foreign land, and to an Egyptian, which of the two pleaseth thee?" And he answered and said unto him, ”The Egyptian who hath just received me, and refreshed me." And when one of the old men heard what had happened, he prayed to God, and said, "O Lord, shew me this matter; one fleeth from the world for Thy Name's sake, and another receiveth and is gracious for Thy Name's sake." And behold, suddenly there appeared unto him on the river two great boats, and lo, Abba Arsenius and the Spirit of God were travelling in silence in the one, and Abba Moses and the angels of God were in the other, and they were feeding the monk with honey from the comb.

s. 8-9 här.

Vila i frid, mormor

(mormor Maj somnade in 3 juni i Uppsala. dikten är skriven av Oscar Levertin och så sent som i höstas hörde jag henne, 94 år gammal, recitera den ur sitt berömda minne. Nu har hon funnit sitt Ithaka.)

Jag drömt som främling på en främmad strand
Gud vet hur många år.
Nu vill jag hem. Jag redan lagt från land,
i silkesseglet stormen slår.
Framåt mot obefarna vattendrag
förbi Herakles' stoder
mot fjärran ö i blå arkipelag
jag vridit skeppets roder.

Där ligger solskenslyst i havets mitt
mitt Ithaka, den ö,
där fruktträdsvalven evigt lysa vitt
och dyningarna dö
i säven som en mattad aftonsång
från kärleksdomnad lyra,
dit, vore färden än så hård och lång,
vill jag min farkost styra.

Där stå det vita, marmorsvala hus,
i vilket jag vill bo.
Där silverpoppeln har det högtidssus,
som hägnar med sin ro.
Ack, världens vägar, jag är trött på dem!
Jag hör det dunkla kravet
mot längtans Ithaka, mitt hjärtats hem,
min vita ö i havet.

På hemfärd stadd jag lyssnar så förstrött
på livets lust och larm
som på en man, som av en slump mig mött
och håller fast min arm.
I bröder, än jag går som en bland er,
men ren mot slag som smekning
med avskedsstundens gåtfullhet jag ler.
Jag har gjort upp min räkning.

Blott starkare förnimmer jag var dag
den manande musik,
som eko är av kvällens böljeslag
emot min hemös vik.
Jag drömmer lutad över skeppets toft.
I skum delfiner skalkas,
än syns ej ön, men luftens mandeldoft
förtäljer, att jag nalkas.

Så vill jag bära allt, vad än en man
kan bära utav ve,
ty ett jag vet, ej evigt räcka kan
mitt hjärtas odyssé.
Min sorgs, min glädjes skiljemynt—allt glöms
som mull i mull begravet,
när skeppet når sitt Ithaka, sin dröms
vårvita ö i havet.

Glad Påsk!

The Lord's descent into the underworld

(From an ancient homily for Holy Saturday)

Something strange is happening – there is a great silence on earth today, a great silence and stillness. The whole earth keeps silence because the King is asleep. The earth trembled and is still because God has fallen asleep in the flesh and he has raised up all who have slept ever since the world began. God has died in the flesh and hell trembles with fear.

He has gone to search for our first parent, as for a lost sheep. Greatly desiring to visit those who live in darkness and in the shadow of death, he has gone to free from sorrow the captives Adam and Eve, he who is both God and the son of Eve. The Lord approached them bearing the cross, the weapon that had won him the victory. At the sight of him Adam, the first man he had created, struck his breast in terror and cried out to everyone: “My Lord be with you all.” Christ answered him: “And with your spirit.” He took him by the hand and raised him up, saying: “Awake, O sleeper, and rise from the dead, and Christ will give you light.”

I am your God, who for your sake have become your son. Out of love for you and for your descendants I now by my own authority command all who are held in bondage to come forth, all who are in darkness to be enlightened, all who are sleeping to arise. I order you, O sleeper, to awake. I did not create you to be held a prisoner in hell. Rise from the dead, for I am the life of the dead. Rise up, work of my hands, you who were created in my image. Rise, let us leave this place, for you are in me and I am in you; together we form only one person and we cannot be separated. For your sake I, your God, became your son; I, the Lord, took the form of a slave; I, whose home is above the heavens, descended to the earth and beneath the earth. For your sake, for the sake of man, I became like a man without help, free among the dead. For the sake of you, who left a garden, I was betrayed to the Jews in a garden, and I was crucified in a garden.

See on my face the spittle I received in order to restore to you the life I once breathed into you. See there the marks of the blows I received in order to refashion your warped nature in my image. On my back see the marks of the scourging I endured to remove the burden of sin that weighs upon your back. See my hands, nailed firmly to a tree, for you who once wickedly stretched out your hand to a tree.

I slept on the cross and a sword pierced my side for you who slept in paradise and brought forth Eve from your side. My side has healed the pain in yours. My sleep will rouse you from your sleep in hell. The sword that pierced me has sheathed the sword that was turned against you.

Rise, let us leave this place. The enemy led you out of the earthly paradise. I will not restore you to that paradise, but I will enthrone you in heaven. I forbade you the tree that was only a symbol of life, but see, I who am life itself am now one with you. I appointed cherubim to guard you as slaves are guarded, but now I make them worship you as God. The throne formed by cherubim awaits you, its bearers swift and eager. The bridal chamber is adorned, the banquet is ready, the eternal dwelling places are prepared, the treasure houses of all good things lie open. The kingdom of heaven has been prepared for you from all eternity.

Musee des Beaux Arts

W.H. Auden

About suffering they were never wrong,
The Old Masters; how well, they understood
Its human position; how it takes place
While someone else is eating or opening a window or just walking dully along;
How, when the aged are reverently, passionately waiting
For the miraculous birth, there always must be
Children who did not specially want it to happen, skating
On a pond at the edge of the wood:
They never forgot
That even the dreadful martyrdom must run its course
Anyhow in a corner, some untidy spot
Where the dogs go on with their doggy life and the torturer's horse
Scratches its innocent behind on a tree.
In Breughel's Icarus, for instance: how everything turns away
Quite leisurely from the disaster; the ploughman may
Have heard the splash, the forsaken cry,
But for him it was not an important failure; the sun shone
As it had to on the white legs disappearing into the green
Water; and the expensive delicate ship that must have seen
Something amazing, a boy falling out of the sky,
had somewhere to get to and sailed calmly on.

1940

(via David Michael, years ago it seems)

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