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On Acquisition of the Holy Spirit Church Rosary. Eucharistic Prayer

Church. Home Church. Family
In the works of Fr. Sergei Bulgakov

For thy Maker is thine husband; the LORD of hosts is his name; and thy Redeemer the Holy One of Israel; The God of the whole earth shall he be called. (Isa 54:5).

4 Fear not; for thou shalt not be ashamed: neither be thou confounded; for thou shalt not be put to shame: for thou shalt forget the shame of thy youth, and shalt not remember the reproach of thy widowhood any more. Zec 8, 15.
5 For thy Maker is thine husband; the LORD of hosts is his name; and thy Redeemer the Holy One of Israel; The God of the whole earth shall he be called. Luk 1, 31-32.
6 For the LORD hath called thee as a woman forsaken and grieved in spirit, and a wife of youth, when thou wast refused, saith thy God. Isa 62, 4.

Christ loved the church, and gave himself for it.

23 For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. 1Co 11, 3. Eph 1, 22.
24
25 Husbands, love your wives, even as Christ also loved the church, and gave himself for it; Gal 1, 4. Col 3, 19.

The holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband.

2 And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. Isa 52, 1. Isa 54, 5. 2Co 11, 2. Gal 4, 26. Heb 12, 22. Rev 3, 12.
3 And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. Lev 26, 12. Eze 43, 7.

Family as a small home church

Marriage is a sanctification of the natural union of man and woman.

Marriage is a sanctification of the natural union of man and woman for a Christian life together and for procreation. Marriage, which is consummated "in Christ and in the Church," lays the foundation for a domestic church, the family.

The human being is created by God as a polyhypostatic entity, a family, as is clear from the blessing of God: "Be fruitful and multiply and fill the earth" (Gen 1:28).

The human being is created by God as not only a two-in-one entity — Adam and Eve, but also as a polyhypostatic entity, a family, as is clear from the blessing of God: "Be fruitful and multiply and fill the earth." This multiplication of hypostases, in keeping with God's determination, must be accomplished through the combination of the sexes: in the loins of the first human pair is found the principle of the single chain of human beings, linking them in one family. The progenitor of humanity himself, Adam, the father of all, and in him Eve too, the mother of every living thing, was born without the seed of an earthly father. He had only a Heavenly Father, although the seed of the whole human race was included in him. For his mother he had the Earth. Similar to him is the Second Adam, who came into the world to regenerate Adam's fallen nature, the true Son of God, and he was also born without an earthly father, and not from the seed of a man. He has an earthly Mother too, the all-immaculate Ever-Virgin, the glory of the Earth.

Sergius Bulgakov
The Unfading Light
III. I. The First Adam. p.311

Spiritual energies and clan

Individuals do not exist entirely apart but as families, each human leaf is attached to a branch which is secured on a common trunk.

Spiritual energies are held back hereditarely and accumulate, and diverse clans represent as it were condensers of these energies.

The summit of human ascent in the stock of ancient Adam, which was impaired by original sin, is reached in the Mother of God.

Individuals do not exist entirely apart but as families, each human leaf is attached to a branch which is secured on a common trunk. Different possibilities, which are realized in the common background of heredity, appear in clans and generations, which consist of corresponding individuals.

… Spiritual energies are held back hereditarely and accumulate, and diverse clans represent as it were condensers of these energies. … in the Bible two possibilities or two paths in the one family of Adam are contemplated from the very beginning: Cain and Abel and then Seth, the Cainites and the descendents of Seth; later the clan of Abraham, Isaac and Jacob is selected, the people of God, and in its composition the tribe of Levi, the branch of the priesthood, and the tribe of Judah, the royal branch. Finally, in these tribes and in their particular heredity the chosen clan is signed out, or "the genealogy of Jesus Christ our Saviour"7) which the evangelists Matthew and Luke deliberately set forth in a different way. The summit of human ascent in the stock of ancient Adam, which was impaired by original sin, is reached in the Mother of God.


    7) "It is necessary to know that neither among the Hebrews nor in sacred scripture was it the custom to include women in a genealogy, but it was the law that no one tribe should take women from another tribe (Num 36:7). Joseph, originating from the tribe of David and being a righteous man, would not have become engaged with the Holy Virgin against the law, if she had not originated from the same tribe. Therefore it was enough the origin of Joseph alone." John of Damascus, Expositio fidei, 4, 14, PG 95.1156.

Sergius Bulgakov
The Burning Bush
The Glorification of the Mother of God. p.33

The generic principle in love

In conformity with God's creative determination, the human genus is a family, a multi-unity multiple according to hypostasis and unitary according to nature, in the image of the Holy Trinity.

Let us, in conclusion, examine once more the generic principle in love. The generic principle, or the sentiment of family or kinship, qualifies love in a particular manner: as paternal, maternal, filial, fraternal, ecc. As a personal-generic, hypostatic-natural being, man at the same time needs personal eros and agapic love as well as generic, natural love. Here, in the relation between the personal and generic principles in man, there exists a kind of antinomy, insofar as personality, separating itself from the genus, strives to affirm itself in its selfhood, while the generic principle lulls personality to sleep. In conformity with God's creative determination, the human genus is a family, a multi-unity multiple according to hypostasis and unitary according to nature, in the image of the Holy Trinity. On the one hand there is luciferian individualism, which in its extreme rebellion strives to separace itself from genus and forebears; and on the other hand there is the sleepy and depersonalizing conservatism of the genus; and both of them oppose, in their one-sidedeness, the image of God in man, in which the day of personal consciousness is indissolubly united with the night of the maternal womb. This generic principle resembles the general muscular sensation of one's own body, about which it is said, "no man ever yet hateth his own flesh; but nourisheth and cherisheth it, even as the Lord the church" (Eph 5:29). This principle represents love for one's own flesh, not only personal but also generic. The generic principle qualifies the personal principle, is the predicate of the latter, so to speak; it is the very life of personalicy in its primordial sources. One should not forget the exclusive significance that is ascribed to genus and genealogy both in the Old Testament (which is, after all, nothing else but a religion of genus, specifically of the chosen nation, whose God is "the God of Abraham, Isaac, and Jacob") and in the New Testament75).

The sentiment of family and genus, rooted in blood relation, belongs also to spiritual love. The principle of genus and nation is not only a psychical and fleshly but also a spiritual principle, as a creating and creative energy. Family and race constitute a spiritual reality, which is known not only in life but also in death, and perhaps more in the latter than in the former. In its authenticity, this principle contains the essential and natural grace of the Holy Spirit, reposing upon all proto-reality. When it passes into the spiritual consciousness and is spiritually transfigured, this principle receives the gift of gracious love from the Holy Spirit. The imprint of this gift clearly marks the love that the spiritual leaders and prophets of Israel have for the chosen nation (cf. the song of the Mother of God: "He hath holpen his servant Israel, in remembrance of his mercy; as he spake to our fathers, to Abraham, and to his seed for ever" (Luke 1:54-55)). But the duty to love one's nation in spirit and grace is obligatory for all men. Or can we deny that the love of Sergius of Radonezh, the great Russian saint, for his parents and his nation had a spiritual quality? And, we dare to ask further, is our own grateful remembrance of and love for our dear departed ones, our fathers and brothers, completely deprived of the grace of the Holy Spirit? And maternal love, is it without grace? It is sufficient to ask these questions to become convinced that this love for one's ancestors and race ("laws"), as it was personified in the consciousness of the pious pagans Socrates and Plato (see his Phaedo), receives or rather is worthy of receiving the gift of love from the Holy Spirit.

But this form of love differs both from personal and erotic love and from universal and agapic love, these forms of love in which the loving one goes out of himself, transfers his own center into the loved one or loved ones. Here, love is concentrated in the loving one himself, though not on his hypostasis but on his nature in the capacity of the genus. It is concentrated not on his proper being but in and through others. In the concreteness of his being, every man has his proper nature, possesses humanity not in indifferent abstraction or in fullness but in a specific form or part, joined co che whole che way a branch is joined co che cree or the way a member is joined co che body. Here, a part is dynamically equal to the whole. Love for genus, like God's love for His nature, Sophia, is personal in the loving one, but not personal in the loved one, i.e., the genus. But this genus represents for the loving one not only a being or nature, buc also the totality of persons qualified by this nature; and generic love is thus a principle that is both personal and natural. Generic love is the site of the feeling for humanity and then for Divine-humanity in the human personality. In a certain sense, the generic consciousness in man is even more profound and more essential than his personal consciousness.


    75) Here one must first of all mention that the Gospel (of Matthew) opens with "the book of the generation of Jesus Christ, the son of David, the son of Abraham." (Mat 1:1), The Lord is called the son of David a number of times and accepts this name, not to mention the fact that He Himself calls Himself the Son of Man.

Sergius Bulgakov
The Comforter
V. The Revelation of the Holy Spirit. p.339

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