ACC ~ Mark 4 v3

THE BURIAL OF THE SEED

CLEMENT OF ROME: Think of the various ways, dear friends, by which the master points us toward the coming resurrection, by which the Lord Jesus Christ was made the firstfruit when he raised him from the dead. [1] Let us observe, dear friends, how something like resurrection is so often anticipated in the course of nature. Day and night, for example: the night falls asleep, and day arises; day departs, and night returns. Or consider the planting of crops: How and in what manner does the sowing take place? The sower goes forth and casts into the earth each of the seeds. [2] They fall into the dry and bare ground and decay. Then out of their decay the majesty of God’s providence raises them up, and from being one seed, many grow up and bring forth fruit. Even more dramatically, recall that remarkable wonder which has been reported in eastern regions in the vicinity of Arabia, of a bird named Phoenix. [3] This bird is said to be a unique species, living perhaps five hundred years. When the time of its dissolution and death arrives, it makes for itself a coffinlike nest of frankincense and myrrh and the other spices, into which, its time being completed, it enters and dies. But as the flesh decays, a certain worm is born, which is nourished by the juices of the dead bird and eventually grows wings. Then, when it has grown strong, it takes up that coffinlike nest containing the bones of its parent, and carrying them away, makes its way from the country of Arabia to Egypt, to the city of Heliopolis. There, in broad daylight in the sight of all, it flies to the altar of the sun and deposits them there, and then sets out on its return, which the priests who examine records think occurs at the end of the five hundredth year. With all these indications in nature, why should it surprise us that the creator of the universe might bring about the resurrection of those who have served him with holiness in the assurance of a good faith, [4] seeing that he shows to us even by a bird the magnificence of his promise? 1 CLEMENT 24.1-26.1. [5]

[1] Cf. 1 Pet 1:3.

[2] Cf. Mt 13:3-9; Mk 4:3-9; Lk 8:5-8.

[3] “The story of the phoenix, well known in antiquity, was widely used (with varying levels of credulity) by early Christian writers; sanction for this usage was found in Ps 92:12 (91:13 LXX), AF 43n. Paul Finney notes that the story of the phoenix probably originated in Asia, but in later editions of the legend Syria and Egypt play an important role. It was a legend”adopted by many cultures throughout the ancient world, from the Mediterranean to China.” As in Clement’s letter to the Corinthians, many early Christians “saw in the phoenix a pagan anticipation of Christianity.” The image of the phoenix occurs on early Christian sarcophagi, mosaics and paintings (see EEC 732).

[4] Cf. Lk 14:14; Jn 5:29.

[5] TLG 1271.001, 24.1-26.1; AF 24*. Like the turning of night to day, as in the primeval story of the phoenix, we are taught the resurrection, as when seeds are buried, decay, rise and bring forth fruit. So nature in some ways providentially reflects and anticipates the miracle of the resurrection of the body.

GOING OUT TO SOW

CHRYSOSTOM: What is the meaning of this parable? He went out to sow his seed. From where could he “go out” who is present everywhere, and fills all places? He went out, not into a place, but into a life and into a historic dispensation wherein he saved us, being brought close to us by reason of assuming our flesh. Since we could not enter in, for our sins had shut the door to us, he came out to us. … He came to till and to take care of the earth: to sow the word of compassion. For here he calls his teaching seed, the souls of men a ploughed field, and himself the sower. ON TEMPERANCE. [1]

[1] TLG 2062.152, 57.467.26-33; SSGF 1:392*; PG 57.467-72.