Remember me O Lord in Thy Kingdom

Not to be taken too literally, it can be said that the Son, begotten of the Father, is as Word begotten from thought. This adds substance to the constantly repeated prayer for God to remember us.

God, of course, never forgets us so the idea of remembering on a human level is not applicable to God. Something more must be meant with this prayer. One aspect is that we remember God and, in our prayer, it is our remembrance of Him that appears to remind Him of us with the synergetic assistance He then provides. Along with this aspect, is, I believe, another aspect of the prayer. This is that in God remembering us, thinking of us, He begets us, as words in the Word so that we become sons of God, albeit by adoption rather than nature. While, all people are remembered and all live forever, only the faithful will be remembered in “Thy Kingdom” that is they will reign with Christ and in Christ as sons.

So, God remembering us is not merely a mental note about us but the establishing of our very being and existence; without this we would cease to exist. This also applies to the Liturgy, which we do in remembrance of Him. This again is not merely the recalling of past events but the making real of the Life of Christ in which we truly participate. The Liturgy is not only the transformation and eating of the Body and Blood of Christ but a complete union with His entire life, that which is past, that which is now and that which is too come. It is completely realised in the Liturgy through remembrance of Him, in the Spirit. The Liturgy is a Divine action in which we participate; it is not of ourselves or our own work, although we also bring our own bodies to the Altar and share in the Life of Christ, which becomes ours.


6 Responses to Remember me O Lord in Thy Kingdom

  1. Sophocles says:

    Father Patrick,

    I have a very good Roman Catholic friend with whom we have had many discussions about Orthodoxy and the Roman Catholic faith. He recently posted :

    and I am somewhat at a loss as to how to respond to him as he is speaking of history with which I do not have a good enough working knowledge with. Your response would be appreciated.

    In Christ and in fellowship,


  2. Sophocles says:

    Father Patrick,

    Thank you for taking the time out to address my friend Joel’s points.

    On another topic, I have just begun reading “Orthodox Prayer – the interior way” by Matthew the Poor. I’m sure you’re familiar with both him and this work. My question regards his being Coptic Orthodox and this being so, I have had reservations about abandoning myself completely to this book and leaving my soul open without reservation whatsoever.

    That being said, I am enjoying it and my understanding of prayer has deepened.

    To what extent would you recommend him and/or his book?

    And if you may, what significantly separates us from the Coptic Church? The monophysite heresy if I’m not mistaken. Would you be able to explain this heresy(if indeed this is the sticking point) and also how a book by one from this church might show forth this heresy both overtly or unintentionally.

    In Christ and in fellowhship,

  3. monkpatrick says:


    I don’t of Matthew the Poor, so I cannot comment on his work. I can understand your reservations with him being Coptic Orthodox and abandoning oneself to his book. This does make reading spiritual books more difficult because I find it better to do so in a frame of obedience and faithfulness rather than with a critical mind. Nevertheless, it may well be worth reading him. St Issac the Syrian was technically a Nestorian but, nevertheless, now a well loved writer on spiritual matters. He did not display any Nestorian traits as such and gave good counsel. The Coptics on spiritual matters from what I have seen are quite close to Orthodox in ways of prayer and the ascetical life.

    Many argue now that there is nothing that significantly separates us from the Coptic Church, apart from the historical situation. The Copts also claim not to be monophysites, as such, but miaphysites. That is they not not accept the heresy of monophysitism but more the terminology of St Cyril of Alexandria with the term one nature. I respect this distinction but I also think that if they believe that they are in agreement with the Orthodox Church then they should accept all the Ecumenical Councils, they only accept the first three, and condemn those that the Church condemns. They haven’t done so as yet and so I don’t think it correct to consider them in the Church as such.

    The heresy is the tendency to weaken the real distinction between Christ’s divine and human nature and to tend to create a different combined nature. This can potentially lead to a lack of importance given to humanity in our synergy in salvation and to perhaps place a barrier for our salvation in either to truly participate in the Son by grace because we cannot share His one nature, which his humanity does, or by confusing/destroying our own individual human personhood: the sense of one being oneself. These things are properly preserved in the two nature approach of St Leo.

    I don’t know for sure whether the Copts see things as I said but these are the concerns that I would have for any one nature doctrine. How my concerns may be shown overtly or unintentionally I am not sure but in the area of synergy and eternal life there may be some variations. I don’t know enough Coptic writings to say whether any of this is a feature of their writings or thinking.

    Well, I hope this answers your question a little.

  4. Maximus says:

    I would like to see a continuation of the topic

  5. jimsotonna says:


    jimsotonna dropped by

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