Fr. Costa

First Prayer of the Orthros said by the Priest during the reading of the Six Psalms

Wed, 22 May 2013 02:42:56 GMT

�We give thanks unto you, O Lord our God, who has raised us up from our beds, and has put into our mouths the word of praise that we may worship and call upon your holy name. We pray, by your compassion which you have always exercised in our life, send forth now also your aid upon those who stand before the presence of your holy glory, and await the rich mercy which is from you. And grant that they always with fear and love may adore, praise, and hymn you, and worship your indescribable goodness. For to you belong all glory, honor, and worship, to the Father, and to the Son, and to the Holy Spirit, now and ever, and unto the ages of ages. Amen.�

Sunday of the Myrrh-bearing Women

Wed, 15 May 2013 13:40:25 GMT

[ From the website of the Greek Orthodox Archdiocese of America http://www.goarch.org/chapel/saints_view?contentid=1067&PCode=2PS&D=S&date=5/19/2013 ] About the beginning of His thirty-second year, when the Lord Jesus was going throughout Galilee, preaching and working miracles, many women who had received of His beneficence left their own homeland and from then on followed after Him. They ministered unto Him out of their own possessions, even until His crucifixion and entombment; and afterwards, neither losing faith in Him after His death, nor fearing the wrath of the Jewish rulers, they came to the sepulchre, bearing the myrrh-oils they had prepared to annoint His body. It is because of the myrrh-oils, that these God-loving women brought to the tomb of Jesus that they are called the Myrrh-bearers. Of those whose names are known are the following: first of all, the most holy Virgin Mary, who in Matthew 27:56 and Mark 15:40 is called "the mother of James and Joses" (these are the sons of Joseph by a previous marriage, and she was therefore their step-mother); Mary Magdalene (celebrated July 22); Mary, the wife of Clopas; Joanna, wife of Chouza, a steward of Herod Antipas; Salome, the mother of the sons of Zebedee, Mary and Martha, the sisters of Lazarus; and Susanna. As for the names of the rest of them, the evangelists have kept silence (Matt 27:55-56; 28:1-10. Mark 15:40-41. Luke 8:1-3; 23:55-24:11, 22-24. John 19:25; 20:11-18. Acts 1:14). Together with them we celebrate also the secret disciples of the Saviour, Joseph and Nicodemus. Of these, Nicodemus was probably a Jerusalemite, a prominent leader among the Jews and of the order of the Pharisees, learned in the Law and instructed in the Holy Scriptures. He had believed in Christ when, at the beginning of our Saviour's preaching of salvation, he came to Him by night. Furthermore, he brought some one hundred pounds of myrrh-oils and an aromatic mixture of aloes and spices out of reverence and love for the divine Teacher (John 19:39). Joseph, who was from the city of Arimathea, was a wealthy and noble man, and one of the counsellors who were in Jerusalem. He went boldly unto Pilate and asked for the body of Jesus, and together with Nicodemus he gave Him burial. Since time did not permit the preparation of another tomb, he placed the Lord's body in his own tomb which was hewn out of rock, as the Evangelist says (Matt. 27:60).

Saint John Chrysostom on the Truth of the Resurrection

Tue, 07 May 2013 00:30:16 GMT

Seest thou how they labour for the truth against their will? For they themselves came to Pilate, themselves asked, themselves sealed, setting the watch, so as to be accusers, and refuters one of another. And indeed when should they have stolen Him? on the Sabbath? And how? for it was not lawful so much as to go out. And even if they transgressed the law, how should they have dared, who were so timid, to come forth? And how could they also have been able to persuade the multitude? By saying what? By doing what? And from what sort of zeal could they have stood in behalf of the dead? expecting what recompense? what requital? Seeing Him yet alive and merely seized, they had fled; and after His death were they likely to speak boldly in His behalf, unless He had risen again? And how should these things be reasonable? For that they were neither willing nor able to feign a resurrection that did not take place, is plain from hence. He discoursed to them of a resurrection, and continually said, as indeed these very men have stated, "After three days I rise again." If therefore He rose not again, it is quite clear that these men (having been deceived and made enemies to an entire nation for His sake, and come to be without home and without city) would have abhorred Him, and would not have been willing to invest Him with such glory; as having been deceived, and having fallen into the utmost dangers on His account. For that they would not even have been able, unless the resurrection had been true, to feign it, this does not so much as need reasoning. For in what were they confident? In the shrewdness of their reasonings? Nay of all men they were the most unlearned. But in the abundance of their possessions? Nay, they neither had staff nor shoes. But in the distinction of their race? Nay, they were mean, and of mean ancestors. But in the greatness of their country? Nay, they were of obscure places. But in their own numbers? Nay, they were not more than eleven, and they were scattered abroad. But in their Master's promises? What kind of promises? For if He were not risen again, neither would those be likely to be trusted by them. And how should they endure a frantic people. For if the chief of them endured not the speech of a woman, keeping the door, and if all the rest too, on seeing Him bound, were scattered abroad, how should they have thought to run to the ends of the earth, and plant a feigned tale of a resurrection? For if he stood not a woman's threat, and they not so much the sight of bonds, how were they able to stand against kings, and rulers, and nations, where were swords, and gridirons, and furnaces, and ten thousand deaths by day, unless they had the benefit of the power and grace of Him who rose again? Such miracles and so many were done, and none of these things did the Jews regard, but crucified Him Who had done them, and were they likely to believe these men at their mere word about a resurrection? These things are not, they are not so, but the might of Him Who rose again brought them to pass.

Palm Sunday: The Feast of the Entrance of our Lord Jesus Christ into Jerusalem

Mon, 22 Apr 2013 19:24:47 GMT

http://lent.goarch.org/palm_sunday/learn/ Introduction On the Sunday before the Feast of Great and Holy Pascha and at the beginning of Holy Week, the Orthodox Church celebrates one of its most joyous feasts of the year. Palm Sunday is the commemoration of the Entrance of our Lord into Jerusalem following His glorious miracle of raising Lazarus from the dead. Having anticipated His arrival and having heard of the miracle, the people when out to meet the Lord and welcomed Him with displays of honor and shouts of praise. On this day, we receive and worship Christ in this same manner, acknowledging Him as our King and Lord. The biblical story of Palm Sunday is recorded in all four of the Gospels (Matthew 21:1-11; Mark 11:1-10; Luke 19:28-38; and John 12:12-18). Five days before the Passover, Jesus came from Bethany to Jerusalem. Having sent two of His disciples to bring Him a colt of a donkey, Jesus sat upon it and entered the city. People had gathered in Jerusalem for the Passover and were looking for Jesus, both because of His great works and teaching and because they had heard of the miracle of the resurrection of Lazarus. When they heard that Christ was entering the city, they went out to meet Him with palm branches, laying their garments on the ground before Him, and shouting, �Hosanna! Blessed is he that comes in the Name of the Lord, the King of Israel!� At the outset of His public ministry Jesus proclaimed the kingdom of God and announced that the powers of the age to come were already active in the present age (Luke 7:18-22). His words and mighty works were performed "to produce repentance as the response to His call, a call to an inward change of mind and heart which would result in concrete changes in one's life, a call to follow Him and accept His messianic destiny. The triumphant entry of Jesus into Jerusalem is a messianic event, through which His divine authority was declared. Palm Sunday summons us to behold our king: the Word of God made flesh. We are called to behold Him not simply as the One who came to us once riding on a colt, but as the One who is always present in His Church, coming ceaselessly to us in power and glory at every Eucharist, in every prayer and sacrament, and in every act of love, kindness and mercy. He comes to free us from all our fears and insecurities, "to take solemn possession of our soul, and to be enthroned in our heart," as someone has said. He comes not only to deliver us from our deaths by His death and Resurrection, but also to make us capable of attaining the most perfect fellowship or union with Him. He is the King, who liberates us from the darkness of sin and the bondage of death. Palm Sunday summons us to behold our King: the vanquisher of death and the giver of life. Palm Sunday summons us to accept both the rule and the kingdom of God as the goal and content of our Christian life. We draw our identity from Christ and His kingdom. The kingdom is Christ - His indescribable power, boundless mercy and incomprehensible abundance given freely to man. The kingdom does not lie at some point or place in the distant future. In the words of the Scripture, the kingdom of God is not only at hand (Matthew 3:2; 4:17), it is within us (Luke 17:21). The kingdom is a present reality as well as a future realization (Matthew 6:10). Theophan the Recluse wrote the following words about the inward rule of Christ the King: �The Kingdom of God is within us when God reigns in us, when the soul in its depths confesses God as its Master, and is obedient to Him in all its powers. Then God acts within it as master �both to will and to do of his good pleasure� (Philippians 2:13). This reign begins as soon as we resolve to serve God in our Lord Jesus Christ, by the grace of the Holy Spirit. Then the Christian hands over to God his consciousness and freedom, which comprises the essential substance of our human life, and God accepts the sacrifice; and in this way the alliance of man with God and God with man is achieved, and the covenant with God, which was severed by the Fall and continues to be severed by our willful sins, is re-established.� The kingdom of God is the life of the Holy Trinity in the world. It is the kingdom of holiness, goodness, truth, beauty, love, peace and joy. These qualities are not works of the human spirit. They proceed from the life of God and reveal God. Christ Himself is the kingdom. He is the God-Man, Who brought God down to earth (John 1:1,14). �He was in the world, and the world was made through Him, yet the world knew Him not. He came to His own home, and His own people received Him not� (John 1:10-11). He was reviled and hated. Palm Sunday summons us to behold our king - the Suffering Servant. We cannot understand Jesus' kingship apart from the Passion. Filled with infinite love for the Father and the Holy Spirit, and for creation, in His inexpressible humility Jesus accepted the infinite abasement of the Cross. He bore our griefs and carried our sorrows; He was wounded for our transgressions and made Himself an offering for sin (Isaiah 53). His glorification, which was accomplished by the resurrection and the ascension, was achieved through the Cross. In the fleeting moments of exuberance that marked Jesus' triumphal entry into Jerusalem, the world received its King, the king who was on His way to death. His Passion, however, was no morbid desire for martyrdom. Jesus' purpose was to accomplish the mission for which the Father sent Him. �The Son and Word of the Father, like Him without beginning and eternal, has come today to the city of Jerusalem, seated on a dumb beast, on a foal. From fear the cherubim dare not gaze upon Him; yet the children honor Him with palms and branches, and mystically they sing a hymn of praise: �Hosanna in the highest, Hosanna to the Son of David, who has come to save from error all mankind.�� (A hymn of the Light.) �With our souls cleansed and in spirit carrying branches, with faith let us sing Christ's praises like the children, crying with a loud voice to the Master: Blessed art Thou, O Savior, who hast come into the world to save Adam from the ancient curse; and in Thy love for mankind Thou hast been pleased to become spiritually the new Adam. O Word, who hast ordered all things for our good, glory to Thee.� (A Sessional hymn of the Orthros) Orthodox Christian Celebration of Palm Sunday Palm Sunday is celebrated with the Divine Liturgy of Saint John Chrysostom, which is preceded by the Matins service. A Great Vespers is conducted on Saturday evening according to the order prescribed in the Triodion. Scripture readings for Palm Sunday are: At the Vespers: Genesis 49:1,8-12; Zephaniah 3:14-19; Zechariah 9:9-15. At the Orthros (Matins): Matthew 21:1-17. At the Divine Liturgy: Philippians 4:4-9; John 12:1-18. On this Sunday, in addition to the Divine Liturgy, the Church observes the Blessing and Distribution of the Palms. A basket containing the woven palm crosses is placed on a table in front of the icon of the Lord, which is on the Iconostasion. The prayer for the blessing of the Palms is found in the Ieratikon or the Euxologion. According to the rubrics of the Typikon, this prayer is read at the Orthros just before the Psalms of Praise (Ainoi). The palms are then distributed to the faithful. In many places today, the prayer is said at the conclusion of the Divine Liturgy, before the apolysis. The text of the prayer, however, indicates clearly that it is less a prayer for the blessing of the palms, even though that is its title, and more a blessing upon those, who in imitation of the New Testament event hold palms in their hands as symbols of Christ's victory and as signs of a virtuous Christian life. It appears then, that it would be more correct to have the faithful hold the palms in their hands during the course of the Divine Liturgy when the Church celebrates both the presence and the coming of the Lord in the mystery of the Eucharist. Hymns and Prayers of Palm Sunday Apolytikion: First Tone By raising Lazarus from the dead before Your passion, You did confirm the universal resurrection, O Christ God! Like the children with the palms of victory, we cry out to You, O Vanquisher of death: Hosanna in the highest! Blessed is He that comes in the name of the Lord! Apolytikion: Fourth Tone As by baptism we were burried with Thee, O Christ our God, so by Thy Resurrection we were deemed worthy of immortal life; and praising Thee, we cry: Hosanna in the highest; blessed is He that cometh in the Name of the Lord. Kontakion: Plagal of the Second Tone Sitting on Your throne in heaven, carried on a foal on earth, O Christ God. Accept the praise of angels and songs of children who sing: Blessed is He that comes to recall Adam.

Panagia Ierosolymitissa (The Icon of the Virgin Mary of Jerusalem)

Tue, 16 Apr 2013 12:52:02 GMT

http://orthodoxwiki.org/Panagia_Ierosolymitissa Panagia Ierosolymitissa (Gr. �� - Most Holy Lady of Jerusalem) is a very popular icon of the Theotokos because it overlooks the empty tomb of the Most Holy Theotokos at the Sepulcher of the Mother of God in Gethsemane�blessing the numerous pilgrims visiting the Holy Land of Jerusalem. The underground tomb of the Virgin Mary is situated in the Kidron Valley, on the foothills of the Mount of Olives, where the Savior often prayed with His disciples. It is attributed to the Theotokos since it is believed that the Apostles gathered at this location and buried the most-pure body of the Mother of God. Her icon remains there as an endless spring of blessings for all the Christians, celebrated (or venerated) by the name "Panagia Ierosolimitissa." The Church Since 1757 AD, the entire site belongs to the Greek Orthodox Church of Jerusalem. It is shared with the Armenian Apostolic Church and various other Churches have minor rights attributed to this site, such as the Coptic Church, the Syriac Church and others. History of the Icon According to Holy Tradition this miraculous icon was painted through the revelation of the Holy Theotokos to a nun named Tatiana from the Holy Monastery of St. Mary Magdalene, around 1870 AD. The story narrated is as follows: In 1870, there lived a monastic iconographer called Tatiana. One night, a lady appeared to her in a vision saying, "Sister Tatiana, I have come so that you can paint me." Tatiana replied, "Let it be, Blessed Sister; however, I am an iconographer and not a painter." The lady replied, "... well then, you should paint me using your iconographic style." Sister Tatiana was furious with the boldness of this lady's response and said, "I do not have any plank of wood to use." The lady then gave her the plank of wood the sister would need and told her to "paint." In obedience to her guest, the sister started her iconography. Sister Tatiana glanced at her guest, and she noticed the guest's appearance transfigure in front of her. The lady's mantle started to turn into gold and her face was glowing intensely. This change in the appearance of the lady worried Tatiana but the lady spoke to her, saying: "O Blessed Tatiana, you are the only person, after the Apostles and the Evangelist Luke, to have this opportunity to write an icon of me again." Sister Tatiana then realized that she was in the presence of our Holy Mother the Theotokos. In shock she awoke from her vision. She immediately went and informed her Mother Superior of the vision in detail. The abbess did not believe in the story but told her to go to sleep and the following day she could paint an icon of the Panagia with her blessing. Tatiana returned to her cell and before entering she noticed a bright light shining through the door. She hastened to the abbess, once again, to bring her to her cell to witness this light and understand that she was not lying about the visions. Together they returned to Tatiana's cell. Inside, they could smell a beautiful and heavenly fragrance and the light was so bright that only then did they realize that the aroma and the light were coming from an icon of the Virgin Mary. The mysterious and miraculous appearance of the icon had the sisters in shock but our Holy Mother the Theotokos appeared once more to Tatiana and said, "Now take me from here down to my home in Gethsemane of Jerusalem." This is what the abbess and the sister did. In iconography, this is termed "acheiropoieto" (Gr. an image not painted by hands) and is now located exactly where the Panagia wanted it to be, in her "home," her final resting place at her holy tomb in Gethsemane. The name "Ierosolymitissa" has since been adopted since it means the Most Holy Lady from Jerusalem and is extremely miraculous. In January of 2000, the icon was flown from Gethsemane to the Metropolitan area of Kitiou to celebrate 2000 years since the birth of Christ. This formal procession occurred in the afternoon at the Metropolitan church of the Sotiros. Pascha of the Theotokos In honor of the "Pascha of the Theotokos" (another name for the Dormition), an ancient tradition has taken hold in Jerusalem, repeating the procession of the cross with the shroud of the Theotokos, which bears a two-sided icon with a silver oklad (covering frame). This shroud is kept throughout the year in Gethsemane directly across from the Church of the Resurrection of Christ. And only during the Dormition period does this miracle-working shroud pass into a special canopy at the Sepulcher of the Mother of God. Believers venerate it as they pass through the canopy on their knees.

Vesting of the Orthodox Christian Clergy for the Divine and Sacred Liturgy

Tue, 09 Apr 2013 12:46:07 GMT

Before the "Orthros" or Matins (morning prayer), the Priest prepares himself for the Divine Liturgy by special prayers recited outside the Iconostasion (Altar Screen) before the Royal Doors. After paying his respects by kissing the Holy Icons of the Iconostasion, he enters the Sanctuary through the North Door saying: "I will enter Thy House, and in Thy fear, I will worship toward Thy Holy Temple." Having entered the Sanctuary, the Priest wears his Vestments. The Liturgical vestments come from the days of the first priests in the old testament. The purpose of vestments were "for glory and for beauty (Ex 28:2 & 40), to enable the leaders for "ministering in the holy place (Ex 35:19, 39:1, 41), "that they may serve Me as priests" (Ex 28:4, 41). Decorating our vestments comes from Old Testament time as well where the garments were bejeweled and made of beautifully colored "fine linen" skillfully worked" and embroidered with needlework (Ex 28:6, 36, 39). with bells of gold (Ex 28:33), and with a plate of gold engraved "Holy is the Lord" (Ex 28:36). They also prefigure our deification(2 Peter 1:4) where we "put off this lowly body and shine brighter than the sun as revealed in Christ's divine light at the Transfiguration" (Philippians 2:20-21). For each of the five (5) pieces he recites a special prayer as follows: 1. STICHARION: The Sticharion is the inner garment, reaching to the floor. It signifies the purity of heart, that should be inseparable from the Priestly Office. It states Christ's purity and illumination as well as the purity and brightness of the Holy Angels. Worn as the undermost vestment by bishops and priests, it is usually made from a simple white or gold fabric. It is worn as an outer vestment by deacons and subdeacons when it is usually more decorated. It is open down the sides but held shut with baubles or buttons. Some jurisdictions still call the sticharion which the deacon wears a dalmatikon in accordance with the terminology the universal Church used at the time of its introduction in the fourth century. It is also worn as the outer garment by acolytes. It usually has a cross embroidered or appliqu�d to the center of the back, between the shoulder blades. "My soul shall exalt in the Lord, for He has endued me with the robe of salvation, and with the garment of joy has He clothed me. He has set a crown on my head like a bridegroom, and like a bride He has adorned me with comeliness." (Isaiah Chapter 61, Verse 10) 2. EPITRACHELION: The Epitrachelion (stole: meaning "on the neck") signifies the outpouring of Grace from Above on the Priest. It also symbolizes the Cross carried by our Lord upon His shoulders. A church service cannot be celebrated without it. It denotes the balance, weight and responsibility that priests have for all our souls. The tassels that hang at the lower part of the Stole represent our souls that hang on the Spiritual Fathers neck. "Blessed is God, Who pours His grace on His Priests, like the balm on the head, that ran down the beard, even Aaron's beard, down to the skirts of his garment." (Psalm 133, Verse 2) 3. ZONE (Belt): The Zoni is worn over the Sticharion and Epitrachelion.This girding shows a Priest's readiness for service and the strength he receives from the Holy Spirit to succeed in his mission. "Blessed is God Who girds me with strength, and makes my way perfect." (Psalm 133, Verse 2) 4. EPIMANIKA (2 Pieces - Cuffs): The Epimanika symbolize God's creative hands and His omnipotence. The cords which tie them represent the rope with which the Lord was tied. (Wearing first Epimanika - right cuff) "Thy right hand, O Lord, is glorified in strength. Thy right hand, O Lord, hast shattered the enemy, and through the multitude of Thy glory Thou hast crushed Thine adversaries." (Exodus Chapter 15, Verses 6-7) (Wearing second Epimanika - left cuff) "Thy hands have made me and molded me; given me understanding, and I will learn Thy Commandments." (Psalm 119, Verse 73) 5. PHELONION (Chasuble - The outer vestment in form of cape): The Phelonion signifies the crimson Robe, with which the soldier clothed our Lord Jesus to mock Him while he was in the Praetorium.. "Let Thy Priest be clothed with righteousness; and let Thy Saints shout for joy, always, now and ever, and to the ages of ages. Amen." (Psalm 132, Verse 9) Preparing to wear each of these parts of his Vestments, the Priest blesses them with the sign of the cross and kisses them. He then washes his hands to signify his cleanliness, reciting: "I will wash my hands among the innocent, and so will I go round Thine Altar, O Lord." (Psalm 26, Verse 6) Vested and completing the Proskomide, the Priest is prepared to begin the Divine Liturgy.

The Third Sunday of Great Lent: Sunday of the Veneration of the Holy Cross

Tue, 02 Apr 2013 12:37:18 GMT

On the Third Sunday of Great and Holy Lent, the Orthodox Church commemorates the Precious and Life-Giving Cross of our Lord and Savior Jesus Christ. Services include a special veneration of the Cross, which prepares the faithful for the commemoration of the Crucifixion during Holy Week. The Cross reminds us of the Passion of our Lord, and by presenting to us His example, it encourages us to follow Him in struggle and sacrifice, being refreshed, assured, and comforted. In other words, we must experience what the Lord experienced during His Passion - being humiliated in a shameful manner. The Cross teaches us that through pain and suffering we shall see the fulfillment of our hopes: the heavenly inheritance and eternal glory. As they who walk on a long and hard way and are bowed down by fatigue find great relief and strengthening under the cool shade of a leafy tree, so do we find comfort, refreshment, and rejuvenation under the Life-giving Cross, which our Fathers �planted� on this Sunday. Thus, we are fortified and enabled to continue our Lenten journey with a light step, rested and encouraged. Or, as before the arrival of the king, his royal standards, trophies, and emblems of victory come in procession and then the king himself appears in a triumphant parade, jubilant and rejoicing in his victory and filling those under him with joy, so does the Feast of the Cross precede the coming of our King, Jesus Christ. It warns us that He is about to proclaim His victory over death and appear to us in the glory of the Resurrection. His Life-Giving Cross is His royal scepter, and by venerating it we are filled with joy, rendering Him glory. Therefore, we become ready to welcome our King, who shall manifestly triumph over the powers of darkness. The present feast has been placed in the middle of Great Lent for another reason. The Fast can be likened to the spring of Marah whose waters the children of Israel encountered in the wilderness. This water was undrinkable due to its bitterness but became sweet when the Holy Prophet Moses dipped the wood into its depth. Likewise, the wood of the Cross sweetens the days of the Fast, which are bitter and often grievous because of our tears. Yet Christ comforts us during our course through the desert of the Fast, guiding and leading us by His hand to the spiritual Jerusalem on high by the power of His Resurrection. Moreover, as the Holy Cross is called the Tree of Life, it is placed in the middle of the Fast, as the ancient tree of life was placed in the middle of the garden of Eden. By this, our Holy Fathers wished to remind us of Adam�s gluttony as well as the fact that through this Tree has condemnation been abolished. Therefore, if we bind ourselves to the Holy Cross, we shall never encounter death but shall inherit life eternal.

More from St. John Chrysostom on the Importance of Holy and Great Lent

Tue, 26 Mar 2013 12:41:54 GMT

"When He had fasted for forty days and forty nights, and afterwards was hungry, He gave an opportunity to the devil to draw near, so that He might teach us through this encounter how we are to overcome and defeat him. This a wrestler also does. For in order to teach his pupils how to win he himself engages in contests with others, demonstrating on the actual bodies of others that they may learn how to gain the mastery. This is what took place here. For, desiring to draw the devil into contest, He made His hunger known to him. He met him as he approached, and meeting him, with the skill which He alone possessed, He once, twice, and a third time, threw His enemy to the ground." "And though every day a man lives may rightly be a day of repentance, yet is it in these days more becoming, more appropriate, to confess our sins, to fast, and to give alms to the poor; since in these days you may wash clean the sins of the whole year."

Advice for Great and Holy Lent by St. John Chrysostom

Tue, 26 Mar 2013 12:32:33 GMT

"Sharpen your sword and your sickle which has been blunted by gluttony - sharpen it by fasting. Lay hold of the pathway which leads towards heaven, rugged and narrow as it is. Lay hold of it, and journey on it. Fasting is a medicine. But like all medicines, though it be very profitable to the person who knows how to use it, it frequently becomes useless (and even harmful) in the hands of him who is unskilled in its use. Do you fast? Give proof of it by your works. By what kind of works? If you see a poor man, take pity on him. If you see an enemy, be reconciled with him. If you see a friend gaining honor, do not be jealous of him. If you see a beautiful countenance, pass it by. And let not only the mouth fast, but also the eye and the ear and the feel and the hands and all members of your bodies. Let the hands fast by being pure from plundering and avarice. Let the feet fast by ceasing from running to unlawful spectacles. Let the eyes fast, being taught never to fix themselves with strange beauties ... Do you not eat meat? Feed not upon lasciviousness by means of your eyes! Let the ear fast also. The fasting of the ear consists in refusing to receive evil speakings and calumnies. Let the mouth fast also from disgraceful speeches and railings. For what does it profit if we abstain from fish and fowl and yet bite and devour the brothers and sisters? The evil speaker eats the flesh of his brothers and bites the body of his neighbor. Because of this Paul utters the fearful saying, �If you bite and devour one another take heed that you are not consumed by one another� (Gal. 5:15). You have not fixed your teeth in his flesh, but you have fixed your slander in his soul and inflicted the wound of evil suspicion, and you have harmed in a thousand ways yourself and him and many others, for in slandering your neighbor you have made him who listens to the slander worse, for should he be a wicked person, he becomes more careless when he finds a partner in his wickedness. And should he be a just person, he is tempted to arrogance and gets puffed up, being led on by the sin of others to imagining great things concerning himself. Besides this, you have struck at the common welfare of the Church herself, for all those who hear you will not only accuse the supposed sinner, but the entire Christian community.... And so I desire to fix three precepts in your mind so that you may accompany them during the fast: to speak ill of no one, to hold no one an enemy, and to expel from your mouth altogether the evil habit of swearing."

The First Sunday of Lent: The Sunday of Orthodoxy

Tue, 19 Mar 2013 13:17:00 GMT

Courtesy of the website of the Greek Orthodox Archdiocese of America http://lent.goarch.org/sunday_of_orthodoxy/learn/ Introduction The Sunday of Orthodoxy is the first Sunday of Great Lent. The dominant theme of this Sunday since 843 has been that of the victory of the icons. In that year the iconoclastic controversy, which had raged on and off since 726, was finally laid to rest, and icons and their veneration were restored on the first Sunday in Lent. Ever since, this Sunday has been commemorated as the "Triumph of Orthodoxy." Historical Background The Seventh Ecumenical Council dealt predominantly with the controversy regarding icons and their place in Orthodox worship. It was convened in Nicaea in 787 by Empress Irene at the request of Tarasios, Patriarch of Constantinople. The Council was attended by 367 bishops. Almost a century before this, the iconoclastic controversy had once more shaken the foundations of both Church and State in the Byzantine empire. Excessive religious respect and the ascribed miracles to icons by some members of society, approached the point of worship (due only to God) and idolatry. This instigated excesses at the other extreme by which icons were completely taken out of the liturgical life of the Church by the Iconoclasts. The Iconophiles, on the other-hand, believed that icons served to preserve the doctrinal teachings of the Church; they considered icons to be man's dynamic way of expressing the divine through art and beauty. The Council decided on a doctrine by which icons should be venerated but not worshipped. In answering the Empress' invitation to the Council, Pope Hadrian replied with a letter in which he also held the position of extending veneration to icons but not worship, the last befitting only God. The decree of the Council for restoring icons to churches added an important clause which still stands at the foundation of the rationale for using and venerating icons in the Orthodox Church to this very day: "We define that the holy icons, whether in colour, mosaic, or some other material, should be exhibited in the holy churches of God, on the sacred vessels and liturgical vestments, on the walls, furnishings, and in houses and along the roads, namely the icons of our Lord God and Saviour Jesus Christ, that of our Lady the Theotokos, those of the venerable angels and those of all saintly people. Whenever these representations are contemplated, they will cause those who look at them to commemorate and love their prototype. We define also that they should be kissed and that they are an object of veneration and honour (timitiki proskynisis), but not of real worship (latreia), which is reserved for Him Who is the subject of our faith and is proper for the divine nature. The veneration accorded to an icon is in effect transmitted to the prototype; he who venerates the icon, venerated in it the reality for which it stands". An Endemousa (Regional) Synod was called in Constantinople in 843. Under Empress Theodora. The veneration of icons was solemnly proclaimed at the Hagia Sophia Cathedral. The Empress, her son Michael III, Patriarch Methodios, and monks and clergy came in procession and restored the icons in their rightful place. The day was called "Triumph of Orthodoxy." Since that time, this event is commemorated yearly with a special service on the first Sunday of Lent, the "Sunday of Orthodoxy". Orthodox teaching about icons, as defined at the Seventh Ecumenical Council of 787, is embodied in the texts sung on this Sunday. From Vespers: �Inspired by your Spirit, Lord, the prophets foretold your birth as a child incarnate of the Virgin. Nothing can contain or hold you; before the morning star you shone forth eternally from the spiritual womb of the Father. Yet you were to become like us and be seen by those on earth. At the prayers of those your prophets in your mercy reckon us fit to see your light, "for we praise your resurrection, holy and beyond speech. Infinite, Lord, as divine, in the last times you willed to become incarnate and so finite; for when you took on flesh you made all its properties your own. So we depict the form of your outward appearance and pay it relative respect, and so are moved to love you; and through it we receive the grace of healing, following the divine traditions of the apostles.� �The grace of truth has shone out, the things once foreshadowed now are revealed in perfection. See, the Church is decked with the embodied image of Christ, as with beauty not of this world, fulfilling the tent of witness, holding fast the Orthodox faith. For if we cling to the icon of him whom we worship, we shall not go astray. May those who do not so believe be covered with shame. For the image of him who became human is our glory: we venerate it, but do not worship it as God. Kissing it, we who believe cry out: O God, save your people, and bless your heritage.� �We have moved forward from unbelief to true faith, and have been enlightened by the light of knowledge. Let us then clap our hands like the psalmist, and offer praise and thanksgiving to God. And let us honor and venerate the holy icons of Christ, of his most pure Mother, and of all the saints, depicted on walls, panels and sacred vessels, setting aside the unbelievers' ungodly teaching. For the veneration given to the icon passes over, as Basil says, to its prototype. At the intercession of your spotless Mother, O Christ, and of all the saints, we pray you to grant us your great mercy. We venerate your icon, good Lord, asking forgiveness of our sins, O Christ our God. For you freely willed in the flesh to ascend the cross, to rescue from slavery to the enemy those whom you had formed. So we cry to you with thanksgiving: You have filled all things with joy, our Savior, by coming to save the world.� The name of this Sunday reflects the great significance which icons possess for the Orthodox Church. They are not optional devotional extras, but an integral part of Orthodox faith and devotion. They are held to be a necessary consequence of Christian faith in the incarnation of the Word of God, the Second Person of the Trinity, in Jesus Christ. They have a sacramental character, making present to the believer the person or event depicted on them. So the interior of Orthodox churches is often covered with icons painted on walls and domed roofs, and there is always an icon screen, or iconostasis, separating the sanctuary from the nave, often with several rows of icons. No Orthodox home is complete without an icon corner (iconostasion), where the family prays. Icons are venerated by burning lamps and candles in front of them, by the use of incense and by kissing. But there is a clear doctrinal distinction between the veneration paid to icons and the worship due to God. The former is not only relative, it is in fact paid to the person represented by the icon. This distinction safeguards the veneration of icons from any charge of idolatry. The theme of the victory of the icons, by its emphasis on the incarnation, points us to the basic Christian truth that the one whose death and resurrection we celebrate at Easter was none other than the Word of God who became human in Jesus Christ. Before the Triumph of Orthodoxy came to be celebrated on the first Sunday of Lent, there was on this day a commemoration of Moses, Aaron, Samuel and the prophets. Traces of this more ancient observance can still be seen in the choice of the Epistle reading at the Liturgy and in the Alleluia verse appointed before the Gospel: �Moses and Aaron among His priests, and Samuel among them that call upon His Name.� Icon of the Feast The icon of the Sunday of Orthodoxy commemorates the �restoration� of icons in the churches and to their use in Orthodox worship. The focal point of the icon is an icon itself, the Virgin Hodegetria, a popular depiction of the Theotokos as �Directress,� or literally �She who shows the way to God.� The icon is carried by two angels. The icon of the Virgin Hodegetria, depicting the Theotokos as the "Directress", is processed amongst the people and held on high by two angels. To the left of the icon is the Empress Theodora and her son Michael III. To the right of the icon are the Patriarchs Methodios and Tarasios. The icon is surrounded by numerous saints who struggled against the Iconoclastic heresy. Emperess Theodora, who proclaimed the veneration of icons, is depicted to the right of the icon. Theodora's son Michael III. To the left of the icon are Patriarch Methodios, Bishop Michael of Synnadon (center), and Patriarch Tarasios. The icon also represents the triumphant procession that was made on Sunday, March 11, 843, from the Church of the Theotokos in Blachernai to Hagia Sophia, where a Liturgy was celebrated to mark the restoration of icons. Orthodox Christian Commemoration of the Sunday of Orthodoxy The Sunday of Orthodoxy is commemorated with the Divine Liturgy of Saint Basil the Great, which is preceded by the Matins service. A Great Vespers is conducted on Saturday evening. The hymns of the Triodion for this day are added to the usual prayers and hymns of the weekly commemoration of the Resurrection of Christ. Scripture readings for the Sunday of Orthodoxy are: At the Orthros (Matins): The prescribed weekly Gospel reading. At the Divine Liturgy: Hebrews 11:24-26,32-40; John 1:43-51. At the conclusion of the Divine Liturgy, a service is conducted in commemoration of the affirmations of the Seventh Ecumenical Council in 787 and the restoration of the use of icons in 843. Orthodox faithful carry icons in a procession, while the clergy offer petitions for the people, civil authorities, and those who have reposed in the faith. Following is a reading of excerpts from the Affirmation of Faith of the Seventh Ecumenical Council and the singing of the Great Prokeimenon. It is becoming a common practice that the Procession of the Icons is conducted as part of a Pan-Orthodox Vespers service on the evening of the Sunday of Orthodoxy. This is a service when Orthodox Christians of the various jurisdictions in America come together for worship and in a united affirmation of the Truth of the Orthodox Faith. On the Saturday before this Sunday, the third of three Saturdays of the Souls are held. This is a special commemoration when the Church offers a Divine Liturgy and Memorial Service for the departed faithful. This is considered a universal commemoration of the dead. Through the memorial services, the Church is commending to God all who have departed and who are now awaiting the Last Judgment. This specific Saturday is a special commemoration of the Great Martyr Theodore of Tyre and the miracle of the kolyva. In 361, Julian the Apostate was doing his utmost to restore pagan customs. Knowing that the Christians were accustomed to sanctify the first week of Lent by fasting and prayer, the wily tyrant told the Prefect of Constantinople to have all of the food set out for sale in the markets sprinkled with the blood of animals sacrificed to the gods, so that no one in the city would escape the contagion of idolatry. However, the Lord did not abandon His chosen people, but sent His servant Theodore to outwit the tyrant. Appearing in a vision to Patriarch Eudoxius (360-364), the holy Martyr informed him of what was happening and told him to instruct the Christians not to buy food from the markets but instead to eat kolyva made from grains of boiled wheat. Thus, thanks to the intervention of the holy Martyr Theodore, the Christian people were preserved from the stain of idolatry. The Church has commemorated this miracle ever since on the first Saturday of Great Lent, in order to remind the faithful that fasting and temperance have the power to cleanse all the stains of sin. Hymns of the Feast Apolytikion (Tone 2) O Christ our God, begging forgiveness of our sins, we venerate your pure image O Good One. Of Your own will You condescended to ascend upon the Cross in the flesh and delivered those you created from the bondage of the enemy. Wherefore, thankfully we cry out: When You came to save the world You filled all things with joy, O our Savior. Listen � Kontakion (Plagal Tone 4) The undepictable Word of the Father became depictable when He took flesh of you, O Theotokos; and when He had restored the defiled image to its ancient state, He suffused it with divine beauty. As for us, confessing our salvation, we record it in deed and word. References The Lenten Triodion. Translated by Mother Mary and Kallistos Ware (South Canaan, PA: St. Tikhon�s Seminary Press, 1994), pp. 51-52, 299-313. Schmemann, Alexander. Great Lent: Journey to Pascha (Crestwood, New York: St. Vladimir�s Seminary Press, 1969), pp. 73-75. Barrois, Georges. Scripture Readings in Orthodox Worship (Crestwood, New York: St. Vladimir�s Seminary Press, 1977), pp. 61-62. Farley, Donna. Seasons of Grace: Reflections on the Orthodox Church Year (Ben Lomond, CA: Conciliar Press, 2002), pp. 100-102.

LIVING THE ORTHODOX FAITH by + Protopresbyter Gus G. Christo, Ph.D.

Tue, 12 Mar 2013 13:08:34 GMT

1. Introduction Living the Orthodox Faith and making it alive in our lives is our tremendous challenge in contemporary America. It takes men and women who are spiritually stout to successfully overcome the diabolical, subtle temptations and desires that bombard them from all quarters with the ultimate purpose of wrecking eternally their lives and destroying their immortal souls. The Orthodox Church, the full, complete and everlasting depository of God�s truth and redemption in Jesus Christ the Lord, is the Ark of the New Covenant, the only guaranteed safe haven for voyagers on their upward journey toward heaven. The Orthodox Church�s faith with its apostolic and patristic roots is very timely in that it alone rightly, canonically, doctrinally, theologically, and liturgically manifests Christ�s concrete presence amongst His people by the eternal and Life-giving Spirit of God. The historical foundations of its truth and heavenly way of life stem from its identity with Jesus Christ the Only-Begotten Son of God, �Begotten of the Father before all the ages, Light of Light, True God from True God, begotten, not made, consubstantial with the Father before all the ages.� To be faithful and genuine Orthodox communicants means frequenting the Church of God especially during its foremost aspect, the Eucharistic Assembly. In the Eucharistic context, human beings that have been stamped with the Seal of the Gift of the Holy Spirit via Chrismation have the highest privilege and honor bestowed upon them by the heavenly Father to communicate in the Flesh of His Son through the Sacred Mysteries. The faith is embodied and quickened in the Mysteries of the Church. Therefore, worthy participation in the Church preached by St. Paul in his gospel comes by willful union with Christ in the context of faith, in the context of the Church, in the context of the Eucharist, which is the embodiment of God and His Kingdom. 2. The Church Making Orthodoxy and the Orthodox Faith alive in our lives entails rediscovering our apostolic roots that are entrenched in the Church, Jesus Christ Himself, the Son of God Incarnate. The Church is the Sacrament of Sacraments, or the Mystery of Mysteries. She is the Sacred Body of Christ in which the reconciliation between God and Man, the transfiguration, redemption and salvation of the cosmos and humankind occurs. The Body of Christ is the essential starting point of our road towards making Orthodoxy, God�s Universal Church, the very Lord of Lords and the King of Kings, the very core of our very being. The apostolic, patristic, or orthodox, understanding of the Church depends on a very realistic sense of the Eucharist and of the Eucharistic Presence. The Church is the Body of Christ and this very Body is concretely revealed in the Eucharistic Mystery. Christ�s Mystery is a created and an uncreated reality because Christ is truly present both spiritually and bodily in the Eucharist. Therefore, every participant in the Eucharist becomes corporally and spiritually integrated with Jesus Christ. Let us go one step further and say that the Church is the Humanity of the Son of God; and, inasmuch as human beings (the Christians) are made brothers in disposition and in Spirit by the Incarnate Son of God when they participate in His Humanity concretely present in the Mysteries, they are called the Church. The sacred Body of Christ is not only the Son�s single Humanity, but it includes all the Christians who receive His very Flesh concretely present in the Eucharist. As such the Church constitutes a new race united to God and humanity, a new Adam, who sits glorified in heaven on the exalted throne together with the Son of God. Her sole source of existence and foundation is in the perfect union, without confusion, of Christ�s Human and Divine Natures. 3. Maintaining Membership in the Church Our full sacramental participation as members of the Church entails for our soul�s anatomical components � the will, disposition, thoughts, conscience, reason, faculties, spirit and, especially, the mind (the soul�s eye) � to be virtuous, Christ-centered, focused on heavenly things and impregnated with the Logos and His Sacraments. Only in this manner can we live Orthodoxy and its Faith. The natural integrity of the soul�s parts is preserved through the Sacrament of Repentance. It is through this Sacrament that our image and likeness to God is restored and maintained, and we receive God�s forgiveness to communicate worthily in the Eucharist. For the exact saving grace working through the regenerative waters of Baptism also works in the Sacrament of Repentance. There exist many ways of repenting and securing remission for our sins and transgressions. According to Christ�s Gospel, the chief of these are fasting and almsgiving, or being merciful. These will be the topic of our following discussion since they put us directly and dynamically into the proper context of Orthodoxy. a. Fasting The example of Adam and Eve shows that fasting is the key to the preservation of the human race from its very beginning. St. John Chrysostom, the late fourth, early fifth century Father of the Church, states: When God created man in the beginning, He brought him immediately and handed him over to the hands of fasting, and entrusted his salvation to her�The [command]: �You may freely eat of every tree which is in the garden; but of the tree of the knowledge of good and evil � of it you shall not eat� [Genesis 2:16, Lxx], was one kind of fasting�If fasting was imperative in Paradise, it is even much more so indispensable outside of Paradise�If Adam heard and obeyed this voice [i.e., God speaking in Genesis 2:16], he would not have heard the second one that said, �You are earth and to earth you shall return� [Genesis 3:19, Lxx]. Since he disobeyed that first voice, death came [upon the human race] and the toils�and the life that is more burdensome than death. Fasting means obedience to God�s laws and way of life. It is held in high esteem by God. When a Christian honors fasting, he is truly honored by God. Just as, when fasting is blasphemed by the first human beings in Paradise, God brings the penalty of spiritual death to these transgressors; when fasting is honored by man, God recalls the death and exchanges the latter for life. Christ states in Matthew 6:16-18: �And when you fast, do not look dismal like the hypocrites�Truly I say to you, they have their reward�When you fast, anoint your head and wash your face, that your fasting may not be seen by men but by your Father who is in secret; and your Father who sees in secret will reward you.� Christ does not require us to literally anoint and wash ourselves, according to an ancient Jewish custom, which demanded these in times of rejoicing (2 Samuel 12:20; Daniel 10:30); rather, He wants us to cease from vainglory when we fast. Christ Himself fasted forty days and nights in secret, without seeking man�s glory and approval, but God�s. For the real Christian, true fasting is a means to an end, not an end in itself. St. John Chrysostom puts the spiritual exercise of fasting into its proper perspective when He challenges us, the Orthodox of America, by saying: Do you fast? Give me proof of it by your works. If you see a poor man, take pity on him. If you see a friend being honored, do not envy him. Do not let only your mouth fast, but also the eye, and the ear, and the feet, and the hands, and all the members of our bodies. Let the hands fast by being free of avarice. Let the feet fast by ceasing to run after sin. Let the eyes fast by disciplining them not to glare at that which is sinful�Let the ear fast�by not listening to evil talk and gossip�Let the mouth fast from foul words and unjust criticism. For what good is it if we abstain form birds and fish, yet we bite and devour our brothers [and sisters]? The art of fasting is not limited either to the soul or to the body. Proper performance of this art comes from a perfect participation and cooperation between the two. A contemporary hierarch in America once said: 1) Our Church strongly believes that our individuality comes from both spirit and flesh, or �soma� and �psychi.� It tries to find ways for us not only to achieve an inner balance, but to maintain a balance for the way we live in today�s society.� 2) When we fast, we give our spiritual selves more attention than our physical selves, so we may achieve an inner growth by controlling our physical desires, which we sometimes feel obliged to sate in our earthly lives, even if they are often harmful to our spirituality. 3) Fasting helps us to properly enjoy the events in the life of Christ, the Virgin Mary, the Saints, and the Martyrs by tuning us closer to God. Remember, fasting is the link between the physical and the spiritual. It achieves a perfect balance, peace, and tranquility between the two and with nature herself. Fasting is the vehicle of achieving everlasting life and incorruptibility of soul and body. It assists our will to be one with God�s. It is the foundation of our eternal relationship with the Holy Trinity by restoring our image and likeness to God. �Our Lord Jesus Christ, Himself underwent fasting for forty days (Matthew 4:2; Luke 4:2) and, thus prepared, He entered His contest with the devil, giving us an example that through fasting we should arm ourselves and by acquiring strength from that exercise we should come to grips with that formidable enemy� and defeat him decisively. Again remember, when you are uncertain how to fast, seek the advice of your spiritual father. �At all times it is essential to bear in mind that �you are not under the law but under grace� (Romans 6:14), and that �the letter kills, but the Spirit gives life� (2 Corinthians 3:6).� �The rules of fasting, while they need to be taken seriously, are not to be interpreted with dour and pedantic legalism; �for the Kingdom of God is not food and drink, but righteousness and peace and joy in the Holy Spirit� (Romans 14:17).� To conclude our discussion on fasting, we turn to St. John Chrysostom who says: Fasting is a medicine. But like all medicines, though it is very profitable to the person who knows how to use it, it frequently becomes useless (and even harmful) in the hands of him who is unskillful in its use. I have said these things not to discredit fasting but to honor fasting. The honor of fasting consists not in the abstinence from food, but in the withdrawing from sinful practices, since he who limits his fasting only to abstinence from meats is one who especially dishonors fasting. The physical and the spiritual fast go hand-in-hand for man�s salvation and redemption in Jesus Christ the Lord. b. Almsgiving Closely associated with fasting as a means of repentance is the virtue of almsgiving, or being merciful. Christ commanded, �Be merciful, even as your Father is merciful� (Luke 6:36). To be merciful is to seek the common good. Nothing can make a human being an imitator of Jesus Christ as caring for his neighbors. Indeed, even though we should fast, or undergo some other form of asceticism, or even suffer death, without caring for our neighbor, we have done nothing great. Despite our actions, we would still stand far from the model of a perfect Christian. �Nothing is more frigid than a Christian who does not care for the salvation of others,� remarks Chrysostom. Almsgiving is part of the very nature of the Christian. Anything less, God is insulted. Almsgiving is a very special characteristic of the Church of God. Indeed, a Christian home may become God�s Church by having a treasury that contains sacred money set aside especially for the poor. This fund is the most powerful weapon in making the Church unapproachable to the hostile, demonic powers. The human soul that is merciful is the very image of Christ�s Church. It is a new paradise, a new creation, the place where heaven and earth are united and corruption and eternal death are non-existent. God is present giving it grace, peace, and blessings. His fountain of almsgiving waters the soul and makes it yield eternal and incorruptible plants that feed the Christian after his death. In the Church there is no tree of Good and Evil as in the old paradise. Rather, there is the Tree of Life, or the Tree of Almsgiving, that God gives to the Christian to freely eat of and receive nourishment from unto eternity. A Christian does not suffer death � the same plight as Adam. He is not estranged from God; instead, he offers glory to Him and is His friend forever. Christ states, �Blessed are the merciful for they shall obtain mercy� (Matthew 5:7), and, �I want mercy and not sacrifice� (Hosea 6:6). In the light of God�s decrees, St. John Chrysostom instructs us here today by saying: If you wish to honor the Eucharistic Victim, offer your own soul for which the Victim was immolated. Make your own soul all of gold. If your soul remains viler than clay or lead, what good does it do to have a golden chalice? Do you wish to honor the Body of Christ? Then do not disdain Him when you see Him in rags. After having honored Him in Church with silken vestments, do not leave Him to die of cold outside for lack of clothing. For it is the same Jesus who says, �This is my Body,� and who says, �I was hungry but you would not feed me. Whenever you refused to help one of the least important ones, you refused to help me.� The Body of Christ in the Eucharist demands pure souls, not costly garments�Let us act wisely. Let us honor Christ as He Himself wishes to be honored; the most acceptable honor to one whom we would honor is the honor which He desired, not that which we ourselves imagine. Peter thought he was honoring his Master by not letting the Lord wash his feet; and yet it was just the opposite. Give the honor which He Himself has asked for, by giving your money to the poor. Once again what God wants is not so much golden chalices but golden souls. �We should always practice almsgiving because we have great need of the Lord�s mercy who created us.� Whoever does not practice almsgiving for any reason whatsoever, steals from God. If our very soul is not ours, but God�s, much less are our possessions truly ours. If we use our resources wickedly, then we will soon stand trial before Christ. This is in accordance with the Apostle Paul who said, �You are not your own. You were bought with a price� (1 Corinthians 6:19-20). All things, in fact, are God�s. If He chooses to take from us what is His and help the poor, then we must obediently and willingly serve as the vessels through which He accomplishes His divine purpose. The Lord teaches us thusly, �When you give alms, sound no trumpet before you, as the hypocrites do in the synagogues and in the streets, so they may be praised by men. Truly I say to you, they have their reward. However, when you give alms, do not let your left hand know what your right hand is doing, so that your alms may be in secret; and your Father who is in secret will reward you� (Matthew 6:2-4). The disposition of the giver determines his reward from God. For example, the widow in the Gospel of Luke (21:1-4) earnestly and readily gave all her life�s savings, a mere two copper coins, to help the needy, whereas the rich contributed out of their abundance and with ulterior motives. And Christ said, �Truly I tell you, this poor widow has put in more than all of them� (Luke 21:3). According to the Byzantine theologian St. Maximus the Confessor (c. 580-662 A.D.), the poor woman in the Gospel characterizes the psychological make-up of a true Christian and member of Christ. The true Christian�s soul is like Christ�s human soul. The will wills naturally, or for the common good, the soul is animated by meekness and humility and the Logos, the Son of God, is the governing force. This soul is logical. Otherwise, the mode of willing is gnomic or devilish. The soul is animated by anger and desire and is ego-centered; it is ruled by the devil. Through the practice of almsgiving, the soul is balanced and is in Christ�s image and likeness. 4. Brief Conclusion The context of God�s Ecumenical Church is where the Apostolic Faith and Orthodoxy are truly experienced and lived via the awesome and sacred Mysteries of the heavenly Kingdom of God. The Body of Christ is the Church and we, too, constitute that Body and have the risen Lord dwelling in our souls, thus transforming each one of us into living Churches, when we remain in communion with the glorified Master in the Eucharist. The chief paths to communion and union with God in Christ Jesus are outlined in the Gospel of Repentance, namely, fasting and almsgiving. Every aspect of our lives and existence is significantly influenced by the Church�s Orthodoxy and correct Faith, since these divine gifts are exactly what Christ taught, the Apostles preached, and the Fathers of the Church kept inviolate for our redemption, justification, and salvation. In the final analysis, we must entrust ourselves and our whole lives unto Christ our God by uttering the ever-memorable words of St. John Chrysostom: �It is meet and proper to give glory to God for all things. Amen.�

THE FINAL JUDGMENT in the Gospel of St. Matthew 25:31-46

Tue, 05 Mar 2013 13:49:38 GMT

http://www.orthodoxyouth.org/matthew/handouts/25matthew.pdf 1) St. John Chrysostom on the importance of giving to those in need: �For even though you should meet your enemy, is not his suffering enough to overcome and subdue your resistance to being merciful? And what about his hunger, cold, chains, nakedness and sickness? What about his homelessness? Are not these sufferings sufficient to overcome even your alienation? But you did not do these things for a friend, much less a foe. You could have at once befriended and done good. Even when you see a dog hungry you feel sympathy. But when you see the Lord hungry, you ignore it. You are left without excuse.� 2) An early commentary on Matthew on seeing Christ suffering: �Certainly they should have understood that what they fail to do to people, they fail to do to Christ. But those who hear, remain adamant; those who understand, pretend they do not understand�This applies also to bad teachers�who did not clothe the naked, either by teaching justice or by baptizing in Christ; who did not welcome strangers in the world through the word or introduce them into the house of the Church through faith; who did not heal the sick by their words; who did not lead out, through penance, those who were sitting in the prison of ungodliness.�

Model for Christian Living

Wed, 27 Feb 2013 02:49:52 GMT

�Mercy and truth are met together; righteousness and peace have kissed each other.� [Psalm 85:10]

"The Journey of Great Lent" by Fr. Alexander Schmemann

Tue, 19 Feb 2013 14:11:00 GMT

http://www.johnsanidopoulos.com/2011/03/journey-of-great-lent.html When a man leaves on a journey, he must know where he is going. Thus with Lent. Above all, Lent is a spiritual journey and its destination is Easter, �the Feast of Feasts.� It is the preparation for the �fulfillment of Pascha, the true Revelation.� We must begin, therefore, by trying to understand this connection between Lent and Easter, for it reveals something very essential, very crucial about our Christian faith and life. Is it necessary to explain that Easter is much more than one of the feasts, more than a yearly commemoration of a past event? Anyone who has, be it only once, taken part in that night which is �brighter than the day,� who has tasted of that unique joy, knows it. [...] On Easter we celebrate Christ�s Resurrection as something that happened and still happens to us. For each one of us received the gift of that new life and the power to accept it and live by it. It is a gift which radically alters our attitude toward everything in this world, including death. It makes it possible for us to joyfully affirm: �Death is no more!� Oh, death is still there, to be sure, and we still face it and someday it will come and take us. But it is our whole faith that by His own death Christ changed the very nature of death, made it a passage � a �passover,� a �Pascha� � into the Kingdom of God, transforming the tragedy of tragedies into the ultimate victory. [...] Such is that faith of the Church, affirmed and made evident by her countless Saints. Is it not our daily experience, however, that this faith is very seldom ours, that all the time we lose and betray the �new life� which we received as a gift, and that in fact we live as if Christ did not rise from the dead, as if that unique event had no meaning whatsoever for us? [...] We simply forget all this � so busy are we, so immersed in our daily preoccupations � and because we forget, we fail. And through this forgetfulness, failure, and sin, our life becomes �old� again � petty, dark, and ultimately meaningless � a meaningless journey toward a meaningless end. [...] We may from time to time acknowledge and confess our various �sins,� yet we cease to refer our life to that new life which Christ revealed and gave to us. Indeed, we live as if He never came. This is the only real sin, the sin of all sins, the bottomless sadness and tragedy of our nominal Christianity. If we realize this, then we may understand what Easter is and why it needs and presupposes Lent. For we may then understand that the liturgical traditions of the Church, all its cycles and services, exist, first of all, in order to help us recover the vision and the taste of that new life which we so easily lose and betray, so that we may repent and return to it. [...] And yet the �old� life, that of sin and pettiness, is not easily overcome and changed. The Gospel expects and requires from man an effort of which, in his present state, he is virtually incapable. [...] This is where Great Lent comes in. This is the help extended to us by the Church, the school of repentance which alone will make it possible to receive Easter not as mere permission to eat, to drink, and to relax, but indeed as the end of the �old� in us, as our entrance into the �new.� [...] For each year Lent and Easter are, once again, the rediscovery and the recovery by us of what we were made through our own baptismal death and resurrection. A journey, a pilgrimage! Yet, as we begin it, as we make the first step into the �bright sadness� of Lent, we see � far, far away � the destination. It is the joy of Easter, it is the entrance into the glory of the Kingdom. And it is this vision, the foretaste of Easter, that makes Lent�s sadness bright and our lenten effort a �spiritual spring.� The night may be dark and long, but all along the way a mysterious and radiant dawn seems to shine on the horizon. �Do not deprive us of our expectation, O Lover of man!�

What are They Saying about Great and Holy Lent by Rev. Dr. Gus (Costa) G. Christo

Tue, 19 Feb 2013 13:54:57 GMT

1. THE GREAT FAST Great Lent in its present form is a result of over a thousand years of development. The Fast falls into the liturgical cycle called the Triodion. The Triodion is the period between the Sunday of the Publican and the Pharisee and the Sunday of Pascha. It literally means "three odes." Three odes, instead of the usual nine, are used during the Orthros (Matins) to celebrate the theme of a particular liturgical feast. The Triodion is divided into three periods. a) The Pre-Lenten Period. The pre-lenten period took its final shape by the tenth or eleventh century. It includes the Sundays of the Publican and the Pharisee, the Prodigal Son, the Last Judgment (Meat-fare Sunday), and a preliminary week of partial fasting (Cheese-fare Week) that ends with the Sunday of Forgiveness (Cheese-fare Sunday). b) The Forty Days of the Great Fast. Canon 5 of the Ecumenical Council of Nicea in 325 treats this period of fasting as an established practice in the living consciousness and tradition of the Church and not as an innovation of the Council. No written references to such a fast can be found in the pre-Nicene era. The forty days begin at Sunday Vespers on the evening before the first day of the week or Clean Monday. It ends with the ninth hour (3:00pm) on Friday in the sixth week. c) Holy and Great Week. The observance of a fast surrounding Holy Week is the most ancient of these three periods. Proof of its existence and practice can be found even as early as the second and third centuries. This unsurpassed week in the life of the Church is preceded by the Saturday of Lazarus and Palm Sunday. 2. THE CONCEPT OF FASTING Fasting plays a crucial role in establishing within the human being a true spirit of repentance and forgiveness. It gives him the proper state of body and soul for the reception of the Mysteries of Christ's Body and Blood. Fasting is a spiritual exercise that trains the soul and enhances its senses to be Christ-centered and virtuous. It untangles the Christian soul from earthly cares and allows it to clearly discern between good and evil, and to be merciful to human beings. Christ states: "When you fast, do not be like the hypocrites, with a sad countenance. They disfigure their faces so they appear to men to be fasting. Truly I say unto you, they have their reward. But you, when you fast, anoint your head and wash your face, so that you do not appear to men to be fasting, but to your Father who is in secret; and your Father who sees in secret will reward you openly" (Mt 6:16-18). For the true Christian, fasting is a means to an end, not an end in itself. The true Christian does not lose the crown of fasting as does the hypocrite. When people are not concerned about human glory, they are freed from its grievous bondage and become true workers of virtue. They, like Christ, can confront the evil one, as he tempts them to betray fasting, and say to him, "Man shall not live by bread alone, but by every word which proceeds from the mouth of God." Orthodox Christians must not be actors doing their best performance when they fast; but they must be sincere. Through fasting, "The natural needs of the individual being, such as nourishment, self-perpetuation and self-preservation do not become ends in themselves. They do not dominate the person and end up as 'passions,' causes of anguish and the utmost pain, and, ultimately, death." (Christos Yannaras) "The value of fasting does not consist in the abstinence from food only, but in a relinquishment of sinful practices; since the individual who limits his fasting only to an abstinence from meat is the one who especially misuses and hates it. Proof of fasting is seen in works. If we encounter the poor, we must take pity on them. If we see our friends enjoying honor, we must not envy them. We must train all the members of our body to fast properly: the mouth, the eye, the ear, the feet, the hands, etc. The hands fast by abstaining from greediness. The feet fast by ceasing from running to forbidden spectacles. The eyes fast by not glaring at sinful things. For looking is the food of the eyes. If it is unlawful or forbidden by God, it mars the fast and ruins the safety of the soul. If it is lawful and safe, it adorns fasting. The ear must fast by not listening to evil talk and gossip. The mouth must fast from foul words and unjust criticism. What does it profit us if we abstain from meat, birds and fish and their by-products, yet we bite and devour our brethren?" (St. John Chrysostom) Therefore, "The fast of Lent is of no advantage to us unless it brings about our spiritual renewal. It is necessary to change our whole life while fasting, and to practice virtue. Turning away from all wickedness means keeping our tongue in check, restraining our anger, and, avoiding all gossip, lying, and swearing. The true value of the fast is to abstain from these things." (St. John Chrysostom) Fasting is the link between the physical and the spiritual. It achieves a perfect balance, peace and tranquility between the two. Fasting is the vehicle of achieving everlasting life and incorruptibility of soul and body. It assists the human being's will to be one with God's. It is the foundation of his eternal relationship with the Holy Trinity and helps to restore God's image and likeness within him. Our Lord Jesus Christ, Himself, underwent fasting for forty days and nights (Mt 4:2; Lk 4:2) and, thus prepared, He entered His contest with the devil, giving His members an example that through fasting they should arm themselves, and by acquiring strength from that exercise, they should come to grips with that formidable enemy and completely defeat him. Great Lent is an Orthodox Christian's battle with the evil one. The believer must defeat him in Christ, using Christ's weaponry -- fasting and forgiveness. Without these weapons, the evil one gets the best of him and devours him like the ravenous beast that he is. If a communicant is uncertain about how to fast, he must seek the advice of his spiritual father with humility and without shame. "At all times it is essential to bear in mind that 'you are not under the law but under grace' (Rom 6:14), and that 'the letter kills, but the Spirit gives life' (2 Cor 3:6). The rules of fasting, while they need to be taken seriously, are not to be interpreted with dour and pedantic legalism. 'For the Kingdom of God is not food and drink but righteousness and peace and joy in the Holy Spirit'" (Rom 14:17; Bishop Kallistos Ware). A follower of Christ must put on the mind of Christ by keeping the rigorous fasting regimen prescribed by the Church, unless he has a blessing from his spiritual father or confessor to mitigate the fast on account of the difficulty of his occupation, or medical problems, or any unique and difficult circumstance that may confront him. Above all, he must never judge his brothers and sisters in Christ who may not be fasting as he is. Only God, who is omniscient, omnipresent and omnipotent, can make such a call. The physical and the spiritual fast go hand-in-hand for an Orthodox Christian's salvation and redemption in Jesus Christ the Lord. If he is truly Orthodox -- Orthodox in essence and not merely in name -- then he must fast according to the best of his capabilities. For without fasting, he is only fooling himself. On that Awesome Last Day, he will hear the righteous Judge's gavel and receive His just sentance. Then there will be no plea bargaining. During every Great Lent, all Orthodox must take their faith seriously so God will take them seriously when it really counts. Truly, an individual's faith stands firm, his devotion remains constant and his virtue endures by three key heavenly means. They are prayer, fasting, and mercy. By prayer he knocks at heaven's door; by fasting he opens it and obtains the eternal good things from God; and by mercy he receives God's grace (Peter Chrysologos, Bishop of Ravenna). 3. THE FASTING REGIMEN FOR THE PERIOD OF THE TRIODION AND THE GREAT FAST a. The week following the Sunday of the Publican and the Pharisee: All foods are permitted throughout this week (fast free). b. Meat-fare Week (the week following the Sunday of the Prodigal Son): On Wednesday and Friday of this week, shellfish, vegetables, vegetable products and fruits are allowed but not olive oil and wine. All foods are permitted on all the other days of this week. c. Cheese-fare Week (the week following Meat-fare Sunday): Abstain from meat and meat products. Do not abstain from dairy products, fish, shellfish, vegetables, vegetable products, fruit, wine and olive oil. d. Sundown on Cheese-fare Sunday to Pascha: Abstain from meat, meat products, dairy products, fish, olive oil and wine. Do not abstain from shellfish, fruit, vegetables and vegetable products. No food should be eaten between meals and at meal time only a small portion of food should be eaten. e. Saturdays (except Holy and Great Saturday, which is a strict fast day) and Sundays throughout the Great Fast: Abstain from meat, meat products, dairy products and fish. Do not abstain from shellfish, vegetables, vegetable products, fruit, olive oil and wine. There is no restriction on the quantity and the number of times food may be consumed. f. The Feast of the Annunciation on March 25 and Palm Sunday: Abstain from meat, meat products and dairy products. Do not abstain from shellfish, fish, olive oil, wine, vegetables, vegetable products and fruit. g. A clarification: Dairy products designate butter, eggs, milk, cheese, etc. Fish represents sardines, tuna, trout, bass, pike, etc. Wine is extended to include whiskey, beer, etc. All information has been taken from THE RUDDER, which sets forth fully and in detail all the sacred and divine canons and interpretations thereof of the One, Holy, Catholic and Apostolic Church of God -- The Orthodox Christian Church. 4. THE LITURGY OF THE PRESANCTIFIED GIFTS The celebration of the Divine Liturgy is forbidden during weekdays of Great Lent, according to Canons 49 and 51 of the Synod of Laodicea in 365, because it is incompatible with fasting. The first synodical enactment that attests to the Liturgy of the Presanctified Gifts as an Apostolically instituted substitute for the Eucharistic Celebration is Canon 52 of the Trullan (Quinisext) Ecumenical Council in 692. The sole exception provided by this Council is the Feast of the Annunciation of the Virgin Mary and Mother of God. The Church instituted the Liturgy of the Presanctified Gifts in order not to deprive the faithful of the Mysteries of Christ's Body and Blood, which are the constitutive fabric of the Church and of everlasting life in the Kingdom of God. The festal nature of the Eucharistic Celebration is reserved for Saturdays and Sundays in Lent. On all Wednesdays and Fridays which are days of strict fasting, the faithful commune in the Holy Gifts that were consecrated on the previous Sunday. The Liturgy of the Presanctified Gifts is also offered during Monday, Tuesday and Wednesday of Holy and Great Week. Although this service is celebrated during the mornings (9:00am) of the first three days of Holy Week, it may be celebrated at either 9:00am or 6:30pm on Wednesdays and Fridays of the Great Fast. A specific tie with the very early Christian Church is found during certain sets of petitions and mystical prayers in the Liturgy of the Presanctified Gifts. Via these the faithful pray for the Catechumens. The Catechumens were a large class of candidates who customarily participated in the Sacrament of Baptism during the Liturgy of Pascha. The Liturgy of the Presanctified Gifts reveals that the initial character and intent of the Great Fast was to prepare people for Baptism at Pascha. The structure of the Liturgy of the Presanctified Gifts is drawn from the Vespers service and from the first part of the Divine Liturgy beginning with "Blessed is the Kingdom of the Father, and of the Son, and of the Holy Spirit," and concluding just prior to the beginning of the Cherubic Hymn. As previously noted, this Liturgy does not contain a Consecration. The Sanctified Lamb, saturated with Its Own Precious Blood from the previous Sunday's Divine Liturgy, is used and distributed to the Church's membership. There is no one single composer of the Liturgy of the Presanctified Gifts. Its basic elements stem from the hands of the Twelve Apostles. Parts were added to that ancient core by different holy figures of various dates in the life of the Church, in order to arrive at the currently used service. The celebrants (usually priests / presbyters) wear purple vestments revealing the penitential nature of the Great Fast. If a bishop is present and simply wishes to sit on the episcopal throne without liturgizing, he neither wears the Mandyas nor carries the pastoral staff. If the bishop wishes to liturgize, he wears the purple vestments of a priest and the small omophorion (pallium) to distinguish his high apostolic office. At all times the penitential theme of Lent is maintained. Memorials may be celebrated at the end of the Liturgy of the Presanctified Gifts, after the distribution of Holy Communion to the faithful. Memorials are the only para-liturgical services allowed during this Liturgy. 5. THE AKATHIST HYMN (THE SALUTATIONS TO THE THEOTOKOS) The Virgin Mary, from the moment of the Incarnation of the Son of God, will be identified forever as a central figure in the Body of Christ. Mary's vital importance to the Church is especially recognized in the Prayer Service to the Theotokos between the fifth and eighth centuries. "The Akathist Hymn," which Christians chant during the first five Fridays of Great Lent, existed even before 626 when the Kontakion, "To the Invincible Champion," was officially added to it. This addition formally sanctioned this Prayer Service to the Mother of God as the Akathist Hymn. The heavenly Kontakion ascribed to the Most Holy Virgin takes on an important significance in the life of the Church, because of a certain miracle that occurred during the reign of the Byzantine Emperor Heracleios and the spiritual leadership of the Venerable Patriarch Sergius of Constantinople in the year 626. The chronicler documents that Heracleios took the majority of his troops to Persian soil to fight and decisively extinguish the Persian aggression against Byzantium. During this military mission, barbaric hordes, comprised mostly of Avars, surrounded the fortress-type walls of the City of Constantinople and seized the City for a few months. Undoubtedly, the Christian armed forces present were minimal and the clear threat of the City falling into enemy hands almost became a reality. However, the faith of the Christians in Constantinople worked the impossible, thus proving the Apostolic dictum: what is impossible with men is, indeed, possible with Almighty God. Patriarch Sergius, his clergy and the High Official of Byzantium Vonos, ceaselessly marched within the confines of the City's great walls carrying above their heads the icon of the Theotokos, thus strengthening the faith of the City's membership. During this fervent veneration of God's Mother, a great storm ensued and tremendous tidal waves destroyed the majority of the enemy fleet and full retreat took place. Consequently, the Christians packed the Church of the Theotokos at Vlachernae on the Golden Horn of the City. Patriarch Sergius celebrated the all-night vigil dedicated to the Virgin Mary. Since none of the Christians sat in honor of Our Lady, the title of the Hymn, "Akathistos" (not seated), was born. 6. THE FEAST OF THE ANNUNCIATION The Feast of the Annunciation of the Virgin Mary is grounded in the Gospel of St. Luke 1:26-38. The iconography and hymnology pertaining to this Feast is rooted in the Apocryphal Gospel of St. James, chapter 6. Evidence of the Church's celebration of the Annunciation appears in the seventh century. A Paschal Chronicle in 624 mentions that the Feast of the Annunciation is celebrated on March 25. This date is not an innovation in 624; rather, as it is usually the case with the Church, it existed prior to this year in the living tradition and consciousness of the Church and was celebrated accordingly. When the Feast of the Nativity was separated from the Feast of Epiphany (January 6) and moved to December 25, the Feast of the Annunciation was fixed to the March 25 date, nine months before the Birth of the Son of God in the Flesh. 7. THE SATURDAY OF SOULS AND KOLLYVA The Church remembers those of its members who have fallen asleep in Christ in the hope of the Great and Second Coming of the Lord, especially during three Saturdays associated with the Great Fast. Meat-fare and Cheese-Fare Saturdays precede Lent while the third observance occurs on the first Saturday of Great Lent. Kollyva (boiled wheat) are absolutely essential in the celebration of memorial services. Wheat, by Christ's explicit command, expresses the belief in eternal life. "Unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit" (Jn 12:24). The new life that rises from the buried wheat kernel represents the belief that the one buried will rise one day to a new life with God. The sugar, raisins, herbs and pomegranate seeds that cover the prepared wheat express the untold blessedness of eternal life with God in His Kingdom. Concerning this the Apostle Paul said: "So it is with the resurrection of the dead. What is sown is perishable, what is raised is imperishable. It is sown in dishonor, it is raised in glory. It is sown in weakness, it is raised in power. It is sown a physical body, it is raised a spiritual body" (1 Cor 15:42-44). The ultimate focus of the memorial celebration is on Jesus Christ the Great God and Savior in whom the departed rest (Heb 12:1). "I am the resurrection and the life. He who believes in Me, though he may die, he shall live. And whoever lives and believes in Me shall never die" (Jn 11:25). "For whether we live, we live to the Lord; and whether we die, we die to the Lord. Whether we live therefore or die, we are the Lord's. For to this end Christ both died and rose and revived, that He might be Lord of the dead and the living" (Rom 14:8-9). Here are some Patristic thoughts on the commemoration of the dead: (1) "How do the faithful fall asleep in Jesus? It means having Christ within themselves" (St. John Chrysostom). (2) "The Father tells us that the souls of the dead remember everything that happened here -- thoughts, words, desires -- and nothing can be forgotten...In fact the soul loses nothing that it did in this world but remembers everything at its exit from this body more clearly and distinctly once freed from the earthliness of the body...Whatever is in a man here is going to leave the earth with him, and is going to be with him there" (St. Dorotheos of Gaza). (3) "Life in this world is like writing on tablets. Whenever a man wishes to do so, he can add to them or subtract from them, or make changes in the letters. But the future life is like writings on clean rolls sealed by the royal seal, where no adding or subtracting is allowed. Therefore, while we are still in the midst of change, let us pay attention to ourselves; and while we have power over the record of our life, which we write with our own hands, let us strive to add to it with right living and erase from it the defects of a former life. While we are in this world, God does not affix His seal either to what is good or what is evil, up to the very moment of our exit from this life" (St. Isaac of Syria). (4) "In God and in His Church there is no division between the living and the departed, but all are one in the love of the Father. Whether we are alive or whether we are dead, as members of the Church we still belong to the same family, and still have a duty to bear one another's burdens. Therefore, just as Orthodox Christians here on earth pray for one another and ask for one another's prayers, so they pray also for the faithful departed and ask the faithful departed to pray for them. Death cannot sever the bond of mutual love which links the members of the Church together" (Bishop Kallistos Ware of Diokleia). Furthermore, the memorial services of the Saturday of Souls are different than those usually celebrated throughout the yearly liturgical calendar. Not only do they focus on the specific names submitted to the priest for commemoration, but also on all Orthodox Christians throughout time who fell asleep in the Lord. For example, one of the service's prayers bears witness to this, saying, "We also pray for the blessed memory and eternal repose of the souls of your departed servants: Kings, patriarchs, bishops, priests, hieromonks, deacons, monks and nuns, and all departed pious Orthodox Christians, from one end of the world to the other, our fathers, forefathers, grandparents, great grandparents, parents, brothers, sisters and relatives, and the servants of God (specific names submitted), and for the forgiveness of all their transgressions both voluntary and involuntary." It is also important to note the origin of the usage of kollyva in the memorial services of the Church. The origin of kollyva stems back to the reign of the Roman Emperor Julian the Apostate in 362. After denouncing Christ and his baptismal seal, Julian made it his crusade to destroy Christianity. He withdrew from the marketplace of Constantinople all foods prescribed for Clean Monday, the first day of Great Lent. Julian ordered that they be substituted with polluted sacrificial foods to the pagan gods of the Roman State. However, one person in Constantinople, St. Theodore of Tyre, suggested to Patriarch Eudoxios that he allow kollyva as a substitute for the Lenten materials seized by Emperor Julian. The Patriarch agreed. Then St. Theodore miraculously supplied Constantinople's markets with kollyva, and the faithful preserved their fast. The Church uses kollyva on all three Saturday of Souls; but it invokes a special blessing upon the kollyva offered on St. Theodore's day (the third Saturday of Souls) in remembrance of this great miracle. 8. SUNDAYS IN GREAT LENT The five Sundays in Great Lent, with the exception of Palm Sunday, are honored with the Divine Liturgy of St. Basil the Great. St Basil's Liturgy is normally celebrated ten times a year. It exists in two forms: either in its entirety like St. John Chrysostom's, or as a Vesperal Liturgy. The Liturgy in its entirety means the inclusion of the Liturgy of the Word, or of the Catechumens. As such it is celebrated on January 1, the five Sundays in Lent, and on the Feasts of the Nativity and Epiphany when these happen on a Sunday. In its vesperal form, it is celebrated on the Eve of Christmas, the Eve of Epiphany, Great and Holy Thursday, and Great and Holy Saturday. Two of the five Sundays, during the Great Fast when St. Basil's Liturgy is used by the Church, deserve special mention because of the extra solemn processions that are associated with them. The first Sunday of Lent, known as the Sunday of Orthodoxy, has a special procession of the Holy Icons. The solemn procession around the four interior walls of the Church usually occurs in parishes after the distribution of the Eucharist to the faithful. Between 725 and 842 the Iconoclastic Controversy plagued the Church of the Byzantine Roman Empire. The controversy divided people into two classes: the iconodules (icon-lovers) and iconoclasts (icon-breakers). Precursors to the outbreak of Iconoclasm were the Monophysite heresy that minimized the Human Nature of the Incarnate God, the Policians who considered all visible matter to be evil, and Islam. The official outbreak occured under Emperor Leo III the Isaurian who reigned between 717 and 740. He was personally responsible for beginning the Iconoclastic heresy. Emperor Leo III's motives were strictly political. He wanted to decrease the rising influence of the Church and increase that of the state government. His motives originated from the Policians who influenced him that icons were the main obstacle to the conversion of Jews and Moslems because of their excessive usage in worship. Leo issued an edict in 726 declaring all icons as pagan idols and ordering their immediate destruction. This caused massive insurrection throughout the Empire. Patriarch Germanos of Constantinople appealed to the Pope of Rome for support against the iconoclasts. A systematic persecution and execution took place against all monastics who zealously defended the icons. St. John of Damascus wrote his Apology against the iconoclasts and Pope Gregory III of Rome in 731 held two councils in his city that condemned Leo and his agents. Emperor Constantine V, Leo's son, continued his father's iconoclasm by convening the Synod of Hieria in 753 which alleged that icon venerators confounded the two Natures of Christ as did the Monophysites, and that icons of the Theotokos and of the Saints were themselves idols. Constantine V ordered their destruction. The Synod of Hieria was not attended by the Patriarchs of Antioch, Jerusalem, Alexandria and by the Pope of Rome. When Leo IV reigned as Roman Emperor (775-780) the persecution decreased. After his death, the Empress Irene, who was regent of her young son, courageously reversed the iconoclastic policies despite the heretical tendencies in the Roman Army. When Patriarch Tarasios assumed the Patriarchal Throne of Constantinople, he and Empress Irene negotiated with Pope Hadrian I who sent legates to the Seventh Ecumenical Council of Nicea in 787. This Council reversed the erroneous decisions of the Synod of Hieria, defined the degree and nature of veneration to be directed toward icons and commanded their restoration throughout the Empire. The Council declared further: "Together with the Venerable and Life-giving Cross, icons of our Lord, His Mother, the Angels and Saints might be set up, whether in murals or mosaics or any other material; that they might be depicted on sacred vessels or vestments; on walls and on the books of Churches; in houses and by the wayside; the more they were looked upon, the more people would be stirred in remembrance of the prototypes; that greeting and honorable reverence be paid them, but not actual worship which belongs exclusively to God. Incense and lights were to be burned in their honor as had been with the ancients. Whoever does reverence to an image (icon) does reverence to the person it depicts." However, Iconoclasm continued for another fifty-five years until Theodora, the widow of Emperor Theophilos (829-842), ascended the throne as Empress and guardian of her four-year-old son Michael III in 842. Empress Theodora convened a synod in Vlachernae of Constantinople on the first Sunday of Great Lent, March 11, 843; and in a special ceremony upheld the decision of the Seventh Ecumenical Council regarding icon veneration, and the icons were restored in the Churches. Orthodoxy triumphed and this celebration the Orthodox Church remembers with a solemn icon procession on the first Sunday of Great Lent, the Sunday of Orthodoxy. Furthermore, the third Sunday of Lent is distinguished by a sacred procession of the Holy Cross. The special service is called the Veneration of the Holy Cross. The Cross is raised up for people to behold and venerate as a sign of hope in the Resurrection and as a respite in the arduous course of the Holy Fast. This service during the third Sunday of Lent commemorates the finding of the True Cross of Christ by St. Helen, the mother of the Roman Emperor Constantine the Great. Originally, the liturgical feast of the finding of the True Cross was set to be on March 6. Since March 6 falls within Great Lent and no Eucharistic Celebration can be celebrated unless it falls on a Saturday or Sunday, the anniversary of this brilliant event was fixed by the Holy Fathers of the Church on the third Sunday of Lent.

Try This Advice. It Really Works!

Sat, 09 Feb 2013 21:56:11 GMT

�Ask, and it shall be given to you. Seek, and you shall find. Knock, and it shall be opened unto you. For every one that asks receives; and he that seeks finds; and to him that knocks it shall be opened.� [Matthew 7:7-8. (KJV)]

The Hieromartyr Haralambos (February 10)

Tue, 05 Feb 2013 14:58:42 GMT

http://www.serbianorthodoxchurch.net/cgi-bin/saints.cgi?view=809291752517 �This great saint was bishop in Magnesia, and suffered for Christ at the age of 113. When a violent persecution broke out under the Emperor Septimus Severus, the aged Haralambos did not hide from his persecutors, but freely and openly preached the Christian faith. He endured all tortures as though not in the body, and when they flayed the living flesh from him, the godly saint said to the Emperor's soldiers: �Thank you, my brethren, for scraping off the old body and renewing my soul for new and eternal life.� He performed many wonders and brought many to the Faith. Even the Emperor's daughter, Gallina, repudiated the paganism of her father and became a Christian. Condemned to death and led to the place of execution, Saint Haralambos raised his arms to heaven and prayed for all men, that God would give them bodily health and salvation of soul, and that He would grant them the fruits of the earth in abundance: �Lord, Thou knowest that men are flesh and blood; forgive them their sins and pour out Thy blessing on all.� After praying thus, the saintly elder gave his soul to God before the executioner had laid his sword to his neck. He suffered in 202. Gallina took his body and buried it.� [From "The Prologue from Ochrid", by Bishop Nikolai Velimirovic - Lazarica Press - Birmingham 1985. Four Book Edition - Translated by Mother Maria - Dates based on old church calendar.]

Caring for the Poor by St. John Chrysostom

Tue, 29 Jan 2013 14:43:49 GMT

This excerpt is from a homily by St. John Chrysostom on the Gospel of Matthew (Homily 50, 3-4, PG 58, 508-509). Chrysostom warns against adorning the Church building at the expense of caring for the suffering members of Christ's Body, the Church in the truest sense. Do you want to honor Christ�s body? Then do not scorn him in his nakedness, nor honor him here in the church with silken garments while neglecting him outside where he is cold and naked. For he who said: This is my body, and made it so by his words, also said: "You saw me hungry and did not feed me, and inasmuch as you did not do it for one of these, the least of my brothers, you did not do it for me." (Mat 25:34ff) What we do here in the church requires a pure heart, not special garments; what we do outside requires great dedication. Let us learn, therefore, to be men of wisdom and to honor Christ as he desires. For a person being honoured finds greatest pleasure in the honor he desires, not in the honor we think best. Peter thought he was honoring Christ when he refused to let him wash his feet; but what Peter wanted was not truly an honour, quite the opposite! Give him the honour prescribed in his law by giving your riches to the poor. For God does not want golden vessels but golden hearts. Now, in saying this I am not forbidding you to make such gifts; I am only demanding that along with such gifts and before them you give alms. He accepts the former, but he is much more pleased with the latter. In the former, only the giver profits; in the latter, the recipient does too. A gift to the church may be taken as a form of ostentation, but an alms is pure kindness. Of what use is it to weigh down Christ�s table with golden cups, when he himself is dying of hunger? First, fill him when he is hungry; then use the means you have left to adorn his table. Will you have a golden cup made but not give a cup of water? What is the use of providing the table with cloths woven of gold thread, and not providing Christ himself with the clothes he needs? What profit is there in that? Tell me: If you were to see him lacking the necessary food but were to leave him in that state and merely surround his table with gold would he be grateful to you or rather would he not be angry? What if you were to see him clad in worn-out rags and stiff from the cold, and were to forget about clothing him and instead were to set up golden columns for him, saying that you were doing it in his honour? Would he not think he was being mocked and greatly insulted? Apply this also to Christ when he comes along the roads as a pilgrim, looking for shelter. You do not take him in as your guest, but you decorate floor and walls and the capitals of the pillars. You provide silver chains for the lamps, but you cannot bear even to look at him as he lies chained in prison. Once again, I am not forbidding you to supply these adornments; I am urging you to provide these other things as well, and indeed to provide them first. No one has ever been accused for not providing ornaments, but for those who neglect their neighbour a hell awaits with an inextinguishable fire and torment in the company of the demons. Do not, therefore, adorn the church and ignore your afflicted brother, for he is the most precious temple of all.

Our Fathers Among the Saints, Great Hierarchs, and Ecumenical Teachers: Basil the Great, Gregory the Theologian, and John Chrysostom

Tue, 22 Jan 2013 02:03:24 GMT

by Rev. Dr. Gus G. Christo, Protopresbyter The Three Holy Hierarchs - Basil the Great, Gregory the Theologian, and John Chrysostom -were highly educated in Greek Philosophy and steeped in the knowledge of holy scripture and tradition. Their vast knowledge of hellenism and orthodox theology and the expert marriage of these two disciplines in their thoughts, preaching, and written works, made them influential bishops of the early Church who played vital roles in shaping Christian theology. St. Basil was born in 330 A.D. and reposed in 379 A.D. at the age of 49. St. Gregory was born in 329 A.D. and reposed in 389 A.D. at the age of 60. St. John Chrysostom was born in 349 A.D. and reposed in 407 A.D. at the age of 58. All three have their own feast days: Basil on January 1st, Gregory on January 25th, and John Chrysostom on January 27th and November 13th. These three are also venerated saints in Roman Catholicism and Anglicanism. The celebration of their common feast day on January 30th arose among a dispute in eleventh century Constantinople about which of these three giants of the Church was the greatest. Three parties emerged and they were called the Basilians, the Gregorians, and the Johannites. First, the Basilians contented that Basil was superior to the other two because of his expositions on the Christian faith, outreach, and monasticism. Basil�s most famous writings include the Hexaemeron (The Six Days), a series of nine sermons on the days of creation, in which he speaks of the beauties of the created world as revelations of the splendor of God. His Against Eunomius defends the deity of Christ against an Arian writer, and his On the Holy Spirit speaks of the deity of the Third Person of the Trinity, and the rightness of worshipping Him together with the Father and the Son. In his Address To Young Men (originally written for his nephews), he urges Christians to make themselves acquainted with pagan philosophy and literature, arguing that this will often lead to a deeper understanding of Christian truth. His personality comes through most clearly in his letters, of which more than three hundred have been preserved. Some deal with points of theology or ethics, some with canon law, and many simply with every day affairs. Second, the Gregorians argued that Gregory was preferred to the others because of the majesty, purity, and profundity of his preaching and defense of the Christian faith against the Arian heresy. Gregory, a classically trained speaker and philosopher, infused hellenism into the early Church, establishing the paradigm of byzantine theologians and Church officials. Emperor Valens died in 378. The succession of Theodosius I, a steadfast supporter of Nicene orthodoxy, was good news to those who wished to purge Constantinople of Arian and Apollinarian domination. The exiled Nicene party gradually returned to the city. From his deathbed, Basil reminded them of Gregory�s capabilities and likely recommended his friend to champion the Trinitarian cause in Constantinople. In 379, the Antioch synod and its archbishop, Meletios, asked Gregory to go to Constantinople to lead a theological campaign to win over that city to Nicene orthodoxy. After much hesitation, Gregory agreed. His cousin Theodosia offered him a villa for his residence. Gregory immediately transformed much of it into a Church, naming it Anastasia, �a scene for the resurrection of the faith.� From this little chapel he delivered five powerful discourses on Nicene doctrine, explaining the nature of the Trinity and unity of the Godhead. Refuting the Eunomion denial of the Holy Spirit�s divinity, Gregory offered this argument: �Look at these facts: Christ is born, the Holy Spirit is His Forerunner. Christ is baptized, the Spirit bears witness to this�Christ works miracles, the Spirit accompanies them. Christ ascends, the Spirit takes His place. What great things are there in the idea of God which are not in His power? What titles appertaining to God do not apply also to Him, except for Unbegotten and Begotten? I tremble when I think of such an abundance of titles, and how many Names they blaspheme, those who revolt against the Spirit!� Third, the Johannites countered that the Golden-mouthed archbishop of Constantinople was unsurpassed in his personal holiness, eloquence, scriptural exegesis, liturgical and ecclesiastical reforms, bringing sinners to repentance, and supporting the underdog. Chrysostom is the foremost teacher and most voluminous author on the subjects of the Church and of the holy Eucharist. Since I am a student of St. John Chrysostom and studied this saint extensively, the following is a more in depth presentation of his life and accomplishments. The Golden-mouth orator was born in 349 in the metropolitan city of Antioch, Syria, to faithful Christian parents. His mother was Anthusa and his father, Secundus, was a noble general in the Roman Army. He received the whole of his early education from women, as was the case with so many devout ascetics, since his father had died young. Anthusa was of pure Greek descent. Therefore, after his father�s death, Chrysostom was educated in Greek. He had an older sister whose name is unknown to us. We do know that Chrysostom had an aunt named Sabiniana, who was probably his father�s sister. Chrysostom�s mother, Anthusa, never remarried and lived only for the memory of her husband and the education of her children. At 18 years of age (367), Chrysostom completed his rhetorical studies and his philosophical education. He studied law and practiced in Antioch�s courts as a distinguished member of the bar. He witnessed life�s harsh realities and man�s shortcomings. His lawyering provided unique insight into his homilies. In order to fill the spiritual void within him, he left his lawyer�s robe for a clergyman�s cassock and entered the Theological School of Antioch. He described his study of theology as a conversation with God similar to the dialogue Moses and Abraham held with the Lord God. He also had two renowned Christian professors that influenced him tremendously. They were the humble geniuses Diodorus the Bishop of Tarsus and Meletius the Bishop of Antioch. During the celebration of the Paschal Feast in 368, Bishop Meletius of Antioch baptized Chrysostom a Christian. After his 22nd birthday, John began his lectorate in the Church of Antioch and, soon afterwards, he interrupted it only to begin his strict monastic life (372). He retired to the mountains and lived the life of a hermit for several years, impregnating his mind with the teachings of his Master Jesus Christ, memorizing and freely quoting from the Scriptures. Chrysostomus Baur, a biographer of Chrysostom, stated that St. John Chrysostom cited more than 23,000 quotations from the Scriptures. However, since his austere regimen of fasting and living severely affected the functioning of his gastric organs and gave him a hiatal hernia, and the extreme cold temperature impaired the operation of his kidneys, he returned to the Church of Antioch in 378, where he resumed his duties as a lector. At 31 years of age, Bishop Meletius ordained him a deacon. When he became 36 years old, Bishop Flavian of Antioch (Meletius� immediate successor) ordained him a priest (presbyter). During Chrysostom�s tenure as a priest in Antioch, the Emperor Theodosius I of Constantinople raised taxes to offset the empire�s growing expenses. Large cities such as Antioch were heavily assessed, and the population destroyed the public statues of the Emperor and his family. The Emperor retaliated by imprisoning some and executing others. Masses fled the city to churches and monasteries in the mountains. Chrysostom restored calm by uniting the flock with his eloquence while Bishop Flavian traveled to the Emperor and secured his forgiveness. Chrysostom authored 21 Homilies on the Statues. Chrysostomos Papadopoulos, a former Greek Orthodox Archbishop of Athens, compares this body of homilies to the golden codex of Christianity�s moral teachings. The period of his ministry in Christ�s Vineyard at Antioch ended rather unexpectedly and abruptly when Nectarius, the Archbishop of Constantinople, died on September 27, 397 and John was chosen to succeed him. On February 26, 398, Chrysostom, at the age of 49, was consecrated Archbishop of Constantinople by an imperial decree of the Roman Emperor Arcadius, and at the unwilling hands of Archbishop Theophilus of Alexandria, his disappointed rival. Chrysostom immediately began to reform the imperial city and its clergy since they succumed to terrible corruption under the lax Nectarius. His soul was too pure, unselfish and noble to fathom the devilish intrigues of the imperial court. His fiery temperament for the reform of the clergy and laity was offensive to high ranking court officials, and his loving, faithful and uncompromising adherence to the teachings of Christ and His Church united all hostile forces against him. After the downfall of the all-powerful and influential Eutropius in 399, who served as Arcadius� chief advisor and secretary, the Empress Eudoxia gained tremendous authority and power. She, together with Theophilus of Alexandria, summoned Chrysostom in 403 to the Synod of the Oak, a suburb of Chalcedon. There, he was deposed from his episcopal throne and exiled. During the absence of Chrysostom, the City of Constantinople was devastated by earthquakes. Especially, the Empress Eudoxia had a miscarriage. She took these as divine signs to bring Chrysostom back and correct her error. Chrysostom�s return was marked by huge celebrations. Chrysostom convened a synod that annulled the illegal Synod of the Oak and he restored the health of the ailing Church. Unfortunately, the Empress Eudoxia continued her vain ways. She ordered that another statue of herself be made and paraded around the City, and that a gold statue be erected near the Church of St. Sophia, all during Holy and Great Week. Dances and licentious revelry occurred at the statue near the Church, disrupting Church services. Chrysostom compared Eudoxia to Herodias, dancing while she asks for the head of St. John the Baptist. She was insulted. She ordered soldiers to arrest Chrysostom on Holy Saturday while he was baptizing catechumens, according to the practice of the early Church. He was put under house arrest. And in June of 404 he was permanently exiled first, to Caucasus in Lesser Armenia. After three treacherous years of traveling and fighting against the extreme elements of nature and rugged terrain (deliberately intended to kill him) and his own people, he finally arrived at Comana in Pontus where he was to enter the company of the saints in heaven. Realizing his closeness to death, he dragged his ailing body to the Church of the Martyr Basiliscus. Chrysostom at one time wrote a panegyrical homily on the Martyr Basiliscus. Basiliscus was Bishop of Comana and he suffered martyrdom in 311 in Nicomedia of Bithynia, together with the priest Lucian of Antioch, under the ferocious Emperor Maximin Daza. Basiliscus appeared to Chrysostom at the Church dedicated to his memory on the night prior to Chrysostom�s death. He said to Chrysostom: �Be of good courage, Brother John; for tomorrow we shall be together.� Only moments from death, St. John Chrysostom beckoned his entourage to dress him with the white garments of death, according to an ancient Roman custom. The priest of the Church administered to him the Holy Mysteries of Christ�s Body and Blood; and Chrysostom received for the last time that which he had so often spoken of in life with words of holy inspiration and glowing love. On September 14, 407, Chrysostom laid before the Holy, Heavenly and Celestial Altar and stated with his final breath, �Glory to God for all things. Amen.� He made the sign of the Cross and rested peacefully at the age of 58 in the bosom of the Church, whom he courageously defended until the end of his life. And, God honored him with the lofty crown of martyrdom. Looking back into history, the only solace that Chrysostom had among influential episcopal comrades came from Innocent I the Bishop of Rome. Before Chrysostom left the capital of Constantinople, he appealed to Innocent and had requested a trial. Theophilus of Alexandria had notified the Pope of Chrysostom�s deposition shortly afterwards. Innocent refused to accept Chrysostom�s unlawful deposition and demanded a synodical inquiry consisting of Western and Eastern Bishops. When his proposition was rejected, the Pope and the entire West broke off communion with Constantinople, Alexandria and Antioch until atonement had been made. Once Chrysostom�s name was restored as Bishop in the canonical listings of the bishops or the diptychs, then communion was restored between the Churches of the East and West. Cyril of Alexandria, the nephew of Theophilus, who was also present at the Synod of the Oak but could not vote since he was not a bishop at the time, restored Chrysostom�s name in the diptychs in the year 418. Under Nestorius the Archbishop of Constantinople, on September 26, 428, for the first time in the capital city, the memory of Chrysostom was celebrated as a Church Feast. With this, Chrysostom was actually elevated to the honors of the Altar and called Holy, after the Eastern manner. Although Nestorius first established Chrysostom�s feast day on September 26th, the Byzantine Church celebrates it on November 13th. The Church reserved September 14th, the actual day of his death, for the Feast of the Universal Elevation of the Holy Cross. The Roman Catholic Church chose September 13th as his feast day. Emperor Theodosius II, a son of Eudoxia, ordered the translation of Chrysostom�s relics to Constantinople on January 27, 438 by the urging of Proclus, the reigning Archbishop of Constantinople. On the 27th of January, a mood of solemn festival lay on the Empire�s chief city on the Bosporus. Half of Constantinople was on its knees. The people did not go in such numbers to the circus, or the theater, or even to the triumphal return of the Emperor, victorious from wars. They streamed toward the shore of the sea, and an almost religious consecration shone in their faces. The Bosporus was covered with boats, even to the Propontis, and the many lights of the boats gleamed by thousands in the evening twilight, mirrored on the calm surface of the sea. Everyone gazed toward the sea in expectation. A spiritual conqueror was making his entrance, a man who only after his death had vanquished his opponents through the mere power of right and justice. John the Golden-mouthed, who long since had been honored by the world as a saint, the former Bishop of Constantinople, was awaited again today in his episcopal city thirty-four years after his last banishment. The fact of the matter is that the Emperor himself, with his court, appeared at the solemn reception. Theodoret, the Church Historian, even tells that when the coffin, with the beloved remains of the Saint, was borne to land in a boat by the light of uncounted torches, amid the deepest stillness and emotion of the great multitude of people, Theodosius, as the first of his people, knelt down, with eyes and countenance fixed upon the coffin, according to the Eastern custom, and prayed to the dead for pardon for the injustice his parents had unwittingly done to him. Then the procession moved with lights, and accompanied by the Emperor and the Patriarch through the midst of the city, to the Church of St. Irene, the new cathedral, and past Chrysostom�s former episcopal palace, to the Church of the Holy Apostles. There, in the imperial mausoleum, beside Constantine the Great, beside Constantius and Theodosius I, Arcadius and Eudoxia had also been buried. Near to them, in the Church itself, beside the Twelve Apostles, Chrysostom was to find his resting-place. In the coming centuries, annually on Bright Monday, the first day after Pascha, the Byzantine Emperor approached the Church of the Apostles in solemn procession, in order to pray at the tombs of St. John Chrysostom, St. Gregory of Nazianzus (the Theologian) and Constantine the Great. Nicholas Mesarites in the twelfth century described the tomb of Chrysostom in the Church of the Holy Apostles as follows: �Toward the northwest side, the great John, whose speech and understanding were golden, and more valuable than any gold, the true high priest of the Lord, who was the model of the great Shepherd, and gave his life for his sheep, the great wonder of the world, has found the last resting-place for his body in the earth. Myrrh flows from him evermore, which surpasses all the perfume of the world, and bursts forth from his holy body, as from a fast-flowing fountain, and penetrates with a certain divine power through the silver statue made in his image, which lies on his gravestone, and wells forth with rapid flow, descends from his head or his hand, or often from his knees, even to his beard or to the border of his episcopal garment, and overflows to the whole grave. Everyone who has seen it will give testimony to my words, and have already done so, and their testimony is true.� Almost 800 years passed before Chrysostom�s relics would be disturbed once again. In 1204, the Venetians during the Fourth Crusade conquered the City of Constantinople and seized many precious religious artifacts, among those being the earthly remains of Chrysosotm. They transferred them to Rome and Chrysostom�s tomb is shown next to that of St. Peter the Apostle in the Choir Chapel of the Basilica of St. Peter. But not for long, because on November 30, 2004, in an unparalleled ecumenical gesture by Pope John Paul II, the relics of St. John Chrysostom and those of St. Gregory the Theologian were returned to the Ecumenical Throne of Constantinople for the restoration of proper Church order. Furthermore, the Three Hierarchs, themselves, brought an end to the squabble between the Basilian, Gregorian, and Johannite parties. The Three Hierarchs appeared in 1084 A.D. in a vision to St. John Mauropous � a monk who was ordained Bishop of Euchaita, a city of Asia Minor. His feast day is celebrated on October 5th. The Three Hierarchs revealed to St. John Mauropous that their glory and honor before the throne of Almighty God is equal. They said: �There are no divisions among us and no opposition to one another.� They instructed him to compose a common service for the three of them, which he did around 1100 A.D. under the reign of the Byzantine Roman Emperor Alexios I Komnenos. The Orthodox Church uses this brilliant service for worship to this day. After St. John Mauropous� service was celebrated and made part of the liturgical life of the Church, he retired from his episcopal see and resumed residency in a monastery in Constantinople. The characteristic apolytikion (hymn) of the Three Hierarchs is as follows: The three most great luminaries of the Three-Sun Divinity have illumined all of the world with the rays of doctrines divine and true; they are the sweetly-flowing rivers of wisdom, who with godly knowledge have watered all creation in clear and mighty streams: The great and sacred Basil, and the Theologian, wise Gregory, together with the renowned John, the famed Chrysostom of golden speech. Let us all who love their divinely-wise words come together, honoring them with hymns; for ceaselessly they offer entreaty for us to the Trinity.

A Homily on Martyrdom by St. John Chrysostom, Archbishop of Constantinople

Tue, 15 Jan 2013 01:16:09 GMT

What can I say, and of what should I speak? I skip and am driven out of my mind at this great chastity. I fly and dance and am in the clouds and am as drunk by this spiritual pleasure. What can I say, and of what should I speak? Of the strength of the martyrs? Of the readiness of the city? Of the zeal of the Queen of Cities? Of the gathering of the rulers? Of the shaming of the devil? Of the defeat of the demons? Of the goodness of the Church? Of the strength of the Cross? Of the miracles of the Crucified One? Of the glory of the Father? Of the grace of the Spirit? Of the pleasure of the people? Of the skipping of the city? Of the gathering of the monastics? Of the choirs of the virgins? Of the tone of the everyday men: of servants, of free men, of rulers, of those ruled, of poor, of rich, of strangers, of citizens? It is a good time to speak to all. Who can speak of Your greatness, O Lord? Do you hear those who offer all praise to You? Wives leave their chambers, and soften wax, the many homes are abandoned, the strongest men work together to prepare the great road for an event like no other. Not only young people, but the elderly take part. And neither the weakness of nature, nor effeminate upbringing, nor the murkiness of pride should become a hindrance to the readiness. Once again, rulers abandon their thrones and staff-bearers and entourages which they travel with. And what could a woman or a ruler say, though they be crowned with diadems and arrayed with porphyry, along the road where the relics are processed, for healing follows the saints for those who touch even [the Saints'] clothes, and the murkiness of mankind is trampled upon, in the midst of a crowd as great as that of the theater, which one couldn't even see in the royal courts. But the fervor of the martyrs and the tyranny and flame of love anoints all of the faces of those present, and even those naked of preparation show zeal towards the holy martyrs. And therefore we remember the blessed David, who though arrayed with royal robes and crowned with a diadem, and possessing the scepter of the Hebrew people, because the Ark [of the Covenant] approached, was seen by all to skip and dance and leap up high like a dancer, and with his jumping showed his pleasure to those with him. And though through the shadow of this fore type can be discerned fervor, much more so is grace and truth. For this ark is much greater than that of David. For not stone tablets, but spiritual and grace-blossoming tablets which shine forth gifts, are these bones, that illumine with rays much brighter than flashes of lightening. For beholding these sun-like rays, the demons cannot suffer it, for they cannot bear the light emanating from them, and they are blinded and struck down, and flee from the area. This great power from the ashes of the saints does not remain in the relics alone, but much more so pours forth and drives away the unclean spirits, and greatly sanctified those who approach with great faith. For this reason this Christ-loving crowd approaches the relics, continually bound by them, and struck by the blessing, and becomes a teacher to all others of what a good and spiritual endeavor this has been, and teaches all to draw from this spring, which is ever drawn from without being emptied. For as the waters of a spring that pour forth, and are not held back by its bank, but overflow and overcome, thus it is with the grace of the Spirit that resides and inhabits the bones of the saints who hearkened unto Him, and proceeds from their bodies to their clothes, and from their clothes to their shoes, and from their shoes to their shadow. As a result, not just did the bodies of the holy apostles work wonders, but even their napkins and aprons, and not only the napkins and aprons, but even the shadows of Peter worked wonders stronger than life. The same occurred with the cloak upon the body of Elisha, who was imparted a dual portion of grace by it. And not only the body of Elisha, but even that cloak was filled with grace. Because of this, with the three children [in the furnace], not only were their bodies delivered from the fire, but even their shoes. And with Elisha who did not perish, he dissolved death when another dead man was thrown on the grave of the prophet. Behold the same occurred today, for the relics that are brought forth are the roasting of demons, want and ignorance of all kinds are removed by the shining rays of the bones, and the ranks of the opposing powers are utterly burned.

QUESTIONS AND ANSWERS ON THE LIFE AND WORKS OF ST JOHN CHRYSOSTOM THE ARCHBISHOP OF CONSTANTINOPLE

Tue, 08 Jan 2013 14:04:55 GMT

By Rev. Dr. Gus G. Christo 1. Is Chrysostom a �martyr� of the Church? As of yet, the Church does not officially rank Chrysostom as a martyr of the Church. Nonetheless, Chrysostom did in fact die a martyr�s death. His was not instantaneous, rather, a lingering, physically excruciating and psychologically abusive death. He was a martyr to his episcopal office and faith. He was deposed and exiled, slandered, hated and feared, tortured to death like an outlawed criminal at the slightest whim of the brutal soldiers that drove him on his journey to martyrdom. 2. In a few words, how does Chrysostom himself define a martyr and his outlook? �A man is not a martyr only if he is commanded to sacrifice to the gods, and then dies rather than sacrifice; but he is also a martyr if he obeys any commandment which is likely to lead to his death. This is obviously martyrdom� (Chrysostom). At the end of his tenth homily on the Gospel of St. Matthew, Chrysostom wrote: �To this alone should we train ourselves, to bear all trials with courage, and not inquire as to the how or why of them. It is God�s affair alone, to know when our sufferings will come to an end. It is our duty to bear with gratitude the affliction which God ordains for us...So let us put all discouragement aside, and give glory in all things to God, who directs all things for our best good.� 3. What does Chrysostom�s famous biographer say about his martyrdom? Palladius, Chrysostom�s contemporary and the Bishop of Hellenoupolis, emphasizes in His Dialogue �that not less than five times did Chrysostom�s opponents have the purpose of killing him, and that without including the two attempts that had been made upon his life in Constantinople. As the Apostles were at first cried down as demogogues and now honored as saints, so you will live to see that, after the present generation, John Chrysostom will be venerated as a martyr.� 4. What is one modern view on the death of Chrysostom? In the twentieth century, the Greek Orthodox Archbishop of Athens, Chrysostomos Papadopoulos, writes that Chrysostom �died a martyr�s death.� 5. What do other contemporaries of Chrysostom say about his martyrdom? Theodore of Trimithous requested for Pope Innocent I to write a letter to Emperor Arcadius and Empress Eudoxia after Chrysostom�s death. The letter began: �The voice of the blood of my brother John cries to God, and his blood will find vengeance.� He also regarded the dead as a martyr. George Alexandrinus calls Chrysostom a �hieromartyr.� Callinicus, the biographer of St. Hypatius, writes: �After several years the bones (of Chrysostom), like those of the great and holy martyrs, were brought back with great pomp (to Constantinople) at the command of the blessed Emperor Theodosius II. 6. What events led to Chrysostom�s exile and death? After the downfall of the all-powerful and influential Eutropius in 399, who served as Arcadius� chief advisor and secretary, the Empress Eudoxia gained tremendous authority and power. She, together with Chrysostom�s episcopal comrades, Severian of Gabala, Acacius of Beroea, Antiochus of Ptolemais and, especially, his most dangerous enemy, Theophilus of Alexandria (his disappointed rival), summoned Chrysostom in 403 to the Synod of the Oak, a suburb of Chalcedon. There, he was deposed from his episcopal throne and exiled. Eventually he was recalled only to be permanently exiled in 404, first, to Caucasus in Lesser Armenia. After three treacherous years of traveling and fighting against the elements of nature (deliberately intended to kill him) and his own people, he finally arrived at Comana in Pontus where he was to enter the company of the saints in heaven. Realizing his closeness to death, he dragged his ailing body to the Church of the Martyr Basiliscus and beckoned his entourage to dress him with the while garments of death, according to an ancient Roman custom. The priest of the Church administered to Chrysostom the Holy Mysteries of Christ�s Body and Blood; and Chrysostom received for the last time that which he had so often spoken of in life with words of holy inspiration and glowing love. On September 14, 407, Chrysostom stated with his final breath, �Glory to God for all things. Amen.� He made the sign of the Cross and rested peacefully at the age of 56 in the bosom of the Church, whom he courageously defended until the end of his life. 7. Why was the first schism between the Churches of the East and West centered around Chrysostom�s martyrdom? The only solace that Chrysostom had among influential episcopal comrades came from Innocent I the Bishop of Rome. Before Chrysostom had left the capital of Constantinople, he appealed to Innocent and to the Bishops Venerius of Milan and Chromatius of Aquileia and had requested a trial. Palladius preserved this information in his Dialogue (8-11). Theophilus of Alexandria had notified the Pope of Chrysostom�s deposition shortly afterwards. Innocent refused to accept the latter and demanded an inquiry consisting of Western and Eastern Bishops. When his proposition was rejected, the Pope and the entire West broke off communion with Constantinople, Alexandria and Antioch until atonement had been made. Once Chrysostom�s name was restored in the diptychs as Bishop, then communion was restored between the Churches of the East and West. 8. What role did the Martyr Basiliscus play at Chrysostom�s death-bed? Chrysostom at one time wrote a panegyrical homily on the Martyr Basiliscus. Basiliscus was Bishop of Comana and he suffered martyrdom in 311 in Nicomedia of Bithynia, together with the priest Lucian of Antioch, under the ferocious Emperor Maximin Daza. Basiliscus appeared to Chrysostom at the Church dedicated to his memory on the night prior to Chrysostom�s death. He said to Chrysostom: �Be of good courage, Brother John; for tomorrow we shall be together.� 9. How was Chrysostom posthumously restored to the diptychs? Cyril of Alexandria, the nephew of Theophilus, who was also present at the Synod of the Oak but could not vote since he was not a bishop at the time, restored Chrysostom�s name in the canonical listing of bishops, or the diptychs, in the year 418. Under Nestorius the Archbishop of Constantinople, on September 26, 428, for the first time in the capital city, the memory of Chrysostom was celebrated as a Church Feast. With this, Chrysostom was actually elevated to the honors of the Altar and called Holy, after the Eastern manner. Later on, that very same Nestorius became the infamous heretic. Emperor Theodosius II, a son of Eudoxia, ordered the translation of Chrysostom�s relics to Constantinople on January 27, 438 by the urging of Proclus, the reigning Archbishop of Constantinople. They were interred in the Church of the Holy Apostles. 10. What is the Feast Day of St. John Chrysostom? Although Nestorius first established Chrysostom�s feast day on September 26th, the Byzantine Church celebrates it on November 13th. Why this particular day was chosen is unknown. The Church reserved September 14th, the actual day of his death, for the Feast of the Universal Elevation of the Holy Cross. The Latin (Roman Catholic) Church chose September 13th (formerly January 27th, the day of the translation of his relics) as his feast day. 11. What was the atmosphere in Constantinople when Chrysostom�s relics returned? Chrysostom Baur, a renowned biographer of St. John Chrysostom, put it so eloquently: On the 27th of January, 438, a mood of solemn festival lay on the Empire�s chief city on the Bosporus. Half of Constantinople was on its knees. The people did not go in such numbers to the circus, or the theater, or even to the triumphal return of the Emperor, victorious from the wars. They streamed toward the shore of the sea, and an almost religious consecration shone in their faces. The Bosporus was covered with boats and barques, even to the Propontis, and the many lights of the boats gleamed by thousands in the evening twilight, mirrored on the calm surface of the sea. Everyone gazed toward the sea in expectation. Today a spiritual conqueror was making his entrance, a man who only after his death had vanquished his opponents through the mere power of right and justice. John the Golden-mouthed, who long since had been honored by the world as a saint, the former Bishop of Constantinople, was awaited again today in his episcopal city thirty-four years after his last banishment. No one would stay away, since it was possible to join the cortege of the dead shepherd, who was to go in solemn procession on his third and last entrance into Constantinople, and enter into his final resting-place. 12. Did the Emperor Theodosius II participate in the ceremony of the translation? The fact of the matter is that the Emperor himself, with his court, appeared at the solemn reception. Theodoret even tells that when the coffin, with the beloved remains of the Saint, was borne to land in a boat by the light of uncounted torches, amid the deepest stillness and emotion of the great multitude of people, Theodosius, as the first of his people, knelt down, with eyes and countenance fixed upon the coffin, according to the Eastern custom, and prayed to the dead for pardon for the injustice which his parents had unwittingly done to him. Then the procession moved with lights, and accompanied by the Emperor and the Patriarch through the midst of the city, to the Church of St. Irene, the new cathedral, and past Chrysostom�s former episcopal palace, to the Church of the Apostles. There, in the imperial mausoleum, beside Constantine the Great, beside Constantius and Theodosius I, Arcadius and Eudoxia had also been buried. Near to them, in the Church itself, beside the Apostles, Chrysostom was to find his last resting-place. So the bones of the Empress and of the Archbishop rested for centuries in the same place, almost under the same roof. Death is a great reconciler. 13. According to Chrysostom, why did the Imperials seek burial next to the martyred Saints? Chrysostom had once written: �In Rome, the Emperor, the consuls and the rulers make pilgrimages to the graves of the Fisherman and the Tent-maker. But in Constantinople, those who once wore the diadem are satisfied if they are buried, not even near the Apostles, but outside in the forecourt. So the Emperors become doorkeepers for the Fishermen...These find themselves inside, like the lords, but those, as though they were servants, consider it a favor if they may find a place by the outer door.� 14. What happened annually on Bright Monday after Chrysostom�s internment in the Church of the Holy Apostles? In the coming centuries, annually on Easter Monday, the Byzantine Emperor approached the Church of the Apostles in solemn procession, in order to pray at the tombs of St. John Chrysostom, St. Gregory of Nazianzus and Constantine the Great. 15. What does Mesarites say in his description of Justinian�s Church of the Holy Apostles in the following century? �Toward the northern side, on the west, the great John (Chrysostom), whose speech and understanding were golden, and more valuable than any gold, the true high priest of the Lord, who was the model of the great Shepherd, and gave his life for his sheep, the great wonder of the world, has found the last resting-place for his body in the earth. Myrrh flows from him evermore, which surpasses all the perfume of the world, and bursts forth from his holy body, as from a fast-flowing fountain, and penetrates with a certain divine power through the silver statue made in his image, which lies on his gravestone, and wells forth with rapid flow, descends from his head or his hand, or often from his knees, even to his beard or to the border of his episcopal garment, and overflows to the whole grave. Everyone who has seen it will give testimony to my words, and have already done so, and their testimony is true.� 16. Did Chrysostom�s fame stop at canonization and with the many miracles attributed to his name? The people were not satisfied even with simple canonization and with the miraculous occurrences. Already in the seventh century, or a little later, a certain individual who had chosen the contemplative life as his vocation related that Adelphius, Deacon of Arabissus, had been pained by the thought that Chrysostom, who had so rejoiced the Church of God by his preaching, had died as a deposed bishop. So he wanted to know whether the Saint in heaven had his place among the bishops or among the laity, and he prayed very earnestly to God to allow him to see the Golden-mouth in heaven. And so it was done. One day, in an ecstasy, Adelphius saw the splendid place where the holy teachers were gathered together in heavenly blessedness. But he could not discover Chrysostom among them. Then, full of sorrow, he inquired of his heavenly guide where the Golden-mouth might be. The guide answered him: �A man who still lives in the flesh cannot see Chrysostom, because he is beside the Throne of God.� 17. Were Chrysostom�s relics disturbed after their placement in the Church of the Holy Apostles? Almost 800 years passed before Chrysostom�s relics would be disturbed once again. In 1204, the Venetians during the Fourth Crusade conquered the City of Constantinople and seized many precious religious artifacts, among those being the earthly remains of Chrysosotm. They transferred them to Rome and Chrysostom�s tomb is shown next to that of St. Peter the Apostle in the Choir Chapel of the Basilica of St. Peter. Father Gus George Christo, who has dedicated his life to the study of the Great Church Father, requested the Vatican to release a portion of Chrysostom�s relics. In a rare ecumenical gesture by Pope John Paul II, a fragment of the Saint�s body has been issued officially from the Pope�s private chapel to Holy Trinity Greek Orthodox Church of Lansing, Michigan, where Father Christo served as pastor for seven years (1992-1999). Bishop Pierre Duprey of the Pontifical Council For Promoting Christian Unity transferred to him at Notre Dame University (South Bend, Indiana) Chrysostom�s relic on Sunday, May 26, 1996 on the Feast Day of the Holy Fathers of the First Ecumenical Synod. On Sunday, July 28, 1996, the former Locum Tenens Hierarch of the Detroit Diocese, His Eminence Metropolitan Maximos, enshrined the relic in the Lansing Church for the greater glory of God and the public veneration of His Saints. 18. Was it Providential that Chrysostom�s relics were moved to Rome? Maybe so; at least they did not fall into the hands of the Ottoman Turks 250 years later, who would have surely destroyed them. As Rome was Chrysostom�s last refuge in life with the laudible assistance and spiritual support of Pope Innocent I, so it became also his last refuge and resting-place in death. 19. When was Chrysostom born and who were his parents? The Golden-mouth orator most probably was born in 349 in the metropolitan city of Antioch, Syria, to faithful Christian parents. His mother was Anthusa and his father, Secundus, was a noble general in the Roman Army. He received the whole of his early education from women, as was the case with so many devout ascetics, since his father had died young. Anthusa was of pure Greek descent. Therefore, after his father�s death, Chrysostom was educated purely in Greek and he never understood any other language. 20. Did Chrysostom have a sister? Yes, he had an older sister whose name is unknown to us. 21. Did Chrysostom have an aunt? Palladius in his Historia Lausiaca tells us that Chrysostom had an aunt named Sabiniana, who was probably his father�s sister. He praises her as an excellent woman who served God as a deaconess. We know that a deaconess named Sabiniana followed him from Antioch into exile at Cucusus. Montfaucon, a great scholar on Chrysostom�s life and works, asserts that these two deaconesses are one and the same person. 22. Did Anthusa remarry? The young widow renounced from the beginning all thoughts of remarriage. She wished to live only for the memory of her husband and the education of her children. 23. Chrysostom was taught by what famous educators of his time? At 18 years of age (367), Chrysostom completed his rhetorical studies under Libanius (his Greek literature and law professor) and his philosophical education under Andragathius. Both teachers were non-Christian. Sozomen tells us: �When Libanius was approaching death, his friends asked him whom he would prefer to have as his successor. He answered: �John, if the Christians had not stolen him.�� Chrysostom, the first and greatest orator of Christian antiquity, sat at the feet of Libanius, the last great rhetorician of pagan antiquity. 24. Was Chrysostom a lawyer prior to his ecclesiastical career? Yes. He studied law and practiced in Antioch�s courts as a distinguished member of the bar. He witnessed life�s harsh realities and man�s shortcomings. His lawyering provided unique insight into his homilies. In order to fill the spiritual void within him, he left his lawyer�s robe for a clergyman�s cassock and he entered the Theological School of Antioch. 25. What is the difference between the Theological School of Antioch and that of Alexandria? The Antiochian School used the literal interpretation of the Holy Scriptures as opposed to its counterpart in Alexandria which advocated an allegorical interpretation. Chrysostom described his study of theology as a conversation with God similar to the dialogue Moses and Abraham held with the Lord. 26. What two Christian professors most influenced Chrysostom? They are the humble geniuses Diodorus the Bishop of Tarsus and Meletius the Bishop of Antioch. 27. When was Chrysostom baptized and what are some major events that occurred in his life afterward? During the celebration of the Paschal Feast in 368, Bishop Meletius of Antioch baptized Chrysostom a Christian. From the day of his baptism, Palladius said that Chrysostom never uttered a negative word, lie or curse again. After his 22nd birthday, John began his lectorate in the Church of Antioch and, soon afterwards, he interrupted it only to begin his strict monastic life (372). He retired to the mountains and lived the life of a hermit for several years, impregnating his mind with the teachings of his Master Jesus Christ. He demonstrated an uncanny ability to memorize and quote freely from the Scriptures. Chrysostomus Baur stated that Chrysostom cited more than 23,000 quotations from the Scriptures. However, since his austere regimen severely affected the functioning of his gastric organs, and the extreme cold temperature impaired the operation of his kidneys, he returned to the Church of Antioch in 378, where he resumed his duties as a lector. Furthermore, at 31 years of age, Bishop Meletius ordained him a deacon. When he became 36 years old, Bishop Flavian of Antioch (Meletius� immediate successor) ordained him a priest (presbyter). 28. What was the affair with the Statues? During Chrysostom�s tenure as a priest in Antioch, the Emperor Theodosius I of Constantinople raised taxes to offset the empire�s growing expenses. Large cities such as Antioch were assessed especially heavy, and the population destroyed the public statues of the Emperor and his family. The Emperor retaliated by imprisoning some and executing others. Masses fled the city to churches and monasteries in the mountains. Chrysostom restored calm by uniting the flock with his eloquence while Bishop Flavian traveled to the Emperor and secured his forgiveness. Chrysostom authored 21 Homilies on the Statues. Chrysostomos Papadopoulos, Archbishop of Athens, compares this body of homilies to the golden codex of Christianity�s moral teachings. 29. When did Chrysostom ascend the Throne of Constantinople? The period of his ministry in Christ�s Vineyard at Antioch ended rather unexpectedly and abruptly when Nectarius, the Archbishop of Constantinople, died on September 27, 397 and John was chosen to succeed him. On February 26, 398, Chrysostom, at the age of 49, was consecrated Archbishop of Constantinople by an imperial decree of the Roman Emperor Arcadius, and at the unwilling, zealous and dastardly hands of Archbishop Theophilus of Alexandria. 30. What action did Chrysostom take when he became Archbishop of Constantinople? Chrysostom immediately began to reform the imperial city and its clergy since they succumed to terrible corruption under the lax Nectarius. His soul was too pure, unselfish and noble to fathom the devilish intrigues of the imperial court. His fiery temperament for the reform of the clergy and laity was offensive to high ranking court officials, and his loving, faithful and uncompromising adherence to the teachings of Christ and His Church united all hostile forces against him. 31. What kinds of problems did Chrysostom encounter as Archbishop of Constantinople? Things were in utter disarray � bishops lived openly with women bringing scandal to the clergy. Many priests saw the priesthood as a means to great wealth by usurping power and manipulating the faithful. Empress Eudoxia, the wife of the young and inexperienced Emperor Arcadius, son of Theodosius, vicariously ruled the Empire. She was very vain. Chrysostom countered the above by caring for the poor, sick and suffering and the building of hospitals. He ordered that all clergy preach well-prepared and proper sermons. 32. What kind of accusations were levied against Chrysostom at the Synod of the Oak? There were a total of 29 charges levied against Chrysostom, the most serious being those of Origenism (quite unjustified) and improper remarks about the Empress Eudoxia. He refered to her as Jezebel in the Old Testament when, in one instance, the Empress caused her husband Arcadius to illegally rob someone of a tract of land. Chrysosotm�s combination of honesty, asceticism and tactlessness infuriated high ranking court officials. His attempts at moral reforms were taken as a personal censure by the Empress. The trumped up charges ranged from misappropriations of funds to selling holy articles and Church properties. He was accused of defaming bishops and priests, of beating a parishioner after he received Holy Communion and of entering jurisdictions out of his control and ordaining priests therein. He was accused of living a prodigal life. 33. What role did Archbishop Epiphanius of Salamis (in Cyprus) play in the first exile of Chrysostom? Before Theophilus of Alexandria left for Constantinople, he convinced Epiphanius of Salamis to precede him and denounce Chrysostom as an origenist, since he gave refuge to the Tall Brothers. They were the Egyptian monks condemned by Theophilus for their origenistic tendencies. Furthermore, Epiphanius was known at that time as a saintly figure and a zealous defender of orthodoxy against all heresies, especially origenism. When Epiphanius arrived in Constantinople, he avoided seeing Chrysostom. About the beginnings of March of 403, Chrysostom received news that Epiphanius arrived outside the City in Hebdomon at the Church of St. John. Chrysostom testifies that Epiphanius celebrated there the Divine Liturgy in his own name and bestowed the diaconate on a candidate. The 80 year old Epiphanius used strong language urging Chrysostom to expel Dioscorus and his companions from the City and to sign with his own hand a condemnation of the writings of Origen before having ecclesiastical fellowship with him. All of this was uncanonical for Epiphanius to think and do outside of his own sphere of jurisdiction. Soon after, Epiphanius entered the City and resided in a private home, not with Chrysostom as per protocol. Epiphanius wanted to enter the Church of the Holy Apostles and embarrass Chrysostom into denouncing Origen during the celebration of the Divine Liturgy. Chrysostom, learning of the plan, sent the Priest Serapion to warn Epiphanius that he has been doing a great deal forbidden by the canons. �First he had performed an ordination in a church which was under the jurisdiction of the Bishop of Constantinople; then he had held the Divine Liturgy there on his own responsibility; so he should guard against arousing disturbance among the people, for it might be dangerous for him.� That made an impression on Epiphanius and he remained quiet. He did nothing more. Nonetheless, Epiphanius� unfriendly attitude toward Chrysostom was documented by Sozomen. Epiphanius was said to have written a farewell letter to Chrysostom with an unkind wish: �I hope you will not die a Bishop.� And Chrysostom answered, �And I hope that you will never see your home again.� Both wishes came true since both are Saints of the Church. Epiphanius left Constantinople before Theophilus arrived and he died on the high seas on the way back to Cyprus on May 12, 403. 34. Why was Chrysostom recalled to Constantinople after his first exile? The City was devastated by earthquakes. Especially, the Empress Eudoxia had a miscarriage. She took these as divine signs to bring Chrysostom back and correct her error. Chrysostom�s return was marked by huge celebrations. Chrysostom convened a synod that annulled the illegal Synod of the Oak and he restored the health of the ailing Church. 35. What caused his second exile? The Empress Eudoxia continued her vain ways. She ordered that another statue of herself be made and paraded around the City, and that a gold statue be erected near the Church of St. Sophia. Dances and licentious revelry occurred at the statue near the Church, disrupting Church services. Chrysostom compared Eudoxia to Herodias, dancing while she asks for the head of St. John the Baptist. She was insulted. She ordered soldiers to arrest Chrysostom on Holy Saturday when he was baptizing catechumens. He was put under house arrest. And in June of 404 he was permanently exiled. 36. What are Chrysostom�s chief claims of remembrance? He is mainly remembered for his personal holiness, and then for his preaching, scriptural exegesis and liturgical/ecclesiastical reforms. His early work On the Priesthood is a finely conceived description of the responsibilities of the Christian minister. 37. Why is Chrysostom accused by some modern non-Orthodox scholars of being anti-semitic? When reading Chrysostom, if the reader fails to comprehend the context from which this Father speaks, he/she may sometimes wrongly conclude that Chrysostom is anti-semitic. As a concerned pastor, Chrysostom reveals to his flock the unquestionably biblical foundation of the superiority of the Church�s �policy,� or �way of life,� over the Jews�. By reviewing these radically different policies carefully, a reader will realize that Chrysostom is not anti-semitic, rather, misinterpreted. This term cannot even by applied to Chrysostom, since, in his mind, the Old Dispensation of the Law disapppeared permanently when Christ established the New Dispensation of Grace once and for all and enthroned Himself at the right hand of the Majesty in heaven. Chrysostom carefully points out that his censorship is not really directed towards the Jews themselves who harbor animosity for Jesus of Nazareth; rather, he flatly denounces �the disease� (or �passion�) that infests their souls and inhibits them from confessing this Jesus as the Christ, the Incarnate Son of God. Likewise, Chrysostom strongly denunciates the invalid and outdated Jewish customs and liturgical rites which periodically succeed in deceiving and attracting Christians towards their observation and, consequently, endanger the Church�s unity. Ultimately, he vehemently condemns the devil and his dark powers for hardening the Jews� hearts and causing them to persist in their mad folly even up to this present day. Chrysostom�s biblical references show that the Jews, due to their obstinacy, no longer constitute the Israel of God. Rather, through God�s saving Economy and Grace, the Church represents the Spiritual Israel and its members (the Christians) comprise the true Israelites who believe in Christ as God and receive circumcision of the heart by the Holy Spirit. Chrysostom uses the New Testament to interpret the Old, demonstrating his view that Scripture interprets itself. On the basis of Christ�s and the Apostles� teachings, the Old Testament authors speak �metaphorically� about the Church and her manner of living. 38. Why is Chrysostom called the Doctor (Teacher) of Ecclesiology? The topic of ecclesiology is central to current theological dialogues. The rich and unparalleled ecclesiological doctrine of St. John Chrysostom provides an invaluable contribution to such discussions. Chrysostom establishes the doctrine of the Church through various human, social and natural images. The human are: the Body of Christ, the Ecclesial Community, the Bride of Christ, the Rational Flock of Christ, the Soul, and the Mother of the Christians. The social are: the Kingdom, the City of God, the House of God, the Army Camp, the Tent of Witness, the School, Artist�s Studio, Dyer�s Vat and Robe. The natural are: the Ocean, the Sea, the Harbor, the Ship (or New Ark), the Anchor, the Cultivated Land, the Field, Meadow, Tree, Plant, Vine or Vineyard and the Threshing-Floor. The unquestionably scriptural nature of Chrysostom�s imagery offers a clear perception of the Church�s origins, connections with the Old Testament, and her relationship to the Triune God, the saints and martyrs of both Covenants, humanity and creation in general. All things are renewed (recapitulated) in the unconquerable Church of God.. This new creation embodies the apostolic faith in Jesus Christ, the correct manner of worshiping God and interpreting Scripture, and has christological and apostolic roots. Furthermore, the Church�s blameless, virtuous, orderly and sacramental character, its oneness, nobility, heavenly setting and way of life, its exclusion of all sin, heresies and the devil, and its positive and saving effects upon people and the cosmos, are all concretely revealed and experienced in the local Church under the oversight of a canonical, orthodox bishop. The importance of the local Church (the Eucharistic Center where the Awesome Mysteries are celebrated) as the visible manifestation of the One, Holy, Catholic (Universal) and Apostolic Church of God, and the local bishop as Christ�s very image in the Church, capture Chrysostom�s Pauline understanding of the bishop�s role. Without the bishop, the heavenly Church of Christ cannot exist upon the earth. Through His Church, the Greatest of all Mysteries, Christ�s uninterrupted presence in creation constantly permeates all things and puts them onto a new plane of Christ-centered existence for ever, in the Kingdom of the Father, and of the Son, and of the Holy Spirit. Christ�s saving work in and through His Church reveals the nobility of the Church � the nobility of nature, the restoration and preservation of God�s creation in its totality. 39. Why is Chrysostom called the Doctor of the Eucharist? There is no doubt that Chrysostom is an eminent witness to the Real Presence of Christ in the Eucharist and its sacrificial character. His statements to that effect are numerous, clear, positive and detailed. He would have this sacrament approached with awe and devotion and calls the Eucharist �a table of holy fear, an awe-inspiring and divine table, the frightful mysteries, the divine mysteries, the ineffable mysteries, the mysteries which demand reverence and trembling.� The consecrated wine is �the cup of holy awe, the awe-inspiring blood, and the precious blood.� Moreover, the Eucharist is �an awe-inspiring and terrible sacrifice, a fearful and holy sacrifice, the most awe-inspiring sacrifice.� Pointing to the altar, he says: �Christ lies there slain, His Body lies before us now. That which is in the Chalice is the same as what flowed from the side of Christ. What is the bread? The Body of Christ. Reflect, O man, what sacrificial flesh you take in your hand. To what table you will approach. Remember that you, though dust and ashes, do receive the Blood and the Body of Christ.� Some of his expressions are still stronger. He does not hesitate to say: �Not only ought we to see the Lord, but we ought to take Him in our hands, eat Him, set our teeth upon His Flesh and most intimately unite ourselves with Him. What the Lord did not tolerate on the Cross (i.e., the breaking of His legs), He tolerates now in the sacrifice through the love of you; He permits Himself to be broken in pieces that all may be filled to satiety. Here he transfers to the substance of the Body and Blood of Christ what is strictly true of the elements of bread and wine, in order to make the truth of the Real Presence and the identity of the Eucharistic Sacrifice with the Sacrifice on the Cross as clear as possible. It is a real sacrifice that is offered daily, but it is not one victim today and another tomorrow, but always the same; and therefore, the sacrifice is one: There is one Christ everywhere, complete both in this world and in the other; one Body. As then, though offered in many places, He is but one Body, so there is but one Sacrifice...We offer that now which was offered then; which is indeed inconsumable...We do not then offer a different sacrifice as the high priest formerly did, but always the same; or rather, we celebrate a memorial of a sacrifice. The sacrificing priest is Christ Himself and the consecration takes place the moment that the words of the institution are pronounced: Believe that there takes place now the same banquet as that in which Christ sat at table, and that this banquet is in no way different from that. For it is not true that this banquet is prepared by a man while that was prepared by Himself. Today as then it is the Lord who works and offers all. We assume the role of servants; it is He who blesses and transforms. It is not man who causes what is present to become the Body and Blood of Christ, but Christ Himself who was crucified for us. The priest is the representative when he pronounces those words, but the power and the grace are those of the Lord. �This is my Body,� he says. This word changes the things that lie before us; and as that sentence �increase and multiply,� once spoken, extends through all time and gives to our nature the power to reproduce itself; even so that saying �This is my Body,� once uttered, does at every table in the Churches from that time to the present day, and even till Christ�s coming, make the sacrifice complete. 40. Why is Chrysostom famous for his homilies on repentance and almsgiving? St. John Chrysostom delivered nine homilies on repentance in Antioch, Syria sometime between 386 and 387. With conviction and certitude, he preached that repentance was a necessity for both the sinner and the righteous man. Chrysostom�s work reveals that repentance is an indestructible pillar of the All-Holy, Universal and Immutable Church of Christ. He believed that repentance is the liturgical tool that rejuvenates sinners and admits them into the life-giving Eucharist where they experience fully and dynamically the concrete presence of God. The powers of repentance have rich biblical roots, and Chrysostom masterfully weaves his teaching with a plethora of Old and New Testament citings. From scripture, the reader learns that repentance is never confined to the eucharistic context � it becomes a way of life for the believer. The daily applications of repentance, such as almsgiving, fasting, remorse over personal sins, humility, prayer, and attending Church, suggest that a person�s entire life has an ecclesial character. Chrysostom preached that the whole experience of a true life in Christ is repentance that culminates in metanoia � the total change and renewal from the heart and mind of sin to �the mind of Christ� ( 1 Corinthians 2:16). 41. Chrysostom is famous for his theology of holy relics, which stems from his understanding of Christian martyrdom. Briefly, what is this theology? The relics of saints belong to the very fabric of the divine beliefs, tradition, liturgical practice and scripture of the early Church � the One, Holy, Catholic and Apostolic Church of Christ, God. The term �relics� refers to the physical remains of a saint (martyr) after his/her death (�first class relics�), as well as to the sacred objects that have been in contact with his body (�second class relics�). Since God takes the martyrs� souls and gives mankind their relics until the final Resurrection of the Dead, relics are treasures that contain innumerable goods for human beings to harvest. They are symbols of Christ�s bodily and perfect Resurrection from the Dead, of the future age and of the Unwaning Day of the Kingdom. They serve as means of transforming corrupt human nature into the image and likeness of Christ. How does God sanctify saints� relics? The grace and holiness of the Spirit of God moves from the martyrs� souls to their bodies and then to their clothing. From their clothing it spreads to their shoes and, finally, it moves into the very shadows they cast. For example, the shadow of St. Peter the Apostle, once it passed over a human corpse, raised the deceased back to life. The veneration of relics by the faithful stemmed from the martyrs� imitation of Christ�s baptism in death, suffering and sacrifice, and their subsequent emigration into heaven, call to a better and more spiritual life, change from corruptibility to incorruptibility, and spiritual wedding to Christ the Master. Resulting from a martyrdom by death, or a baptism in blood, a martyr became a channel for the power of God and an intercessor between God and human beings. The martyr�s holy relics served as the visible and concrete manifestation of all this to the early Church. Holy relics, adorned with the stigmata of Christ, become vehicles revealing God�s power and love toward mankind in several ways. First, they thwart the devil�s attack upon Christians and endlessly wound him as they remind him of Christ�s saving death and resurrection that the holy martyrs imitated. Second, the relics impart great benefits to the Christians who honor them at special shrines and seek the assistance of the martyrs to whom they belong. The benefits given include: God�s compassion and forgiveness of any sin committed, restoration of physical and mental health to the ill and preservation of the healthy, great boldness before God, instruction about Christ�s Gospel, leadership towards virtue ( or excellence), and, cleansing from the unclean spirits that are exorcised. Even the dead may be brought back to life. Third, martyrs� relics function as Altars for the celebration of the Divine Liturgy, and thus grant great benefits to the faithful throughout salvation History (i.e., both in the Old and New Testaments), because they are imbued with invisible power, dominion and the grace of the Holy Spirit. Indeed, the power of the relics of the glorified saints in heaven is the nobility of the Christians and the crown of the Church. Therefore, unlike material treasures, relics are neither diminished nor dangerous when divided. Since they are spiritual things, they increase in value when they are partitioned and multiply when they are divided. Furthermore, someone who has venerated a saint�s relics is readily recognized by his countenance, form, gait, feeling of piety and devotion, and by the collection of his thoughts. He feels all-fiery, shy, humble, sober and lively. The movements of his body and the proclamation of his philosophy distinguish him as someone who paid such homage. Scripture proves this point when it remarks: �A man�s attire, grinning laughter and gait show what he is� (Wisdom of Solomon 19:30). The locations where the relics of God�s saints have been deposited are according solely to God�s providence. God selects the location for the deposition of a saint�s relics with the specific purpose of edifying the people with the truth and power of the Gospel, which is clearly revealed by the saint�s triumph over his executioners. At these locations or shrines He guides the pilgrim to exhibit the same zeal for the faith as the martyr who presently resides in heaven. The pilgrim�s acceptance of this guidance gives God the opportunity to prepare a safe harbor for him and provide comfort for his misfortunes. The shrines become sites of refreshment and renewal as the pilgrim�s consciousness is unburdened and his perspective relating to his salvation is recaptured and secured. The pilgrim then leaves the shrine as an �ensouled� and �spiritual shrine� because the saint�s achievements dwell withing his thoughts and heart. 42. Why is the primary notion of martyrdom � a martyrdom by death � central in Chrysostom�s panegyrical homilies on holy martyrs? Central to the picture of a saint�s martyrdom and holy relics is the life of Christ culminating in His Martyrdom upon the Cross and vindication through His Resurrection. Around that center, we have as primary witnesses to this martyrdom Apostles and Saints, who not only believed in but actually followed after Christ, and especially those who among them shared in His Holy Martyrdom. It is quite clear from this picture that the early Church understood the Gospel culminating in the Martyrdom and glorification of Christ in a most literal way, proclaiming it not only in word but in example and deed. Faith was not an assent to a set of ideas related to Christ, but a way of life, Christ�s life. The model of a believer was the person who followed Him to the Cross and who became through his own martyrdom a witness to the glory of His Resurrection. There is a crude realism to this picture of faith, particularly when one examines it in some of its details, most notably the detail connected with the holy relics of the Christian martyrs; but such a crudity indicates in the most indisputable manner that the Christian Gospel is concerned with the entire man and not just with his mind or spirit. The dust of history is transformed into a witness that anticipates its renewal, which has already been commenced in the Resurrection of Christ and in the glorification of His Martyrs and Saints who partake in it through their death. It seems inevitable that martyrdom should be linked with Christianity, because of the existing powers of darkness represented by sin and satan; but at the same time, martyrdom seems to be the most effective and decisive way of overcoming these powers and re-establishing the Kingdom of God in humanity and in the world at large. St. John Chrysostom is the best example of a Christian martyr since his own life and martyrdom prove Christ�s statement: �Blessed are those who are persecuted for righteousness� sake, for theirs is the Kingdom of Heaven� (Matthew 5:10).

HAPPY NEW YEAR 2013 and Happy St. Basil's Feast Day!

Tue, 01 Jan 2013 21:39:07 GMT

Apolytikion of St. Basil the Great in the First Tone Your voice resounded throughout the world that received your word by which, in godly manner, you taught dogma, clarified the nature of beings, and set in order the character of people. Venerable father, Royal Priesthood, intercede to Christ God to grant us great mercy.

St. Basil the Great, Defends the Poor

Tue, 01 Jan 2013 21:37:00 GMT

By St. Basil the Great http://www.johnsanidopoulos.com/ The harshest form of covetousness is not even to give things perishable to those who need them. �But whom do I treat unjustly,� you say, �by keeping what is my own?� Tell me, what is your own? What did you bring into this life? From where did you receive it? It is as if someone were to take the first seat in the theater, then bar everyone else from attending, so that one person alone enjoys what is offered for the benefit of all-this is what the rich do. They first take possession of the common property, and then they keep it as their own because they were the first to take it. But if every man took only what sufficed for his own need, and left the rest to the needy, no one would be rich, no one would be poor, no one would be in need. Did you not fall naked from the womb? Will you not go back naked to the earth? Where is your present property from? If you think that it came to you by itself, you don�t believe in God, you don�t acknowledge the creator and you are not thankful to Him who gave it to you. But if you agree and confess that you have it from God, tell us the reason why He gave it to you. Is God unjust, dividing unequally the goods of this life? Why are you rich, while the other is poor? Isn�t it, if for no other reason, so that you can gain a reward for your kindness and faithful stewardship, and for him to be honored with the great virtue of patience? But you, having gathered everything inside the empty bosom of avarice, do you think that you wrong no one, while you rob so many people? Who is the greedy person? It�s him, who doesn�t content himself with what he has. And who the thief? He who steals what belongs to others. And you think that you are not greedy, and that you do not rob others? What had been granted to you so that you might care for others, you claim for yourself. He who strips a man of his clothes is to be called a thief. Is not he who, when he is able, fails to clothe the naked, worthy of no other title? The bread which you do not use is the bread of the hungry; the garment hanging in your wardrobe is the garment of him who is naked; the shoes that you do not wear are the shoes of the one who is barefoot; the money that you keep locked away is the money of the poor; the acts of charity that you do not perform are so many injustices that you commit.

2013 New Year�s Resolutions

Mon, 31 Dec 2012 14:45:29 GMT

�The Year of Mercy� 1. �Practicing mercy, charity and justice are the hallmarks of a true Christian. The Fathers of the Church were well aware that no amount of fanciful language or (simply) reciting creeds could �make a Christian truly Christian.� Belief was important but not singular. To BE a faithful member of Christ�s Church meant that one must ACT � and act with motives aimed at others, making our brother�s lot our own, while treating neighbors with the wondrous respect due a creation of Almighty God.� George W. Grube 2. �The bread you do not use is the bread of the hungry. The garment hanging in your wardrobe is the garment of the person who is naked. The shoes you do not wear are the shoes of the one who is barefoot. The money you keep locked away is the money of the poor. The acts of charity you do not perform are the injustices you commit.� St. Basil the Great 3. �Love for God begins to manifest itself, and to act in us, when we begin to love our neighbor as ourselves, and not to spare ourselves or anything belonging to us for him, as he is the image of God: �For he who does not love his brother, whom he has seen, cannot love God, whom he has not seen.�� St. John of Kronstadt 4. �Give a loaf of bread yourself, someone else can give a cup of wine, and another can give clothes. In this way one man�s poverty is relieved by your joint effort.� St. Gregory of Nyssa 5. �Even if you have only bread and water, with these you can still meet the dues of hospitality. Even if you have not these, but simply make the stranger welcome and offer him a word of encouragement, you will not be failing in hospitality. Think of the widow mentioned in the Holy Gospel by our Lord: with only two mites, she surpassed the most generous and glittering gifts of the great and mighty. Accepting the task of hospitality, the Patriarch Abraham�s table was laden for all comers including the impious and barbarians, without distinction. Hence he was found worthy of that wonderful banquet when he received angels and the Master of all, as guests. We too, then, should actively and eagerly cultivate hospitality, so that we may receive not only angels, but God Himself. For in as much as you have done it unto one of the least of these, my brethren, you have done it unto Me. It is good to be generous to all � especially to those who cannot repay us.� St. Theodore the Great 6. �Feeding the hungry is a greater work than raising the dead.� St. John Chrysostom

The Twelve Days of Christmas

Wed, 26 Dec 2012 15:59:17 GMT

http://www.johnsanidopoulos.com/2009/12/twelve-days-of-christmas-in-orthodox.html The Twelve Days of Christmas are a festive period linking together two Great Feasts of the Lord: Nativity and Theophany. During this period one celebration leads into another. The Nativity of Christ is a three day celebration: the formal title of the first day is "The Nativity According to the Flesh of our Lord, God and Saviour Jesus Christ", and celebrates not only the Nativity of Jesus, but also the Adoration of the Shepherds of Bethlehem and the arrival of the Magi; the second day is referred to as the "Synaxis of the Theotokos", and commemorates the role of the Virgin Mary in the Incarnation; the third day is known as the "Third Day of the Nativity", and is also the feast day of the Protodeacon and Protomartyr Saint Stephen. The 29th of December is the Orthodox Feast of the Holy Innocents. The Afterfeast of the Nativity (similar to the Western octave) continues until 31 December (that day is known as the Apodosis or "Leave-taking" of the Nativity). The Saturday following the Nativity is commemorated by special readings from the Epistle (1 Tim 6:11-16) and Gospel (Matt 12:15-21) during the Divine Liturgy. The Sunday after Nativity has its own liturgical commemoration in honor of "The Righteous Ones: Joseph the Betrothed, David the King and James the Brother of the Lord". The 1st of January, at the center of the festal period, is another feast of the Lord (though not ranked as a Great Feast): the Feast of the Circumcision of the Lord. On this same day is the feast day of Saint Basil the Great, and so the service celebrated on that day is the Divine Liturgy of Saint Basil. The 2nd of January begins the Forefeast of the Theophany. The Eve of the Theophany (5th of January) is a day of strict fasting, on which the devout will not eat anything until the first star is seen at night. This day is known as Paramoni ("Preparation"), and follows the same general outline as Christmas Eve. That morning is the celebration of the Royal Hours and then the Divine Liturgy of Saint Basil combined with Vespers, at the conclusion of which is celebrated the Great Blessing of Waters, in commemoration of the Baptism of Jesus in the Jordan River. There are certain parallels between the hymns chanted on Paramoni and those of Good Friday, to show that, according to Orthodox theology, the steps that Jesus took into the Jordan River were the first steps on the way to the Cross. That night the All-Night Vigil is served for the Feast of the Theophany.

Sunday After Christmas: Joseph the Betrothed, James the Adelphotheos and King David

Wed, 26 Dec 2012 15:57:27 GMT

http://www.johnsanidopoulos.com/2010/12/sunday-after-christmas-jospeh-betrothed.html The Holy Prophet-King David, St Joseph the Betrothed, and St James the Brother of the Lord are commemorated on the Sunday after the Nativity. If there is no Sunday between December 25 and January 1, their commemoration is moved to December 26. At an early date, some churches in the East began to commemorate certain important figures of the New Testament at the time of Theophany, and later during the Nativity season. In Syria, for example, St Stephen (December 27), Sts James (April 30) and John (September 26), and Sts Peter and Paul (June 29) were commemorated near the end of December. In Jerusalem, the saints mentioned above were combined with a feast that the Jews of Hebron celebrated on December 25 or 26 in honor of the Old Testament Patriarch Jacob. Later on, the Christians substituted St James (October 23) for Jacob, and then the commemoration of the Brother of the Lord became associated with his ancestor King David. In time, St. Joseph was linked with Sts David and James.

WELCOME Fr. Athanasy and the Wonderworking Icon of St Anne, the Mother of the Theotokos to the St. George Greek Orthodox Cathedral of Philadelphia, Pennsylvania on Sunday, December 30, 2012

Wed, 26 Dec 2012 15:55:15 GMT

http://www.saintanna.org/blog/entry/myrrh-streaming-icon-of-st.-anna-the-theotokos-to-visit-parish/ On May 9, 2004, an Icon of St Anne, the Mother of the Holy Virgin Mary, located in the Russian Orthodox Church of ��Our Lady Joy of All Who Sorrow�� in Philadelphia, Pennsylvania, USA began to stream myrrh. On that Sunday one of the parishioners mentioned to the parish rector, Archimandrite Athanasy that the Icon of St. Anne seemed to be ��perspiring.�� Upon further investigation, Fr. Athanasy noticed visible liquid streams and droplets. Accumulations of the liquid were seen on the cuff on St. Anne��s left hand and on her left shoulder veil. Droplets were also found elsewhere on the Icon. Initially the myrrh looked like tear drops, as if St. Anne were crying. Later small, slow�moving streams of myrrh appeared in other parts of the Icon. Fr. Athanasy commissioned the Icon of St. Anne in 1998, in the Mount of Olives Convent in Jerusalem. He himself had served there in 1980 �C 1981. In 1998, the Icon was completed, blessed at the Sepulcher of our Lord in the Jerusalem Church of the Resurrection, and brought to Philadelphia. For 3 years the Icon continued to stream myrrh, collected by cotton at the bottom of the Icon. The Icon has been placed in a wooden case with a glass cover. There is no riza (a metal covering). The myrrh dries up during Passion Week before and streams of myrrh begin to resume on Pascha. It has been noticed that the volume of myrrh increases on feast days and when many are gathered in prayer. Since Pascha 2007, the Icon has dried up, myrrhing only occasionally. The scent or ��blagouhanie�� is still very strong. Miracles continue to occur and the faithful continue to flock to venerate this miraculous Icon. Pious people view this Icon as a window into Heaven, a channel of God��s grace, and as a consolation gift from God, Who continues to show mercy on His people. After the retirement of Fr. Athanasy, the Icon of St. Anne moved with him to St. Tikhon's monastery in Pennsylvania.

Moderation

Sat, 22 Dec 2012 20:21:39 GMT

"Let your moderation be known unto all men. The Lord is at hand." [Philippians 4:5] "Set a watch, O LORD, before my mouth; keep the door of my lips. Incline not my heart to any evil thing, to practice wicked works with men that work iniquity: and let me not eat of their dainties." [Psalm 141:3-4]

Almsgiving

Sat, 22 Dec 2012 20:18:47 GMT

"Do not grieve the hungry, or anger one in need. Do not add to the troubles of the desperate, or delay giving to the needy. Do not reject a suppliant in distress, or turn your face away from the poor. Do not avert your eye from the needy, and give no one reason to curse you; for if in bitterness of soul some should curse you, their Creator will hear their prayer." [Sir. 4:3-6. NRSV]

Mercy

Sat, 22 Dec 2012 20:15:10 GMT

2 Samuel 24:14 And David said to Gad, I am in a great strait: let us fall now into the hand of the LORD; for his mercies are great: and let me not fall into the hand of man. Psalms 86:5 For you, Lord, are good, and ready to forgive; and plenteous in mercy to all them that call on you. Psalms 145:9 The LORD is good to all: and his tender mercies are over all his works. Luke 6:36 Be you therefore merciful, as your Father also is merciful. Ephesians 2:4 But God, who is rich in mercy, for his great love with which he loved us, Titus 3:5 Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; Hebrews 4:16 Let us therefore come boldly to the throne of grace, that we may obtain mercy, and find grace to help in time of need. 1 Peter 1:3 Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy has begotten us again to a lively hope by the resurrection of Jesus Christ from the dead.

THE FEAST OF CHRISTMAS

Sat, 22 Dec 2012 20:02:32 GMT

The Birth According to the Flesh of our Lord, God, and Savior Jesus Christ 1. Apolytikion of the Feast of Christmas: Your birth, O Christ our God, dawned the light of knowledge upon the earth. For by Your birth, those who adored stars were taught by a star to worship You, the Sun of righteousness, and to know You, Orient from on High. O Lord, glory to You. 2. Kontakion of the Feast of Christmas: Today the Virgin gives birth to the Transcendent in essence. The earth offers the cave to the unapproachable One. Angels with shepherds glorify, and magi journey with a star; for a new Child has been born for our sakes, the pre-eternal God.

The True Meaning of Christmas

Sat, 22 Dec 2012 19:56:08 GMT

http://www.roca.org/OA/5/5c.htm The Nativity of Our Lord, God, and Saviour Jesus Christ has been celebrated with all solemnity and joy since the very earliest period of the Church. Until the 4th century this Feast was kept on January 6, when the Church also remembered the Baptism of Our Lord in the River Jordan. It was called the Theophony and was dedicated especially to the manifestation of God in the flesh. ("Theophany" means the "showing forth of God.") The early Church knew that there was a mystical relationship between the first and the Second Adam, between the one that brought death into the world and the One Who brought life and salvation. According to very ancient tradition, Christ, the "Second Adam," was born on the same day on which Adam, the first-created one, was born--that is, on the "Sixth Day," which corresponded to the sixth day of the first month (January 6th on the Julian Calendar). Fighting Errors In the fourth century many errors were being taught, especially by the followers of Arius. They denied that Jesus was of the same substance as God; they believed that He was only the highest of created beings (a false teaching that has again become fashionable in our own days). According to this error, Orthodox Christians could not celebrate the birth in flesh of God Himself (which is called the Doctrine of the Incarnation), but only the birth of a very special creature who was not in reality God. In order to combat this heresy it was agreed that the commemoration of the Birth of the Son of God should be separated from the Feast of His Baptism: the Church intended by this to make even clearer the truth about the incarnation. Many different dates were suggested for the celebration of Christmas, but in order to remove a temptation from the Christians of that time it was decided to use December25. The Romans had a pagan festival on this day called dies natalis Solis invicti - ..-a celebration of the return of the sun to summer, as if renewing itself. The Romans used this day as an excuse for unbridled merry-making and immorality (much as it has again become in the 20th century). Since the Church had already decided to establish a separate Feast-day for the Nativity of Christ, December 25 was chosen in order to preserve the faithful from the temptation to participate in pagan revels. The Church Fathers also wanted to make use of the symbolism of the sun on that day, thinking to ennoble or elevate the pagan feast to a Christian understanding because Christ is often spoken of in the New Testament as the "Sun of Justice,� �The Light of the World,� etc. The True Meaning of Christmas By establishing the Feast of the Lord's Birth on December 25, the Church did two things; first, she clearly rejected pagan ideas about life, death, birth, etc., and showed that Christ had come to replace those lifeless and �1oomy teachings (see the article on Reincarnation elsewhere in this issue); secondly, the Church confessed her undying faith in a great dogma: that God had taken flesh from a woman and come to dwell among and save men. In the center is the cave in which the Saviour was born; the two animals fulfill the prophecy of Isaiah (1 3): �The ox knows his owner, and the ass his master�s crib; but Israel does not know Me, and the people has not regarded Me�. Surrounding the cave, the whole of creation offers what it can in thanksgiving to the new-born Saviour: "Angels their song, the heavens a star, the Magi gifts, the shepherds wonder, the earth a cave, the wilderness a manger, and we the Virgin Mother" (from Christmas Vespers). At the bottom are two details handed down in iconographic tradition: two women wash the Child and St. Joseph is tempted to doubt the Virgin Birth by the Devil disguised as a shepherd. At the same time, by means of special hymns and prayers on this day, Orthodoxy instructs the world in ways of holiness and morality, wishing to kindle in the hearts of' people a determination to be reborn from a life of sin to a life pleasing to God. As one writer explains: "Not in glory and magnificence, but in poverty, wretchedness and humiliation does the Creator and Lord of heaven and earth appear in the world; not a luxurious palace, but a humble cave, receives the Kin g of those who reign and the Lord of those who rule. By this we are shown the greatness of humility, poverty, meekness and simplicity, and the ruinousness of pride, riches, vainglory and luxury .... By this it is suggested to us that the Lord receives all and everyone: He is pleased by unlettered simplicity, when it is united to faithful fulfillment of one's calling, to purity Of conscience and life; and He does not reject human wisdom, when it knows hew to submit itself to illumination from above and make use of its learning for the glory of God and the benefit of one's fellow men" (Orthodox Word, Vol. 3, //16-17, 1967). The Spirit of Christmas Orthodox Christians celebrate Christmas in a manner directly opposed to the way in which it is kept by the world. While western countries are involved in weeks of partying and eating, from Thanksgiving on, Orthodox Christians are deep in a preparatory fast of 40 days. We do not participate in Christmas parties before the Feast itself because we are trying to understand what it must have been like for the righteous ones of the Old Testament , who waited so many generations for the coming of the Messiah. This fast period is of very early origin and was universally known at the time of the great Church Councils. We do not break this fast from meat and dairy products until after receiving Holy Communion on Christmas Day itself, although the Feast actually begins with Divine Services after the appearance of the first star on Christmas Eve. Furthermore, since the Orthodox Church still observes the Julian Calendar which is 13 days behind the civil calendar, Christmas is celebrated on January 7 according to the latter; after the world has removed its tinsel, then Orthodox Christians are able to meet the Feast of the Nativity in peace and true spiritual joy much more akin to the first Christmas in Bethlehem. The celebration of the Birth of Christ begins at nightfall on December 25 and continues for three days. With the exception of Pascha (Easter), it is the greatest of all Church Feasts; St. John Chrysostom calls it "the mother of all feasts." On this day we also celebrate the memory of the Three Magi (who later received baptism from the Apostle Thomas) and the simple shepherds who were the first of the Chosen People to learn of the Birth of the long awaited Messiah. The second day of Christmas is dedicated to the honor and memory of the one from whom our Redeemer took His flesh: the Most Holy Mother of God and Ever-Virgin Mary, whom Orthodox call by the dogmatic title Theotokos ("She who gave birth to God"), and for whom all true Christians have had reverence, love and feelings of closeness since the beginning of Her Son's ministry. (Based upon an article in Orthodox Word, Vol. 3, #16-17, 1967.)

St. John Chrysostom's Homily on the Nativity of Christ

Tue, 18 Dec 2012 18:59:47 GMT

http://full-of-grace-and-truth.blogspot.com/2011/12/homily-on-nativity-of-christ-by-st-john.html I behold a new and wondrous mystery! My ears resound to the Shepherd's song, piping no soft melody, but chanting full forth a heavenly hymn. The Angels sing! The Archangels blend their voices in harmony! The Cherubim hymn their joyful praise! The Seraphim exalt His glory! All join to praise this holy feast, beholding the Godhead here on earth, and man in heaven. He who is above, now for our redemption dwells here below; and he that was lowly is by divine mercy raised. Bethlehem this day resembles heaven; hearing from the stars the singing of angelic voices; and in place of the sun, enfolds within itself on every side the Sun of Justice. And ask not how: for where God wills, the order of nature yields. For He willed, he had the power, He descended, He redeemed; all things move in obedience to God. This day He Who Is, is Born; and He Who Is becomes what He was not. For when He was God, He became man; yet not departing from the Godhead that is His. Nor yet by any loss of divinity became He man, nor through increase became he God from man; but being the Word He became flesh, His nature, because of impassibility, remaining unchanged. And so the kings have come, and they have seen the heavenly King that has come upon the earth, not bringing with Him Angels, nor Archangels, nor Thrones, nor Dominations, nor Powers, nor Principalities, but, treading a new and solitary path, He has come forth from a spotless womb. Yet He has not forsaken His angels, nor left them deprived of His care, nor because of His Incarnation has he departed from the Godhead. And behold, Kings have come, that they might adore the heavenly King of glory; Soldiers, that they might serve the Leader of the Hosts of Heaven; Women, that they might adore Him Who was born of a woman so that He might change the pains of child-birth into joy; Virgins, to the Son of the Virgin, beholding with joy, that He Who is the Giver of milk, Who has decreed that the fountains of the breast pour forth in ready streams, receives from a Virgin Mother the food of infancy; Infants, that they may adore Him Who became a little child, so that out of the mouth of infants and sucklings, He might perfect praise; Children, to the Child Who raised up martyrs through the rage of Herod; Men, to Him Who became man, that He might heal the miseries of His servants; Shepherds, to the Good Shepherd Who has laid down His life for His sheep; Priests, to Him Who has become a High Priest according to the order of Melchisedech; Servants, to Him Who took upon Himself the form of a servant that He might bless our servitude with the reward of freedom; Fishermen, to Him Who from amongst fishermen chose catchers of men; Publicans, to Him Who from amongst them named a chosen Evangelist; Sinful women, to Him Who exposed His feet to the tears of the repentant; And that I may embrace them all together, all sinners have come, that they may look upon the Lamb of God Who taketh away the sins of the world. The Magi to worship Him. The Shepherds to glorify Him. The tax collectors to preach Him. The harlots to offer myrrh to Him. The Samaritan Woman to quench His thirst. The Canaanite Woman to be benefited by Him. Since therefore all rejoice, I too desire to rejoice. I too wish to share the choral dance, to celebrate the festival. But I take my part, not plucking the harp, not shaking the Thyrsian staff, not with the music of pipes, nor holding a torch, but holding in my arms the cradle of Christ. For this is all my hope, this my life, this my salvation, this my pipe, my harp. And bearing it I come, and having from its power received the gift of speech, I too, with the angels, sing: Glory to God in the Highest;and with the shepherds: and on earth peace to men of good will. And do you know why? Because He Who was begotten before the ages inexplicably by the Father, is born today from a virgin supernaturally. How this occurred is known by the grace of the Holy Spirit. We only can say this: that as His heavenly birth is true, thus also His earthly birth is irrefutable. It is true that God was begotten from God, it is true that He was born a man from a virgin. In heaven, He alone was born from the Father, His only-begotten Son. And on earth, He alone was born from the Virgin, her only Son. As with His heavenly birth, it is impious to think of a mother, thus in His earthly birth, it is blasphemy to propose a father. God gave birth to Him in a divine manner; the Virgin have birth to Him in a supernatural manner. Thus neither His heavenly birth can be fully explained, nor can His incarnation be studied. I know that the Virgin today gave birth to Him. I believe that He was begotten of God the Father before the ages. And I have learned to silently honor His birth, without curious investigations and unnecessary discussions. Because, whatever relates to God cannot be held to the natural course of events, but it is belief in His power that orders all things. What is more natural than for a married woman to give birth? However, what is more paradoxical than for a virgin to give birth to a child, without a man, and to remain a virgin? What can we study, therefore? That which occurrs according to the natural laws. However, whatever occurs supernaturally, we must honor silently. Not because it is dangerous, but because it is inscrutable. I ponder in fear before the divine mystery.What can I say, and what shall I speak? I see her who gave birth. I see Him Who was born. But the manner of birth, I cannot understand. Do you see how, where God wills, the laws of nature are overcome? The same occurred here: the natural order is put aside, and the divine will works. How inexplicable is the compassion of God! The Son of God before the ages, the incorruptible and invisible and bodiless, came to inhabit our corruptible and visible body. For what reason? That, as you know, we men might believe beyond that which we see, beyond that which we hear. We [sinners] believe in the visible, but not the invisible. Thus we do not believe in the true God, but we worship visible idols in the form of men. Therefore, God appeared before us in the visible form of man, to dissolve in this manner every doubt as to His existence. And later, having taught the certainty of His presence through the senses, in order to easily lead us to the true faith, to the invisible and supernatural. The wonder fills me with astonishment! I see God before the ages as a child! He rests in the manger, He Whose throne is heaven! Human hands hold Him Who is unapproachable and bodiless! He is wrapped in swaddling clothes, He Who breaks apart the bonds of sin! However, this is His will: to transform dishonor into honor, to array worthlessness in glory, to recreate assault into virtue. He took my body, He offers me His Spirit. He grants me the treasure of eternal life, taking but also giving me. He takes my flesh to sanctify me, He give me His Spirit to save me. �Behold, a virgin shall conceive.� (Isaiah 7:14). The words are from the synagogue, but has been acquired by the Church. The synagogue buried the thread; the Church wears the royal robe. Judea gave birth to Him; the world received Him. The synagogue nursed Him and raised Him; the Church received Him and was benefited by Him. In the synagogue the root sprouted; we however partake of the grapes of truth. The synagogue trampled upon the grapes; the idolaters, however, drink of the mystical drink. He offered the seed to Judea; the idolaters, however, reaped the sheaves with the sickle of faith. They cut the rose with honor, and left the Judeans with the thorn of faithlessness. The little bird has flown away, and they still senselessly wait and guard the nest. The Judeans struggle to study the scriptures, and the idolaters eat of the fruit of the Spirit. �Behold, a virgin shall conceive.� (Isaiah 7:14). Tell me, O Judaean, tell me, who was born? I entreat you, show boldness as that which you showed before Herod. But you do not have boldness. And I know why. Because you are insidious. You spoke to Herod to cast Him out, and to me you do not speak that I might not worship Him. Who, therefore, was born? Who? The Creator of creation. And if you are silent, nature will cry out like thunder. He was born, therefore, in the manner in which He willed to be born. In nature, there is no possibility for a birth like this. He, however, as the Lord of creation, created a paradoxical way of birth. And He thus showed that, though He became man, He was not born like other men, but in a way that suits God. Adam, therefore, without a woman, acquired a woman. The Virgin now, without a man, gave birth to a man. And why did this occur? Behold why: Women had an ancient debt towards men, because Adam had sprouted a woman without the intervention of another woman. For this reason, today the Virgin fulfills the debt of Eve towards men, and gives birth without a man, showing thus the equal honor of nature. Adam remained whole after parting with his rib; the Virgin remained incorrupt after giving birth to her Child. But note something further: The Lord did not create another body to be seen on earth. He took the body of man, that He not appear to disdain the matter with which he created Adam. He came thus, God and man, in a mystical union. And the devil, who had enslaved man, ran to flee. God becomes man, but is born as God. If He came like I did, from a common marriage, many would doubt His birth. This is why He was born from a virgin. For this reason he kept her womb untouched. For this reason he preserves her virginity unspotted: that the manner of His birth might be paradoxical, a cause of unshakable faith. Therefore, to those who doubt the seedless birth of the Word of God, I call upon the spotless seal of virginity as a witness. Tell me, therefore, O Judean, did the Virgin give birth or not? And if she gave birth, why do you not confess the supernatural birth? And again if she did not give birth, why did you deceive Herod? For he sought to learn where the Christ would be born, and you told him: �In Bethlehem of Judea� (Matthew 2:4). Perhaps I knew the city or the place? Perhaps I knew the worth of the Child Who had come into the world? Did not Isaiah and the Prophets speak to you of Him? And you thankless enemies, did you not study the truth? You, the scribes and Pharisees, the strict keepers of the law, why don't you teach us about Christ? Haven't you searched the Scriptures? Perhaps, do you not understand your own language? And when the Virgin gave birth, did you not present the witness of the Prophet Michah to Herod: �But you, O Bethlehem of the land of Ephratha, though you are among the least of the cities of Judea, you will receive the leader of Israel� (Michah 5:1)? Very well did the Prophet say: �from you�. From you He came, and appeared to the whole world. He appeared as a man, to lead men. He appeared as God to save the world. O how beneficial enemies you are! What philanthropic condemners! You by mistake showed how the newborn of Bethlehem is God. You preached Him without wishing it. You revealed Him, while trying to hide Him. You were good to Him, while you wished to harm Him. Truly, what illiterate teachers you are. You hunger, and you run to others to be fed. You thirst, and you are watered by others. You are utterly poor, and enrich others. Come, let us rejoice together! Come, let us celebrate! The manner of the feast is strange�as is also the word on the birth of Christ. Today are dissolved the ancient bonds. The devil is disgraced. The demons flee. Death is dispoiled. Paradise is opened. The curse disappears. Sin is cast out. Error is driven away. Truth is revealed. The message of piety is poured forth and is given everywhere. The kingdom of the heavens is transplanted to earth. Angels speak with men. All have been united. Why? Because God has descended to earth, and man has ascended to the heavens. God descended to earth, and again is found in heaven. He is wholly in heaven and wholly on earth. He became man and is God. He is God and took on flesh. He is held in virginal arms, and with His hands holds the world. The Magi hasten to Him; let us also hasten. The star hastens to reveal the Lord of heaven, and He Himself hastens. He hastens towards Egypt. And of course it appears that he is going to flee the command of Herod. However, this came about to fulfill the prophetic words: �On that day, the people of Israel will take third, along with the Assyrians and the Egyptians, of the blessing of God upon the earth� (Isaiah 19:24). What do you say, O Judean? You who were first have become third? The Egyptians have moved ahead, and the first-born of Israel has moved behind? Yes, this occurred. The Assyrians will be first, because through the Magi, they were the first to worship the Lord. Behind them, the Egyptians received Him, when they fled to their lands to flee the command of Herod. Third and last is the Israelite people, who knew the Lord through the apostles, after His baptism in the Jordan. What else remains for me to say? I behold the Creator and the manger, Child and swaddling clothes, Virgin and Mother arrayed in much poverty. You see, however, what riches there are in great poverty. The Rich One became poor as a gift to us. He does not have even a bed nor mattress. He is placed in His humble crib. O poverty, spring of riches! O uncountable riches, hid amidst poverty! In the manger He is laid, and the world he preserves. In swaddling clothes He is wrapped, and He breaks the bonds of sin. You have not spoken a word yet, and you teach the Magi about God. What can I say, and what should I speak? There the Child is wrapped! There is Mary, His Mother and Virgin, with Him! There is Joseph, the supposed father of the Child! She is the wife, he is the husband. The names are legal, but without meaning. Joseph only betrothed Mary, when the Holy Spirit came upon her. Thus, full of wonder, he did not know what to think about this Child: He would not dare to say that He was the fruit of adultery. He could not offer a blasphemous word against the Virgin. He also could not receive the Child as his, because it was unknown to him who He was born from. But above his confusion, he receives an answer from heaven, with the voice of the angel: �Joseph, do not hesitate to take Mary into your house, for the child which will come from her is from the Holy Spirit� (Matthew 1:20). And he revealed the same to us, that the Holy Spirit came upon the Virgin. Why, however, did Christ wish to be born from a virgin, leaving her virginity intact? Behold the reason: Once, the devil deceived the virgin Eve. Now, the angel brings the saving message to the Virgin Mary. Once, Eve poured forth a word, which became the cause of death. Now, Mary gives birth to the Word, Who became the cause of eternal life. The word of Eve revealed the tree which took Adam from Paradise. The Word of Mary revealed the Cross, which placed Adam again in Paradise. To Him, therefore, the Word of God and Son of the Virgin, Who opened the road in an impassible manner, let us offer glory, together with the Father and the Holy Spirit unto the ages of ages. Amen.

St. John Chrysostom�s Homily on the Sunday Before Christ�s Nativity

Tue, 18 Dec 2012 12:34:14 GMT

http://www.antiochian.org/node/21955 BEHOLD a new and wondrous mystery. My ears resound to the Shepherd�s song, piping no soft melody, but chanting full forth a heavenly hymn. The Angels sing. The Archangels blend their voice in harmony. The Cherubim hymn their joyful praise. The Seraphim exalt His glory. All join to praise this holy feast, beholding the Godhead here on earth, and man in heaven. He Who is above, now for our redemption dwells here below; and he that was lowly is by divine mercy raised. Bethlehem this day resembles heaven; hearing from the stars the singing of angelic voices; and in place of the sun, enfolds within itself on every side, the Sun of justice. And ask not how: for where God wills, the order of nature yields. For He willed; He had the power; He descended; He redeemed; all things yielded in obedience to God. This day He Who is, is Born; and He Who is, becomes what He was not. For when He was God, He became man; yet not departing from the Godhead that is His. Nor yet by any loss of divinity became He man, nor through increase became He God from man; but being the Word He became flesh, His nature, because of impassability, remaining unchanged. And so the kings have come, and they have seen the heavenly King that has come upon the earth, not bringing with Him Angels, nor Archangels, nor Thrones, nor Dominations, nor Powers, nor Principalities, but, treading a new and solitary path, He has come forth from a spotless womb. Since this heavenly birth cannot be described, neither does His coming amongst us in these days permit of too curious scrutiny. Though I know that a Virgin this day gave birth, and I believe that God was begotten before all time, yet the manner of this generation I have learned to venerate in silence and I accept that this is not to be probed too curiously with wordy speech. For with God we look not for the order of nature, but rest our faith in the power of Him who works. What shall I say to you; what shall I tell you? I behold a Mother who has brought forth; I see a Child come to this light by birth. The manner of His conception I cannot comprehend. Nature here rested, while the Will of God labored. O ineffable grace! The Only Begotten, Who is before all ages, Who cannot be touched or be perceived, Who is simple, without body, has now put on my body, that is visible and liable to corruption. For what reason? That coming amongst us he may teach us, and teaching, lead us by the hand to the things that men cannot see. For since men believe that the eyes are more trustworthy than the ears, they doubt of that which they do not see, and so He has deigned to show Himself in bodily presence, that He may remove all doubt. Christ, finding the holy body and soul of the Virgin, builds for Himself a living temple, and as He had willed, formed there a man from the Virgin; and, putting Him on, this day came forth; unashamed of the lowliness of our nature. For it was to Him no lowering to put on what He Himself had made. Let that handiwork be forever glorified, which became the cloak of its own Creator. For as in the first creation of flesh, man could not be made before the clay had come into His hand, so neither could this corruptible body be glorified, until it had first become the garment of its Maker. What shall I say! And how shall I describe this Birth to you? For this wonder fills me with astonishment. The Ancient of days has become an infant. He Who sits upon the sublime and heavenly Throne, now lies in a manger. And He Who cannot be touched, Who is simple, without complexity, and incorporeal, now lies subject to the hands of men. He Who has broken the bonds of sinners, is now bound by an infants bands. But He has decreed that ignominy shall become honor, infamy be clothed with glory, and total humiliation the measure of His Goodness. For this He assumed my body, that I may become capable of His Word; taking my flesh, He gives me His spirit; and so He bestowing and I receiving, He prepares for me the treasure of Life. He takes my flesh, to sanctify me; He gives me His Spirit that He may save me. Come, then, let us observe the Feast. Truly wondrous is the whole chronicle of the Nativity. For this day the ancient slavery is ended, the devil confounded, the demons take to flight, the power of death is broken, paradise is unlocked, the curse is taken away, sin is removed from us, error driven out, truth has been brought back, the speech of kindliness diffused, and spreads on every side, a heavenly way of life has been �in planted on the earth, angels communicate with men without fear, and men now hold speech with angels. Why is this? Because God is now on earth, and man in heaven; on every side all things commingle. He became Flesh. He did not become God. He was God. Wherefore He became flesh, so that He Whom heaven did not contain, a manger would this day receive. He was placed in a manger, so that He, by whom all things are nourished, may receive an infants food from His Virgin Mother. So, the Father of all ages, as an infant at the breast, nestles in the virginal arms, that the Magi may more easily see Him. Since this day the Magi too have come, and made a beginning of withstanding tyranny; and the heavens give glory, as the Lord is revealed by a star. To Him, then, Who out of confusion has wrought a clear path, to Christ, to the Father, and to the Holy Spirit, we offer all praise, now and forever. Amen.

The Celebration of the Feast of Christmas

Tue, 11 Dec 2012 13:04:41 GMT

By Professor Ioannes Fountoules http://www.johnsanidopoulos.com/2011/12/orthodox-celebration-of-christmas.html 1) Christmas and Epiphany: After all this, one would have expected the Feast of Christmas to be chronologically the first Feast of the Christian Calendar. Nevertheless, the Feast of Pascha, and its weekly repetition every Sunday, is much older than the Feast of Christmas. The celebration of the Feast of Christmas emerged for the first time together with the Feast of the Baptism of Christ among Gnostic heretical sects in the middle of the 2nd century and specifically on the 6th of January, which was the old date of the winter solstice. Up until the 4th century the East celebrated on this day these two Feasts using the name �Epiphany� or �Theophany.� 2) Establishing a date for the celebration of Christmas: The exact day of the birth of Christ is not known to us from the Gospels. We only have indications in the Gospel of Luke (census, journey of a pregnant mother, lodging in a stable of animals, shepherds keeping night-watch over their flock), that this birth took place during the winter months. The followers of the Gnostic Vasileides specified this date as the 20th of May, or the 19th or the 20th of April. The Feast of Christmas was introduced for the first time in Rome separately from the Feast of the Epiphany which was always celebrated on the 6th of January. The 25th of December was specified as the date of the celebration of Christmas, not because it was calculated that Christ must have been born on this date, but for the same reason on account of which the 6th of January had been specified in the East as the date of the Epiphany. The 25th of December was then, according to the new calendar, the date of the winter solstice. This was the day when the pagans celebrated the birthday of the unconquerable sun, because this day marked the increase of the duration of the day, which signaled the victory of the light over darkness. To this pagan Feast the Christian Church very wisely juxtaposed the birth of the true light, of the intelligent sun of righteousness, of Christ, who dawned from the Virgin and enlightened the human race which lied in darkness and in the shadow of death. This combination was so effectual that within a few years the Feast of Christmas spread almost throughout the entire Christian world. From Rome it was disseminated in the West. Around 376 we find it in the Churches of Antioch and Caesarea in Cappadocia; and around 431 we find it in Jerusalem and gradually in all the Churches of the East, apart from the Armenian. 3) The Feast of Christmas and other related Feasts: At the same time with its dissemination, a new attempt for justifying it historically made its appearance. The Forerunner was apprehended 6 months before the Annunciation of the Theotokos (Luke 1:26). On the basis of the 25th of December, the Annunciation must have taken place 9 months before, in other words, on the 25th of March, and the arrest of the Forerunner on the 23rd of September. The Father of the Forerunner was the priest Zachariah, who entered the sanctuary in order to offer incense and saw an angel who predicted the arrest of the Baptist (Luke 1:9-11). Here things get compressed in order to supply an answer to what is sought. Zachariah becomes high-priest and does not enter into the sanctuary, but into the holies of holies of the Jewish temple. It was in these holies of holies that the High-priest entered once a year, on the Feast of Expiation. This Feast is placed a little before the 23rd of September. So, we arrive at the same dates from another direction: The 23rd of September is the conception of the Forerunner; the 25th of March is the Annunciation of the Theotokos, �on the sixth month;� on the 24th of June is the birth of the Forerunner and, 6 months later, on the 25th of December, the birth of Christ. 4) The development of the celebration of the Feast of Christmas: The preexisting Feast of Pascha, as we noted before, exerted an influence on the formation of the Feast of Christmas. In Jerusalem, during the 4th century, as the pilgrim Aetheria (Egeria) tells us in her Peregrinatio (Description of Pilgrimage to the Holy Land) bears witness, a nocturnal Liturgy was celebrated in imitation of that of Pascha by the Bishop of Jerusalem at the Church of the Nativity in Bethlehem. After this, the entire congregation with the clergy and the Bishop at the head walked to Jerusalem signing a litany, �Blessed is He who comes in the Name of the Lord.� Shortly after their arrival at the Church of the Resurrection, a second Liturgy was celebrated. With the passage of time the influence of Pascha became all the greater. In today�s form of the services we can easily discern the degree and the elements of these influences, especially in the period of the Fore-feast, which lies before us. 5) The Sunday before Christmas: A preparatory week was first added to the Feast of Christmas. It was named �Sunday of the Holy Fathers.� By Fathers are not meant here the Fathers of the Church, but the human ancestors of Christ according to the flesh, especially Abraham, the leader of the Hebrew race. Later on the theme of this Sunday was expanded and comprised all the pre-Christian righteous people of the Old Testament (Heb. 11:9-10, 32-40), whether ancestors of Christ or not. The Gospel reading, read on that occasion, as is still done today, was the genealogy of Christ, which is contained in the first chapter of the Gospel according to Matthew; and the Apostle was the pericope from the Epistle to the Hebrews which refers to the sufferings of those men of the Old Testament �who became martyrs for the faith.� 6) The Sunday of the Fore-Fathers: This expansion of the festal content of the �Sunday before Christmas� and the trend of developing the preparatory period resulted later in the splitting, so to speak, of this Sunday and transferring part of its theme to the Sunday preceding it. So, two Sundays of the holy Fathers were specified and, in order to distinguish them, the older one was called �Sunday Before the Birth of Christ,� and the other retained the old name, �Sunday of the Holy Fathers� with the only difference that �Holy Fathers� became �Forefathers� in order to avoid confusion with the Feasts of the Holy Fathers of the Ecumenical Synods. The Gospel reading assigned to this Sunday speaks of the great Banquet of the Kingdom of Heaven, to which many from the East and the West will come to sit with Abraham, whereas the sons of the nuptial chamber, the Israelites, will remain outside (Luke 13:10-17). The theme of this Sunday was further enriched by transferring to it the commemoration of the prophet Daniel and the three youths from the 17th of December. 7) The Fore-festal period of Christmas: In addition, the Sunday before that of the Forefathers, i.e. the 3rd Sunday before Christmas, was assigned a related fore-festal Gospel reading, by transferring to it the Gospel reading of the 10th Sunday of Luke, which relates the healing of the crippled woman, who was �a daughter of Abraham.� So, the entire month of December acquired a fore-festal character. In effect, it is dedicated to the Old Testament, to the Prophets and Forefathers of Christ, i.e. to the period of the expectation of the Messiah. This is why we see that the Heortologion (=Festal Calendar) assigns the commemoration of the prophet Nahum to the 1st of December, of the prophet Habakkuk to the 2nd, of the prophet Zephaniah to the 6th, of the prophet Haggai to the 16th, and to the prophet Daniel and the three youths to the 17th. Pascha was preceded by a fast. Christmas was also assigned a fore-festal fasting period; at the beginning a fast of a few days, but since the 7th century a 40-day fast like that of the Great Lent, which begins on the 15th of November. 8) Fore-festal hymnology of Christmas: The element, however, which gave, as usual, the particular, preparatory and fore-festal tone to the period before Christmas is the hymnology, which is interposed in the Services of Vespers, Matins, and Compline of these days. This interposing is done in a methodical and upwardly climactic way. The 21st of November marks the beginning of singing the katavasias for Christmas (�Christ is born, glorify��); the 26th, the addition of the fore-festal kontakio �Today the Virgin comes to give birth to the pre-eternal Word��; the 30th, the introduction of additional fore-festal troparia. From the 20th of December onwards the fore-festal element dominates all the Services as all the hymns (canons, stichera, kathismata, exaposteilaria, etc.) have a fore-festal character. The most noteworthy among the hymns of this fore-festal period are the series of Aposticha which have the alphabet as their acrostic, a work of Romanos Melodos. These hymns are distributed in sets as Stichera of the Ainoi (Praises). They are all in plagal 2nd tone and prosomoia (of the same tune) of the first troparion (hymn) of this series, which supplies the characteristic theme of all the others: You Angelic powers, go forward; You People of Bethlehem, prepare the cradle; The Word is born; The Wisdom comes forth; You people of the Church, receive the embrace; You People of the world, let us say at the joy of the Theotokos: Blessed be You, our God, who has come, Glory to You. During this period at the Service of Compline the fore-festal triodia and the kanones are sung, both of which are the work of Symeon Metaphrastes. Both are based for their acrostic and content on the corresponding triodia of the Great Week. So the week before Christmas acquires the character of the Great Week before Pascha by imitating it. This imitation reaches its climax on the Eve of Christmas in the Services of the Great Hours and the Vespers, which have been formed according to the prototype of the Great Hours of Great Friday and of the Great Paschal Vespers. 9) Characteristic hymns of the Sunday of the Fore-Fathers: Here are three characteristic troparia from the Service of the Sunday Before the Birth of Christ, dedicated to the Fore-fathers, which bring out the joy and the hope for the imminent event of Christmas and wonderfully combine the commemoration of the Prophets with the Fathers who lived before the granting of the Law: In truth raise your voice, O Zion, divine city of God, and preach the divine memory of the Fathers, honoring with Abraham, Isaac and Jacob Him who is from everlasting. For lo! With Judah and Levi we magnify Moses the Great and Aaron the Wonderful, and with David celebrate the memory of Joshua and Samuel. Inviting all with divine songs and divine praise to the fore-feast of the Birth of Christ, we pray to receive His goodness; for He it is who grants to the world the Great Mercy. Come, O Elijah, who did ascend of old the divine chariot, and You, O Elisha of divine mind, rejoice with Ezekiel and Josiah. Dance, O holy and divinely inspired cluster of the Twelve Prophets, at the Savior�s Birth, and all of You, O Righteous ones, sing with praises. Pray for us, O blessed Youth, who put out the flame of the furnace by the dew of the Spirit and plead with Christ to grant to our souls the Great Mercy. The collection of the teachings of the Law shows the divine Birth of Christ in the flesh, to those to whom the Grace was preached before the Law, since they lived by faith above the Law; Therefore, since they preached to the souls held captives in Hell that this Birth would cause deliverance from corruption through the resurrection, we cry: O Lord, glory to You! The celebration of Christmas The magnificent celebration of the Feast of Christmas, the transcendent Mystery of the Birth of Christ, transports us to the holy cave of Bethlehem in Judea, where Christ is born from the Virgin. Where the shepherds venerate Him and the Magi offer their royal gifts to Him. Where the One who has no beginning acquired a beginning and the Word became incarnate. Where the Angelic doxologies were heard for the first time, and marked the dawn of a New Day, the Epiphany of the Sun of Righteousness. The faithful who conquer their sluggishness and go early to the church services will never forget the awe-inspiring atmosphere of the magnificent Christmas Service of Matins. The echo of the joyous hymns and the sweet-smell of incense inside the imposing temples of Orthodoxy uplift the human spirit beyond space and time. Then, the synaxarion of the Day is announced in Doric and Staccato style, including the iambic verses which were composed by Christophoros Mytilenaios: On the 25th of this month, we observe the Birth in the flesh of our Lord and God and Savior Jesus Christ. God is the newly-born, and virgin is the Mother! What other greater New-thing has creation ever seen? On the same Day, we observe the veneration of the Magi. By venerating You, O Word of God, the order of the Gentiles Have signified the future reverence ascribed to You by all the Nations! On the same Day, we commemorate the Shepherds who saw the Lord. The Shepherds left their own flock And rush to see Christ the Good Shepherd. To Him be the Glory unto the ages of the ages! Participating in this celebration one does not know whether he lives in this age or in Byzantine times, or even at that holy Night when these events took place. This is exactly the stupendous mystery of Orthodox worship. It breaks up the boundaries of ages and of the flowing time-conventions of this world. The present, the past and the future are flattened. �Today�, at the Christmas celebration, Christ is born again, as He was born last year and on the same Day during the past ages; and he will continue to be born until the completion of the ages, exactly as He was born on that divine Night of Christmas of the first year of the Christian calendar. In such a context, one realizes that Christ �is the same yesterday and today and unto the ages� (Hebr. 13:8), and that the Church is His body, eternal and ageless like Him; Also, that each one of us is not alone, but a member of that sacred communion of those human beings who have been reborn in Christ, and that this communion is not subject to corruption and time, to yesterday and today and tomorrow, but exists in an eternal and incorruptible �Today�, which is enjoyed by the generations of the believers who were baptized into Christ and put on Christ. This generation of believers reigns with Christ and will continue to do so together with those who came to Christ in the past or those who will come into Him in the future. They will never pass away, because the kingdom of Christ is �a kingdom of all the ages and His reign in every generation and generation� (Psalm 114: 13). The After-Feast or the Twelve Days of Christmas 1) From Christmas to its Apodosis (Return): As in the case of Pascha there is a fore-festal and a post-festal period, so in the case of Christmas we observe the same arrangement. The great Feast of Christmas is observed for 7 days. On the 26th of December we celebrate the Synaxis of the Theotokos, the Mother of Christ, and we commemorate the flight to Egypt of the holy family. On the 29th we commemorate the infants of Bethlehem, who were slaughtered by Herod. The Sunday that falls within this 7-day period is called the �Sunday After the Birth of Christ� and is dedicated to Joseph who was betrothed to the Virgin, to James the Brother of the Lord (Son of Joseph from another woman before his betrothal to the Theotokos), and to the common forefather, David the King. Throughout this 7-day period, the Christmas hymns are combined with those of the saints and the entire hymnology is repeated on the 31st of December, which marks the Apodosis (the completion) of the Feast of Christmas. The Exaposteilaria of the Matins Service are characteristic: With James the noble brother of the Lord, Let us extol David the Fore-father. Together with Joseph who betrothed the Theotokos For they served the Divine Birth in Bethlehem in a God-befitting way, Singing to Him as our God and Master together with the Angels, the Magi and the Shephers. Our Savior has visited us from on High, as the Dawn of Dawns, And those who dwelt in darkness and shadow have found the truth Because the Lord was born from the Virgin. 2) The Feast of the Circumcision on the 8th Day after Christmas: The Feast of the Circumcision of Christ, according to the Law of Moses, which is parallel to the Sunday of Thomas, is celebrated on the 1st of January, the 8th day from Christmas. As the appearance of the Lord to Thomas contributes to the verification of the supernatural event of the Resurrection from the dead by the most doubting and restrained disciple, so the circumcision on the eighth day and the assignment of the name to the newly born constitute both the seal and the confirmation of the perfect Incarnation of Christ; of the assumption of the human form without change; of the reality of the supernatural incarnation of the Word of God; His entry among the people through the circumcision and of his submission to the Law. That 8th day of the appearance and presence of the Risen One in the midst of His disciples is the type of the 8th (ogdoad) of the future age and of the uninterrupted presence and enjoyment of Christ which is associated with it. And this 8th day from the day of His birth �is an icon�, according to the sacred hymnographers, �of the endless life of the future�, or �carries the type of the future,� exactly on account of the official presence of Christ in the flesh in the midst of His people and of the human race as a whole. 3) Theophany and Hypapante and the 40 Days after Christmas: The festal period continues; the Feast of the Theophany (Epiphany) with its fore-feasts and after-feasts which are extended until the 14th of January is inserted next. And on the following day, the 15th, a new fore-festal period begins, which introduces the Feast of the 40th day from the day of Christ�s birth, the Feast of Hypapante (the Meeting) which is celebrated on the 2nd of February. This Feast marks the conclusion of the Christmas celebrations; their Apodosis (Return), so to speak, the parallel Feast of the Feast of the Ascension, which marks the 40th day from the day of Pascha. Christ, as the 40-day old infant, enters into His temple, the earthly heaven. There He will be welcomed and be recognized by the Prophesy of the Old Testament, which will ask for its expiration and its discharge through the mouth of the righteous Symeon and Anna the Prophetess. And this will be so, because He who was declared by the prophets and was expected to appear, the �light of the revelation of the nations, and �the glory of His people,� the old and the new Israel, did come. General conclusion of the Christmas-cycle of Feasts This is in general outline the after-Christmas cycle of feasts. Together with the fore-festal Christmas-cycle which we described above, it covers almost 1/5th of the ecclesiastical year. If we bear in mind that the Feast of Christmas is the basis for a series of immovable Feasts, as we already mentioned, i.e. those of the Annunciation of the Theotokos and of the Conception and Birth of John the Forerunner and Baptist, we can see how accurate is the characterization of this Feast as the pole of the immovable Feasts of the entire ecclesiastical year. The Feast of the Birth of the Lord did find within the liturgical act of the Church its just and fitting place. It became the second Pascha, the first Feast after the queen of Feasts, which gradually became like the first one, without, however, achieving full assimilation with it. The Feast of Christmas is par excellence the Feast of the Prophesy of the Old Testament. It constitutes the borderline between the two Testaments. The Old Testament foretells and prepares the coming of Christ and ends with His birth. The New Testament begins with the day of the Incarnation. It is the �Day of the Lord, the great and magnificent one,� which is fore-announced by the prophet Joel (3:4). God gave to earth and heaven His promised supernatural omens: �the blood, the fire and the vapor of smoke� (Joel 3:3). These omens were seen and acknowledged by the prophets of the Old Testament with David at their fore-front, and also by the holy men of the New Testament, with the two members of the holy family Joseph and James at their fore-front. All of them come forward to celebrate with the people of God the fulfillment of prophesies, the great Mystery of the Divine Incarnation; the revelation of Joel�s prophetic omen: the blood referring to the Incarnation of the Divine Word, the fire to the Godhead, and the vapor of smoke to the Holy Spirit. This is what the poet-theologian Anatolios declares in the Doxastikon of the Praises of the Sunday after Christmas: Blood, fire and vapor of smoke are the omens of the earth which Joel foresaw � Blood for the Incarnation, Fire for the Godhead, and Vapor of smoke for the Holy Spirit, Who came to the Virgin and filled the world with fragrance. Great is the Mystery of Your becoming Man, O Lord, Glory to You!

Christ is the Light of the World

Mon, 03 Dec 2012 23:43:44 GMT

(John 1:1-5, RSV) �In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God; all things were made through him, and without him was not anything made that was made. In him was life, and the life was the light of men. The light shines in the darkness, and the darkness has not overcome it.�

The Calendar of the Orthodox Church

Tue, 27 Nov 2012 16:47:45 GMT

by Dr. Lewis J. Patsavos, Ph.D. www.goarch.org 1. RELIGIOUS CALENDAR: HISTORY AND DEVELOPMENT Within the Orthodox Church feast days and fast days are reckoned according to two distinct calendars, the Julian Calendar and the Gregorian Calendar. The first is attributed to the Roman Emperor Julius Caesar, whose name it bears. It was later corrected in the sixteenth century by Pope Gregory XIII due to the ever-increasing discrepancy between calendar time and calculated astronomical time. Thus the Gregorian Calendar came into being. Old and New Calendars Inasmuch as the Julian Calendar had been in continuous use in the Christian East and West throughout the centuries, the subsequent introduction of the Gregorian Calendar in the West created yet another anomaly in the deteriorating relations between the two Churches. The need for correction of the Julian Calendar was well understood in the East and had even led some to devise a new calendar themselves. Nevertheless, the Julian Calendar remained in use throughout the Byzantine period and beyond. Despite the efforts of the emissaries of Pope Gregory to convince the Orthodox to accept the New (Gregorian) Calendar, the Orthodox Church rejected it. The main reason for its rejection was that the celebration of Easter would be altered: contrary to the injunctions of canon 7 of the Holy Apostles, the decree of the First Ecumenical Synod, and canon 1 of Ancyra, Easter would sometimes coincide with the Jewish Passover in the Gregorian calendar. This is where the matter stood until the end of World War I. Until then, all Orthodox Churches had strictly abided by the Old (Julian) Calendar, which at present is 13 days behind the New Calendar long since adopted by the rest of Christendom. In May of 1923, however, an "Inter-Orthodox Congress" was convened at Constantinople by the then Ecumenical Patriarch, Meletios IV. Not all Orthodox Churches were in attendance. The Churches of Serbia, Romania, Greece, and Cyprus were; the Churches of Alexandria, Antioch and Jerusalem, although invited, were not; the Church of Bulgaria was not invited. Several issues were under discussion at the congress, one of which was the adoption of the New Calendar. No unanimous agreement was reached on any of the issues discussed. Several of the Orthodox Churches, however, did eventually agree, though not all at the same time, to adopt the New Calendar. These were the Churches of Constantinople, Alexandria, Antioch, Greece, Cyprus, Romania, Poland, and most recently, Bulgaria (1968); on the other hand, the Churches of Jerusalem, Russia and Serbia, along with the monasteries on Mt. Athos, all continue to adhere to the Old Calendar. 2. CALENDAR PROBLEMS AND IMPLICATIONS AMONG THE ORTHODOX CHURCHES IN THE TWENTIETH CENTURY The Old Calendarists The result of this situation is unfortunate indeed. The Orthodox Churches which have adopted the New Calendar observe Christmas with the other Churches of Christendom on December 25; the Orthodox Churches which have not adopted it celebrate Christmas 13 days later, on January 7. The former celebrates Epiphany on January 6 and by the latter on January 19. And so it is with all the great feasts of the Christian Calendar but one. Easter, the feast of feasts, continues to be calculated by all Orthodox Churches to the dates of the Old Calendar. Consequently, all Orthodox Churches observe the event of Christ's Resurrection on the same day, regardless of when the rest of Christendom does. An exception to this general rule is the Orthodox Church of Finland. Owing to the fact that it makes up less than 2 per cent of the population of a predominantly Lutheran country, it observes Easter according to the New Calendar for practical reasons. It may well be that the date of Orthodox Easter occasionally coincides with that of the other Christian Churches; however, it may also occur as much as 5 weeks later. Thus arose the formula applied by the Orthodox Churches adopting the New Calendar--viz., that immovable feast days are to be observed 13 days earlier than in the Old Calendar, while Easter and all movable feast days dependent on it are still calculated according to the Old Calendar--which was seen as a compromise with those who opposed the change. On the one hand, the necessary revisions were made to correct the Old Calendar; on the other hand, the calculation of Easter was retained as before so as not to violate the holy canons. Nevertheless, this compromise was to prove incapable of preventing the schism of "Old Calendarists" which ensued. As is always the case with reform movements, there was strong opposition to the adoption of the New Calendar, especially in Greece. What differed in this situation, however, was that reform was initiated by the established Church together with the total backing of the state. Groups of "Old Calendarists" or Palaioemerologitai, refused to abide by the Church's decision and continued to follow the Old Calendar for both movable and immovable feast days. The basis of their refusal to abandon the Old Calendar rested on the argument that canons ratified by an Ecumenical Synod knew only of the Julian Calendar. Therefore, nothing less than an Ecumenical Synod had the authority to institute a reform of such proportion. In view of their refusal to submit to the authority of the Church of Greece, the official Church excommunicated them. This was not the case with the monasteries of Mt. Athos. Although all but one (i.e., 19 monasteries) continued to follow the Old Calendar, they are under the jurisdiction of the Patriarchate of Constantinople with which they continue to be in communion. Despite attempts by the civil authorities in Greece to suppress them, the "Old Calendarists" continue to exist there and abroad and to maintain a hierarchy of their own together with parishes and monasteries. 3. HOLY DAYS IN THE ORTHODOX CHURCH The ecclesiastical year, which according to Byzantine practice begins on the first of September, is divided between movable and immovable or fixed holy days. The movable holy days are determined by the date of Easter - the most important of all feast days -, which is in a class by itself. The determination of the date of Easter was definitively regulated by the decision of the First Ecumenical Synod, held in Nicaea (325). Next in importance to Easter are the "twelve great feasts," of which three are movable. Eight of these feasts are devoted to Christ and four to the Virgin Mary. There are also a number of feast days of varying importance, most of which commemorate the more popular saints. 4. HOLY DAYS DEDICATED TO CHRIST AND THE VIRGIN MARY The "twelve great feasts," as they occur in chronological order after September 1, are as follows: 1. The Nativity of the Virgin Mary (September 8) 2. The Elevation of the Life-giving Cross (September 14) 3. The Presentation of the Virgin Mary in the Temple (November 21) 4. Christmas (December 25) 5. Epiphany (January 6) 6. The Presentation of Christ in the Temple (February 2) 7. The Annunciation (March 25) 8. Palm Sunday (the Sunday before Easter) 9. The Ascension (40 days after Easter) 10. Pentecost (50 days after Easter) 11. The Transfiguration (August 6) 12. The Repose of the Virgin Mary (August 15) 5. FAST DAYS AND FAST PERIODS Four main fast periods are included in the ecclesiastical year. They are: 1. The Great Fast (Lent)--beginning on a Monday 7 weeks before Easter. 2. Fast of the Apostles--varying in length from 1 to 6 weeks; it begins on a Monday, 8 days after Pentecost, and ends on June 28--the eve of the feast of Saints Peter and Paul. 3. Fast of the Repose of the Virgin Mary--August 1 to 14. 4. Christmas Fast--lasting 40 days, from November 15 to December 24. Individual fast days include the feast of the Elevation of the Holy Cross (September 14), the Beheading of St. John the Baptist (August 29), and the eve of Epiphany (January 5), as well as all Wednesdays and Fridays. There is no fasting, however, between Christmas and Epiphany, during the tenth week before Easter, the week after Easter and the week after Pentecost. Although the term denotes total abstinence from food or drink, fasting as practiced in the Orthodox Church means abstinence from meat, fish, dairy products, olive oil, and wine. Total abstinence is reserved for the fast of several hours duration preceding Holy Communion. The rules for fasting prescribed by the holy canons are quite rigid; and, although they are still observed in the monasteries and by the very devout, most Orthodox Christians today find it difficult to uphold the traditional practice for the length of time prescribed. Nevertheless, any deviation from the norm is permitted only following consultation with one's spiritual father or with the prior approval of the local hierarchy. 6. ORTHODOX EASTER The determination of the date of Easter is governed by a computation based on the vernal equinox and the phase of the moon. According to the ruling of the First Ecumenical Synod in 325, Easter Sunday should fall on the Sunday which follows the first full moon after the vernal equinox. If the full moon happens to fall on a Sunday, Easter is observed the following Sunday. The day taken to be the invariable date of the vernal equinox is March 21. Herein lies the first difference in the determination of Easter between the Orthodox Church and the other Christian Churches. The Orthodox Church continues to base its calculations for the date of Easter on the Julian Calendar, which was in use at the time of the First Ecumenical Synod. As such, it does not take into consideration the number of days which have since then accrued due to the progressive inaccuracy of the Julian Calendar. Practically speaking, this means that Easter may not be celebrated before April 3 (Gregorian), which had been March 21--the date of the vernal equinox--at the time of the First Ecumenical Synod. In other words, a difference of 13 days exists between the accepted date for the vernal equinox then and now. In the West, this discrepancy was addressed in the 16th century through the adoption of the Gregorian Calendar, which adjusted the Julian Calendar still in use by all Christians at that time. Western Christians, therefore, observe the date of the vernal equinox on March 21 according to the Gregorian Calendar. The other difference in the determination of Easter between the Orthodox and other Christian Churches concerns the date of Passover. Jews originally celebrated Passover on the first full moon following the vernal equinox. Christians, therefore, celebrated Easter on the first Sunday after the first full moon following the vernal equinox. After the destruction of Jerusalem in 70 A.D. and the other tragic events, which gave rise to the dispersal of the Jews, Passover sometimes preceded the vernal equinox. This was occasioned by the dependence of the dispersed Jews upon local pagan calendars for the calculation of Passover. As a consequence, most Christians eventually ceased to regulate the observance of Easter by the Jewish Passover. Their purpose, of course, was to preserve the original practice of celebrating Easter following the vernal equinox. As an alternative to calculating Easter by the Passover, "paschal (Easter) cycles" were devised. The Orthodox Church eventually adopted a 19-year cycle, the Western Church an 84-year cycle. The use of two different "paschal cycles" inevitably gave way to differences between the Eastern and Western Churches regarding the observance of Easter. Varying dates for the vernal equinox increased these differences. Consequently, it is the combination of these variables, which accounts for the different date of Orthodox Easter, whenever it varies from the rest of Christendom. SUGGESTIONS FOR FURTHER READING J. Dowden, The Church Year and Calendar. Cambridge,1910. D. R. Fotheringham, The Date of Easter and Other Christian Festivals. London,1928. K. T. Ware, The Orthodox Church. Penguin Books, 1982, pp. 304-310. Copyright: � 1990-1996 Greek Orthodox Archdiocese of America

St. Catherine the Great Martyr and All-Wise of Alexandria, Egypt

Mon, 19 Nov 2012 23:45:34 GMT

http://www.goarch.org/chapel/saints_view?contentid=307 �Saint Catherine, who was from Alexandria, was the daughter of Constas (or Cestus). She was an exceedingly beautiful maiden, most chaste, and illustrious in wealth, lineage, and learning. By her steadfast understanding, she utterly vanquished the passionate and unbridled soul of Maximinus, the tyrant of Alexandria; and by her eloquence, she stopped the mouths of the so-called philosophers who had been gathered to dispute with her. She was crowned with the crown of martyrdom in the year 305. Her holy relics were taken by Angels to the holy mountain of Sinai, where they were discovered many years later; the famous monastery of Saint Catherine was originally dedicated to the Holy Transfiguration of the Lord and the Burning Bush, but later was dedicated to Saint Catherine. According to the ancient usage, Saints Catherine and Mercurius were celebrated on the 24th of this month [of November], whereas the holy Hieromartyrs Clement of Rome and Peter of Alexandria were celebrated on the 25th. The dates of the feasts of these Saints were interchanged at the request of the Church and Monastery of Mount Sinai, so that the festival of Saint Catherine, their patron, might be celebrated more festively together with the Apodosis of the Feast of the Entry of the Theotokos [into the Temple]. The Slavic Churches, however, commemorate these Saints on their original dates.�

The Baptism of Martyrdom

Tue, 13 Nov 2012 01:27:52 GMT

http://www.stgeorgechurch.org/home/wp-content/uploads/2010/09/Baptism-Five-Types-according-to-Saint-Gregory-Nazianzus.pdf Saint Cyril of Jerusalem explains, �If any man does not receive Baptism, he does not have salvation; except only Martyrs, who even without water receive the kingdom. For when the Savior, in redeeming the world by His Cross was pierced in the side, He shed forth blood and water; that men, living in times of peace, might be baptized in water, and, in times of persecution in their own blood. For martyrdom also the Savior is willing to call a baptism, saying, Can ye drink the cup which I drink, and be baptized with the baptism that I am baptized with (Catechetical Lectures III, 10)?�

On the Holy Martyrs by St. Basil the Great, Archbishop of Caesarea in Cappadocia

Tue, 06 Nov 2012 14:06:38 GMT

"Shall he that loves the Martyrs ever be satiated with celebrating their memory? The honor that we fellow�]servants render to these stalwarts is the proof of our affection towards our common Master. For assuredly, he that lauds courageous men, in similar circumstances will not fail to emulate them himself. Wholeheartedly bless the sufferings of the martyrs so that you might become a martyr by your volition, and, without persecution, without fire, without scourging, you might be shown worthy of recompenses in no way differing from theirs.�"

HOPE

Mon, 29 Oct 2012 15:15:42 GMT

Romans 5:2-5: "Through him we have also obtained access by faith into this grace in which we stand, and we rejoice in hope of the glory of God. More than that, we rejoice in our sufferings, knowing that suffering produces endurance, and endurance produces character, and character produces hope, and hope does not put us to shame, because God�s love has been poured into our hearts through the Holy Spirit who has been given to us."

St. John Chrysostom on Reading the Holy Scriptures

Mon, 22 Oct 2012 13:45:02 GMT

"Reading the Holy Scriptures is like a treasure. With a treasure, you see, anyone able to find a tiny nugget gains for himself great wealth; likewise in the case of Sacred Scripture, one can get from a small phrase a great wealth of thought and immense riches. The Word of God is not only like a treasure, but is also like a spring gushing with ever-flowing waters in a mighty flood."

Happiness

Tue, 16 Oct 2012 13:39:55 GMT

�Happiness can only be achieved by looking inward and learning to enjoy whatever life has and this requires transforming greed into gratitude.� [Saint John Chrysostom]

The Need for Perseverance by St. John Chrysostom

Tue, 09 Oct 2012 00:01:23 GMT

�We must thoroughly quench the darts of the devil and beat them off by continual reading of the divine Scriptures. For it is not possible, not possible for anyone, to be saved without continually taking advantage of spiritual reading. Actually, we must be content, if even with continual use of this therapy, we are barely able to be saved. But when we are struck every day, if we do not use any medical care, what hope do we have of salvation?� �Let us admonish each other. Let us correct each other, that we may not go to the other world as debtors, and then, needing to borrow of others, suffer the fate of the foolish virgins, and fall from immortal salvation.�

St. John Chrysostom on the Relics of the Holy Martyred Saints

Tue, 02 Oct 2012 13:59:37 GMT

http://full-of-grace-and-truth.blogspot.com/2011/10/homily-of-st-john-chrysostom-on-relics.html What can I say, and of what should I speak? I skip and am driven out of my mind at this great chastity. I fly and dance and am in the clouds and am as drunk by this spiritual pleasure. What can I say, and of what should I speak? Of the strength of the martyrs? Of the readiness of the city? Of the zeal of the Queen of Cities? Of the gathering of the rulers? Of the shaming of the devil? Of the defeat of the demons? Of the goodness of the Church? Of the strength of the Cross? Of the miracles of the Crucified One? Of the glory of the Father? Of the grace of the Spirit? Of the pleasure of the people? Of the skipping of the city? Of the gathering of the monastics? Of the choirs of the virgins? Of the tone of the everyday men: of servants, of free men, of rulers, of those ruled, of poor, of rich, of strangers, of citizens? It is a good time to speak to all. Who can speak of Your greatness, O Lord? Do you hear those who offer all praise to You? Wives leave their chambers, and soften wax, the many homes are abandoned, the strongest men work together to prepare the great road for an event like no other. Not only young people, but the elderly take part. And neither the weakness of nature, nor effeminate upbringing, nor the murkiness of pride should become a hindrance to the readiness. Once again, rulers abandon their thrones and staff-bearers and entourages which they travel with. And what could a woman or a ruler say, though they be crowned with diadems and arrayed with porphyry, along the road where the relics are processed, for healing follows the saints for those who touch even [the Saints'] clothes, and the murkiness of mankind is trampled upon, in the midst of a crowd as great as that of the theater, which one couldn't even see in the royal courts. But the fervor of the martyrs and the tyranny and flame of love anoints all of the faces of those present, and even those naked of preparation show zeal towards the holy martyrs. And therefore we remember the blessed David, who though arrayed with royal robes and crowned with a diadem, and possessing the scepter of the Hebrew people, because the Ark [of the Covenant] approached, was seen by all to skip and dance and leap up high like a dancer, and with his jumping showed his pleasure to those with him. And though through the shadow of this fore type can be discerned fervor, much more so is grace and truth. For this ark is much greater than that of David. For not stone tablets, but spiritual and grace-blossoming tablets which shine forth gifts, are these bones, that illumine with rays much brighter than flashes of lightening. For beholding these sun-like rays, the demons cannot suffer it, for they cannot bear the light emanating from them, and they are blinded and struck down, and flee from the area. This great power from the ashes of the saints does not remain in the relics alone, but much more so pours forth and drives away the unclean spirits, and greatly sanctified those who approach with great faith. For this reason this Christ-loving crowd approaches the relics, continually bound by them, and struck by the blessing, and becomes a teacher to all others of what a good and spiritual endeavor this has been, and teaches all to draw from this spring, which is ever drawn from without being emptied. For as the waters of a spring that pour forth, and are not held back by its bank, but overflow and overcome, thus it is with the grace of the Spirit that resides and inhabits the bones of the saints who hearkened unto Him, and proceeds from their bodies to their clothes, and from their clothes to their shoes, and from their shoes to their shadow. As a result, not just did the bodies of the holy apostles work wonders, but even their napkins and aprons, and not only the napkins and aprons, but even the shadows of Peter worked wonders stronger than life. The same occurred with the cloak upon the body of Elisha, who was imparted a dual portion of grace by it. And not only the body of Elisha, but even that cloak was filled with grace. Because of this, with the three children [in the furnace], not only were their bodies delivered from the fire, but even their shoes. And with Elisha who did not perish, he dissolved death when another dead man was thrown on the grave of the prophet. Behold the same occurred today, for the relics that are brought forth are the roasting of demons, want and ignorance of all kinds are removed by the shining rays of the bones, and the ranks of the opposing powers are utterly burned.

On Marriage and Family Life by St. John Chrysostom, Archbishop of Constantinople

Tue, 25 Sep 2012 13:44:55 GMT

�...Let every one of you in particular so love his wife even as himself; and the wife that she reverence her husband� (Eph. 5:33). A certain wise man, when enumerating which blessings are the most important included "a wife and husband who live in harmony (Sir. 25:1). In another place he emphasized this: "A friend or a companion never meets one amiss, but a wife with her husband is better than both." (Sir. 40:23). From the beginning God in His providence has planned this union of man and woman, and has spoken of the two as one: male and female He created them (Gen. 1:27), and there is neither male nor female, for you are all one in Christ Jesus (Gal. 3:28). There is no relationship between human beings so close as that of husband and wife, if they are united as they ought to be. When blessed David was mourning for Jonathan, who was of one soul with him, what comparison did he use to describe the loftiness of their love? Your love to me was wonderful, passing the love of women (II Sam. 1:26). The power of this love is truly stronger than any passion; other desires may be strong, but this one alone never fades. This love (eros) is deeply planted within our inmost being. Unnoticed by us, it attracts the bodies of men and women to each other, because in the beginning woman came forth from man, and from man and woman other men and women proceed. Can you see now how close this union is, and how God providentially created it from a single nature? He permitted Adam to marry Eve, who was more than sister or daughter; she was his own flesh! God caused the entire human race to proceed from this one point of origin. He did not, on the one hand, fashion woman independently from man, otherwise man would think of her as essentially different from himself. Nor did He enable woman to bear children without man; if this were the case she would be self-sufficient. Instead, just as the branches of a tree proceed from a single trunk, He made the one man Adam to be the origin of all mankind, both male and female, and made it impossible for men and women to be self-sufficient. Later, He forbade men to marry their sisters or daughters, so that our love would not be limited to members of our families, and withdrawn from the rest of the human race. All of this is implied in Christ's words: He who made them from the beginning made them male and female (Matt. 19:4). The love of husband and wife is the force that welds society together. Men will take up arms and even sacrifice their lives for the sake of this love. St. Paul would not speak so earnestly about this subject without serious reason; why else would he say, Wives, be subject to your husbands, as to the Lord? Because when harmony prevails, the children are raised well, the household is kept in order, and neighbors, friends and relatives praise the result. Great benefits, both for families and states, are thus produced. When it is otherwise however, everything is thrown into confusion and turned upside down. When the generals of an army are at peace with each other, everything proceeds in an orderly fashion, and when they are not, everything is in disarray. It is the same here. For the sake of harmony, then, he said, Wives, be subject to your husbands as to the Lord .... Let us assume, then, that the husband is to occupy the place of the head, and the wife that of the body, and listen to what "headship" means: For the husband is the head of the wife, even as Christ is the head of the Church: and He is the Savior of the Body. There fore as the Church is subject unto Christ, so let wives be subject to their own husbands in everything. Notice that after saying the husband is the head of the wife as Christ is the head of the Church, he immediately says that the Church is His Body, and He is Himself its Savior. It is the head that upholds the well-being of the body. In his other epistles Paul has already laid the foundations of marital love, and has assigned to husband and wife each his proper place: to the husband one of leader and provider, and to the wife one of submission. Therefore as the Church is subject to Christ--and the Church, remember, consists of both husbands and wives---so let wives also be subject in everything to their husbands, as to God. You have heard how important obedience is; you have praised and marveled at Paul, how he welds our whole life together, as we would expect from an admirable and spiritual man. You have done well. But now listen to what else he requires from you; he has not finished with his example. Husbands, he says, love your wives, as Christ loved the Church. You have seen the amount of obedience necessary; now hear about the amount of love necessary. Do you want your wife to be obedient to you, as the Church is to Christ? Then be responsible for the same providential care of her, as Christ is for the Church. And even if it becomes necessary for you to give your life for her, yes, and even to endure and undergo suffering of any kind, do not refuse. Even though you undergo all this, you will never have done anything equal to what Christ has done. You are sacrificing yourself for someone to whom you are already joined, but He offered Himself up for one who turned her back on Him and hated Him. In the same way, then, as He honored her by putting at His feet one who turned her back on Him, who hated, rejected, and disdained Him as tie accomplished this not with threats, or violence, or terror, or anything else like that, but through His untiring love; so also you should behave toward your wife. Even if you see her belittling you, or despising and mocking you, still you will be able to subject her to yourself, through affection, kindness, and your great regard for her. There is no influence more powerful than the bond of love, especially for husband and wife. A servant can be taught submission through fear; but even he, if provoked too much, will soon seek his escape. But one's partner for life, the mother of one's children, the source of one's every joy, should never be fettered with fear and threats, but with love and patience. What kind of marriage can there be when the wife is afraid of her husband? What sort of satisfaction could a husband himself have, if he lives with his wife as if she were a slave, and not with a woman by her own free will? Suffer anything for her sake, but never disgrace her, for Christ never did this with the Church. Paul has precisely described for husband and wife what is fitting behavior for each: she should reverence him as the head and he should love her as his body. But how is this behavior achieved? That it must be is clear; now I will tell you how. It will be achieved if we are detached from money, if we strive above everything for virtue, if we keep the fear of God before our eyes. What Paul says to servants in the next chapter applies to us as well, ...knowing that whatever good anyone does, he will receive the same again from the Lord (Eph. 6:8). Love her not so much for her own sake, but for Christ's sake. That is why he says, be subject...as to the Lord. Do everything for the Lord's sake, in a spirit of obedience to Him. These words should be enough to convince us to avoid quarrels and disagreements. No husband should believe any accusation he hears from a third party about his wife, and vice versa; nor should a wife unreasonably monitor her husband's comings and going, provided that he has always shown himself to be above suspicion. And what if you devote the day to your work and your friends, and the evening to your wife; but she is still not satisfied, but is jealous for more of your time? Don't be annoyed by her complaints; she loves you, she is not behaving absurdly--her complaints come from her fervent affection for you, and from fear. Yes, she is afraid that her marriage bed will be stolen, that someone will deprive her of her greatest blessing, that someone will take from her him who is her head. A wife should never nag her husband: "You lazy coward, you have no ambition! Look at our relatives and neighbors; they have plenty of money. Their wives have far more than I do." Let no wife say any such thing; she is her husband's body, and it is not for her to dictate to her head, but to submit and obey. "But why should she endure poverty?" some will ask. If she is poor, let her console herself by thinking of those who are much poorer still. If she really loved her husband, she would never speak to him like that, but would value having him close to her more than all the gold in the world....Furnish your house neatly and soberly. If the bridegroom shows his wife that he takes no pleasure in worldly excess, and will not stand for it, their marriage will remain free from the evil influences that are so popular these days. Let them shun the immodest music and dancing that are currently so fashionable. I am aware that many people think me ridiculous for giving such advice; but if you listen to me, you will understand the advantages of a sober lifestyle more and more as time goes on. You will no longer laugh at me, but will laugh instead at the way people live now like silly children or drunken men. What is our duty, then? Remove from your lives shameful, immodest, and satanic music, and don't associate with people who enjoy such profligate entertainment. When your bride sees your manner of life, she will say to herself, "Wonderful! What a wise man my husband is! He regards this passing life as nothing; he bas married me to be a good mother for his children and a prudent manager of his household." Will this sort of life be distasteful for a young bride? Only perhaps for the shortest time, and soon she will discover how delightful it is to live this way. She will retain her modesty if you retain yours. Don't engage in idle conversations; it never profits anyone to talk too much. Whenever you give your wife advice, always begin by telling her how much you love her. Nothing will persuade her so well to admit the wisdom of your words as her assurance that you are speaking to her with sincere affection. Tell her that you are convinced that money is not important, that only thieves thirst for it constantly, that you love her more than gold; and indeed an intelligent, discreet and pious young woman is worth more than all the money in the world. Show her that you value her company, and prefer being at home to being out. Esteem her in the presence of your friends and children. Pray together at home and go to Church; when you come back home, let each ask the other the meaning of the readings and the prayers. If you are overtaken by poverty, remember Peter and Paul, who were more honored than kings or rich men, though they spent their lives in hunger and thirst. Remind one another that nothing in life is to be feared, except offending God. If your marriage is like this, your perfection will rival the holiest of monks. If we seek the things that are perfect, the secondary things will follow. The Lord says, Seek ye first the kingdom of God and His righteousness and all these things shall be added unto you (Matt. 6:33). What sort of person do you think the children of such parents will be? What kind of person are all the others who associate with them? Will they not eventually be the recipients of countless blessings as well? For generally the children acquire the character of their parents, are formed in the mold .of their parents' temperament, love the same things their parents love, talk in the same fashion, and work for the same ends. If we order our lives in this way and diligently study the Scriptures, we will find lessons to guide us in everything we need! A selection from On Marriage and Family Life by St. John Chrysostom, St. Vladimir's Seminary Press, 1986. Reprinted by kind permission of the publisher.

Feast of the Conception of St. John the Baptist (September 23)

Tue, 18 Sep 2012 19:39:47 GMT

John the Forerunner, the fruit of prayer, hath budded from a barren womb today. Rejoice, O wilderness, and dance for joy, O mankind! Behold, the preacher of repentance beginneth to take flesh in his mother�s womb. Come, as we rejoice over his glorious conception, O ye feast-lovers, let us form a choir, crying: O thou greatest of them that are born of women, cease not to intercede for us who with faith honor thy divine conception, that we may find forgiveness of sins and Great Mercy. --Doxasticon from Great Vespers, Tone 6 [Of the Orthodox Church] Rejoice, O barren one, who had not given birth; for behold thou hast conceived clearly the one who is the dawn of the Sun Who was about to illuminate the whole universe, blighted with sightlessness. Shout in joy, O Zacharias, crying in favour, Verily, the one to be born is a Prophet of the High. --Troparion, Tone 4 [Of the Orthodox Church] Today in the Holy Orthodox Church we commemorate the conception of the honorable, glorious Prophet, Forerunner and Baptist John. On this day the mercy, miracles and wisdom of God are celebrated: His mercy toward the devout and righteous parents of St. John, the aged Zacharias and Elizabeth, who all their lives had wished for and begged a child from God; His miracle, that of John�s conception in the aged womb of Elizabeth; and His wisdom, in the dispensation of man�s salvation. God had an especially great intention for John: namely, that he be the Prophet and Forerunner of Christ the Lord, the Savior of the world. Through His angels, God announced the births of Isaac to the childless Sarah, Samson to the childless wife of Manoah, and John the Forerunner to the childless Zacharias and Elizabeth. All of these were those for whom He had special intentions, and He foretold their birth through His angels. --The Synaxarion [Of the Orthodox Church]

On God's Mercy and the Holy Cross of Christ

Tue, 11 Sep 2012 13:10:18 GMT

St. John Chrysostom Even if we have thousands of acts of great virtue to our credit, our confidence in being heard must be based on God's mercy and His love for men. Even if we stand at the very summit of virtue, it is by mercy that we shall be saved. St Andrew of Crete The cross is raised and appears above the earth, which until recently malice had kept hidden. It is raised, not to receive glory (for with Christ nailed to it what greater glory could it have?) but to give glory to God who is worshiped on it and proclaimed by it. It is not surprising that the church rejoices in the cross of Christ and robes herself in festal clothes, revealing her bridal beauty as she honors this day. Nor is it surprising that this great throng of people has gathered together today to see the cross exposed aloft and to worship Christ whom they see raised upon it. For the cross is exposed in order to be raised and is raised to be exposed. What cross? The cross, which is a little while ago was hidden in a place called "The Skull" but now is everywhere adored. This is what we rejoice over today; this is what we celebrate. This is the purpose of the present feast; this is the manifestation of the mystery. For this hidden and life-giving cross had to be exposed, set on high like a city on a hill or a lamp on a stand, for all the world to see...... We are celebrating the feast of the cross which drove away darkness and brought in the light. As we keep this feast, we are lifted up with the crucified Christ, leaving behind us earth and sin so that we may gain the things above. So great and outstanding a possession is the cross that he who wins it has won a treasure. Rightly could I call this treasure the fairest of all fair things and the costliest, in fact as well as in name, for on it and through it and for its sake the riches of salvation that had been lost were restored to us. Had there been no cross, Christ could not have been crucified. Had there been no cross, life itself could not have been nailed to the tree. And if life had not been nailed to it, There would be no streams of immortality pouring from Christ�s side, blood and water for the world�s cleansing. The legal bond of our sin would not be cancelled, we should not have attained our freedom, we should not have enjoyed the fruit of the tree of life and the gates of paradise would not stand open. Had there been no cross, death would not have been trodden underfoot, nor hell despoiled. Therefore, the cross is something wonderfully great and honorable. It is great because through the cross the many noble acts of Christ found their consummation - very many indeed, for both his miracles and his sufferings were fully rewarded with victory. The cross is honorable because it is both the sign of God�s suffering and the trophy of his victory. It stands for his suffering because on it he freely suffered unto death. But it is also his trophy because it was the means by which the devil was wounded and death conquered; the barred gates of hell were smashed, and the cross became the one common salvation of the whole world. The cross is called Christ�s glory; it is saluted as his triumph. We recognize it as the cup he longed to drink and the climax of the sufferings he endured for our sake. As to the cross being Christ�s glory, listen to his words: Now is the Son of Man glorified, and in him God is glorified, and God will glorify him at once. And again: Father, glorify me with the glory I had with you before the world came to be. And once more: �Father, glorify your name�. Then a voice came from heaven: �I have glorified it and will glorify it again�. Here he speaks of the glory that would accrue to him through the cross. And if you would understand that the cross is Christ�s triumph, hear what he himself also said: When I am lifted up, then I will draw all men to myself. Now you can see that the cross is Christ�s glory and triumph.

On the Holy Cross of Christ by St. John Chrysostom

Tue, 04 Sep 2012 13:41:36 GMT

"The Cross, is wood which lifts us up and makes us great......The Cross uprooted us from the depths of evil and elevated us to the summit of virtue". �The Cross has dissolved hatred towards man, has brought reconciliation, has made the earth heaven, has mingled men with the angels, has conquered the bastion of death, has neutralized the strength of the devil, has dismissed the power of sin, has rid the earth of error, has restored the truth, has driven away the demons, has torn down pagan temples, has upset sacrificial altars, has dispelled the smell of burnt offerings, has planted virtue, has founded churches.� This Tree is my eternal salvation. It is my nourishment and my banquet. Amidst its roots I cast my own roots deep: beneath its boughs I grow and expand, reveling in its sigh as in the wind itself. Flying from the burning heat, I have pitched my tent in its shadow, and have found a resting-place of dewy freshness. I flower with its flowers; its fruits bring perfect joy - fruits which have been preserved for me since time's beginning, and which now I freely eat. This Tree is a food, sweet food, for my hunger, and a fountain for my thirst; it is a clothing for my nakedness; its leaves are the breath of life. Away with the fig-tree, from this time on! If I fear God, this is my protection; if I stumble, this is my support; it is the prize for which I fight and the reward of my victory. This is my straitened path, my narrow way; this is the stairway of Jacob, where angels pass up and down, and where the Lord in very truth standing at the head. This Tree, vast as heaven itself, rises from earth to the skies, a plant immortal, set firm in the midst of heaven and earth, base of all that is, foundation of the universe, support of this world of men, binding-force of all creation, holding within itself all the mysterious essence of man. Secured with the unseen clamps of the spirit, so that, adjusted to the Divine, it may never bend or warp, with foot resting firm on earth it towers to the top-most skies, and spans with its all-embracing arms the boundless gulf of space between. He was All, and in all, filling it with himself; stripped naked for battle against the powers of the air. . . With him two thieves were extended, bearing within themselves the marks of those two peoples, the marks of those two types of mind. . . When this cosmic combat came to an end ... the heavens shook; almost, the stars fell from the skies; the light of the sun was extinguished for a time; rocks were split asunder; the entire world was all but shattered ... But great Jesus breathed forth his divine Soul, saying: "Father, into Thy hand I commend my spirit." And lo, even while all things shuddered and heaved in earthquake, reeling for fear, his divine Soul ascended, giving life and strength to all; and again creation was still, as if this divine Crucifixion and Extension had everywhere unfolded and spread, penetrating all things, through all, and in all. O Thou who art alone among the alone, and all in all! Let the heavens hold thy Godhead; and paradise, thy soul; and earth, thy blood ... For the Indivisible has become divided, so that all might be saved, and the world below might not remain ignorant of the coming of God... We beseech thee now, Lord God, Christ, eternal King of souls: stretch forth thy mighty hands over thy sacred Church, and over a holy people for ever yours.

PATIENCE is a Virtue

Tue, 28 Aug 2012 13:48:37 GMT

Galatians 5:22-23 �But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law.� St. John Chrysostom on Providence and Patience http://stackpole.typepad.com/attention/2010/05/st-john-chrysostom-on-providence-and-patience.html Wait till the end and you will see the outcome of events. Don't fuss, don't worry yet awhile. Imagine someone who is not of the trade watching a blacksmith start melting down gold and mixing in ashes and straw. If he does not wait till the end, he will think that the poor piece of gold is going to be destroyed. Imagine someone else, born and bred on the sea, being suddenly landed on terra firma and not having the least notion about agriculture. He sees a farmer collecting grain and shutting it in a barn to protect it from damp. Then he sees this same farmer take the same grain and cast it to the winds, spreading it on the ground, maybe in the mud, without worrying any more about the dampness. Surely he will think that the farmer has ruined the grain, and he will reprove him. Is such reproof justified? Yes it is, not due to facts about the grain, but because of the man's ignorance, the pride and rashness of the judgment made. Because if this individual, before committing himself, had waited for the summer, he would change his ideas. He would see the grain waving in the fields, he would see the farmer sharpening his scythe to reap the very grain that he had scattered and left to rot, he would see how greatly that grain had multiplied. Now, if the farmer waits all the winter, so much the more ought you to await the final outcome of events, remembering who it is that plows the soil of our souls. And when I speak of the final outcome, I am not referring to the end of this present life, but to the future life -- God's plan for us aims at our salvation and glory.

Commentary of St. John Chrysostom on the Beheading of the Precious Forerunner (Matthew 14:1-12)

Tue, 21 Aug 2012 14:27:31 GMT

http://www.ccel.org/ccel/schaff/npnf110.iii.XLVIII.html �At that time Herod the tetrarch heard of the fame of Jesus.� (Matt. 14: 1). For Herod the king, this man�s father, he that slew the children, was dead. But not without a purpose doth the evangelist signify the time, but to make thee observe also the haughtiness of the tyrant, and his thoughtlessness, in that not at the beginning did he inform himself about Christ, but after a very long time. For such are they that are in places of power, and are encompassed with much pomp, they learn these things late, because they do not make much account of them. But mark thou, I pray thee, how great a thing virtue is, that he was afraid of him even when dead, and out of his fear he speaks wisely even concerning a resurrection. �For he said,� it is mentioned, �unto his servants, This is John, whom I slew, he is risen from the dead, and therefore the mighty powers do work in him.� (Matt. 13: 2). Seest thou the intensity of his fear? for neither then did he dare to publish it abroad, but he still speaks but to his own servants. But yet even this opinion savored of the soldier, and was absurd. For many besides had risen from the dead, and no one had wrought anything of the kind. And his words seem to me to be the language both of vanity, and of fear. For such is the nature of unreasonable souls, they admit often a mixture of opposite passions. But Luke affirms that the multitudes said, �This is Elias, or Jeremias, or one of the old prophets,� (Luke 9) but he, as uttering forsooth something wiser than the rest, made this assertion. But it is probable that before this, in answer to them that said He was John (for many had said this too), he had denied it, and said, �I slew him,� priding himself and glorying in it. For this both Mark and Luke report that he said, �John I beheaded.� (Mark 6:16). But when the rumor prevailed, then he too saith the same as the people. Then the evangelist relates to us also the history. And what might his reason be for not introducing it as a subject by itself? Because all their labor entirely was to tell what related to Christ, and they made themselves no secondary work besides this, except it were again to contribute to the same end. Therefore neither now would they have mentioned the history were it not on Christ�s account, and because Herod said, �John is risen again.� But Mark saith, that Herod exceedingly honored the man, and this, when reproved. (Mark 6:20.) So great a thing is virtue. Then his narrative proceeds thus: �For Herod had laid hold on John, and bound him, and put him in prison, for Herodias� sake, his brother Philip�s wife. For John said unto him, It is not lawful for thee to have her. And when he would have put him to death, he feared the people, because they counted him as a prophet.� (Matt. 13:3�5.) And wherefore doth he not address his discourse at all to her, but to the man? Because it depended more on him. But see how inoffensive he makes his accusation, as relating a history rather than bringing a charge. �But when Herod�s birth-day was kept,� saith he, �the daughter of Herodias danced before them, and pleased Herod.� (Matt. 13:6). O diabolical revel! O satanic spectacle! O lawless dancing! and more lawless reward for the dancing. For a murder more impious than all murders was perpetrated, and he that was worthy to be crowned and publicly honored, was slain in the midst, and the trophy of the devils was set on the table. And the means too of the victory were worthy of the deeds done. For, �The daughter of Herodias,� it is said, �danced in the midst, and pleased Herod. Whereupon he swore with an oath to give her whatsoever she would ask. And she being before instructed of her mother, said, Give me here John Baptist�s head in a charger.� (Matt. 13:6�8.) Her reproach is twofold; first, that she danced, then that she pleased him, and so pleased him, as to obtain even murder for her reward. Seest thou how savage he was? how senseless? how foolish? in putting himself under the obligation of an oath, while to her he gives full power over her request. But when he saw the evil actually ensuing, �he was sorry,� (Matt. 13:9.) it is said; and yet in the first instance he had put him in bonds. Wherefore then is he sorry? Such is the nature of virtue, even amongst the wicked admiration and praises are its due. But alas for her madness! When she too ought to admire, yea, to bow down to him, for trying to redress her wrong, she on the contrary even helps to arrange the plot, and lays a snare, and asks a diabolical favor. But he was afraid �for the oath�s sake,� it is said, �and them that sat at meat with him.� And how didst thou not fear that which is more grievous? Surely if thou wast afraid to have witnesses of thy perjury, much more oughtest thou to fear having so many witnesses of a murder so lawless. But as I think many are ignorant of the grievance itself, whence the murder had its origin, I must declare this too, that ye may learn the wisdom of the lawgiver. What then was the ancient law, which Herod indeed trampled on, but John vindicated? The wife of him that died childless was to be given to his brother. (Deut. 25:5.) For since death was an incurable ill, and all was contrived for life�s sake; He makes a law that the living brother should marry her, and should call the child that is born by the name of the dead, so that his house should not utterly perish. For if the dead were not so much as to leave children, which is the greatest mitigation of death, the sorrow would be without remedy. Therefore you see, the lawgiver devised this refreshment for those who were by nature deprived of children, and commanded the issue to be reckoned as belonging to the other. But when there was a child, this marriage was no longer permitted. �And wherefore?� one may say, �for if it was lawful for another, much more for the brother.� By no means. For He will have men�s consanguinity extended, and the sources multiplied of our interest in each other. Why then, in the case also of death without offspring, did not another marry her? Because it would not so be accounted the child of the departed; but now his brother begetting it, the fiction became probable. And besides, any other man had no constraining call to build up the house of the dead, but this had incurred the claim by relationship. Forasmuch then as Herod had married his brother�s wife, when she had a child, therefore John blames him, and blames him with moderation, showing together with his boldness, his consideration also. But mark thou, I pray thee, how the whole theatre was devilish. For first, it was made up of drunkenness and luxury, whence nothing healthful could come. Secondly, the spectators in it were depraved, and he that gave the banquet the worst transgressor of all. Thirdly, there was the irrational pleasure. Fourthly, the damsel, because of whom the marriage was illegal, who ought even to have hid herself, as though her mother were dishonored by her, comes making a show, and throwing into the shade all harlots, virgin as she was. And the time again contributes no little to the reproof of this enormity. For when he ought to be thanking God, that on that day He had brought him to light, then he ventures upon those lawless acts. When one in chains ought to have been freed by him, then he adds slaughter to bonds. Hearken, ye virgins, or rather ye wives also, as many as consent to such unseemliness at other person�s weddings, leaping, and bounding, and disgracing our common nature. Hearken, ye men too, as many as follow after those banquets, full of expense and drunkenness, and fear ye the gulf of the evil one. For indeed so mightily did he seize upon that wretched person just then, that he sware even to give the half of his kingdom: this being Mark�s statement, �He sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom.� (Mark 6:23.) Such was the value he set upon his royal power; so was he once for all made captive by his passion, as to give up his kingdom for a dance. vilifying, reviling, insulting. But not so the saints; they on the contrary mourn for such as sin, rather than curse them. This then let us also do, and let us weep for Herodias, and for them that imitate her. For many such revels now also take place, and though John be not slain, yet the members of Christ are, and in a far more grievous way. For it is not a head in a charger that the dancers of our time ask, but the souls of them that sit at the feast. For in making them slaves, and leading them to unlawful loves, and besetting them with harlots, they do not take off the head, but slay the soul, making them adulterers, and effeminate, and whoremongers. For thou wilt not surely tell me, that when full of wine, and drunken, and looking at a woman who is dancing and uttering base words, thou dost not feel anything towards her, neither art hurried on to profligacy, overcome by thy lust. Nay, that awful thing befalls thee, that thou �makest the members of Christ members of an harlot.� (1 Cor. 6:15.) For though the daughter of Herodias be not present, yet the devil, who then danced in her person, in theirs also holds his choirs now, and departs with the souls of those guests taken captive. But if ye are able to keep clear of drunkenness, yet are ye partakers of another most grievous sin; such revels being also full of much rapine. For look not, I pray thee, on the meats that are set before them, nor on the cakes; but consider whence they are gathered, and thou wilt see that it is of vexation, and covetousness, and violence, and rapine. �Nay, ours are not from such sources,� one may say. God forbid they should be: for neither do I desire it. Nevertheless, although they be clear of these, not even so are our costly feasts freed from blame. Hear, at all events, how even apart from these things the prophet finds fault with them, thus speaking, �Woe to them that drink wine racked off, and anoint themselves with the chief ointments.� (Amos 6:6, LXX.) Seest thou how He censures luxury too? For it is not covetousness which He here lays to their charge, but prodigality only. And thou eatest to excess, Christ not even for need; thou various cakes, He not so much as dry bread; thou drinkest Thasian wine, but on Him thou hast not bestowed so much as a cup of cold water in His thirst. Thou art on a soft and embroidered bed, but He is perishing with the cold. Wherefore, though the banquets be clear from covetousness, yet even so are they accursed, because, while for thy part thou doest all in excess, to Him thou givest not even His need; and that, living in luxury upon things that belong to Him. Why, if thou wert guardian to a child, and having taken possession of his goods, were to neglect him in extremities, thou wouldest have ten thousand accusers, and wouldest suffer the punishment appointed by the laws; and now having taken possession of the goods of Christ, and thus consuming them for no purpose, dost thou not think thou wilt have to give account? And these things I say not of those who introduce harlots to their tables (for to them I have nothing to say, even as neither have I to the dogs), nor of those who cheat some, and pamper others (for neither with them have I anything to do, even as I have not with the swine and with the wolves); but of those who enjoy indeed their own property, but do not impart thereof to others; of those who spend their patrimony at random. For neither are these clear from reprehension. For how, tell me, wilt thou escape reproving and blame, while thy parasite is pampered, and the dog that stands by thee, but Christ�s worth appears to thee even not equal to theirs? when the one receives so much for laughter�s sake, but the other for the Kingdom of Heaven not so much as the smallest fraction thereof. And while the parasite, on saying something witty, goes away filled; this Man, who hath taught us, what if we had not learnt we should have been no better than the dogs,�is He counted unworthy of even the same treatment with such an one? Dost thou shudder at being told it? Shudder then at the realities. Cast out the parasites, and make Christ to sit down to meat with thee. If He partake of thy salt, and of thy table, He will be mild in judging thee: He knows how to respect a man�s table. Yea, if robbers know this, much more the Lord. Think, for instance, of that harlot, how at a table He justified her, and upbraids Simon, saying, �Thou gavest me no kiss.� (Luke 7:54.) I say, if He feed thee, not doing these things, much more will He reward thee, doing them. Look not at the poor man, that he comes to thee filthy and squalid, but consider that Christ by him is setting foot in thine house, and cease from thy fierceness, and thy relentless words, with which thou art even aspersing such as come to thee, calling them impostors, idle, and other names more grievous than these. And think, when thou art talking so, of the parasites; what kind of works do they accomplish? in what respect do they profit thine house? Do they really make thy dinner pleasant to thee? pleasant, by their being beaten and saying foul words? Nay, what can be more unpleasing than this, when thou smitest him that is made after God�s likeness, and from thine insolence to him gatherest enjoyment for thyself, making thine house a theatre, and filling thy banquet with stage-players, thou who art well born and free imitating the actors with their heads shaven? These things then dost thou call pleasure, I pray thee, which are deserving of many tears, of much mourning and lamentation? And when it were fit to urge them to a good life, to give timely advice, dost thou lead them on to perjuries, and disorderly language, and call the thing a delight? and that which procures hell, dost thou account a subject of pleasure? Yea, and when they are at a loss for witty sayings, they pay the whole reckoning with oaths and false swearing. Are these things then worthy of laughter, and not of lamentations and tears? Nay, who would say so, that hath understanding? And this I say, not forbidding them to be fed, but not for such a purpose. Nay, let their maintenance have the motive of kindness, not of cruelty; let it be compassion, not insolence. Because he is a poor man, feed him; because Christ is fed, feed him; not for introducing satanical sayings, and disgracing his own life. Look not at him outwardly laughing, but examine his conscience, and then thou wilt see him uttering ten thousand imprecations against himself, and groaning, and wailing. And if he do not show it, this also is due to thee. Let the companions of thy meals then be men that are poor and free, not perjured persons, nor stage-players. And if thou must needs ask of them a requital for their food, enjoin them, should they see anything done that is amiss, to rebuke, to admonish, to help thee in thy care over thine household, in the government of thy servants. Hast thou children? Let these be joint fathers to them, let them divide thy charge with thee, let them yield thee such profits as God loveth. Engage them in a spiritual traffic. And if thou see one needing protection, bid them succor, command them to minister. By these do thou track the strangers out, by these clothe the naked, by these send to the prison, put an end to the distresses of others. Let them give thee, for their food, this requital, which profits both thee and them, and carries with it no condemnation. Hereby friendship also is more closely riveted. For now, though they seem to be loved, yet for all that they are ashamed, as living without object in thy house; but if they accomplish these purposes, both they will be more pleasantly situated, and thou wilt have more satisfaction in maintaining them, as not spending thy money without fruit; and they again will dwell with thee in boldness and due freedom, and thy house, instead of a theatre, will become to thee a church, and the devil will be put to flight, and Christ will enter, and the choir of the angels. For where Christ is, there are the angels too, and where Christ and the angels are, there is Heaven, there is a light more cheerful than this of the sun. And if thou wouldest reap yet another consolation through their means, command them, when thou art at leisure, to take their books and read the divine law. They will have more pleasure in so ministering to you, than in the other way. For these things add respect both to thee and to them, but those bring disgrace upon all together; upon thee as an insolent person and a drunkard, upon them as wretched and gluttonous. For if thou feed in order to insult them, it is worse than if thou hadst put them to death; but if for their good and profit, it is more useful again than if thou hadst brought them back from their way to execution. And now indeed thou dost disgrace them more than thy servants, and thy servants enjoy more liberty of speech, and freedom of conscience, than they do; but then thou wilt make them equal to the angels. Set free therefore both them and thine own self, and take away the name of parasite, and call them companions of thy meals; cast away the appellation of flatterers, and bestow on them that of friends. With this intent indeed did God make our friendships, not for evil to the beloved and loving, but for their good and profit. But these friendships are more grievous than any enmity. For by our enemies, if we will, we are even profited; but by these we must needs be harmed, no question of it. Keep not then friends to teach thee harm; keep not friends who are enamored rather of thy table than of thy friendship. For all such persons, if thou retrench thy good living, retrench their friendship too; but they that associate with thee for virtue�s sake, remain continually, enduring every change. And besides, the race of the parasites doth often take revenge upon thee, and bring upon thee an ill fame. Hence at least I know many respectable persons to have got bad characters, and some have been evil reported of for sorceries, some for adulteries and corrupting of youths. For whereas they have no work to do, but spend their own life unprofitably; their ministry is suspected by the multitude as being the same with that of corrupt youths. Therefore, delivering ourselves both from evil report, and above all from the hell that is to come, and doing the things that are well-pleasing to God, let us put an end to this devilish custom, that �both eating and drinking we may do all things to the glory of God,� (1 Cor. x. 31) and enjoy the glory that cometh from Him; unto which may we all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might, now and ever, and world without end. Amen.

St. John of Damascus, Sermon 3: On the Dormition of the All Holy Theotokos and Ever Virgin Mary

Tue, 14 Aug 2012 14:01:26 GMT

http://www.fordham.edu/halsall/basis/johndamascus-komesis.asp#SERMON III Lovers are wont to speak of what they love, and to let their fancy run on it by day and night. Let no one therefore blame me, if I add a third tribute to the Mother of God, on her triumphant departure. I am not profiting her, but myself and you who are here present, putting before you a spiritual seasoning and refreshment in keeping with this holy night. We are suffering, as you see, from scarcity of eatables. Therefore I am extemporizing a repast, which, if not very costly nor worthy of the occasion, will certainly be sufficient to still hunger. She does not need our praise. It is we who need her glory. How indeed can glory be glorified, or the source of light be enlightened? We are weaving a crown for ourselves in the doing. "I live," the Lord says, "and I will glorify those who glorify Me." Wine is truly pleasant to drink, and bread to eat. The one rejoices, the other strengthens the heart of man. But what is sweeter than the Mother of my God? She has taken my mind captive, and held my tongue in bondage. I think of her by day and night. She, the Mother of the Word, supplies my words. The fruit of sterility makes sterile minds fruitful. We keep today the feast of her blessed and divine transit from this world. Let us then climb up the mystical mountain, where beyond the reach of worldly things, passing through the obscurity of storm, we stand in the divine light and may give praise to Almighty power. How does He, who dwells in the splendor of His glory, descend into the Virgin's womb without leaving the bosom of the Father? How is He conceived in the flesh, and does He spontaneously suffer, and suffer unto death, in that material body, gaining immortality through corruptibility? And, again, ascending to the Father, He drew His Mother, according to the flesh, to His own Father, assuming into the heavenly country her who was heaven on earth. Today the living ladder, through whom the Most High descended and was seen on earth, and conversed with men, was assumed into heaven by death. To-day the heavenly table, she, who contained the bread of life, the fire of the Godhead, without knowing man, was assumed from earth to heaven, and the gates of heaven opened wide to receive the gate of God from the East. To-day the living city of God is transferred from the earthly to the heavenly Jerusalem, and she, who, conceived her first-born and only Son, the first-born of all creation, the only begotten of the Father, rests in the Church of the first-born: the true and living Ark of the Lord is taken to the peace of her Son. The gates of heaven are opened to receive the receptacle of God, who, bringing forth the tree of life, destroyed Eve's disobedience and Adam's penalty of death. And Christ, the cause of all life, receives the chosen mirror, the mountain from which the stone without hands filled the whole earth. She, who brought about the Word's divine Incarnation, rests in her glorious tomb as in a bridal-chamber, whence she goes to the heavenly bridals, to share in the kingdom of her Son and God, leaving her tomb as a place of rest for those on earth. Is her tomb indeed a resting-place? Yes, more famous than any other, not shining with gold, or silver, or precious stones, nor covered with silken, golden, or purple adornments, but with the divine radiance of the Holy Spirit. The angelic state is not for lovers of this world, but the wondrous life of the blessed is for the servants of the Spirit, and passing to God is better and sweeter than any other life. This tomb is fairer than Eden. And that I may not speak of the enemy's deceit, in the one; of his, so to say, clever counsel, his envy and covetousness, of Eve's weakness and pliability, the bait, sure and tempting, which cheated her and her husband, their disobedience, exile, and death, not to speak of these things so as not to turn our feast into sorrow, this grave gave up the mortal body it contained to the heavenly country. Eve became the mother of the human family, and is not man made after the divine image, convicted by her condemnation; "earth thou art, and unto earth thou shall return." This tomb is more precious than the tabernacle of old, receiving the real and life-giving receptacle of the Lord, the heavenly table, not the loaves of proposition, but of heaven, not material fire, but her who contained the pure fire of the Godhead. This tomb is holier than the ark of Moses, blessed not with types and shadows, but the truth itself. It showed forth the pure and golden urn, containing the heavenly manna, the living tablet, receiving the Incarnate Word of God from the impress of the Holy Spirit, the golden censer of the supersubstantial word. It showed forth her who conceived the divine fire embalming all creation. Let demons take to flight, and the thrice miserable Nestorians perish as the Egyptians of old, and their ruler Pharao, the younger, a cruel devastator. They were swallowed up in the abyss of blasphemy. Let us who are saved with dry feet, crossing the bitter waters of impiety, raise our voices to the Mother of God at her departure. Let Mary, personifying the Church, lead the joyful strain. Let the maidens of the spiritual Jerusalem go out in singing choirs. Let kings and judges, with rulers, youths, and virgins, young and old, proclaim the Mother of God, and all peoples and nations in their different ways and tongues, sing a new canticle. Let the air resound with praise and instrument, and the sun gladden this day of salvation. Rejoice, O heavens, and may the clouds rain justice. Be glad, O divine apostles, the chosen ones of God's flock, who seem to reach the highest visions, as lofty mountain tops. And you God's sheep, and His holy people, the flock of the Church, who look to the high mountains of perfection, be sad, for the fountain of life, God's Mother, is dead. It was necessary that what was made of earth should return to earth, and thus be assumed to heaven. It was fitting that the earthly tenement should be cast off, as gold is purified, so that the flesh in death might become pure and immortal, and rise in shining immortality from the tomb. Today she begins her second life through Him who was the cause of her first being. She gave a beginning, I mean, the life of the body, to Him who had no beginning in time, although the Father was the cause of His divine existence. Rejoice holy and divine Mount Zion, in which reposes the living divine mountain, the new Bethel, with its grace, human nature united with the Godhead. From thee her Son ascended to heaven as from the olives. Let the world-embracing cloud be prepared and the winds gather the apostles to Mount Zion from the ends of the earth. Who are these who soar up as clouds and eagles to the cause of all resurrection, ministering to the Mother of God? Who is she who rises resplendent, all pure, and bright as the sun? Let the spiritual lyres sing to her, the apostolic tongues. Let grave theologians raise their voices in praise, Hierotheus, the vessel of election, in whom the Holy Spirit abides, knowing and teaching divine things by the divine indwelling. Let him be wrapped out of the body and join willingly in the joyful hymn. Let all nations clap their hands and praise the Mother of God. Let angels minister to her body. Follow your Queen, O daughters of Jerusalem, and, together with her virgins in the spirit, approach your Bridegroom in order to sit at His right hand. Make haste, Lord, to give Thy Mother the welcome which is her due. Stretch out Thy divine hands. Receive Thy Mother's soul into the Father's hands unto which Thou didst commend Thy spirit on the Cross. Speak sweet words to her: "Come, my beloved, whose purity is more dazzling than the sun, thou gavest me of thy own, receive now what is mine. Come, my Mother, to thy Son, reign with Him who was poor with thee." Depart, O Queen, depart, not as Moses did who went up to die. Die rather that thou mayest ascend. Give up thy soul into the hands of thy Son. Return earth to the earth, it will be no obstacle. Lift up your eyes, O people of God. See in Zion the Ark of the Lord God of powers, and the apostles standing by it, burying the life-giving body which received our Lord. Invisible angels are all around in lowly reverence doing homage to the Mother of their Lord. The Lord Himself is there, who is present everywhere, and filling all things, the universal Being, not in place. He is the Author and Creator of all things. Behold the Virgin, the daughter of Adam and Mother of God; through Adam she gives her body to the earth, her soul to her Son above in the heavenly courts. Let the holy city be sanctified, and rejoice in eternal praise. Let angels precede the divine tabernacle on its passage, and prepare the tomb. Let the radiance of the spirit adorn it. Let sweet ointment be made ready and poured over the pure and undefiled body. Let a clear stream of grace flow from grace in its source. Let the earth be sanctified by contact with that body. Let the air rejoice at the Assumption. Let gentle breezes waft grace. Let all nature keep the feast of the Mother of God's Assumption. May youthful bands applaud and eloquent tongues acclaim her, and wise hearts ponder on the wonder, priests hoary with age gather strength at the sight. Let all creation emulate heaven, even so the true measure of rejoicing would not be reached. Come, let us depart with her. Come, let us descend to that tomb with all our heart's desire. Let us draw round that most sacred bed and sing the sweet words, "Hail, full of grace, the Lord is with thee. Hail, predestined Mother of God. Hail, thou chosen one in the design of God from all eternity, most sacred hope of earth, resting-place of divine fire, holiest delight of the Spirit, fountain of living water, paradise of the tree of life, divine vine-branch, bringing forth soul-sustaining nectar and ambrosia. Full river of spiritual graces, fertile land of the divine pastures, rose of purity, with the sweet fragrance of grace, lily of the royal robe, pure Mother of the Lamb of God who takes away the sins of the world, token of our redemption, handmaid and Mother, surpassing angelic powers." Come, let us stand round that pure tomb and draw grace to our hearts. Let us raise the ever-virginal body with spiritual arms, and go with her into the grave to die with her. Let us renounce our passions, and live with her in purity, listening to the divine canticles of angels in the heavenly courts. Let us go in adoring, and learn the wondrous mystery by which she is assumed to heaven, to be with her Son, higher than all the angelic choirs. No one stands between Son and Mother. This, O Mother of God, is my third sermon on thy departure, in lowly reverence to the Holy Trinity to whom thou didst minister, the goodness of the Father, the power of the Spirit, receiving the Uncreated Word, the Almighty Wisdom and Power of God. Accept, then, my good-will, which is greater than my capacity, and give us salvation. Heal our passions, cure our diseases, help us out of our difficulties, make our lives peaceful, send us the illumination of the Spirit. Inflame us with the desire of thy son. Render us pleasing to Him, so that we may enjoy happiness with Him, seeing thee resplendent with thy Son's glory, rejoicing for ever, keeping feast in the Church with those who worthily celebrate Him who worked our salvation through thee, Christ the Son of God, and our God. To Him be glory and majesty, with the uncreated Father and the all-holy and life-giving Spirit, now and for ever, through the endless ages of eternity. Amen.

Saint John of Damascus, Sermon 2: On the Dormition of the Theotokos and Ever Virgin Mary

Tue, 07 Aug 2012 14:42:56 GMT

http://www.freerepublic.com/focus/f-religion/1463612/posts There is no one in existence who is able to praise worthily the holy death of God's Mother, even if he should have a thousand tongues and a thousand mouths. Not if all the most eloquent tongues could be united would their praises be sufficient. She is greater than all praise. Since, however, God is pleased with the efforts of a loving zeal, and the Mother of God with what concerns the service of her Son, suffer me now to revert again to her praises. This is in obedience to your orders, most excellent pastors, so dear to God, and we call upon the Word made flesh of her to come to our assistance. He gives speech to every mouth which is opened for Him. He is her sole pleasure and adornment. We know that in celebrating her praises we pay off our debt, and that in so doing we are again debtors, so that the debt is ever beginning afresh. It is fitting that we should exalt her who is above all created things, governing them as Mother of the God who is their Creator, Lord, and Master. Bear with me you who hang upon the divine words, and receive my good will. Strengthen my desire, and be patient with the weakness of my words. It is as if a man were to bring a violet of royal purple out of season, or a fragrant rose with buds of different hues, or some rich fruit of autumn to a mighty potentate who is divinely appointed to rule over men. Every day he sits at a table laden with every conceivable dish in the perfumed courts of his palace. He does not look at the smallness of the offering, or at its novelty so much as he admires the good intention, and with reason. This he would reward with an abundance of gifts and favors. So we, in our winter of poverty, bring garlands to our Queen, and prepare a flower of oratory for the feast of praise. We break our mind's stony desire with iron, pressing, as it were, the unripe grapes. And may you receive with more and more favor the words which fall upon your eager and listening ears. What shall we offer the Mother of the Word if not our words? Like rejoices in like and in what it loves. Thus, then, making a start and loosening the reins of my discourse, I may send it forth as a charger ready equipped for the race. But do Thou, O Word of God, be my helper and auxiliary, and speak wisdom to my un-wisdom. By Thy word make my path clear, and direct my course according to Thy good pleasure, which is the end of all wisdom and discernment. Today the holy Virgin of Virgins is presented in the heavenly temple. Virginity in her was so strong as to be a consuming fire. It is forfeited in every case by child-birth. But she is ever a virgin, before the event, in the birth itself, and afterwards. To-day the sacred and living ark of the living God, who conceived her Creator Himself, takes up her abode in the temple of God, not made by hands. David, her forefather, rejoices. Angels and Archangels are in jubilation, Powers exult, Principalities and Dominations, Virtues and Thrones are in gladness: Cherubim and Seraphim magnify God. Not the least of their Praise is it to refer praise to the Mother of glory. To-day the holy dove, the pure and guileless soul, sanctified by the Holy Spirit, putting off the ark of her body, the life-giving receptacle of Our Lord, found rest to the soles of her feet, taking her flight to the spiritual world, and dwelling securely in the sinless country above. Today the Eden of the new Adam receives the true paradise, in which sin is remitted and the tree of life growl, and our nakedness is covered. For we are no longer naked and uncovered, and unable to bear the splendor of the divine likeness. Strengthened with the abundant grace of the Spirit, we shall no longer betray our nakedness in the words: "I have Put off my garment, how shall I put it on?" The serpent, by whose deceitful promise we were likened to brute beasts, did not enter into this paradise. He, the only begotten Son of God, God himself, of the same substance as the Father, took His human nature of the pure Virgin. Being constituted a man, He made mortality immortal, and was clothed as a man. Putting aside corruption, He was imbued with the incorruptibility of the Godhead. Today the spotless Virgin, untouched by earthly affections, and all heavenly in her thoughts, was not dissolved in earth, but truly entering heaven, dwells in the heavenly tabernacles. Who would be wrong to call her heaven, unless indeed he truly said that she is greater than heaven in surpassing dignity? The Lord and Creator of heaven, the Architect of all things beneath the earth and above, of creation, visible and invisible, Who is not circumvented by place (if that which surrounds things is rightly termed place), created Himself, without human co-operation, an Infant in her. He made her a rich treasure-house of His all-pervading and alone uncircumscribed Godhead, subsisting entirely in her without passion, remaining entire in His universality and Himself uncircumscribed. Today the life-giving treasury and abyss of charity (I know not how to trust my lips to speak of it) is hidden in immortal death. She meets it without fear, who conceived death's destroyer, if indeed we may call her holy and vivifying departure by the name of death. For how could she, who brought life to all, be under the dominion of death? But she obeys the law of her own Son, and inherits this chastisement as a daughter of the first Adam, since her Son, who is the life, did not refuse it. As the Mother of the living God, she goes through death to Him. For if God said: "Unless the first man put out his hand to take and taste of the tree of life, he shall live for ever," how shall she, who received the Life Himself, without beginning or end, or finite vicissitudes, not live for ever. Of old the Lord God banished from the garden of Eden our first parents after their disobedience, when they had dulled the eye of their heart through their sin, and weakened their mind's discernment, and had fallen into death-like apathy. But, now, shall not paradise receive her, who broke the bondage of all passion, sowed the seed of obedience to God and the Father, and was the beginning of life to the whole human race? Will not heaven open its gates to her with rejoicing? Yes, indeed. Eve listened to the serpent, adopted his suggestion, was caught by the lure of false and deceptive pleasure, and was condemned to pain and sorrow, and to bear children in suffering. With Adam she received the sentence of death, and was placed in the recesses of Limbo. How can death claim as its prey this truly blessed one, who listened to God's word in humility, and was filled with the Spirit, conceiving the Father's gift through the archangel, bearing without concupiscence or the co-operation of man the Person of the Divine Word, who fills all things, bringing Him forth, without the pains of childbirth, being wholly united to God? How could Limbo open its gates to her ? How could corruption touch the life-giving body? These are things quite foreign to the soul and body of God's Mother. Death trembled before her. In approaching her Son, death had learnt experience from His sufferings, and had grown wiser. The gloomy descent to hell was not for her, but a joyous, easy, and sweet passage to heaven. If, as Christ, the Life and the Truth says: "Wherever I am, there is also my minister," how much more shall not His mother be with Him? She brought Him forth without pain, and her death, also, was painless. The death of sinners is terrible, for in it, sin, the cause of death, is sacrificed. What shall we say of her if not that she is the beginning of perpetual life. Precious indeed is the death of His saints to the Lord God of powers. More than precious is the passing away of God's Mother. Now let the heavens and the angels rejoice: let the earth and men be full of gladness. Let the air resound with song and canticle, and dark night put off its gloom, and emulate the brightness of day through the scintillating stars. The living city of the Lord God is assumed from God's temple, the visible Zion, and kings bring forth His most precious gift, their mother, to the heavenly Jerusalem, that is to say, the apostles constituted princes by Christ, over all the earth, accompany the ever virginal Mother of God. It seems to me not superfluous to bring forward and insist on the past types of this holy one, the Mother of God. These types succinctly announced the Divine Child whom we have received. I look upon His Mother as the saint of saints, the holiest of all, the fragrant urn for the manna, or rather, to speak more truly, the fountain taking its rise in the divine and far-famed city of David, in Zion the glorious; in it the law is fulfilled and the spiritual law is portrayed. In Zion, Christ the Law-giver consummated the typical pascha, and God, the Author of the old and the new dispensation, gave us the true pascha. In it the Lamb of God, who takes away the sins of the world, initiated His disciples unto His mystical feast, and gave them Himself slain as a victim, and the grape pressed in the true vine. In Zion, Christ is seen by His apostles, risen from the dead, and Thomas is told, and through Thomas the world, that He is Lord and God, having in Himself two natures after His resurrection, and consequently two operations, independent wills, enduring for all ages. Zion is the crown of churches, the resting-place of disciples. In it the echo of the Holy Spirit, the gift of tongues, His fiery descent are transmitted to the apostles. In it St John, taking the Mother of God, ministered to her wants. Zion is the mother of churches in the whole world, who offered a resting-place to the Mother of God after her Son's resurrection from the dead. In it, lastly, the Blessed Virgin was stretched on a small bed. When I had reached this point of my discourse, I was obliged to give vent to my own feelings, and burning with loving desire, to shed reverent yet joyful tears, embracing, as it were, the bed so happy and blest and wondrous, which received the life-giving tabernacle and rejoiced in the contact of holiness. I seemed to take into my arms that holy and sacred body itself, worthy of God, and pressing my eyes, lips, and forehead, head, and cheeks to hers, I felt as if she was really there, though I was unable to see with my eyes what I desired. How, then, was she assumed to the heavenly courts? In this way. What were the honors then conferred upon her by God who commands us to honor our parents? The cloud which enclosed Jerusalem as with a net, by the divine commands, brought together eagles from the ends of the earth, those who are spread over the world, fishing for men in the various and numerous tongues of the spirit. By the net of the word they are saving men from the abyss of doubt and bringing them to the spiritual and heavenly table of the sacred and mystical banquet, the perfect marriage feast of the Divine Bridegroom, which the Father celebrates with His Son, who is equal to Himself and of the same nature. "Where the spirit is," says Christ the Truth, "there shall the eagles be gathered together." If we have already spoken concerning the second great and splendid coming of Him who spoke these words, it will not be out of place here by way of condiment. Eye-witnesses, then, and ministers of the word were there, duly ministering to His Mother, and drawing from her a rich inheritance, as it were, and a full measure of praise. For is it a matter of doubt to any one that she is the source of blessing and the fountain of all good? Their followers and successors also were there, joining in their ministry and in their praise. A common labor produces common fruits. A chosen band from Jerusalem were there. It was fitting that the foremost men and prophets of the old law, they who had foretold God the Word's saving birth of her in time, should be there as a guard of honor. Nor did the angelic choirs fail. They who obeyed the king heartily and consequently were honored by standing near Him, had the right to serve as a body-guard to His Mother, according to the flesh, the truly blessed and blissful one, surpassing all generations and all creation. All those were with her who are the brightness and the shining of the spirit, with spiritual eyes fixed upon her in reverence, and fear, and pure desire. We hear divine and inspired words, and spiritual canticles appropriate to the parting hour. On this account it was meet to praise His boundless goodness, His immeasurable greatness, His omnipotence, the generosity surpassing all measure in His dealings with us, the overflowing riches of His mercy, the abyss of His tenderness; how, putting aside His greatness, He descended to our littleness with the co-operation of the Father and the Holy Spirit. Again, the supersubstantial One is supersubstantially created in the virginal womb. Being God He became man, and remains according to this union perfect God and perfect man, not giving up the substance of His Godhead nor ceasing to be of the same flesh and blood as we are. He, who fills all things and governs the universe with one word, took up His abode in a narrow place, and the material body of this blessed one received the burning fire of the Godhead, and as genuine gold it remained intact. This has taken place because God willed it, since His good pleasure makes things possible which could not happen without it. Then followed a strife of praise, not as if each was seeking to outdo the other--for this is vainglorious and far from pleasing to God--but as if they would leave nothing undone for the glory of God and the honor of God's Mother. Then Adam and Eve, our first parents, opened their lips to exclaim, "Thou blessed daughter of ours, who hast removed the penalty of our disobedience! Thou, inheriting from us a mortal body, hast won us immortality. Thou, taking thy being from us, hast given us back the being in grace. Thou hast conquered pain and loosened the bondage of death. Thou hast restored us to our former state. We had shut the door of paradise; thou didst find entrance to the tree of life. Through us sorrow came out of good; through thee good from sorrow. How canst thou who art all fair taste of death? Thou art the gate of life and the ladder to heaven. Death is become the passage to immortality. O thou e truly blessed one! who that is not the Word could have borne what thou hast borne?" All the company of the saints exclaimed, "Thou hast fulfilled our predictions. Thou hast purchased our present joy for us. Through thee we have broken the chains of death. Come to us, divine and life-giving receptacle. Come, our desire, thou who hast gained us our desire." And the saints standing by added their no less burning words: "Remain with us, our comfort, our sole joy in this world. O Mother leave us not orphans who have suffered on thy Son's account. May we have thee as a refuge and refreshment in our labors and weariness. Thou canst remain if thou so willest, even as thou canst depart hence. if thou departest, O dwelling-place of God let us go too, if we are thine through thy Son. Thou art our sole consolation on earth. We live as long as thou livest, and it is bliss to die with thee. Why do we speak of death? Death is life to thee, and better than life-- incomparably exceeding this life. How is our life--life, if we are deprived of thee?" The apostles and all the assembly of the Church may well have addressed some such words to the blessed Virgin. When they saw the Mother of God near her end and longing for it, they were moved by divine grace to sing farewell hymns, and wrapt out of the flesh, they sighed to accompany the dying Mother of God, and anticipated death through intensity of will. When they had all satisfied their duty of loving reverence and had woven her a rich crown of hymns, they spoke a parting blessing over her, as a God-given treasure, and the last words. These, I should think, were significant of this life's fleetingness, and of its leading to the hidden mysteries of future goods. This, it appears to me, is what they did at once and unanimously. The King was there to receive with divine embrace* the holy, undefiled, and stainless soul of His Mother on her going home. And she, as we may well conjecture, said, "Into Thy hands, O my Son, I commend my spirit. Receive my soul, dear to Thee, which Thou didst keep spotless. I give my body to Thee, not to the earth. Guard that which Thou wert pleased to inhabit and to preserve in virginity. Take to Thyself me that wherever Thou art, the fruit of my womb, there I too may be. I am impelled to Thee who didst descend to me. Do Thou be the consolation of my most cherished children, whom Thou didst vouchsafe to call Thy brethren, when my death leaves them in loneliness. Bless them afresh through my hands." Then stretching out her hands, as we may believe, she blessed all those present, and then she heard the words "Come, my beloved Mother, to thy rest. Arise and come, most dear amongst women, the winter is past and gone, the harvest time is at hand. Thou art fair, my beloved, and there is no stain in thee. Thy fragrance is sweeter than all ointments." With these words in her ear, that holy one gave up her spirit into the hands of her Son. What happens? Nature, I conjecture, is stirred to its depths, strange sounds and voices are heard, and the swelling hymns of angels who precede, accompany, and follow her. Some constitute the guard of honor to that undefiled and immaculate soul on its way to heaven until the queen reaches the divine throne. Others surrounding the sacred and divine body proclaim God's Mother in angelic harmony. What of those who watched by the most holy and immaculate body? In loving reverence and with tears of joy they gathered round the blessed and divine tabernacle, embracing every member, and were filled with holiness and thanksgiving. Then illnesses were cured, and demons were put to flight and banished to the regions of darkness. The air and atmosphere and heavens were sanctified by her passage through them, the earth by the burial of her body. Nor was water deprived of a blessing. She was washed in pure water. It did not cleanse her, but was rather itself sanctified. Then, hearing was given to the deaf, the lame recovered their feet, and the blind, their sight. Sinners who approached with faith blotted out the handwriting against them. Then the holy body is wrapped in a snow-white winding-sheet, and the queen is again laid, upon her bed. Then follow lights and incense and hymns, and angels singing as befits the solemnity; apostles and patriarchs acclaiming her in inspired song. When the Ark of God, departing from Mount Zion for the heavenly country, was borne on the shoulders of the Apostles, it was placed on the way in the tomb. First it was taken through the city, as a bride dazzling with spiritual radiance, and then carried to the sacred place of Gethsemane, angels overshadowing it with their wings, going before, accompanying, and following it, together with the whole assembly of the Church. King Solomon compelled all the elders of Israel in Zion to bear the ark of the covenant of the Lord from the city of David, that is Zion, to rest in the temple of the Lord, which he had built, and the priests took the ark and the tabernacle of the testimony, and the priests and Levites raised it. And the king and all the people sacrificed numberless oxen and sheep before the ark. And the priests carried in the ark of the testimony of God into its place, into the Holy of Holies, beneath the wings of the cherubim. So is it now with the dwelling-place of the true ark, no longer of the testimony, but the very substance of God the Word. The new Solomon, the Prince of peace, the Creator of all things in the heavens and on the earth, assembled together to-day the supporters of the new covenant, that is the Apostles, with all the people of the saints in Jerusalem, brought in her soul through angels to the true Holy of Holies, under the wings of the four living creatures, and set her on His throne within the Veil, where Christ Himself had preceded her. Her body the while is borne by the Apostles' hands, the King of Kings covering her with the splendor of His invisible Godhead, the whole assembly of the saints preceding her, with sacred song and sacrifice of praise until through the tomb it was placed in the delights of Eden, the heavenly tabernacles. Perchance, Jews also were there, if any, not too reprobate were to be found. It will not be beside the mark to mention here a thing that is asserted by many. It is said that when those, who were carrying the blessed body of God's Mother, had reached the descent of the opposite mountains, a certain Jew, the slave of sin, and pledged by his folly, imitated the servant of Caiaphas, who struck the divine Face of Christ our Lord and Master, and made himself the devil's instrument. Full of wicked passion and malice, he rushed at that most divine tabernacle, which angels approached with fear, and impiously dragged the bier with both his hands to the ground. This was prompted by the envy of the arch enemy, but his labors were in vain, and he reaped a severe and fitting reminder of his deed. It is said that he lost the use of his hands, which had perpetrated his malicious deed, until faith moved him to repentance. The bearers were standing near. The wretched man placed his hands on the wondrous and life-giving tabernacle, and they again became sound. Circumstances had made him wise, as often happens. But let us return to our subject. Then they reached the most sacred Gethsemane, and once more there were embracings and prayers and panegyrics, hymns and tears, poured forth by sorrowful and loving hearts. They mingled a flood of weeping and sweating. And thus the immaculate body was laid in the tomb. Then it was assumed after three days to the heavenly mansions. The bosom of the earth was no fitting receptacle for the Lord's dwelling-place, the living source of cleansing water, the corn of heavenly bread, the sacred vine of divine wine, the evergreen and fruitful olive-branch of God's mercy. And just as the all holy body of God's Son, which was taken from her, rose from the dead on the third day, it followed that she should be snatched from the tomb, that the mother should be united to her Son; and as He had come down to her, so she should be raised up to Him, into the more perfect dwelling-place, heaven itself. It was meet that she, who had sheltered God the Word in her own womb, should inhabit the tabernacles of her Son. And as our Lord said it behoved Him to be concerned with His Father's business, so it behoved His mother that she should dwell in the courts of her Son, in the house of the Lord, and in the courts of the house of our God. If all those who rejoice dwell in Him, where must the cause itself of joy abide? It was fitting that the body of her, who preserved her virginity unsullied in her motherhood, should be kept from corruption even after death. She who nursed her Creator as an infant at her breast, had a right to be in the divine tabernacles. The place of the bride whom the Father had espoused, was in the heavenly courts. It was fitting that she who saw her Son die on the cross, and received in her heart the sword of pain which she had not felt in childbirth, should gaze upon Him seated next to the Father. The Mother of God had a right to the possession of her Son, and as handmaid and Mother of God to the worship of all creation. The inheritance of the parents ever passes to the children. Now, as a wise man said, the sources of sacred waters are above. The Son made all creation serve His Mother. Let us then also keep solemn feast to-day to honour the joyful departure of God's Mother, not with flutes nor corybants, nor the orgies of Cybele, the mother of false gods, as they say, whom foolish people talk of as a fruitful mother of children, and truth as no mother at all. These are demons and false imaginings. They usurp what they are not by nature to impose upon human folly. For how can what is bodiless lead the wedded life? How can that be god which, not being before, is present only after birth ? That devils were bodiless is apparent to all, even to those who are intellectually blind. Homer somewhere testifies to the condition of the gods he honors: They eat not barley, and drink not ruddy wine, So they are bloodless and are called immortal. They eat not bread, he says, neither do they drink fiery wine. On this account they are anemic, that is, without blood, and are called immortals. He truly and appropriately says, "are called." They are called immortals. They are not that which they are called. They died the death of wickedness. Now we worship God, not God beginning His being, but who always was and is above all cause and argument or created mind or nature. We honor and reverence the Mother of God, not ascribing to her the eternal generation of His Godhead. For the generation of God the Word was not in time, and was co-eternal with the Father. We acknowledge a second generation in His spontaneous taking flesh, and we see and know the cause of this. He who is without beginning and without body takes flesh for us as one of ourselves. And taking flesh of this sacred Virgin, He is born without man, remaining Himself perfect God, and becoming perfect man, perfect God in His flesh, and perfect Man in His Godhead. Thus, recognizing God's Mother in this Virgin, we celebrate her falling asleep, not proclaiming her as God--far be from us these heathen fables--since we are announcing her death, but recognizing her as the Mother of the Incarnate God. O people of Christ, let us acclaim her to-day in sacred song, acknowledge our own good fortune and proclaim it. Let us honor her in nocturnal vigil; let us delight in her purity of soul and body, for she next to God surpasses all in purity. It is natural for similar things to glory in each other. Let us show our love for her by compassion and kindness towards the poor. For if mercy is the best worship of God, who will refuse to show His Mother devotion in the same way? She opened to us the unspeakable abyss of God's love for us. Through her the old enmity against the Creator is destroyed. Through her our reconciliation with Him is strengthened, peace and grace are given to us, men are the companions of angels, and we, who were in dishonor, are made the children of God. From her we have plucked the fruit of 1ife. From her we have received the seed of immortality. She is the channel of all our goods. In her God was man and man was God. What more marvelous or more blessed? I approach the subject in fear and trembling. With Mary, the prophetess, O youthful souls, let us sound our musical instruments, mortifying our members on earth, for this is spiritual music. Let our souls rejoice in the Ark of God, and the walls of Jericho will yield, I mean the fortresses of the enemy. Let us dance in spirit with David; to-day the Ark of God is at rest. With Gabriel, the great archangel, let us exclaim, "Hail, full of grace, the Lord is with thee. Hail, inexhaustible ocean of grace. Hail, sole refuge in grief. Hail, cure of hearts. Hail, through whom death is expelled and life is installed." And you I will speak to as if living, most sacred of tombs, after the life-giving tomb of our Lord which is the source of the resurrection. Where is the pure gold which apostolic hands confided to you? Where is the inexhaustible treasure? Where the precious receptacle of God? Where is the living table? Where the new book in which the incomprehensible Word of God is written without hands? Where is the abyss of grace and the ocean of healing? Where is the life-giving fountain? Where is the sweet and loved body of God's Mother? Why do you seek in the tomb one who has been assumed to the heavenly courts? Why do you make me responsible for not keeping her? I was powerless to go against the divine commands. That sacred and holy body, leaving the winding-sheet behind, filled me full of sweet fragrance, sanctified me by its contact, and fulfilled the divine scheme, and was then assumed, angels and archangels and all the heavenly powers escorting it. Now angels surround me, and divine grace abounds in me. I am the physician of the sick. I am a perpetual source of health, and the terror of demons. I am a city of refuge for fugitives. Approach with faith and you will receive a sea of graces. Come, you of weak faith. All you that thirst, come to the waters in obedience to Isaiah�s commands, and you who have no money, come and buy for nothing. I call upon all with the Gospel invitation. Let him who longs for bodily or spiritual cure, forgiveness of sins, deliverance from misfortune, the possession of heaven, approach me with faith, and draw hence a strong and rich stream of grace. Just as the action of one and the same water acts differently on the earth, air, and sun, according to the nature of each, producing wine in the vine and oil in the olive-tree, so does one and the same grace profit each person according to his needs. I do not possess grace on my own account. A tomb given up to corruption, an object of sorrow and dejection, I receive a precious ointment, and am impregnated with it, and this sweet fragrance alters my condition whilst it lasts. Truly, divine graces flow where they will. I have sheltered the source of joy, and I have become rich in its perennial fountain. What shall we answer the tomb? You have indeed rich and abiding grace, but divine power is not restricted by place, neither is the Mother of God's working. If it were confined to the tomb alone, few would be the richer. Now it is freely distributed in all parts of the world. Let us then make our memory serve as a storehouse of God's Mother. How shall this be? She is a virgin and a lover of virginity. She is pure and a lover of purity. If we purify our mind with the body, we shall possess her grace. She shuns all impurity and impure passions. She has a horror of intemperance, and a special hatred for fornication. She turns from its allurements as from the progeny of serpents . . . She looks upon all sin as death-inflicting rejoicing in all good. Contraries are cured by contraries. She delights in fasting and continence and spiritual canticles, in purity, virginity, and wisdom. With these she is ever at peace, and takes them to her heart. She embraces peace and a meek spirit, and love, mercy, and humility as her children. In a word, she grieves over every sin, and is glad at all goodness as if it were her own. If we turn away from our former sins in all earnestness and love goodness with all our hearts, and make it our constant companion, she will frequently visit her servants, bringing all blessings with her, Christ her Son, the King and Lord who reigns in our hearts. To Him be glory, praise, honor, power, and magnificence, with the eternal Father and the Holy Spirit, now and for ever.

JOHN OF DAMASCUS: SERMON I ON THE DORMITION OF THE VIRGIN MARY

Tue, 31 Jul 2012 13:37:34 GMT

http://pages.uoregon.edu/sshoemak/texts/dormition/dorm1.htm The memory of the just takes place with rejoicing, said Solomon, the wisest of men; for precious in God's sight is the death of His saints, according to the royal David. If, then, the memory of all the just is a subject of rejoicing, who will not offer praise to justice in its source, and holiness in its treasure-house? It is not mere praise; it is praising with the intention of gaining eternal glory. God's dwelling-place does not need our praise, that city of God, concerning which great things were spoken, as holy. David addresses it in these words: "Glorious things are said of thee, thou city of God." What sort of city shall we choose for the invisible and uncircumscribed God, who holds all things in His hand, if not that city which alone is above nature, giving shelter without circumscription to the supersubstantial Word of God? Glorious things have been spoken of that city by God himself. For what is more exalted than being made the recipient of God's counsel, which is from all eternity? Neither human tongue nor angelic mind is able worthily to praise her through whom it is given to us to look clearly upon the Lord's glory. What then? Shall we be silent through fear of our insufficiency? Certainly not. Shall we be trespassers beyond our own boundaries, and freely handle ineffable mysteries, putting off all restraint? By no means. Mingling, rather, fear with desire, and weaving them into one crown, with reverent hand and longing soul, let us show forth the poor first-fruits of our intelligence in gratitude to our Queen and Mother, the benefactress of all creation as a repayment of our debt. A story is told of some rustics who were ploughing up the soil when a king chanced to pass, in the splendor of his royal robes and crown, and surrounded by countless gift bearers, standing in a circle. As there was no gift to offer at that moment, one of them was collecting water in his hands, as there happened to be a copious stream near by. Of this he prepared a gift for the king, who addressed him in these words: "What is this, my boy?" And he answered boldly: "I made the best of what I had, thinking it was better to show my willingness, than to offer nothing. You do not need our gifts, nor do you wish for anything from us save our good will. The need is on our side, and the reward is in the doing. I know that glory often comes to the grateful." The king in wonder praised the boy's cleverness, graciously acknowledged his willingness, and made him many rich gifts in return. Now, if that proud monarch so generously rewarded good intentions, will not Our Lady, the Mother of God, accept our good will, not judging us by what we accomplish? Our Lady is the Mother of God, who alone is good and infinite in His condescension, who preferred the two mites to many splendid gifts. She will indeed receive us, who are paying off our debt, and make us a return out of all proportion to what we offer. Since prayer is absolutely necessary for our needs, let us direct our attention to it. What shall we say, O Queen? What words shall we use? What praise shall we pour upon thy sacred and glorified head, thou giver of good gifts and of riches, the pride of the human race, the glory of all creation, through whom it is truly blessed. He whom nature did not contain in the beginning, was born of thee. The Invisible One is contemplated face to face. O Word of God, do Thou open my slow lips, and give their utterances Thy richest blessing; inflame us with the grace of Thy Spirit, through whom fishermen became orators, and ignorant men spoke supernatural wisdom, so that our feeble voices may contribute to thy loved Mother's praises, even though greatness should be extolled by misery. She, the chosen one of an ancient race, by a predetermined counsel and the good pleasure of God the Father, who had begotten Thee in eternity immaterially, brought Thee forth in the latter times, Thou who art propitiation and salvation, justice and redemption, life of life, light of light, and true God of true God. The birth of her, whose Child was marvelous, was above nature and understanding, and it was salvation to the world; her death was glorious, and truly a sacred feast. The Father predestined her, the prophets foretold her through the Holy Ghost. His sanctifying power overshadowed her, cleansed and made her holy, and, as it were, predestined her. Then Thou, Word of the Father, not dwelling in place, didst invite the lowliness of our nature to be united to the immeasurable greatness of Thy inscrutable Godhead. Thou, who didst take flesh of the Blessed Virgin, vivified by a reasoning soul, having first abided in her undefiled and immaculate womb, creating Thyself, and causing her to exist in Thee, didst become perfect man,, not ceasing to be perfect God, equal to Thy Father, but taking upon Thyself our weakness through ineffable goodness. Through it Thou art one Christ, one Lord, one Son of God, and man at the same time, perfect God and perfect man, wholly God and wholly man, one Substance from two perfect natures, the Godhead and the manhood. And in two perfect natures, the divine and the human, God is not pure God, nor the man only man, but the Son of God and the Incarnate God are one and the same God and man without confusion or division, uniting in Himself substantially the attributes of both natures. Thus, He is at once uncreated and created, mortal and immortal, visible and invisible, in place and not in place. He has a divine will and a human will, a divine action and a human also, two powers of choosing divine and human. He shows forth divine wonders and human affections--natural, I mean, and pure. Thou hast taken upon Thyself, Lord, of Thy great mercy, the state of Adam as he was before the fall, body, soul, and mind, and all that they involve physically, so as to give me a perfect salvation. It is true indeed that what was not assumed was not healed.* Having thus become the mediator between God and man, Thou didst destroy enmity, and lead back to Thy Father those who had deserted Him, wanderers to their home, and those in darkness to the light. Thou didst bring pardon to the contrite, and didst change mortality into immortality. Thou didst deliver the world from the aberration of many gods, and didst make men the children of God, partakers of Thy divine glory. Thou didst raise the human race, which was condemned to bell, above all power and majesty, and in Thy person it is seated on the King's eternal throne. Who was the instrument of these infinite benefits exceeding all mind and comprehension, if not the Mother ever Virgin who bore Thee? Realize, Beloved in the Lord, the grace of to-day, and its wondrous solemnity. Its mysteries are not terrible, nor do they inspire awe. Blessed are they who have eyes to see. Blessed are they who see with spiritual eyes. This night shines as the day. What countless angels acclaim the death of the life-giving Mother! How the eloquence of apostles blesses the departure of this body which was the receptacle of God. How the Word of God, who deigned in His mercy to become her Son, ministering with His divine hands to this immaculate and divine being, as His mother, receives her holy soul. O wondrous Law-giver, fulfilling the law which He bad Himself laid down, not being bound by it, for it was He who enjoined children to show reverence to their parents. "Honor thy father and thy mother," He says. The truth of this is apparent to every one, calling to mind even dimly the words of holy Scripture. If according to it the souls of the just are in the hands of God, how much more is her soul in the hands of her Son and her God. This is indisputable. Let us consider who she is and whence she came, how she, the greatest and dearest of all God's gifts, was given to this world. Let us examine what her life was, and the mysteries in which she took part. Heathens in the use of funeral orations most carefully brought forward anything which could be turned to praise of the deceased, and at the same time encourage the living to virtue, drawing generally upon fable and fiction, not having fact to go upon. How then, shall we not deserve scorn if we bury in silence that which is most true and sacred, and in very deed the source of praise and salvation to all ? Shall we not receive the same punishment as the man who hid his master's talent ? Let us adapt our subject to the needs of those who listen, as food is suited to the body. Joachim and Anne were the parents of Mary. Joachim kept as strict a watch over his thoughts as a shepherd over his flock, having them entirely under his control. For the Lord God led him as a sheep, and he wanted for none of the best things. When I say best, let no one think I mean what is commonly acceptable to the multitude, that upon which greedy minds are fixed, the pleasures of life that can neither endure nor make their possessors better, nor confer real strength. They follow the downward course of human life and cease all in a moment, even if they abounded before. Far be it from us to cherish these things, nor is this the portion of those who fear God. But the good things which are a matter of desire to those who possess true knowledge, delighting God, and fruitful to their possessors, namely, virtues, bearing fruit in due season, that is, in eternity, will reward with eternal life those who have labored worthily and have persevered in their acquisition as far as possible. The labor goes before, eternal happiness follows. Joachim ever shepherded his thoughts. In the place of pastures, dwelling by contemplation on the words of sacred Scripture, made glad on the restful waters of divine grace, withdrawn from foolishness, he walked in the path of justice. And Anne, whose name means grace, was no less a companion in her life than a wife, blessed with all good gifts, though afflicted for a mystical reason with sterility. Grace in very truth remained sterile, not being able to produce fruit in the souls of men. Therefore, men declined from good and degenerated; there was not one of understanding nor one who sought after God. Then His divine goodness, taking pity on the work of His hands, and wishing to save it, put an end to that mystical barrenness, that of holy Anne, I mean, and she gave birth to a child, whose equal had never been created and never can be. The end of barrenness proved clearly that the world's sterility would cease and that the withered trunk would be crowned with vigorous and mystical life. Hence the Mother of our Lord is announced. An angel foretells her birth. It was fitting that in this, too, she, who was to be the human Mother of the one true and living God, should be marked out above every one else. Then she was offered in God's holy temple, and remained there, showing to all a great example of zeal and holiness, withdrawn from frivolous society. When, however, she reached full age and the law required that she should leave the temple, she was entrusted by the priests to Joseph, her bridegroom, as the guardian of her virginity, a steadfast observer of the law from his youth. Mary, the holy and undefiled, went to Joseph, contenting herself with her household matters, and knowing nothing beyond her four walls. In the fullness of time, as the divine apostle says, the angel Gabriel was sent to this true child of God, and saluted her in the words, "Hail, full of grace, the Lord is with thee." Beautiful is the angel's salutation to her who is greater than an angel. He is the bearer of joy to the whole world. She was troubled at his words, not being used to speak with men, for she had resolved to keep her virginity unsullied. She pondered in herself what this greeting might be. Then the angel said to her: "Fear not, Mary. Thou hast found grace before God." In very deed, she who was worthy of grace had found it. She found grace who had done the deeds of race, and had reaped its fullness. She found grace who brought forth the source of grace, and was a rich harvest of grace. She found an abyss of grace who kept undefiled her double virginity, her virginal soul no less spotless than her body; hence her perfect virginity. "Thou shall bring forth a Son," he said, "and shall call His name Jesus" (Jesus is interpreted Savior). "He shall save His people from their sins." What did she, who is true wisdom, reply? She does not imitate our first mother Eve, but rather improves upon her incautiousness, and calling in nature to support her, thus answers the angel: "How is this to be, since I know not man? What you say is impossible, for it goes beyond the natural laws laid down by the Creator. I will not be called a second Eve and disobey the will of my God. If you are not speaking godless things, explain the mystery by saying how it is to be accomplished." Then the messenger of truth answered her: "The Holy Spirit shall come to thee, and the power of the Most High shall overshadow thee. Therefore He who is born to thee shall be called the Son of God." That which is foretold is not subservient to the laws of nature. For God, the Creator of nature, can alter its laws. And she, listening in holy reverence to that sacred name, which she had ever desired, signified her obedience in words full of humility and joy: "Behold the handmaid of the Lord. Be it done unto me according to thy word." "O the depth of the riches, of the wisdom, and of the knowledge of God," I will exclaim in the apostle's words. "How incomprehensible are His judgments, and how unsearchable His ways." O inexhaustible goodness of God! O boundless goodness! He who called what was not into being, and filled heaven and earth, whose throne is heaven, and whose footstool is the earth, a spacious dwelling-place, made the womb of His own servant, and in it the mystery of mysteries is accomplished. Being God He becomes man, and is marvelously brought forth without detriment to the virginity of His Mother. And He is lifted up as a baby in earthly arms, who is the brightness of eternal glory, the form of the Father's substance, by the word of whose mouth all created things exist. O truly divine wonder! O mystery transcending all nature and understanding! O marvelous virginity! What, O holy Mother and Virgin, is this great mystery accomplished in thee? Blessed art thou amongst women, and blessed is the fruit of thy womb. Thou art blessed from generation to generation, thou who alone art worthy of being blessed. Behold all generations shall call thee blessed as thou hast said. The daughters of Jerusalem, I mean, of the Church, saw thee. Queens have blessed thee, that is, the spirits of the just, and they shall praise thee for ever. Thou art the royal throne which angels surround, seeing upon it their very King and Lord. Thou art a spiritual Eden, holier and diviner than Eden of old. That Eden was the abode of the mortal Adam, whilst the Lord came from heaven to dwell in thee. The ark foreshadowed thee who hast kept the seed of the new world. Thou didst bring forth Christ, the salvation of the world, who destroyed sin and its angry waves. The burning bush was a figure of thee, and the tablets of the law, and the ark of the testament. The golden urn and candelabra, the table and the flowering rod of Aaron were significant types of thee. From thee arose the splendor of the Godhead, the eternal Word of the Father, the most sweet and heavenly Manna, the sacred Name above every name, the Light which was from the beginning. The heavenly Bread of Life, the Fruit without seed, took flesh of thee. Did not that flame foreshadow thee with its burning fire an image of the divine fire within thee? And Abraham's tent most clearly pointed to thee. By the Word of God dwelling in thee human nature produced the bread made of ashes, its first fruits, from thy most pure womb, the first fruits kneaded into bread and cooked by divine fire, becoming His divine person, and His true substance of a living body quickened by a reasoning and intelligent soul. I had nearly forgotten Jacob's ladder. Is it not evident to every one that it prefigured thee, and is not the type easily recognized ? just as Jacob saw the ladder bringing together heaven and earth, and on it angels coming down and going up, and the truly strong and invulnerable God wrestling mystically with himself, so art thou placed between us, and art become the ladder of God's intercourse with us, of Him who took upon Himself our weakness, uniting us to Himself, and enabling man to see God. Thou hast brought together what was parted. Hence angels descended to Him, ministering to Him as their God and Lord, and men, adopting the life of angels, are carried up to heaven. How shall I understand the prediction of prophets ? Shall I not refer them to thee, as we can prove them to be true? What is the fleece of David which receives the Son of the Almighty God, co-eternal and co-equal with His Father, as rain falls upon the soil? Does it not signify thee in thy bright shining? Who is the virgin foretold by Isaiah who should conceive and bear a Son, God ever present with us, that is, who being born a man should remain God? What is Daniel's mountain from which arose Christ, the Corner-Stone, not made by the hand of man ? Is it not thee, conceiving without man and still remaining a virgin? Let the inspired Ezekiel come forth and show us the closed gate, sealed by the Lord, and not yielding, according to his prophecy--let him point to its fulfillment in thee. The Lord of all came to thee, and taking flesh did not open the door of thy virginity. The seal remains intact. The prophets, then, foretell thee. Angels and apostles minister to thee, O Mother of God, ever Virgin, and John the virgin apostle. Angels and the spirits of the just, patriarchs and prophets surround thee to-day in thy departure to thy Son. Apostles watched over the countless host of the just who were gathered together from every corner of the earth by the divine commands, as a cloud around the divine and living Jerusalem, singing hymns of praise to thee, the author of our Lord's life-giving body. O how does the source of life pass through death to life? O how can she obey the law of nature, who, in conceiving, surpasses the boundaries of nature? How is her spotless body made subject to death? In order to be clothed with immortality she must first put off mortality, since the Lord of nature did not reject the penalty of death. She dies according to the flesh, destroys death by death, and through corruption gains incorruption, and makes her death the source of resurrection. O how does Almighty God receive with His own hands the holy disembodied soul of our Lord's Mother! He honors her truly, whom being His servant by nature, He made His Mother, in His inscrutable abyss of mercy, when He became incarnate in very truth. We may well believe that the angelic choirs waited to receive thy departing soul. O what a blessed departure this going to God of thine. If God vouchsafes it to all His servants--and we know that He does--what an immense difference there is between His servants and His Mother. What, then, shall we call this mystery of thine? Death? Thy blessed soul is naturally parted from thy blissful and undefiled body, and the body is delivered to the grave, yet it does not endure in death, nor is it the prey of corruption. The body of her, whose virginity remained unspotted in child-birth, was preserved in its incorruption, and was taken to a better, diviner place, where death is not, but eternal life. Just as the glorious sun may be hidden momentarily by the opaque moon, it shows still though covered, and its rays illumine the darkness since light belongs to its essence. It has in itself a perpetual source of light, or rather it is the source of light as God created it. So art thou the perennial source of true light, the treasury of life itself, the richness of grace, the cause and medium of all our goods. And if for a time thou art hidden by the death of the body, without speaking, thou art our light, life-giving ambrosia, true happiness, a sea of grace, a fountain of healing and of perpetual blessing. Thou art as a fruitful tree in the forest, and thy fruit is sweet in the mouth of the faithful. Therefore I will not call thy sacred transformation death, but rest or going home, and it is more truly a going home. Putting off corporeal things, thou dwellest in a happier state. Angels with archangels bear thee up. Impure spirits trembled at thy departure. The air raises a hymn of praise at thy passage, and the atmosphere is purified. Heaven receives thy soul with joy. The heavenly powers greet thee with sacred canticles and with joyous praise, saying : "Who is this most pure creature ascending, shining as the dawn, beautiful as the moon, conspicuous as the sun? How sweet and lovely thou art, the lily of the field, the rose among thorns; therefore the young maidens loved thee. We are drawn after the odor of thy ointments. The King introduced thee into His chamber. There Powers protect thee, Principalities praise thee, Thrones proclaim thee, Cherubim are hushed in joy, and Seraphim magnify the true Mother by nature and by grace of their very Lord. Thou wert not taken into heaven as Elias was, nor didst thou penetrate to the third heaven with Paul, but thou didst reach the royal throne itself of thy Son, seeing it with thy own eyes, standing by it in joy and unspeakable familiarity. O gladness of angels and of all heavenly powers, sweetness of patriarchs and of the just, perpetual exultation of prophets, rejoicing the world and sanctifying all things, refreshment of the weary, comfort of the sorrowful, remission of sins, health of the sick, harbor of the storm-tossed, lasting strength of mourners, and perpetual succor of all who invoke thee." O wonder surpassing nature and creating wonder! Death, which of old was feared and hated, is a matter of praise and blessing. Of old it was the harbinger of grief, dejection, tears, and sadness, and now it is shown forth as the cause of joy and rejoicing. In the case of all God's servants, whose death is extolled, His good pleasure is surmised from their holy end, and therefore their death is blessed. It shows them to be perfect, blessed and immoveable in goodness, as the proverb says: "Praise no man before his death." This, however, we do not apply to thee. Thy blessedness was not death, nor was dying thy perfection, nor, again, did thy departure hence help thee to security. Thou art the beginning, middle, and end of all goods transcending mind, for thy Son in His conception and divine dwelling in thee is made our sure and true security. Thus thy words were true: from the moment of His conception, not from thy death, thou didst say all generations should call thee blessed. It was thou who didst break the force of death, paying its penalty, and making it gracious. Hence, when thy holy and sinless body was taken to the tomb, the choirs of angels bore it, and were all around, leaving nothing undone for the honour of our Lord's Mother, whilst apostles and all the assembly of the Church burst into prophetic song, saying: "We shall be filled with the good things of Thy house, holy is Thy temple, wonderful in justice." And again: "The Most High has sanctified His tabernacle. The mountain of God is a fertile mountain, the mountain in which it pleased God to dwell." The apostolic band lifting the true ark of the Lord God on their shoulders, as the priests of old the typical ark, and placing thy body in the tomb, made it, as if another Jordan, the way to the true land of the gospel, the heavenly Jerusalem, the mother of all the faithful, God being its Lord and architect. Thy soul did not descend to Limbo, neither did thy flesh see corruption. Thy pure and spotless body was not left in the earth, but the abode of the Queen, of God's true Mother, was fixed in the heavenly kingdom alone. O how did heaven receive her who is greater than heaven? How did she, who had received God, descend into the grave? This truly happened, and she was held by the tomb. It was not after bodily wise that she surpassed heaven. For how can a body measuring three cubits, and continually losing flesh, be compared with the dimensions of heaven ? It was rather by grace that she surpassed all height and depth, for that which is divine is incomparable. O sacred and wonderful, holy and worshipful body, ministered to now by angels, standing by in lowly reverence. Demons tremble: men approach with faith, honoring and worshipping her, greeting her with eyes and lips, and drawing down upon themselves abundant blessings. Just as a rich scent sprinkled upon clothes or places, leaves its fragrance even after it has been withdrawn, so now that holy, undefiled, and divine body, filled with heavenly fragrance, the rich source of grace, is laid in the tomb that it may be translated to a higher and better place. Nor did she leave the grave empty; her body imparted to it a divine fragrance, a source of healing, and of all good for those who approach it with faith. We, too, approach thee to-day, O Queen; and again, I say, O Queen, O Virgin Mother of God, staying our souls with our trust in thee, as with a strong anchor. Lifting up mind, soul and body, and all ourselves to thee, rejoicing in psalms and hymns and spiritual canticles, we reach through thee One who is beyond our reach on account of His Majesty. If, as the divine Word made flesh taught us, honor shown to servants, is honor shown to our common Lord, how can honor shown to thee, His Mother, be slighted? How is it not most desirable? Art thou not honored as the very breath of life? Thus shall we best show our service to our Lord Himself. What do I say to our Lord? It is sufficient that those who think of Thee should recall the memory of Thy most precious gift as the cause of our lasting joy. How it fills us with gladness! How the mind that dwells on this holy treasury of Thy grace enriches itself. This is our thank-offering to thee, the first fruits of our discourses, the best homage of my poor mind, whilst I am moved by desire of thee, and full of my own misery. But do thou graciously receive my desire, knowing that it exceeds my power. Watch over us, O Queen, the dwelling-place of our Lord. Lead and govern all our ways as thou wilt. Save us from our sins. Lead us into the calm harbor of the divine will. Make us worthy of future happiness through the sweet and face-to-face vision of the Word made flesh through thee. With Him, glory, praise, power, and majesty be to the Father and to the holy and life-giving Spirit, now and for ever. Amen.

St. John Chrysostom On the Transfiguration of Christ on Mount Tabor

Tue, 24 Jul 2012 00:51:13 GMT

http://lifeofababypriest.blogspot.com/2005/08/st-john-chrysostom-on-transfiguration.html "Even then Christ did not display to us all the splendor of the world to come. For that the vision was accommodated to human eyes, and not an exact manifestation of the reality is plain from the very words of the Evangelist. For what did he say? �He did shine as the Sun.� But the glory of incorruptible bodies does not emit the same kind of light as this body which is corruptible, nor is it of a kind to be tolerable to mortal eyes, but needs incorruptible and immortal eyes to contemplate it. But at that time on the mountain He disclosed to them as much as it was possible for them to see without injuring the sight of the beholders; and even so they could not endure it but fell upon their faces."

The Nature of God�s Providence

Fri, 13 Jul 2012 01:50:42 GMT

http://www.monachos.net/wiki/The_Nature_of_God%27s_Providence �God does not leave men forever either in unhappiness, so that they would not grow weak, or in happiness, so that they would not become careless; but by divers means he arranges their salvation.� [St. John Chrysostom] �Take thou care of what is God's, and God will take care of what is thine.� [St. John Chysostom] �No matter what happens to thee, accept everything as good, knowing that nothing happens without God.� [St. Simeon the New Theologian] �Remember God at all times, and He will remember thee when thou fallest into calamity.� [St Isaac of Syria]

Dogmatic Definition of the Council of Chalcedon, 451

Tue, 10 Jul 2012 12:22:39 GMT

http://www.ewtn.com/faith/teachings/incac2.htm The sacred and great and universal synod by God's grace and by decree of your most religious and Christ-loving emperors Valentinian Augustus and Marcian Augustus assembled in Chalcedon, metropolis of the province of Bithynia, in the shrine of the saintly and triumphant martyr Euphemia, issues the following decrees. In establishing his disciples in the knowledge of the faith, our lord and saviour Christ said: "My peace I give you, my peace I leave to you"', so that no one should disagree with his neighbour regarding religious doctrines but that the proclamation of the truth would be uniformly presented. But the evil one never stops trying to smother the seeds of religion with his own tares and is for ever inventing some novelty or other against the truth; so the Master, exercising his usual care for the human race, roused this religious and most faithful emperor to zealous action, and summoned to himself the leaders of the priesthood from everywhere, so that through the working of the grace of Christ, the master of all of us, every injurious falsehood might be staved off from the sheep of Christ and they might be fattened on fresh growths of the truth. This is in fact what we have done. We have driven off erroneous doctrines by our collective resolution and we have renewed the unerring creed of the fathers. We have proclaimed to all the creed of the 318; and we have made our own those fathers who accepted this agreed statement of religion -- the 150 who later met in great Constantinople and themselves set their seal to the same creed. Therefore, whilst we also stand by the decisions and all the formulas relating to the creed from the sacred synod which took place formerly at Ephesus, whose leaders of most holy memory were Celestine of Rome and Cyril of Alexandria we decree that pre-eminence belongs to the exposition of the right and spotless creed of the 318 saintly and blessed fathers who were assembled at Nicaea when Constantine of pious memory was emperor: and that those decrees also remain in force which were issued in Constantinople by the 150 holy fathers in order to destroy the heresies then rife and to confirm this same catholic and apostolic creed: the creed of the 318 fathers at Nicaea, and the same of the 150 saintly fathers assembled in Constantinople. This wise and saving creed, the gift of divine grace, was sufficient for a perfect understanding and establishment of religion. For its teaching about the Father and the Son and the holy Spirit is complete, and it sets out the Lord's becoming human to those who faithfully accept it. But there are those who are trying to ruin the proclamation of the truth, and through their private heresies they have spawned novel formulas: some by daring to corrupt the mystery of the Lord's economy on our behalf, and refusing to apply the word "God-bearer" to the Virgin; and others by introducing a confusion and mixture, and mindlessly imagining that there is a single nature of the flesh and the divinity, and fantastically supposing that in the confusion the divine nature of the Only-begotten is passable. Therefore this sacred and great and universal synod, now in session, in its desire to exclude all their tricks against the truth, and teaching what has been unshakeable in the proclamation from the beginning, decrees that the creed of the 318 fathers is, above all else, to remain inviolate. And because of those who oppose the holy Spirit, it ratifies the teaching about the being of the holy Spirit handed down by the 150 saintly fathers who met some time later in the imperial city--the teaching they made known to all, not introducing anything left out by their predecessors, but clarifying their ideas about the holy Spirit by the use of scriptural testimonies against those who were trying to do away with his sovereignty. And because of those who are attempting to corrupt the mystery of the economy and are shamelessly and foolishly asserting that he who was born of the holy virgin Mary was a mere man, it has accepted the synodical letters of the blessed Cyril, [already accepted by the Council of Ephesus] pastor of the church in Alexandria, to Nestorius and to the Orientals, as being well-suited to refuting Nestorius's mad folly and to providing an interpretation for those who in their religious zeal might desire understanding of the saving creed. To these it has suitably added, against false believers and for the establishment of orthodox doctrines the letter of the primate of greatest and older Rome, the most blessed and most saintly Archbishop Leo, written to the sainted Archbishop Flavian to put down Eutyches's evil-mindedness, because it is in agreement with great Peter's confession and represents a support we have in common. It is opposed to those who attempt to tear apart the mystery of the economy into a duality of sons; and it expels from the assembly of the priests those who dare to say that the divinity of the Only-begotten is passable, and it stands opposed to those who imagine a mixture or confusion between the two natures of Christ; and it expels those who have the mad idea that the servant-form he took from us is of a heavenly or some other kind of being; and it anathematizes those who concoct two natures of the Lord before the union but imagine a single one after the union. So, following the saintly fathers, we all with one voice teach the confession of one and the same Son, our Lord Jesus Christ: the same perfect in divinity and perfect in humanity, the same truly God and truly man, of a rational soul and a body; consubstantial with the Father as regards his divinity, and the same consubstantial with us as regards his humanity; like us in all respects except for sin; begotten before the ages from the Father as regards his divinity, and in the last days the same for us and for our salvation from Mary, the virgin God-bearer as regards his humanity; one and the same Christ, Son, Lord, only-begotten, acknowledged in two natures which undergo no confusion, no change, no division, no separation; at no point was the difference between the natures taken away through the union, but rather the property of both natures is preserved and comes together into a single person and a single subsistent being; he is not parted or divided into two persons, but is one and the same only-begotten Son, God, Word, Lord Jesus Christ, just as the prophets taught from the beginning about him, and as the Lord Jesus Christ himself instructed us, and as the creed of the fathers handed it down to us. Since we have formulated these things with all possible accuracy and attention, the sacred and universal synod decreed that no one is permitted to produce, or even to write down or compose, any other creed or to think or teach otherwise. As for those who dare either to compose another creed or even to promulgate or teach or hand down another creed for those who wish to convert to a recognition of the truth from Hellenism or from Judaism, or from any kind of heresy at all: if they be bishops or clerics, the bishops are to be deposed from the episcopacy and the clerics from the clergy; if they be monks or lay folk, they are to be anathematized.

The Power of the Blood of Christ

Tue, 03 Jul 2012 13:57:50 GMT

�What, then? Has God only made ready the armor? No! He has also prepared a food which is more powerful than any armor, so that you may not weary in the fight, and that you may dine joyously and then win the advantage over the wicked one. If the devil merely sees you returning from the Master�s banquet, he flees faster than any wind, as if he had seen a lion breathing forth flames from his mouth. If you show him a tongue stained with the precious blood, he will not be able to make a stand; if you show him your mouth all crimsoned and ruddy, cowardly beast that he is, he will run away. Do you with to know the power inherent in this blood? Let us go back to what prefigured it, to the ancient stories in Egypt. God was about to bring the tenth plague on the Egyptians. He wished to destroy the first-born of the Egyptians, because the Egyptians were keeping captive His first-born people. What did He do to prevent the Jews from being struck down together with the Egyptians, since they were both in the same place? Learn the power of the type, that you may learn the strength of the truth. The plague sent by God was about to sweep down from above, and the destroying angel was assailing one house after another. What, then, did Moses do? Sacrifice an unblemished lamb, he said, and smear your doors with its blood. What do you mean? Can the blood of an irrational animal save man who has reason? Yes, he says. Not because it is blood but because it prefigures the Master�s blood. Although statues of the emperor have neither life nor perception, they can save the men endowed with perception and life who flee to them for refuge, not because they are bronze, but because they are images of the emperor. So, too, that blood which lacked life and perception saved the men who had life, not because it was blood, but because it was a type of the Master�s blood. On that day in Egypt, the destroying angel saw the blood smeared on the doors and did not dare to burst in. Today, will the devil not check himself all the more if he sees, not the blood of the type smeared on the doors, but the blood of the truth smeared on the mouths of the faithful, since these mouths have become doors of a temple which holds Christ? If the angel stood in awe when he saw the type, much more likely is it that the devil will flee when he sees the truth.� [St. John Chrysostom, Baptismal Instruction 3]

God can be Worshiped Everywhere

Tue, 03 Jul 2012 13:56:07 GMT

�Do you work with your hands? Sit down and sing. But you do not wish to sing with your mouth? Do it with your heart. A song is a great comrade. You will cause no damage by this, but you will be able to sit at your work as if you were in the workshop of a monastery. For, it is not the fitness of a place but the rigid discipline of our character that will provide us with quiet. At least St. Paul practiced his trade in a workshop and suffered no hurt to his own virtue. Therefore, do not keep saying: �Since I am poor and work with my hands, how shall I be able to lead a life of philosophy?� It is for this reason above all that you will be able to lead the life of philosophy.� [St. John Chrysostom, Baptismal Instruction 12]

Holy Martyrs of Christ as Physicians

Tue, 03 Jul 2012 13:55:25 GMT

�Let us have continuous recourse to them as to physicians of the spirit. It was for this reason that the good Master has left their bodies with us, that we might stand beside their tombs and clasp them with the whole strength of our soul, and in this way get from them the greatest healing for our illnesses of soul and body. For if we stand beside them with faith, whether our sickness be of the body or the soul, we will not leave their tombs without the healing of which we stood in need.� [St. John Chrysostom, Baptismal Instruction 7]

Sayings of St. John Chrysostom, Archbishop of Constantinople

Thu, 28 Jun 2012 17:20:00 GMT

Although it be with truth that you speak evil, this is also a crime. You are a man, and yet you spit the venom of a poisonous serpent. You are a man and yet you become like a raging beast. You have been given a mouth not to wound but to heal. Enter into the Church and wash away your sins. For here there is a hospital and not a court of law. Do not be ashamed again to enter the Church, be ashamed when you sin, but not when you repent. When partaking of the Eucharist you bury your teeth in Christ�s flesh and drink of the same blood that came from His side � He did not say, �This is the symbol of my body � of my blood,� but �This is my body and blood.� Even if others make war against us, it is right for us to remain in peace. Feeding the hungry is a greater work than raising the dead. The primary goal in the education of children is to teach, and to give the example of a virtuous life. �Why,� you ask, do we see evil doers thriving and healthy and enjoying great prosperity? Let us weep for them, because their not having to suffer in this world is a guarantee of greater punishment in the next! To show this, St. Paul said, �But when we are judged, we are being chastised by the Lord, that we may not be condemned with this world.� Afflictions here are a form of reproof, while this in the other world are a form of punishment for those who were evil in their lives. I would like to have a voice strong enough to make myself heard from the four corners of the world. I would climb the ugliest mountain in the universe and I would cry out to all men, �save, save your soul!� The fast of Lent has no advantage to us unless it brings about our spiritual renewal. It is necessary while fasting to change our whole like and practice virtue. Turning away from all wickedness means keeping our tongue in check, restraining our anger, avoiding all gossip, lying and swearing. To abstain from these things � herein lies the true value of the fast. Sins that are easiest to amend bring the greatest punishment. Anger is a strong fire, consuming all things its path; it wastes the body and corrupts the body, and renders a man base and odious to look upon. And if it were possible for the angry man to see himself at the time of his anger he would not need any other admonition, for there is nothing less pleasing than an angry countenance. Anger is an intoxicant and more wretched than God does not insist or desire that we should mourn in agony of heart: Rather, it is His wish that out of love for Him we should rejoice with laughter in our soul. Take away sin, and tears become superfluous; where there is no bruising, no ointment is required. Before the fall, Adam shed no tears and in the same way there will be no more tears after the resurrection from the dead, when sin has been destroyed. For pain, sorrow and lamentation will then have fled away. After death no unrepentant person can escape the consequences of his sins, but just as prisoners are led out of their cell bound in chains and brought before the court, so are all souls when they depart hence; they bring with themselves their chains of sins before the dread judgment seat. Lift up and stretch out your hands, not to heaven, but to the poor; for if you stretch forth your hands to the poor, you have reached the summit of heaven, but if you lift up your hands in prayer without sharing with the poor, it is worth nothing. Every family should have a room where Christ is welcome in the person of the hungry and thirsty stranger. Let none fear death, for the death of the Savior has set us free. Christ is risen and the demons have fallen. Christ is risen and the angels rejoice. The belief in stars is a foolish disbelief against God�s omnipotence and creativity, for God is subjected to the star�s power. In ancient times, many Christians received the Holy Mysteries at random and without discrimination, especially on the day of their institution (i.e. Holy Thursday). Seeing the great harm that comes from careless reception of Communion, the Fathers have set aside forty days (of Lent) for prayer, listening to God�s word and attending services, in order that after proper purification of our heart by prayer, fasting, almsgiving, night-vigils and confession, we may receive Holy Communion with a clear conscience as many times as possible. What the Lord did not endure on the Cross (the breaking of His legs), He submits to now in His sacrifice for His love for you. He permits Himself to be broken into pieces that all may be filled. What is in the chalice is the same as that which flowed from Christ�s side. What is the Bread? Christ�s Body. Not only ought we to see the Lord, we ought to take Him and unite ourselves with Him in the closest union. It is folly to abstain all day long from food, but fail to abstain from sin and selfishness. Let your prayer be completely simple for both the Publican and the Prodigal Son were reconciled to God by a single phrase.

Statement of Faith of the Orthodox Church

Tue, 26 Jun 2012 13:58:12 GMT

St. Athanasius of Alexandria http://www.newadvent.org/fathers/ God, Father Almighty, maker of all things both visible and invisible, that has His being from Himself. And in one Only-begotten Word, Wisdom, Son, begotten of the Father without beginning and eternally; word not pronounced nor mental, nor an effluence of the Perfect, nor a dividing of the impassible Essence, nor an issue ; but absolutely perfect Son, living and powerful (Hebrews 4:12), the true Image of the Father, equal in honour and glory. For this, he says, 'is the will of the Father, that as they honour the Father, so they may honour the Son also' (John 5:23): very God of very God, as John says in his general Epistles, 'And we are in Him that is true, even in His Son Jesus Christ: this is the true God and everlasting life' (1 John 5:20): Almighty of Almighty. For all things which the Father rules and sways, the Son rules and sways likewise: wholly from the Whole, being like the Father as the Lord says, 'he that has seen Me has seen the Father' (John 14:9). But He was begotten ineffably and incomprehensibly, for 'who shall declare his generation?' (Isaiah 53:8), in other words, no one can. Who, when at the consummation of the ages (Hebrews 9:26), He had descended from the bosom of the Father, took from the undefiled Virgin Mary our humanity (ἄ��), Christ Jesus, whom He delivered of His own will to suffer for us, as the Lord saith: 'No man takes My life from Me. I have power to lay it down, and have power to take it again' (John 10:18). In which humanity He was crucified and died for us, and rose from the dead, and was taken up into the heavens, having been created as the beginning of ways for us (Proverbs 8:22), when on earth He showed us light from out of darkness, salvation from error, life from the dead, an entrance to paradise, from which Adam was cast out, and into which he again entered by means of the thief, as the Lord said, 'This day shall you be with Me in paradise' (Luke 23:43), into which Paul also once entered. [He showed us] also a way up to the heavens, whither the humanity of the Lord , in which He will judge the quick and the dead, entered as precursor for us. We believe, likewise, also in the Holy Spirit that searches all things, even the deep things of God (1 Corinthians 2:10), and we anathematise doctrines contrary to this.

St. John Chrysostom on Family Life

Tue, 19 Jun 2012 14:45:47 GMT

(�On Marriage and Family Life,� Homily 20) �Husbands, love your wives, just as Christ also loved the Church� (Ephesians 5:25). You have heard how importance obedience is; you praise and marveled at Paul, how he welds our whole life together, as we would expect from an admirable and spiritual man. You have done well. But now listen to what else he requires from you; he has not finished with his example. �Husbands,� he says, �love your wives, as Christ loved the Church.� You have seen the amount of obedience necessary; now hear about the amount of love necessary. Do you want your wife to be obedient to you, as the Church is to Christ? Then be responsible for the same providential care of her, as Christ is for the Church. And even if it becomes necessary for you to give your life for her, yes, and even to endure and undergo suffering of any kind, do not refuse. Even though you undergo all of this, you will never have done anything equal to what Christ has done. You are sacrificing yourself for someone to whom you are already joined, but He offered Himself up for one who turned her back on Him and hated Him. In the same way, then, as He honored her by putting at His feet one who turned her back on Him, who hated, rejected, and disdained Him, as He accomplished this not with threats, or violence, or terror, or anything else like that, but through His untiring love; so also you should behave towards your wife. Even if you see her belittling you, or despising and mocking you, still you will be able to subject her to yourself, through affection, kindness, and your great regard for her. There is no influence more powerful than the bond of love, especially for husband and wife. A servant can be taught submission through fear; but even he, if provoked to much, will soon seek his escape. But one�s partner for life, the mother of one�s children, the source of one�s every joy, should never be fettered with fear and threats, but with love and patience. What kind of marriage can there be when the wife is afraid of her husband? What sort of satisfaction could a husband himself have, if he lives with his wife as if she were a slave, and not with a woman by her own free will? Suffer anything for her sake, but never disgrace her, for Christ never did this with the Church.�

Prayer is the Light of the Soul

Mon, 11 Jun 2012 22:30:22 GMT

[A reading from the homilies of St John Chrysostom (Homily 6 on Prayer)] There is nothing more worthwhile than to pray to God and to converse with him, for prayer unites us with God as his companions. As our bodily eyes are illuminated by seeing the light, so in contemplating God our soul is illuminated by him. Of course the prayer I have in mind is no matter of routine, it is deliberate and earnest. It is not tied down to a fixed timetable; rather it is a state which endures by night and day. Our soul should be directed in God, not merely when we suddenly think of prayer, but even when we are concerned with something else. If we are looking after the poor, if we are busy in some other way, or if we are doing any type of good work, we should season our actions with the desire and the remembrance of God. Through this salt of the love of God we can all become a sweet dish for the Lord. If we are generous in giving time to prayer, we will experience its benefits throughout our life. Prayer is the light of the soul, giving us true knowledge of God. It is a link mediating between God and man. By prayer the soul is borne up to heaven and in a marvellous way embraces the Lord. This meeting is like that of an infant crying on its mother, and seeking the best of milk. The soul longs for its own needs and what it receives is better than anything to be seen in the world. Prayer is a precious way of communicating with God, it gladdens the soul and gives repose to its affections. You should not think of prayer as being a matter of words. It is a desire for God, an indescribable devotion, not of human origin, but the gift of God's grace. As Saint Paul says: we do not know how to pray as we ought, but the Spirit himself intercedes for us with sighs too deep for words. Anyone who receives from the Lord the gift of this type of prayer possesses a richness that is not to be taken from him, a heavenly food filling up the soul. Once he has tasted this food, he is set alight by an eternal desire for the Lord, the fiercest of fires lighting up his soul. To set about this prayer, paint the house of your soul with modesty and lowliness and make it splendid with the light of justice. Adorn it with the beaten gold of good works and, for walls and stones, embellish it assiduously with faith and generosity. Above all, place prayer on top of this house as its roof so that the complete building may be ready for the Lord. Thus he will be received in a splendid royal house and by grace his image will already be settled in your soul.

The Holy and Great Feast of Pentecost according to St. John Chrysostom, Archbishop of Constantinople

Tue, 05 Jun 2012 14:27:45 GMT

Indeed the Church of Christ celebrates the miracle of Pentecost with great joy and thanksgiving. According to St. John Chrysostom, on �this day the earth became heaven for us; not because the stars descended from the heavens to earth, but because the Apostles ascended to heaven by the grace of the Holy Spirit, which was now abundantly poured forth. And so the whole world was transformed into heaven; not because human nature was changed, but rather there was a change in the direction of the human will. A tax-collector [Matthew] was found, and he was transformed into an Evangelist. A persecutor [Paul] was found, and he was changed into an Apostle. A thief [the Penitent Thief on the cross on the right side of Christ] was found, and he was led into Paradise. A prostitute [Mary Magdalene] was found, and she was made the equal of virgins. Wise men [the Three Wise Men] were found, and they were taught the Gospels. Evil fled away, and gentleness took its place. Slavery was put away, and freedom came in its stead. All debts were forgiven, and the grace of God was conferred. Therefore, heaven became earth, and this I shall not cease from proclaiming again and again.�

Sermon on the Feast of Pentecost by St. John Chrysostom. Translated by Fr. John A. Peck May 20, 2010

Tue, 29 May 2012 14:23:23 GMT

Our father among the saints John Chrysostom, Archbishop of Constantinople, was a notable Christian bishop and preacher from the fourth and fifth centuries in Syria and Constantinople. He is famous for eloquence in public speaking and his denunciation of abuse of authority in the Church and in the Roman Empire of the time. His banishments demonstrated that secular powers had strong influence in the eastern Church at this period in history. Let us spiritually extol the grace of the Holy Spirit in spiritual hymns, since spiritual grace has on this day shown upon us from heaven. Though our words are too weak to express adequately the greatness of this grace, we shall praise its power and activity to the extent of our abilities; for the Holy Spirit probes all things, even the depths of divinity. We are celebrating the day of Pentecost, the day of the Descent of the Holy Spirit to the Apostles, the day of the hope of perfection, the end of expectation, the longing for salvation, the fulfillment of prayer and the image of patience. Today the Spirit Who acted to scatter the nations in the time of Heber has formed tongues of fire among the Apostles. His action of old led to the confusion of the nations, in order to restrain the will of man from its brazenness and consequent chastisement; on this occasion, however, amidst fiery tongues, the deeds wrought by the activity of the Holy Spirit served to preserve us as recipients of preaching, in fulfillment of the will of God. In the beginning the Spirit of God moved over the water, and later, in the time of Christ, the same Holy Spirit of God rested upon him . Then He moved, and now He rested, as being one in essence, equal in honor, ever-existent and unoriginate together with the Father and the Son. He Who by the flight of a dove over the waters of the Flood heralded fair weather to Noah, the same Holy Spirit, by the sight of a dove at the waters of the Jordan, showed the world the Sonship of Him Who was baptized. Moreover, the Lord had a terrifying answer for those who dared to utter blasphemy against the Holy Spirit: �Whoever speaks blasphemy against the Holy Spirit, it shall not be forgiven him, neither in this world, neither in the world to come.� David, declaring his desire for this Holy Spirit, prayed to God, saying: �Cast me not away from Thy presence, O Lord; and take not Thy Holy Spirit from me.� As is well known, where He is absent, every sort of corruption sets in. Thus, the Spirit of the Lord departed from Saul, and an evil spirit entered into him, wherefore David said, �Take not Thy Holy Spirit from me.� This same Holy Spirit sanctified the prophets, instructed the apostles and empowered the mar�tyrs. This same Holy Spirit consecrated Isaiah, taught Ezekiel and revealed the resurrection of the dead. As he says, �The hand of the Lord was upon me, and carried me out in the spirit of the Lord.� This same Holy Spirit chose Jeremiah from his mother�s womb, and raised up Daniel to deliver Susanna. As it is written, �God raised up by the Holy Spirit a young youth, whose name was Daniel.� David so loved the presence of this same Holy Spirit that he prayed to God, saving, �Thy Holy Spirit shall lead me in the land of uprightness.� This same Holy Spirit of God came to dwell in the holy Virgin Mary, embracing her with the communion of the Divine Word at the good pleasure of the Father, and making her the Theotokos. Elizabeth, being filled with this same Holy Spirit, understood that the Lord had come to her by means of the Virgin; wherefore she said, �And whence is this to me, that the Mother of my Lord should come to me?� Zachariah, the father of John, was filled with the same Holy Spirit, whereby he declared that the son born to him would be the prophet and forerunner of the King Who was to come. John himself was also filled with the same Holy Spirit; the eyes of his intellect were given light, and he beheld the heavens opened, and the Holy Spirit hovering over Him Who was being bap�tized, Him Who baptized with the Spirit and fire. By the action of the same Holy Spirit, the Lord Himself, when He was giving His Apostles His teaching in detail and strength�ening their minds for the time of His Passion, said to them: �If I go not away, the Com�forter will not come unto you.� Moreover, revealing to them the Spirit�s consubstantial power, He said: �When the Holy Spirit is come, Which proceedeth from the Father, He will guide you into all truth.� The holy Apostles waited expectantly for the coming of the power of this same Holy Spirit; they waited together to be clothed with power from on high, according to the commandment of the Lord, Who had said: �Tarry ye in the city of Jerusalem, until ye be endued with power from on high; for, behold, I shall send the promise of My Father upon you.� And, as it is written, �when the day of Pentecost was fully come, all the holy Apostles were assembled with one accord in one place, and the Paraclete was sent to them under the appearance of tongues of fire.� Having received the abundant promise of the Father and the Holy Spirit, they were strengthened, and they manifested Him Who was sent to them, His grace and His power. The martyr and protodeacon Stephen, filled with the same Holy Spirit, Whom he received by the laying-on of hands of the Apostles, did great wonders and miracles among the people. Being full of the Holy Spirit, he saw the doors of heaven opened and the Only-begotten Son and Word of God standing in the flesh at the right hand of the power of God. Filled with this same Holy Spirit, Paul became the preacher of divine mysteries. As Ananias said to him: �The Lord, even the Savior, hath sent me to thee, that thou mightest receive thy sight, and be filled with the Holy Spirit.� And Paul afterwards said with assurance: �And I think also that I have the Spirit of God.� The same Holy Spirit came to Cornelius and those that were to be baptized with him, and each of them spoke in his own tongue and magnified God. This same Holy Spirit came upon the Ethiopian eunuch after he went down into the water [of baptism], and he was filled with joy, and he went on his way rejoicing. This is the same Holy Spirit Who preached by the prophets, Who gave understanding to the apostles, Who spoke to men. He was given to them by the Lord, and all their adversaries were not able to gainsay or resist Him. For, as the Lord said, �It is not ye that speak, but the Spirit of your Father Which speaketh in you.� This Holy Spirit also or�dains priests, consecrates churches, purifies altars, perfects sacrifices and cleanses people of their sins. This Holy Spirit abides with the godly, refines the righteous and guides kings. This same Holy Spirit preserved the soul of Simeon, lengthening the time of his life and re�versing the rules of death, until the day when he beheld Him Who is the Redeemer of life and death; for it had been promised unto him by the Holy Spirit, that he should not see death before he had seen the Lord�s Christ. It was the same Holy Spirit Who gave strength to Elijah, and Whose power Elisha desired when he asked of Elijah: �Let there be, I pray thee, a double portion of thy spirit upon me.� This Holy Spirit enlightens souls and sanctifies bodies. It was the same Holy Spirit Who descended upon the Apostles and filled them with divine wisdom. Having received His gifts, they were all filled with the knowledge of God; not only were they given divine knowledge, but also spiritual gifts. Simon Magus, being a stranger to the Holy Spirit, fell to his perdition. As Peter said to Simon: �Thy money perish with thee, because thou hast desired to purchase the priceless grace of the Holy Spirit with money.� Therefore, beloved, let us strive to keep our bodies uncorrupted; for one who has acquired a new body, which is a temple of the Holy Spirit, has become a true victor over the devil. What the Spirit of God has said, may it be done unto me. Moreover, Joseph, strength�ened by this same Holy Spirit, desired not that his body be defiled by the vile deeds of this life; for he knew that the Spirit does not abide in a body that has commerce with sin; there�fore, he attained a royal rank. This Spirit enlightened Bezaleel, so that he fashioned the tabernacle with all beauty and skill. Joshua the son of Nun, possessing the same Spirit, be�came a faithful heir to Moses and obtained the inheritance of the Promised Land for his people. As God said to Moses: �Take to thyself Joshua the son of Nun, a man who has the Spirit of God in him.� This is the Spirit of Whom the Lord, when He breathed upon His disciples after His Resurrection from the dead on the third day, said: �Receive ye the Holy Spirit.� And again, it is the same Spirit Who has vouchsafed to give eternal life to the faithful after the general resurrection from the dead. As it is written: �Thou wilt send forth Thy Spirit, and they shall be created; and Thou shalt renew the face of the earth.� Many are the gifts of the Holy Spirit; many and all-powerful are His gifts. As it says in a certain place: By the Word of the Lord were the heavens established, and all the might of them by the Spirit of His mouth. And Isaiah says: �The Spirit of God shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and strength, the spirit of knowledge and godliness.� And Paul adds, �The Spirit of adoption and of grace.� He Who is equally ever-existent, and equally unoriginate, and Who shares the throne and the honor of God, His Son and Word, called this Spirit the Spirit Who is our Comforter. David calls Him the Holy Spirit, since the Holy Spirit is sent by holiness; the governing Spirit, since He has dominion over all, be�cause all things came from Him and are kept in existence by Him; and the good Spirit, since salvation and all kinds of goodness are from Him. And what does Isaiah call Him? The Spirit of God, because He proceeds from God the Father; thus does God Himself speak of the Spirit of God as proceeding, in the words, Which proceedeth from the Father. Isaiah further calls Him the Spirit of wisdom and understanding, because all wisdom and good understanding have been given through Him; and the Spirit of counsel and strength, because He is able to bring to pass that which is desired; and also the Spirit of knowledge and godliness. Ezekiel, a man of the spirit, says: �And I will give you a new heart and a new Spirit.� He is one in essence, one in principle and one in counsel with the Father and the Son. Wouldst thou believe? Listen to what the Scriptures say of Him: �When He prepared the heaven, I was present with Him.� The prophet further says: �The Lord, and His Spirit hath sent me.� Lest anyone think, from what was said, that this new Spirit would come from any creatures living or yet to come, or from any other person, He says: �And I will put My Spirit in you;� inasmuch as He said, �A new Spirit.� In the Acts of the holy Apostles, this was ex�pressed in commandments: �The Holy Spirit said, �Separate me Barnabas and Saul for the work whereunto I have called them.�� And again, �It seemed good to the Holy Spirit, and to us;� even as it had been said, �I will put My Spirit in you.� Would you demonstrate that this was indeed His coming, as was foretold in parables, and that it was His grace acting upon the holy Apostles? Will you believe what was said? Listen to St. John the Evangelist, who says: �The Holy Spirit was not yet given, because that Jesus was not yet glorified.� Paul called this Spirit the Spirit of adoption and the Spirit of grace, inasmuch as in the waters of the baptismal font men are born again of water and the Spirit, and we receive the adoption of sons. In the same way, the Lord said to Nicodemus: �Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.� Thus, the Holy Spirit is the Spirit of sonship and the Spirit of grace; for grace and truth came by Jesus Christ, through the Holy Spirit, for those who have been born by the power of God. Moreover, the Spirit is called the Comforter, because He is also our advocate with the Father. And not only is He with the Father, but He is always with us also as a gift. �And I will pray the Father, and He shall give you another Comforter, that He may abide with you forever,� comforting your hearts and making them steadfast in divine patience and trust in Christ. Whereas the holy Apostles re�ceived this testament after Christ�s holy Rising from the dead, and were sent forth to teach and to baptize in the name of the Father and of the Son and of the Holy Spirit, and whereas we have already been vouchsafed this true washing by the Holy Spirit, let us strive to keep our souls and our bodies undefiled as we glorify the Most holy and consubstantial Trinity, the Father and the Son and the Holy Spirit, now and ever and unto the ages of ages. Amen. � 2010, Fr. John A. Peck. All rights reserved. http://preachersinstitute.com/2010/05/20/sermon-on-the-feast-of-pentecost/

Saint Leo the Great (Sermon 73 - On the Lord's Ascension)

Tue, 22 May 2012 13:49:55 GMT

I. The events recorded as happening after the Resurrection were intended to convince us of its truth. Since the blessed and glorious Resurrection of our Lord Jesus Christ, whereby the Divine power in three days raised the true Temple of God, which the wickedness of the Jews had overthrown, the sacred forty days, dearly-beloved, are today ended, which by most holy appointment were devoted to our most profitable instruction, so that, during the period that the Lord thus protracted the lingering of His bodily presence, our faith in the Resurrection might be fortified by needful proofs. For Christ's Death had much disturbed the disciples' hearts, and a kind of torpor of distrust had crept over their grief-laden minds at His torture on the cross, at His giving up the ghost, at His lifeless body's burial. For, when the holy women, as the Gospel-story has revealed, brought word of the stone rolled away from the tomb, the sepulchre emptied of the body, and the angels bearing witness to the living Lord, their words seemed like ravings to the Apostles and other disciples. Which doubtfulness, the result of human weakness, the Spirit of Truth would most assuredly not have permitted to exist in His own preacher's breasts, had not their trembling anxiety and careful hesitation laid the foundations of our faith. It was our perplexities and our dangers that were provided for in the Apostles: it was ourselves who in these men were taught how to meet the cavillings of the ungodly and the arguments of earthly wisdom. We are instructed by their lookings, we are taught by their hearings, we are convinced by their handlings. Let us give thanks to the Divine management and the holy Father who allowed the necessary slowness of belief. Others doubted, that we might not doubt. II. And therefore they are in the highest degree instructive. Those days, therefore, dearly-beloved, which intervened between the Lord's Resurrection and Ascension did not pass by in uneventful leisure, but great mysteries were ratified in them, deep truths revealed. In them the fear of awful death was removed, and the immortality not only of the soul but also of the flesh established. In them, through the Lord's breathing upon them, the Holy Ghost is poured upon all the Apostles, and to the blessed Apostle Peter beyond the rest the care of the Lord's flock is entrusted, in addition to the keys of the kingdom. Then it was that the Lord joined the two disciples as a companion on the way, and, to the sweeping away of all the clouds of our uncertainty, upbraided them with the slowness of their timorous hearts. Their enlightened hearts catch the flame of faith, and lukewarm as they have been, are made to burn while the Lord unfolds the Scriptures. In the breaking of bread also their eyes are opened as they eat with Him: how far more blessed is the opening of their eyes, to whom the glorification of their nature is revealed than that of our first parents, on whom fell the disastrous consequences of their transgression. III. They prove the Resurrection of the flesh. And in the course of these and other miracles, when the disciples were harassed by bewildering thoughts, and the Lord had appeared in their midst and said, "Peace be unto you" , that what was passing through their hearts might not be their fixed opinion (for they thought they saw a spirit not flesh), He refutes their thoughts so discordant with the Truth, offers to the doubters' eyes the marks of the cross that remained in His hands and feet, and invites them to handle Him with careful scrutiny, because the traces of the nails and spear had been retained to heal the wounds of unbelieving hearts, so that not with wavering faith, but with most steadfast knowledge they might comprehend that the Nature which had been lain in the sepulchre was to sit on God the Father's throne. IV. Christ's ascension has given us greater privileges and joys than the devil had taken from us. Accordingly, dearly-beloved, throughout this time which elapsed between the Lord's Resurrection and Ascension, God's Providence had this in view, to teach and impress upon both the eyes and hearts of His own people that the Lord Jesus Christ might be acknowledged to have as truly risen, as He was truly born, suffered, and died. And hence the most blessed Apostles and all the disciples, who had been both bewildered at His death on the cross and backward in believing His Resurrection, were so strengthened by the clearness of the truth that when the Lord entered the heights of heaven, not only were they affected with no sadness, but were even filled with great joy. And truly great and unspeakable was their cause for joy, when in the sight of the holy multitude, above the dignity of all heavenly creatures, the Nature of mankind went up, to pass above the angels' ranks and to rise beyond the archangels' heights, and to have Its uplifting limited by no elevation until, received to sit with the Eternal Father, It should be associated on the throne with His glory, to Whose Nature It was united in the Son. Since then Christ's Ascension is our uplifting, and the hope of the Body is raised, whither the glory of the Head has gone before, let us exult, dearly-beloved, with worthy joy and delight in the loyal paying of thanks. For today not only are we confirmed as possessors of paradise, but have also in Christ penetrated the heights of heaven, and have gained still greater things through Christ's unspeakable grace than we had lost through the devil's malice. For us, whom our virulent enemy had driven out from the bliss of our first abode, the Son of God has made members of Himself and placed at the right hand of the Father, with Whom He lives and reigns in the unity of the Holy Spirit, God for ever and ever. Amen. Source: Translated by Charles Lett Feltoe. From Nicene and Post-Nicene Fathers, Second Series, Vol. 12. Edited by Philip Schaff and Henry Wace. (Buffalo, NY: Christian Literature Publishing Co., 1895.) Revised and edited for New Advent by Kevin Knight. http://www.johnsanidopoulos.com/2009/05/saint-leo-greats-second-homily-on.html

The Feast Day of Sts. Constantine and Helen, Equal to the Apostles, May 21st

Wed, 16 May 2012 13:28:09 GMT

"The Church calls St Constantine (306-337) "the Equal of the Apostles," and historians call him "the Great." He was the son o the Caesar Constantius Chlorus (305-306), who governed the lands of Gaul and Britain. His mother was St Helen, a Christian of humble birth. At this time the immense Roman Empire was divided into Western and Eastern halves, governed by two independent emperors and their corulers called "Caesars." Constantius Chlorus was Caesar in the Western Roman Empire. St Constantine was born in 274, possibly at Nish in Serbia. In 294, Constantius divorced Helen in order to further his political ambition by marrying a woman of noble rank. After he became emperor, Constantine showed his mother great honor and respect, granting her the imperial title "Augusta." Constantine, the future ruler of all the whole Roman Empire, was raised to respect Christianity. His father did not persecute Christians in the lands he governed. This was at a time when Christians were persecuted throughout the Roman Empire by the emperors Diocletian (284-305) and his corulers Maximian Galerius (305-311) in the East, and the emperor Maximian Hercules (284-305) in the West. After the death of Constantius Chlorus in 306, Constantine was acclaimed by the army at York as emperor of Gaul and Britain. The first act of the new emperor was to grant the freedom to practice Christianity in the lands subject to him. The pagan Maximian Galerius in the East and the fierce tyrant Maxentius in the West hated Constantine and they plotted to overthrow and kill him, but Constantine bested them in a series of battles, defeating his opponents with the help of God. He prayed to God to give him a sign which would inspire his army to fight valiantly, and the Lord showed him a radiant Sign of the Cross in the heavens with the inscription "In this Sign, conquer." [The following night, our Lord Jesus Christ appeared to him in a dream and declared to him the power of the Cross and its significance. When he arose in the morning, he immediately ordered that a labarum be made (which is a banner or standard of victory over the enemy) in the form of a cross, and he inscribed on it the Name of Jesus Christ. On the 28th Of October, he attacked and mightily conquered Maxentius, who drowned in the Tiber River while fleeing. The following day, Constantine entered Rome in triumph and was proclaimed Emperor of the West by the Senate, while Licinius, his brother-in-law, ruled in the East. But out of malice, Licinius later persecuted the Christians. Constantine fought him once and again, and utterly destroyed him in 324, and in this manner he became monarch over the West and the East.] After Constantine became the sole ruler of the Western Roman Empire, he issued the Edict of Milan in 313 which guaranteed religious tolerance for Christians. St Helen, who was a Christian, may have influenced him in this decision. In 323, when he became the sole ruler of the entire Roman Empire, he extended the provisions of the Edict of Milan to the Eastern half of the Empire. After three hundred years of persecution, Christians could finally practice their faith without fear. Renouncing paganism, the Emperor did not let his capital remain in ancient Rome, the former center of the pagan realm. He transferred his capital to the East, to the city of Byzantium, which was renamed Constantinople, the city of Constantine (May 11). Constantine was deeply convinced that only Christianity could unify the immense Roman Empire with its diverse peoples. He supported the Church in every way. He recalled Christian confessors from banishment, he built churches, and he showed concern for the clergy. The emperor deeply revered the victory-bearing Sign of the Cross of the Lord, and also wanted to find the actual Cross upon which our Lord Jesus Christ was crucified. For this purpose he sent his own mother, the holy Empress Helen, to Jerusalem, granting her both power and money. Patriarch Macarius of Jerusalem and St Helen began the search, and through the will of God, the Life-Creating Cross was miraculously discovered in 326. (The account of the finding of the Cross of the Lord is found under the Feast of the Exaltation of the Cross, September 14). The Orthodox Church commemorates the Uncovering of the Precious Cross and the Precious Nails by the Holy Empress Helen on March 6. While in Palestine, the holy empress did much of benefit for the Church. She ordered that all places connected with the earthly life of the Lord and His All-Pure Mother, should be freed of all traces of paganism, and she commanded that churches should be built at these places [at the sites of the Crucifixion and Resurrection, in Bethlehem at the cave where our Saviour was born, another on the Mount of Olives whence He ascended into Heaven, and many others throughout the Holy Land, Cyprus, and elsewhere.] The emperor Constantine ordered a magnificent church in honor of Christ's Resurrection to be built over His tomb. St Helen gave the Life-Creating Cross to the Patriarch for safe-keeping, and took part of the Cross with her for the emperor. After distributing generous alms at Jerusalem and feeding the needy (at times she even served them herself), the holy Empress Helen returned to Constantinople, where she died in the year 327. Because of her great services to the Church and her efforts in finding the Life-Creating Cross, the empress Helen is called "the Equal of the Apostles." The peaceful state of the Christian Church was disturbed by quarrels, dissensions and heresies which had appeared within the Church. Already at the beginning of St Constantine's reign the heresies of the Donatists and the Novatians had arisen in the West. They demanded a second baptism for those who lapsed during the persecutions against Christians. These heresies, repudiated by two local Church councils, were finally condemned at the Council of Milan in 316. Particularly ruinous for the Church was the rise of the Arian heresy in the East, which denied the Divine Nature of the Son of God, and taught that Jesus Christ was a mere creature. By order of the emperor, the First Ecumenical Council was convened in the city of Nicea in 325. 318 bishops attended this Council. Among its participants were confessor-bishops from the period of the persecutions and many other luminaries of the Church, among whom was St Nicholas of Myra in Lycia. (The account about the Council is found under May 29). The emperor was present at the sessions of the Council. The heresy of Arius was condemned and a Symbol of Faith (Creed) composed, in which was included the term "consubstantial with the Father," confirming the truth of the divinity of Jesus Christ, Who assumed human nature for the redemption of all the human race. One might possibly be surprised by St Constantine's grasp of theological issues during the discussions at the Council. The term "consubstantial" was included in the Symbol of Faith at his insistence. [Falling ill near Nicomedia, he requested to receive divine Baptism, according to Eusebius (The Life of Constantine. Book IV, 61-62), and also according to Socrates and Sozomen; and when he had been deemed worthy of the Holy Mysteries, he reposed in 337, on May 21 or 22, the day of Pentecost, having lived sixty-five years, of which he ruled for thirty-one years. His remains were transferred to Constantinople and were deposed in the Church of the Holy Apostles, which had been built by him (see Homily XXVI on Second Corinthians by Saint John Chrysostom).]" (taken from: http://ocafs.oca.org/FeastSaintsViewer.asp?SID=4&ID=1&FSID=101452, and quotes in brackets taken from: http://goarch.org/chapel/saints_view?contentid=62&type=saints&date=5/21/2009&D=TH)

The Feast of Mid-Pentecost

Wed, 09 May 2012 20:56:27 GMT

The information below is taken from the website of the Greek Orthodox Archdiocese of America: goarch.org After the Saviour had miraculously healed the paralytic, the Jews, especially the Pharisees and Scribes, were moved with envy and persecuted Him, and sought to slay Him, using the excuse that He did not keep the Sabbath, since He worked miracles on that day. Jesus then departed to Galilee. About the middle of the Feast of Tabernacles, He went up again to the Temple and taught. The Jews, marvelling at the wisdom of His words, said, "How knoweth this man letters, having never learned?" But Christ first reproached their unbelief and lawlessness, then proved to them by the Law that they sought to slay Him unjustly, supposedly as a despiser of the Law, since He had healed the paralytic on the Sabbath. Therefore, since the things spoken by Christ in the middle of the Feast of Tabernacles are related to the Sunday of the Paralytic that is just passed, and since we have already reached the midpoint of the fifty days between Pascha and Pentecost, the Church has appointed this present feast as a bond between the two great feasts, thereby uniting, as it were, the two into one, and partaking of the grace of them both. Therefore today's feast is called Mid-Pentecost, and the Gospel Reading, "At Mid-feast"--though it refers to the Feast of Tabernacles--is used. It should be noted that there were three great Jewish feasts: the Passover, Pentecost, and the Feast of Tabernacles. Passover was celebrated on the 15th of Nisan, the first month of the Jewish calendar, which coincides roughly with our March. This feast commemorated that day on which the Hebrews were commanded to eat the lamb in the evening and anoint the doors of their houses with its blood. Then, having escaped bondage and death at the hands of the Egyptians, they passed through the Red Sea to come to the Promised Land. It is also called "the Feast of Unleavened Bread," because they ate unleavened bread for seven days. Pentecost was celebrated fifty days after the Passover, first of all, because the Hebrew tribes had reached Mount Sinai after leaving Egypt, and there received the Law from God; secondly, it was celebrated to commemorate their entry into the Promised Land, where also they ate bread, after having been fed with manna forty years in the desert. Therefore, on this day they offered to God a sacrifice of bread prepared with new wheat. Finally, they also celebrated the Feast of Tabernacles from the 15th to the 22nd of "the seventh month," which corresponds roughly to our September. During this time, they live in booths made of branches in commemoration of the forty years they spent in the desert, living in tabernacles, that is, tents (Ex. 12:10-20; Lev. 23). Apolytikion in the Plagal of the Fourth Tone Mid-way in the feast, refresh my thirsty soul with the flowing waters of piety. For You cried out to all, O Savior, "Let him who thirsts come to me and drink." You, O Christ our God, are the Fountain of Life, glory to You. Kontakion in the Fourth Tone O sovereign Master and Creator of all things, O Christ our God, Thou didst cry unto those present at the Judaic Mid-feast and address them thus: Come and draw the water of immortality freely. Wherefore, we fall down before Thee and faithfully cry out: Grant Thy compassions unto us, O Lord, for Thou are truly the Wellspring of life for all. The content on this page is under copyright and is used with permission, all rights reserved: Reading � Holy Transfiguration Monastery - Brookline, MA Apolytikion � Narthex Press Kontakion � Holy Transfiguration Monastery - Brookline, MA Icon compliments of St. Isaac of Syria Skete

Orthodoxy 101: Vesting of the Clergy

Mon, 07 May 2012 19:57:49 GMT

Leo the Great of Rome, Homily 71: On the Lord's Resurrection, I

Tue, 01 May 2012 13:32:29 GMT

http://www.monachos.net/content/patristics/patristictexts/175 I. We must all be partakers in Christ's Resurrection life In my last sermon, dearly beloved, not inappropriately, as I think, we explained to you our participation in the cross of Christ, whereby the life of believers contains in itself the mystery of Easter, and thus what is honored at the feast is celebrated by our practice. And how useful this is you yourselves have proved, and by your devotion have learnt, how greatly benefited souls and bodies are by longer fasts, more frequent prayers, and more liberal alms. For there can be hardly any one who has not profited by this exercise, and who has not stored up in the recesses of his conscience something over which he may rightly rejoice. But these advantages must be retained with persistent care, lest our efforts fall away into idleness, and the devil's malice steal what God's grace gave. Since, therefore, by our forty days' observance we have wished to bring about this effect, that we should feel something of the Cross at the time of the Lord's Passion, we must strive to be found partakers also of Christ's Resurrection, and 'pass from death unto life' while we are in this body. For when a man is changed by some process from one thing into another, not to be what he was is to him an ending, and to be what he was not is a beginning. But the question is, to what a man either dies or lives: because there is a death which is the cause of living, and there is a life which is the cause of dying. And nowhere else but in this transitory world are both sought after, so that upon the character of our temporal actions depend the differences of the eternal retributions. We must die, therefore, to the devil and live to God: we must perish to iniquity that we may rise to righteousness. Let the old sink, that the new may rise; and since, as says the Truth, 'no one can serve two masters', let not him be Lord who has caused the overthrow of those that stood, but Him Who has raised the fallen to victory. II. God did not leave His soul in Hell, nor suffer His flesh to see corruption Accordingly, since the Apostle says, 'the first man is of the earth earthy, the second man is from heaven heavenly. As is the earthy, such also are they that are earthy; and as is the heavenly, such also are they that are heavenly. As we have borne the image of the earthy, so let us also bear the image of Him Who is from heaven', we must greatly rejoice over this change, whereby we are translated from earthly degradation to heavenly dignity through His unspeakable mercy, Who descended into our estate that He might promote us to His, by assuming not only the substance but also the conditions of sinful nature, and by allowing the impossibility of the Godhead to be affected by all the miseries which are the lot of mortal manhood. And hence that the disturbed minds of the disciples might not be racked by prolonged grief, He with such wondrous speed shortened the three days' delay which He had announced, that by joining the last part of the first and the first part of the third day to the whole of the second, He cut off a considerable portion of the period, and yet did not lessen the number of days. The Savior's Resurrection therefore did not long keep His soul in Hades, nor His flesh in the tomb; and so speedy was the quickening of His uncorrupted flesh that it bore a closer resemblance to slumber than to death, seeing that the Godhead, which quitted not either part of the human nature which He had assumed, reunited by its power that which its power had separated. III. Christ's manifestation after the Resurrection showed that His person was essentially the same as before And then there followed many proofs, whereon the authority of the Faith to be preached through the whole world might be based. And although the rolling away of the stone, the empty tomb, the arrangement of the linen cloths, and the angels who narrated the whole deed by themselves fully built up the truth of the Lord's Resurrection, yet did He often appear plainly to the eyes both of the women and of the Apostles, not only talking with them, but also remaining and eating with them and allowing Himself to be handled by the eager and curious hands of those whom doubt assailed. For to this end He entered when the doors were closed upon the disciples and gave them the Holy Spirit by breathing on them, and after giving them the light of understanding opened the secrets of the Holy Scriptures, and again Himself showed them the wound in the side, the prints of the nails, and all the marks of His most recent Passion, whereby it might be acknowledged that in Him the properties of the divine and human nature remained undivided, and we might in such sort know that the Word was not what the flesh is, as to confess God's only Son to be both Word and flesh. IV. But though it is the same, it is also glorified The Apostle of the Gentiles, Paul, dearly. beloved, does not disagree with this belief, when he says, 'even though we have known Christ after the flesh, yet now we know Him so no more'. For the Lord's Resurrection was not the ending, but the changing of the flesh, and His substance was not destroyed by His increase of power. The quality altered, but the nature did not cease to exist: the body was made impassible which it had been possible to crucify: it was made incorruptible, though it had been possible to wound it. And properly is Christ's flesh said not to be known in that state in which it had been known, because nothing remained passable in it, nothing weak, so that it was both the same in essence and not the same in glory. But what wonder if Saint Paul maintains this about Christ's body, when he says of all spiritual Christians 'wherefore henceforth we know no one after the flesh'. Henceforth, he says, we begin to experience the resurrection in Christ, since the time when in Him, Who died for all, all our hopes were guaranteed to us. We do not hesitate in diffidence, we are not under the suspense of uncertainty, but having received an earnest of the promise, we now with the eye of faith see the things which will be, and rejoicing in the uplifting of our nature, we already possess what we believe. V. Being saved by hope, we must not fulfill the lusts of the flesh Let us not then be taken up with the appearances of temporal matters, neither let our contemplations be diverted from heavenly to earthly things. Things which as yet have for the most part not come to pass must be reckoned as accomplished: and the mind intent on what is permanent must fix its desires there, where what is offered is eternal. For although 'by hope we were saved' and still bear about with us a flesh that is corruptible and mortal, yet we are rightly said not to be in the flesh, if the fleshly affections do not dominate us; and we are justified in ceasing to be named after that flesh, the will of which we do not follow. And so, when the Apostle says, 'make not provision for the flesh in the lusts thereof', we understand that those things are not forbidden us which conduce to health and which human weakness demands, but because we may not satisfy all our desires nor indulge in all that the flesh lusts after, we recognize that we are warned to exercise such self-restraint as not to permit what is excessive nor refuse what is necessary to the flesh, which is placed under the mind's control. And hence the same Apostle says in another place, 'For no one ever hated his own flesh, but nourishes and cherishes it', in so far, of course, as it must be nourished and cherished not in vices and luxury, but with a view to its proper functions, so that nature may recover herself and maintain due order, the lower parts not prevailing wrongfully and debasingly over the higher, nor the higher yielding to the lower, lest if vices overpower the mind, slavery ensues where there should be supremacy. VI. Our Godly resolutions must continue all the year round, not be confined to Pascha only Let God's people then recognize that they are a new creation in Christ, and with all vigilance understand by Whom they have been adopted and Whom they have adopted. Let not the things, which have been made new, return to their ancient instability; and let not him who has 'put his hand to the plough' forsake his work, but rather attend to that which he sows than look back to that which he has left behind. Let no one fall back into that from which he has risen, but, even though from bodily weakness he still languishes under certain maladies, let him urgently desire to be healed and raised up. For this is the path of health through imitation of the Resurrection begun in Christ, whereby, notwithstanding the many accidents and falls to which in this slippery life the traveler is liable, his feet may be guided from the quagmire on to solid ground, for, as it is written, 'the steps of a man are directed by the Lord, and He will delight in his way. When the just man falls he shall not be overthrown, because the Lord will stretch out His hand'. These thoughts, dearly beloved, must be kept in mind not only for the Easter festival, but also for the sanctification of the whole life, and to this our present exercise ought to be directed, that what has delighted the souls of the faithful by the experience of a short observance may pass into a habit and remain unalterably, and if any fault creep in, it may be destroyed by speedy repentance. And because the cure of old-standing diseases is slow and difficult, remedies should be applied early, when the wounds are fresh, so that rising ever anew from all downfalls, we may deserve to attain to the incorruptible Resurrection of our glorified flesh in Christ Jesus our Lord, Who lives and reigns with the Father and the Holy Spirit for ever and ever. Amen.

St. John of Kronstadt: Sermon on the All-Joyous Day of Pascha

Tue, 24 Apr 2012 14:04:24 GMT

http://www.johnsanidopoulos.com/2012/04/st-john-of-kronstadt-sermon-on-all.html I am the first and the last; I am He that liveth, and was dead, and behold, I am alive for evermore, Amen, and have the keys of hell and of death. (Apoc. 1:17-18) These things saith He that is holy, He that is true, He that hath the key of David, He that openeth, and no man shutteth, and no man openeth. (Apoc 3:7) I congratulate you all on the Bright Resurrection of Christ, and on such a great and holy day I wish to talk to you, dear brothers and sisters, on these words of Holy Scripture; and I call you dear because you are very dear to our Lord Jesus Christ, Who redeemed us at an infinitely precious price-His most pure Blood, poured out on the Cross for our salvation. Remember this and do not forget; do not forget from what you have been redeemed at such a precious price: from sin, the curse, and death, both temporal and eternal. Guard yourselves with all your strength from sin, which has caused such misfortunes in the world, and even now causes every kind of misfortune. And so, I repeat: Christ is risen! In truth He is risen! I wish to explain to you the words from the Apocalypse of the Apostle and Evangelist John the Theologian which are quoted at the beginning: "I am the first and the last; I am He that liveth, and was dead; and behold, I am alive for evermore, Amen, and have the keys of hell and of death." By these mighty words the Lord indicates that He is the Unoriginate and Almighty Creator of everything visible and invisible, or the angelic world; that all creation received its beginning from Him, including Lucifer himself, cast down from heaven and become satan and the devil, the chief of the fallen angels. who dared to oppose God and enter into battle with his Creator and introduce sin and death into God's world. The Lord says: I am the first and the last; from Me all the created spirits received their beginning--the angels and the demons, who before were good and holy spirits; by My word heaven and earth and the whole human race were called into existence and given the laws of existence and life; by Me are accomplished and will be accomplished all births of creatures and, through Me will be the end of heaven and earth and all earthly creatures; through Me will be the universal resurrection and the judgment of all; through Me will be conquered and put under foot all My enemies and the whole kingdom of satan; by Me the final enemy---death is destroyed and annihilated. Since the Apocalypse of the Apostle John is the last book of the Holy Scripture and the first book is the Genesis of the world and the human race, written by inspiration of the Holy Spirit by the Prophet Moses, the Lord, indicating this, says that through Him the world and the account of its existence began: through Him also there will follow the end of the visible world, which is declared in special detail in the Apocalypse, which speaks Also of the final battle of the serpent or satan with the Lamb, Who was slaughtered and tasted death for the salvation of the World. Therefore the Lord says to John: I am the first and the last, that is through Me everything received its beginning, through Me it will end; through Me there will be the end of the world, the end of the kingdom of satan and the beginning of his eternal torment, the end of the battle of good with evil--the end of death, the end of dying--and righteousness will reign. From Me good and evil will receive their just reward; unrepentant sinners will go into eternal torment, and the righteous into eternal life. "Behold, I come quickly; and My reward is with Me, to give every man according as his word shall be" (Apoc. 22:12), the Lord says many times in the Apocalypse. Indicating that He endured death for us, and that without doubt the general resurrection will be through Him, the Conqueror of death, He says: "I was dead, and behold, I am alive for, evermore, amen;" and you also will be alive forever. This is the meaning of the words of Him Who arose: "I am the first and the last; I am He that liveth and was dead" for you, for your redemption from death, and I; that is: I conquered your death by My innocent death for your sake, and behold, I am also forever and will sit with My Father on His throne; I was not separated from Him, even though I was on earth accomplishing My great work for you who are subject to sin and death. Therefore, do you also, My followers, work and struggle against sin and do righteous deeds, and where I am, there shall My servant be also--that is, in the eternal Kingdom. Remarkable also are the Lord's words: "I have the keys of hell and of death;" and, in another place in the same book: "these things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no many shutteth; and shutteth and no man openeth." Just as the conquerors of cities in ancient times, as a sign of their victory, took the keys of the city gates and entered triumphantly into the conquered city, so also our Lord, having conquered hell and death for us by His own death, as Conqueror took from Satan the keys by which he had ruled for whole thousands of years, the keys of hell and death, and destroyed Hell, that eternal place of bonds for the earthborn, and liberated the eternal captives and led them out into the light of the Kingdom of Heaven.

St. John Chrysostom on the Resurrection of Christ

Wed, 18 Apr 2012 00:08:21 GMT

http://www.johnsanidopoulos.com/2011/05/st-john-chrysostoms-homily-on-cemetery.html "For what cause did our fathers, leaving their houses of prayer in the city, establish the practice of assembling outside the city on this day and in this very place? In as much as here rests a multitude of the departed, today Jesus Christ went down to the dead; thus we also gather here. Why, this very place is called a place of sleep (cemetery), that you might know that they [who] have died and lie here have not died, but rest and sleep." "I will tell you something even more remarkable. Learn now [how Christ triumphed over the devil] and you will be even more amazed, for using the very weapons that the devil used to conquer us, Christ vanquished him! Once He seized his weapons, He triumphed over him, and listen now to how He did it: A virgin, wood, and death were the symbols of our defeat. The virgin was Eve, for she knew not man. The wood was the tree [in Paradise], and death was Adam's epitimion [penance]. But behold, a virgin, wood and death � the symbols of our defeat � became the symbols of our victory. For instead of Eve, we have Mary; instead of the tree of knowledge of good and evil, we have the tree of the Cross; instead of Adam's death, we have Christ's death. Do you see how the devil is vanquished by the very weapons wherewith he vanquished us? By the tree, the devil vanquished Adam; by the Cross Christ conquered the devil. That tree led to Hades, whereas the Cross led back from thence those that had been led there. And again, that tree hid the captive's nakedness, whereas the Cross revealed to all the naked Victor from on high. Adam's death condemned his descendants, whereas Christ's death raised all that had preceded Him. 'Who shall tell of the mighty acts of the Lord' [Ps. 105:2]? Out of death, to which we were subject, we became immortal. These are the accomplishments of the Cross! Have you learned what manner of victory this was? Have you learned how the victory was won? Learn also that this achievement was painless. We did not stain our weapons with blood. We did not stand in battle array. We received no wounds. We saw not war and yet we gained the victory. The battle was the Lord's, yet the crown was ours. Since, therefore, the victory is ours, let us shout jubilantly, exactly as soldiers do, and let us all chant the hymn of victory today, praising the Master: 'Death is swallowed up in victory! O death, where is thy victory? O Hades, where is thy sting?' [I Cor. 15:54]. These things has the Cross accomplished for us! The Cross is the trophy of victory against the demons, the sword against sin, the blade wherewith Christ smote the serpent. The Cross is the goodwill of the Father, the glory of the Only-begotten Son, the joy of the Holy Spirit, the ornament of the Angels, the safeguard of the Church, the boast of the Apostle Paul, the rampart of the Saints, the light of the whole world!" "By His death, Christ bound the chief of robbers and the prison guard, that is, the devil and death, and transferred their treasures, that is, the entire human race, to the royal treasury. ... The King Himself came to the prisoners ... and broke the doors, crushed the bars, vanquished Hades, and stripped the prison.

Dating Pascha in the Orthodox Church

Tue, 10 Apr 2012 20:02:36 GMT

The long-awaited common celebration of Pascha on April 15, 2001 by all Christians has come and gone. It was in 1990 when this coincidence last occurred and will be in 2004 when it occurs again. In anticipation of this common observance by all Christians, much was said and written. What was stressed was the need to keep alive the momentum of the occasion. Unless we all understand the significance of this event, it will remain nothing more than a peculiarity of the calculations related to the date of Pascha. In one sense, that is what it is. But in another sense, it is the convergence of all that we as Christians in the East and West profess regarding the centrality of the Resurrection of Jesus Christ as the cornerstone of our faith. Nothing challenges the credibility of this fact to non-believers more than the scandal of our division on this point of celebration. In the ardent desire to address this problematic and troubling reality, the following contribution is offered..... Almost from the very beginning of the existence of the Christian Church, the issue regarding the date of our Lord's death and resurrection presented variations. Although the New Testament relates these events to the Jewish Passover, the details of this relationship are not clear. On the one hand, the tradition of the synoptic gospels identifies the Lord's last supper with His disciples as a passover meal. This would place the death of our Lord on the day after Passover. On the other hand, the tradition of the gospel of St. John situates the death of our Lord at the very hour the paschal lambs were sacrificed on the day of Passover itself. This variation in the interpretation of the scriptures led to two different practices. The one observed Pascha on the day of Passover, regardless of the day of the week. The other observed it on the Sunday following Passover. By the 4th century, the latter practice prevailed throughout the Church universally; nevertheless, differences continued to exist. In response to this ongoing problem, the First Ecumenical Council convened at Nicaea in 325 took up the issue. It determined that Pascha should be celebrated on the Sunday which follows the first full moon after the vernal equinox-the actual beginning of spring. If the full moon happens to fall on a Sunday, Pascha is observed the following Sunday. The day taken to be the invariable date of the vernal equinox is March 21. Hence, the determination of the date of Pascha is governed by a process dependent on the vernal equinox and the phase of the moon. Another factor which figures prominently in determining the date of Pascha is the date of Passover. Originally, Passover was celebrated on the first full moon after the vernal equinox. Christians, therefore, celebrated Pascha according to the same calculation-that is, on the first Sunday after the first full moon following the vernal equinox. The correlation between the date of Pascha and the date of Passover is clear. Our Lord's death and resurrection coincided with Passover, thereby assuring a secure point of reference in time. This assurance lasted, however, only for a short time. Events in Jewish history contributing to the dispersion of the Jews had as a consequence a departure from the way Passover was reckoned at the time of our Lord's death and resurrection. This caused the Passover to precede the vernal equinox in some years. It was, in fact, this anomaly which led to the condemnation reflected in Canon 1 of Antioch (ca. 330) and Canon 7 of the Holy Apostles (late 4th century) of those who celebrate Pascha "with the Jews." The purpose of this condemnation was to prevent Christians from taking into account the calculation of Passover in determining the date of Pascha. Most Christians eventually ceased to regulate the observance of Pascha by the Jewish Passover. Their purpose, of course, was to preserve the original practice of celebrating Pascha following the vernal equinox. Thus, the Council of Nicaea sought to link the principles for determining the date of Pascha to the norms for calculating Passover during our Lord's lifetime. Despite the intervention of Nicaea, certain differences in the technicalities of regulating the date of Pascha remained even thereafter. This resulted occasionally in local variations until, by the 6th century, a more secure mode of calculation based on astronomical data was universally accepted. This was an alternative to calculating Pascha by the Passover and consisted in the creation of so-called "paschal cycles." Each paschal cycle corresponded to a certain number of years. Depending upon the number of years in the cycle, the full moon occurred on the same day of the year as at the beginning of the cycle with some exceptions. The more accurate the cycle, the less frequent were the exceptions. In the East, a 19-year cycle was eventually adopted, whereas in the West an 84-year cycle. The use of two different paschal cycles inevitably gave way to differences between the Eastern and Western Churches regarding the observance of Pascha. A further cause for these differences was the adoption by the Western Church of the Gregorian Calendar in the 16th century. This took place in order to adjust the discrepancy by then observed between the paschal cycle approach to calculating Pascha and the available astronomical data. The Orthodox Church continues to base its calculations for the date of Pascha on the Julian Calendar, which was in use at the time of the First Ecumenical Council. As such, it does not take into account the number of days, which have since then accrued due to the progressive loss of time in this calendar. Practically speaking, this means that Pascha may not be celebrated before April 3, which was March 21, the date of the vernal equinox, at the time of the First Ecumenical Council. In other words, a difference of 13 days exists between the accepted date for the vernal equinox then and now. Consequently, it is the combination of these variables which accounts for the different dates of Pascha observed by the Orthodox Church and other Christian Churches. Specifically with regard to this year's date of Pascha, the following observations are made. The invariable date of the vernal equinox is taken to be April 3 (March 21 on the Julian Calendar). Pascha must therefore be observed on the Sunday following the full moon which comes after that date. According to the 19-year Paschal cycle, the first full moon which comes after April 3 this year is on May 1 (April 18 on the Julian Calendar) - the day assigned to the Jewish Passover as calculated originally. In reality, this full moon falls on April 27, a discrepancy left uncorrected in the paschal cycle. As already stated, the provision of the First Ecumenical Council calls for Pascha to be observed on the Sunday following the first full moon after the vernal equinox. Since May 1, for the reasons stated above, is taken to be the date of that full moon, the following Sunday, May 5, is the day on which Pascha is observed this year. If anything, this review of the complexities surrounding the issue of the date of Pascha underscores the compelling need to revisit it with patience and openness. This was the spirit which predominated at the most recent consultation on the matter held in Aleppo, Syria in 1997. One of its conclusions was that the present differences in the calendars and lunar tables (paschal cycles) employed rather than to differences in fundamental theological outlook. In view of the fact that both the Julian and Gregorian modes of calculation diverge from the astronomical data, it behooves us to return to the norms determined by the Council of Nicaea. Although the council did not itself undertake a detailed regulation of the paschal calculation, it did in fact respect available contemporary science regarding the vernal equinox and the phase of the moon. We can do no less today. October, 2001 Dr. Lewis J. Patsavos, Professor of Canon Law Holy Cross School of Theology Copyright: 2002 Greek Orthodox Archdiocese of America, Department of Internet Ministries goarch.org

The Resurrection of Lazarus by Saint John Chrysostom, Homilies on the Gospel of Saint John, Homily 62.

Thu, 05 Apr 2012 18:35:41 GMT

http://orthodoxmetropolisportland.org/hf_chrysostom_lazarus.html John xi. 1, 2. "Now a certain man was sick, named Lazarus, of Bethany, of the town of Mary and her sister Martha. It was that Mary which anointed the Lord with ointment."(1) [1.] MANY men, when they see any of those who are pleasing to God suffering anything terrible, as, for instance, having fallen into sickness, or poverty, and any other the like, are offended, not knowing that to those especially dear to God it belongeth to endure these things; since Lazarus also was one of the friends of Christ, and was sick. This at least they who sent said, "Behold, he whom Thou lovest is sick." But let us consider the passage from the beginning. "A certain man," It saith, "was sick, Lazarus of Bethany." Not without a cause nor by chance hath the writer mentioned whence Lazarus was, but for a reason which he will afterwards tell us. At present let us keep to the passage before us. He also for our advantage informeth us who were Lazarus' sisters; and, moreover, what Mary had more (than the other), going on to say, "It was that Mary which anointed the Lord with ointment." Here some doubting(2) say, "How did the Lord endure that a woman should do this?" In the first place then it is necessary to understand, that this is not the harlot mentioned in Matthew (Matt. xxvi. 7), or the one in Luke (Luke vii. 37), but a different person; they were harlots full of many vices, but she was both grave and earnest; for she showed her earnestness about the entertainment of Christ. The Evangelist also means to show, that the sisters too loved Him, yet He allowed Lazarus to die. But why did they not, like the centurion and the nobleman, leave their sick brother, and come to Christ, instead of sending? They were very confident in Christ, and had towards Him a strong familiar feeling. Besides, they were weak women, and oppressed with grief; for that they acted not in this way as thinking slightly of Him, they afterwards showed. It is then clear, that this Mary was not the harlot. "But wherefore," saith some one, "did Christ admit that harlot?" That He might put away her iniquity; that He might show His lovingkindness; that thou mightest learn that there is no malady which prevaileth over His goodness. Look not therefore at this only, that He received her, but consider the other point also, how He changed her. But, (to return,) why doth the Evangelist relate this history to us? Or rather, what doth he desire to show us by saying, Ver. 5.(3) "Jesus loved Martha, and her sister, and Lazarus." That we should never be discontented or vexed if any sickness happen to good men, and such as are dear to God. Ver. 3.(4) "Behold, he whom thou lovest is sick." They desired to draw on Christ to pity, for they still gave heed to Him as to a man. This is plain from what they say, "If thou hadst been here, he(5) had not died," and from their saying, not, "Behold, Lazarus is sick," but "Behold, he whom thou lovest is sick." What then said Christ? Ver. 4. "This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby." Observe how He again asserteth that His glory and the Father's is One; for after saying "of God," He hath added, "that the Son of God might be glorified." "This sickness is not unto death." Since He intended to tarry two days where He was, He for the present sendeth away the messengers with this answer. Wherefore we must admire Lazarus' sisters, that after hearing that the sickness was "not unto death," and yet seeing him dead, they were not offended, although the event had been directly contrary. But even so they came to Him,(6) and did not think that He had spoken falsely. The expression "that" in this passage denotes not cause, but consequence; the sickness happened from other causes, but He used it for the glory of God. Ver. 6. "And having said this, He tarried two days."(7) Wherefore tarried He? That Lazarus might breathe his last, and be buried; that none might be able to assert that He restored him when not yet dead, saying that it was a lethargy, a fainting, a fit,(8) but not death. On this account He tarried so long, that corruption began, and they said, "He now stinketh." Ver. 7. "Then saith He to his disciples, Let us go into Judea."(9) Why, when He never in other places told them beforehand where He was going, doth He tell them here? They had been greatly terrified, and since they were is this way disposed, He forewarneth them, that the suddenness might not trouble them. What then say the disciples? Ver. 8. "The Jews of late sought to stone Thee, and goest Thou thither again?" They therefore had feared for Him also, but for the more part rather for themselves; for they were not yet perfect. So Thomas, shaking with fear, said, "Let us go, that we also may die with Him" (ver. 16), because Thomas was weaker and more unbelieving(1) than the rest. But see how Jesus encourageth them by what He saith. Ver. 9. "Are there not twelve hours of the day?"(2) He either saith this,(3) that "he who is conscious to himself of no evil, shall suffer nothing dreadful; only he that doeth evil shall suffer, so that we need not fear, because we have done nothing worthy of death"; or else that, "he who 'seeth the light of this world' is(4) in safety; and if he that seeth the light of this world is in safety, much more he that is with Me, if he separate not himself from Me." Having encouraged them by these words, He addeth, that the cause of their going thither was pressing, and showeth them that they were about to go not unto Jerusalem, but unto Bethany. Ver. 11, 12. "Our friend Lazarus," He saith, "sleepeth, but I go that I may awake him out of sleep." That is, "I go not for the same purpose as before, again to reason and contend with the Jews, but to awaken our friend." Ver. 12. "Then said His disciples, Lord, if he sleep he shall do well." This they said not without a cause, but desiring to hinder the going thither. "Sayest Thou," asks one of them, "that he sleepeth? Then there is no urgent reason for going." Yet on this account He had said, "Our friend," to show that the going there was necessary. When therefore their disposition was somewhat reluctant, He said, [2.] Ver. 14.(5) "He is dead." The former word He spake, desiring to prove that He loved not boasting; but since they understood not, He added, "He is dead." Ver. 15. "And I am glad for your sakes." Why "for your sakes"? "Because I have forewarned you of his death, not being there, and because when I shall raise him again, there will be no suspicion of deceit." Seest thou how the disciples were yet imperfect in their disposition, and knew not His power as they ought? and this was caused by interposing terrors, which troubled and disturbed their souls. When He said, "He sleepeth," He added, "I go to awake him"; but when He said, "He is dead," He added not, "I go to raise him"; for He would not foretell in words what He was about to establish certainly by works, everywhere teaching us not to be vainglorious, and that we must not make promises without a cause. And if He did thus in the case of the centurion when summoned, (for He said, "I will come and heal him--Matt. viii. 7,) it was to show the faith of the centurion that He said this. If any one ask, "How did the disciples imagine sleep? How did they not understand that death was meant from His saying, 'I go to awake him?' for it was folly if they expected that He would go fifteen stadia to awake him"; we would reply, that they deemed this to be a dark saying, such as He often spake to them. Now they all feared the attacks of the Jews, but Thomas above the rest; wherefore also he said, Ver. 16. "Let us go, that we also may die with Him." Some say that he desired himself to die; but it is not so; the expression is rather one of cowardice. Yet he was not rebuked, for Christ as yet supported his weakness, but afterwards he became stronger than all, and invincible.(6) For the wonderful thing is this; that we see one who was so weak before the Crucifixion, become after the Crucifixion, and after having believed in the Resurrection, more zealous than any. So great was the power of Christ. The very man who dared not go in company with Christ to Bethany, the same while not seeing Christ ran(7) well nigh through the inhabited world, and dwelt in the midst of nations that were full of murder, and desirous to kill him. But if Bethany was "fifteen furlongs off," which is two miles, how was Lazarus "dead four days"?(8) Jesus tarried two days, on the day before those two one had come with the message,(9) (on which same day Lazarus died,) then in the course of the fourth day He arrived. He waited to be summoned, and came not uninvited on this account, that no one might suspect what took place; nor did those women who were beloved by Him come themselves, but others were sent. Ver. 18. "Now Bethany was(1) about fifteen furlongs off." Not without cause doth he mention this, but desires to inform us that it was near, and that it was probable on this account that many would be there. He therefore declaring this adds, Ver. 19. "Many of the Jews came(2) to comfort them."(3) But how should they comfort women beloved of Christ, when(4) they had agreed, that if any should confess Christ, he should be put out of the synagogue? It was either because of the grievous nature of the calamity, or that they respected them as of superior birth, or else these who came were not the wicked sort, many at least even of them believed. The Evangelist mentions these circumstances, to prove that Lazarus was really dead. [3.] But why did not [Martha,] when she went to meet Christ,(5) take her sister with her? She desired to meet with Him apart, and to tell Him what had taken place. But when He had brought her to good hopes, she went and called Mary, who met Him while her grief was yet at its height. Seest thou how fervent her love was? This is the Mary of whom He said, "Mary hath chosen that good part." (Luke x. 42.) "How then," saith one, "doth Martha appear more zealous?" She was not more zealous, but it was because the other had not yet been informed,(6) since Martha was the weaker. For even when she had heard such things from Christ, she yet speaks in a groveling manner, "By this time he stinketh, for he hath been dead four days." (Ver. 39.) But Mary, though she had heard nothing, uttered nothing of the kind, but at once believing,(7) saith,(8) Ver. 21. "Lord, if Thou hadst been here, my brother had not died." See how great is the heavenly wisdom of the women, although their understanding be weak. For when they saw Christ, they did not break out into mourning and wailing and loud crying, as we do when we see any of those we know coming in upon our grief; but straightway they reverence their Teacher. So then both these sisters believed in Christ, but not in a right way; for they did not yet certainly know(9) either that He was God, or that He did these things by His own power and authority; on both which points He taught them. For they showed their ignorance of the former, by saying, "If thou hadst been here, our brother had not died"; and of the latter, by saying,(10) Ver. 22. "Whatsoever(11) thou wilt ask of God, He will give it thee." As though they spoke of some virtuous and approved mortal. But see what Christ saith; Ver. 23. "Thy brother shall rise again." He thus far refuteth the former saying, "Whatsoever thou wilt ask"; for He said not, "I ask," but what? "Thy brother shall rise again." To have said, "Woman, thou still lookest below, I need not the help of another, but do all of Myself," would have been grievous, and a stumblingblock in her way, but to say, "He shall rise again," was the act of one who chose a middle mode of speech.(12) And by means of that which follows, He alluded to the points I have mentioned; for when Martha saith, Ver. 24. "I know that he shall rise again(13) in the last day," to prove more clearly His authority, He replieth, Ver. 25. "I am the Resurrection and the Life." Showing that He needed no other to help Him, if so be that He Himself is the Life; since if He needed another,(14) how could He be "the Resurrection and the Life"? Yet He did not plainly state this, but merely hinted it. But when she saith again, "Whatsoever thou wilt ask," He replieth, "He that believeth in Me, though he were dead, yet shall he live." Showing that He is the Giver of good things, and that we must ask of Him. Ver. 26. "And whosoever liveth and believeth in Me, shall never die." Observe how He leadeth her mind upward; for to raise Lazarus was not the only thing sought; it was necessary that both she and they who were with her should learn the Resurrection. Wherefore before the raising of the dead He teacheth heavenly wisdom by words. But if He is "the Resurrection," and "the Life," He is not confined by place, but, present everywhere, knoweth how to heal. If therefore they had said, as did the centurion, "Speak the word, and my servant shall be healed" (Matt. viii. 8), He would have done so; but since they summoned Him to them, and begged Him to come, He condescendeth in order to raise them from the humble opinion they had formed of Him, and cometh to the place. Still while condescending, He showed that even when absent He had power to heal. On this account also He delayed, for the mercy would not have been apparent as soon as it was given, had there not been first an ill savor (from the corpse). But how did the woman know that there was to be a Resurrection? They(1) had heard Christ say many things about the Resurrection, yet still she now desired to see Him. And observe how she still lingers below; for after hearing, "I am the Resurrection and the Life," not even so did she say, "Raise him," but, Ver. 27. "I believe that Thou art the Christ, the Son of God." What is Christ's reply? "He that believeth on Me, though he were dead, yet shall he live,"(2) (here speaking of this death which is common to all.(3)) "And whosoever liveth and believeth on Me, shall never die" (ver. 26), signifying that other death. "Since then I am the Resurrection and the Life, be not thou troubled, though thy brother be already dead, but believe, for this is not death." For a while He comforted her on what had happened; and gave her glimpses of hope, by saying, "He shall rise again," and, "I am the Resurrection"; and that having risen(4) again, though he should again die, he shall suffer no harm, so that it needs not to fear this death. What He saith is of this kind: "Neither is this man dead, nor shall ye die." "Believest thou this?" She saith, "I believe that Thou art the Christ, the Son of God." "Which should come into the world." The woman seems to me not to understand the saying; she was conscious that it was some great thing, but did not perceive the whole meaning, so that when asked one thing, she answered another. Yet for a while at least she had this gain, that she moderated her grief; such was the power of the words of Christ. On this account Martha went forth first, and Mary followed. For their affection to their Teacher did not allow them strongly to feel their present sorrow; so that the minds of these women were truly wise as well as loving. [4.] But in our days, among our other evils there is one malady very prevalent among our women; they make a great show in their dirges and wailings, baring(5) their arms, tearing their hair, making furrows down their cheeks. And this they do, some from grief, others from ostentation and rivalry, others from wantonness; and they bare their arms, and this too in the sight of men. Why doest thou, woman? Dost thou strip thyself in unseemly sort, tell me, thou who art a member of Christ, in the midst of the market-place, when men are present there? Dost thou pluck thy hair, and rend thy garments, and wail loudly,(6) and join the dance, and keep throughout a resemblance to Bacchanalian women, and dost thou not think that thou art offending God? What madness is this? Will not the heathen(7) laugh? Will they not deem our doctrines fables? They will say, "There is no resurrection--the doctrines of the Christians are mockeries, trickery, and contrivance. For their women lament as though there were nothing after this world; they give no heed to the words engraven in their books; all those words are fictions, and these women show that they are so. Since had they believed that he who hath died is not dead, but hath removed to a better life, they would not have mourned him as no longer being, they would not have thus beaten themselves,(8) they would not have uttered such words as these, full of unbelief, 'I shall never see thee more, I shall never more regain thee,' all their religion is a fable, and if the very chief of good things is thus wholly disbelieved by them, much more the other things which are reverenced among them." The heathen(9) are not so womanish, among them many have practiced heavenly wisdom; and a woman hearing that her child had fallen in battle, straightway asked, "And in what state are the affairs of the city?" Another truly wise, when being garlanded(10) he heard that his son had fallen for his country, took off the garland, and asked which of the two; then when he had learnt which it was, immediately put the garland on again. Many also gave their sons and their daughters for slaughter in honor of their evil deities; and Lacedaemonian women exhort their sons either to bring back their shield safe from war, or to be brought back dead upon it. Wherefore I am ashamed that the heathen show true wisdom in these matters, and we act unseemly. Those who know nothing about the Resurrection act the part of those who know; and those who know, the part of those who know not. And ofttimes many do through shame of men what they do not for the sake of God. For women of the higher class neither tear(11) their hair nor bare their arms; which very thing is a most heavy charge against them, not because they do not strip themselves, but because they act as they do not through piety, but that they may not be thought to disgrace themselves. Is their shame stronger than grief, and the fear of God not stronger? And must not this deserve severest censure? What the rich women do because of their riches, the poor ought to do through fear of God; but at present it is quite the contrary; the rich act wisely through vainglory, the poor through littleness of soul act unseemly. What is worse than this anomaly? We do all for men, all for the things of earth. And these people utter words full of madness and much ridicule. The Lord saith indeed, "Blessed are they that mourn" (Matt. v. 4), speaking of those who mourn(1) for their sins; and no one mourneth that kind of mourning, nor careth for a lost soul; but this other we were not bidden to practice, and we practice it.(2) "What then?" saith some one, "Is it possible being man not to weep?" No, neither do I(3) forbid weeping, but I forbid the beating yourselves, the weeping immoderately.(4) I am neither brutal nor cruel. I know that our nature asks(5) and seeks for its friends and daily companions; it cannot but be grieved. As also Christ showed, for He wept over Lazarus. So do thou; weep, but gently, but with decency, but with the fear of God. If so thou weepest, thou dost so not as disbelieving the Resurrection, but as not enduring the separation. Since even over those who are leaving us, and departing to foreign lands, we weep, yet we do this not as despairing. [5.] And so do thou weep, as if thou wert sending one on his way to another land. These things I say, not as giving a rule of action, but as condescending (to human infirmity). For if the dead man have been a sinner, and one who hath in many things offended God, it behooveth to weep (or rather not to weep only, since that is of no avail to him, but to do what one can to procure(6) some comfort for him by almsgivings and offerings;(7)) but it behooveth also to rejoice at this, that his wickedness hath been cut short. If he have been righteous, it again(8) behooveth to be glad, that what is his is now placed in security, free from the uncertainty of the future; if young, that he hath been quickly delivered from the common evils of life; if old, that he hath departed after taking to satiety that which is held desirable. But thou, neglecting to consider these things, incitest thy hand-maidens to act as mourners, as if forsooth thou wert honoring the dead, when it is an act of extreme dishonor.(9) For honor to the dead is not wailings and lamentings, but hymns and psalmodies and an excellent life. The good man when he departeth, shall depart with angels, though no man be near his remains; but the corrupt, though he have a city to attend his funeral, shall be nothing profited. Wilt thou honor him who is gone? Honor him in another way, by alms-deeds, by acts of beneficence and public service.(10) What avail the many lamentations? And I have heard also another grievous thing, that many women attract lovers by their sad cries, acquiring by the fervor of their wailings a reputation for affection to their husbands. O devilish purpose! O Satanic invention!(11) How long are we but dust and ashes, how long but blood and flesh? Look we up to heaven, take we thought of spiritual things.(12) How shall we be able to rebuke the heathen,(13) how to exhort them, when we do such things? How shall we dispute with them concerning the Resurrection? How about the rest of heavenly wisdom? How shall we ourselves live without fear? Knowest not thou that of grief(14) cometh death? for grief darkening(15) the seeing part of the soul not only hindereth it from perceiving anything that it ought, but also worketh it great mischief. In one way then we offend God, and advantage neither ourselves nor him who is gone; in the other we please God, and gain honor among men. If we sink not down ourselves, He will soon remove the remains of our despondency; if we are discontented, He permitteth us to be given up to grief. If we are thankful, we shall not despond. "But how," saith some one, "is it possible not to be grieved, when one has lost a son or daughter or wife?" I say not, "not to grieve," but "not to do so immoderately." For if we consider that God hath taken away, and that the husband or son which we had was mortal, we shall soon receive comfort. To be discontented is the act of those who seek for something higher than their nature. Thou wast born man, and mortal; why then grievest thou that what is natural hath come to pass? Grievest thou that thou art nourished by eating? Seekest thou to live without this?(16) Act thus also in the case of death, and being mortal seek not as vet for immortality. Once for all this thing hath been appointed. Grieve not therefore, nor play the mourner, but submit to laws laid on all alike. Grieve for thy sins; this is good mourning, this is highest wisdom. Let us then mourn for this cause continually, that we may obtain the joy which is there, through the grace and lovingkindness of our Lord Jesus Christ, to whom be glory for ever and ever. Amen. Homily 63. John xi. 30, 31. "Now Jesus was not yet come into the town, but was in that place where Martha met Him. The Jews then which were with her," and what follows.(1) [1.] A great good is philosophy; the philosophy, I mean, which is with us. For what the heathen have is words and fables only; nor have these fables anything truly wise(2) in them; since everything among those men is done for the sake of reputation. A great good then is true wisdom, and even here(3) returns to us a recompense. For he that despises wealth, from this at once reaps advantage,(4) being delivered from cares which are superfluous and unprofitable;(5) and he that tramples upon glory from this at once receives his reward, being the slave of none, but free with the real freedom; and he that desires heavenly things hence receives his recompense, regarding present things as nothing, and being easily superior to every grief. Behold, for example, how this woman by practicing true wisdom even here received her reward. For when all were sitting by her as she mourned and lamented, she did not wait that the Master should come to her, nor did she maintain what might have seemed her due, nor was she restrained by her sorrow, (for, in addition to the other wretchedness, mourning women have this malady, that they wish to be made much of on account of their case,) but she was not at all so affected; as soon as she heard, she quickly came to Him.(6) "Jesus was not yet come into the town."(7) He proceeded somewhat slowly, that He might not seem to fling Himself upon the miracle, but rather to be(8) entreated by them. At least, it is either with an intention of implying this that the Evangelist has said the, "riseth up quickly," or else he showeth that she ran so as to anticipate Christ's arrival. She came not alone, but drawing after her the Jews that were in the house. Very wisely did her sister call(9) her secretly, so as not to disturb those who had come together, and not mention the cause either; for assuredly many would have gone back, but now as though she were going to weep, all followed her. By these means again it is proved(10) that Lazarus was dead. Ver. 32. "And she fell at His feet."(11) She is more ardent than her sister. She regarded not the multitude, nor the suspicion which they had concerning Him, for there were many of His enemies, who said, "Could not this man, which opened the eyes of the blind, have caused that even this man should not have died?" (ver. 37); but cast out all mortal things in the presence of her Master, and was given up to one thing only, the honor of that Master. And what saith she? "Lord, if Thou hadst been here, my brother had not died." What doth Christ? He converseth not at all with her for the present, nor saith to her what He said to her sister, (for a great multitude was by, and this was no fit time for such words,) He only acteth measurably and condescendeth; and to prove His human nature, weepeth in silence, and deferreth the miracle for the present. For since that miracle was a great one, and such as He seldom wrought, and since many were to believe(12) by means of it, lest to work it without their presence should prove a stumbling-block to the multitude, and so they should gain nothing by its greatness, in order that He might not lose the quarry,(13) He draweth to Him many witnesses by His condescension, and showeth proof of(14) His human nature. He weepeth, and is troubled; for grief is wont to stir up the feelings. Then rebuking those feelings, (for He "groaned(15) in spirit" meaneth, "restrained His trouble,") He asked, Ver. 34. "Where have ye laid him?" So that the question might not be attended with lamentation. But why doth He ask? Because He desired not to cast Himself on (the miracle), but to learn all from them, to do all at their invitation, so as to free the miracle from any suspicion. "They say unto Him, Come and see." Ver. 35. "Jesus wept." Seest thou that He had not as yet shown any sign of the raising, and goeth not as if to raise Lazarus, but as if to weep? For the Jews show that He seemed to them to be going to bewail, not to raise him; at least they said, Ver. 36, 37. "Behold how he loved him! And some of them said, Could not this man, which opened the eyes of the blind, have caused that even this man should not have died?" Not even amid calamities did they relax their wickedness. Yet what He was about to do was a thing far more wonderful; for to drive away death when it hath come and conquered, is far more than to stay it when coming on. They therefore slander Him by those very points through which they ought to have marveled at His power. They allow for the time that He opened the eyes of the blind, and when they ought to have admired Him on account of that miracle, they, by means of this latter case, cast a slur upon it, as though it had not even taken place. And not from this only are they shown to be all corrupt, but because when He had not yet come, nor exhibited any action, they prevent Him with their accusations without waiting the end of the matter. Seest thou how corrupt was their judgment? [2.] He cometh then to the tomb; and again(1) rebuketh His feelings. Why doth the Evangelist carefully in several places mention that "He wept," and that, "He groaned"?(2) That thou mayest learn that He had of a truth put on our nature. For when this Evangelist is remarkable for uttering great things concerning Christ more than the others, in matters relating to the body, here he also speaketh much more humbly than they.(3) For instance, concerning His death he hath said nothing of the kind; the other Evangelists declare that He was exceedingly sorrowful, that He was in an agony; but John, on the contrary, saith, that He even cast the officers backwards. So that he hath made up here what is omitted there, by mentioning His grief. When speaking of His death, Christ saith "I have power to lay down My life"(c. x. 18), and then He uttereth no lowly word; therefore at the Passion they(4) attribute to Him much that is human, to show the reality of the Dispensation. And Matthew proves this by the Agony, the trouble, the trembling,(5) and the sweat; but John by His sorrow. For had He not been of our nature, He would not once and again have been mastered by grief. What did Jesus? He made no defense with regard to their charges; for why should He silence by words those who were soon to be silenced by deeds? a means less annoying, and more adapted to shame them. Ver. 39. "He saith, Take ye away the stone." Why did not He when at a distance summon Lazarus, and place him before their eyes? Or rather, why did He not cause him to arise while the stone yet lay on the grave? For He who was able by His voice to move a corpse, and to show it again endowed with life, would much more by that same voice have been able to move a stone; He who empowered by His voice one bound and entangled in the grave-clothes to walk, would much more have been able to move a stone; why then did He not so? In order to make them witnesses of the miracle; that they might not say as they did in the case of the blind man, "It is he," "It is not he." For their hands(6) and their coming to the tomb testified that it was indeed he. If they had not come, they might have deemed that they saw a vision, or one man in place of another. But now the coming to the place, the raising the stone, the charge given them to loose the dead man bound in grave-clothes from his bands; the fact that the friends who bore him from the tomb, knew from the grave-clothes(7) that it was he; that his sisters were not left behind; that one of them said, "He now stinketh, for he hath been dead four days"; all these things, I say, were sufficient to silence the ill-disposed, as they were made witnesses of the miracle. On this account He biddeth them take away the stone from the tomb, to show that He raiseth the man. On this account also He asketh, "Where have ye laid him?" that they who said, "Come and see," and who conducted Him, might not be able to say that He had raised another person; that their voice and their hands might bear witness, (their voice by saying, "Come and see," their hands by lifting the stone, and loosing the grave-clothes,) as well as their eyes and ears, (the one by hearing His voice, the other by seeing Lazarus come forth,) and their smell also by perceiving the ill-odor, for Martha said, "He now stinketh, for he hath been dead four days." Therefore I said with good reason, that the woman did not at all understand Christ's words, "Though he were dead, yet shall he live." At least observe, that she speaketh as though the thing were impossible on account of the time which had intervened. For indeed it was a strange thing to raise a corpse which had been dead four days, and was corrupt. To the disciples Jesus said, "That the Son of Man may be glorified," referring to Himself; but to the woman, "Thou shalt see the glory of God," speaking of the Father. Seest thou that the weakness of the hearers is the cause of the difference of the words? He therefore remindeth her of what He had spoken unto her, well nigh rebuking her, as being forgetful. Yet He did not wish at present to confound the spectators, wherefore He saith,(8) Ver. 40. "Said I not unto thee, that if thou wouldest believe, thou shouldest see the glory of God?" [3.] A great blessing truly is faith, great, and one which makes great those who hold it rightly with (good) living.(1) By this men (are enabled) to do the things of God in His(2) name. And well did Christ say,(3) "If ye have faith ye shall say unto this mountain, Remove, and it shall remove" (Matt. xvii. 20); anti again, "He that believeth on Me, the works that I do shall he do also, and greater works than these shall he do." (c. xiv. 12. ) What meaneth He by "greater"? Those which the disciples are seen after this to work. For even the shadow of Peter raised a dead man; and so the power of Christ was the more proclaimed. Since it was not so wonderful that He while alive should work miracles, as that when He was dead others should be enabled to work in His name greater than He wrought. This was an indisputable proof of the Resurrection; nor if (that Resurrection) had been seen by all, would it have been equally believed. For men might have said that it was an appearance, but one who saw that by His name alone greater miracles were wrought than when He conversed with men, could not disbelieve unless he were very senseless. A great blessing then is faith when it arises from glowing feelings, great love,(4) and a fervent soul; it makes us truly wise, it hides our human meanness, and leaving reasonings beneath, it philosophizes about things in heaven; or rather what the wisdom of men cannot discover,(5) it abundantly comprehends and succeeds in. Let us then cling to this, and not commit to reasonings(6) what concerns ourselves. For tell me, why have not the Greeks been able to find out anything? Did they not know all the wisdom of the heathen?(7) Why then could they not prevail against fishermen and tentmakers, and unlearned persons? Was it not because the one committed all to argument, the others to faith? and so these last were victorious over Plato and Pythagoras, in short, over all that had gone astray; and they surpass those whose lives had been worn out in(8) astrology and geometry, mathematics and arithmetic, and who had been thoroughly instructed in(9) every sort of learning, and(10) were as much superior to them as true and real philosophers are superior to those who are by nature foolish and out of their senses.(11) For observe, these men asserted that the soul was immortal, or rather, they did not merely assert this, but persuaded others of it. The Greeks, on the contrary, did not at first know what manner of thing the soul was, and when they had found out, and had distinguished it from the body, they were again in the same case, the one asserting that it was incorporeal, the other that it was corporeal and was dissolved with the body. Concerning heaven again, the one said that it had life and was a god, but the fishermen both taught and persuaded that it was the work and device(12) of God. Now that the Greeks should use reasonings is nothing wonderful, but that those who seem to be believers, that "they" should be found carnal,(13) this is what may justly be lamented.(14) And on this account they have gone astray, some saying that they know God as He knoweth Himself, a thing which not even any of those Greeks have dared to assert � others that God cannot beget without passion, not even allowing Him any superiority over men;(15) others again, that a righteous life and exact(16) conversation avail nothing. But it is not the time to refute these things now. [4.] Yet that a right faith availeth nothing if the life be corrupt, both Christ and Paul declare, having taken the more care for this latter part; Christ when He teacheth,(17) "Not every one that saith unto Me, Lord, Lord, shall enter into the kingdom of heaven" (Matt. vii. 21); and again, "Many will say unto Me in that day, Lord, have we not prophesied in Thy Name? And I will profess unto them, I never knew you; depart from Me, ye that work iniquity"(18) (Matt. xxii. 23); (for they who take not heed to themselves, easily slip away(19) into wickedness, even though they have a right faith;) and Paul, when in his letter to the Hebrews he thus speaks and exhorts them; "Follow peace with all men, and holiness, without which no man shall see the Lord." (Heb. xii. 14.) By "holiness," meaning chastity, so that it behooved each to be content with his own wife, and not have to do with(20) any other woman; for it is impossible that one not so contented should be saved; he must assuredly perish though he have ten thousand right actions, since with fornication it is impossible to enter into the kingdom of heaven. Or rather, this is henceforth(21) not fornication but adultery; for as a woman who is bound to a man, if she come together with(22) another man, then hath committed adultery, so he that is bound to a woman, if he have another, hath committed adultery. Such an one shall not inherit the kingdom of heaven, but shall fall into the pit. Hear what Christ saith concerning these,(1) "Their worm shall not die,(2) and the fire shall not be quenched." (Mark ix. 44.) For he can have no pardon, who after (possessing) a wife, and the comfort of a wife, then acts shamelessly towards another woman; since this is henceforth wantonness.(3) And if the many abstain even from their wives when it be a season of fast or prayer, how great a fire doth he heap up for himself who is not even content with his wife, but mingleth with another; and if it is not permitted one who has put away and cast out his own wife to mingle with another, (for this is adultery,) how great evil doth he commit who, while his wife is in his house, brings in another. Let no one then allow this malady to dwell in his soul; let him tear it up by the root. He doth not so much wrong his wife as himself. For so grievous and unpardonable is this offense, that if a woman separate herself from a husband which is an idolater without his consent, God punisheth her; but if she separate herself from a fornicator, not so. Seest thou how great an evil this is? "If," It saith, "any faithful woman have(4) a husband that believeth not, and if he be pleased to dwell with her, let her not leave him." (1 Cor. vii. 13.) Not so concerning a harlot; but what? "If any man(5) put away his wife, saving for the cause of fornication, he causeth her to commit adultery." (Matt. v. 32.) For if the coming together maketh one body, he who cometh together with a harlot must needs become one body with her. How then shall the modest woman, being a member of Christ, receive such an one, or how shall she join to herself the member of an harlot. And observe the excess of the one (fornication) over the other (idolatry). The woman who dwelleth with an unbeliever is not impure; ("for," It saith, "the unbelieving husband is sanctified by the wife"--1 Cor. vi. 15;) not so with the harlot; but what? "Shall I then make the members of Christ the members of an harlot?" In the one case sanctification remains, and is not removed though the unbeliever dwelleth with his wife; but in the other case it departeth. A dreadful, a dreadful thing is fornication, and an agent for(6) everlasting punishment; and even in this world it brings with it ten thousand woes. The man so guilty is forced to lead a life of anxiety and toil; he is nothing better off than those who are under punishment, creeping(7) into another man's house with fear and much trembling, suspecting all alike(8) both slave and free. Wherefore I exhort you to be(9) freed from this malady, and if you obey(10) not, step not on the sacred threshold.(11) Sheep that are covered with the scab, and full of disease, may not herd with those that are in health; we must drive them from the fold until they get rid of the malady. We have been made members of Christ; let us not, I entreat, become members of an harlot. This place is not a brothel but a church; if then thou hast the members of an harlot, stand not in the church, lest thou insult the place. If there were no hell, if there were no punishment, yet, after those contracts, those marriage torches, the lawful bed, the procreation of children, the intercourse, how couldest thou bear to join(12) thyself to another? How is it that thou art not ashamed nor blushest? Knowest thou not that they who after the death of their own wife, introduce another into their own house, are blamed by many? yet this action hath no penalty attached to it: but thou bringest in another while thy wife is yet alive. What lustfulness is this! Learn what hath been spoken concerning such men, "Their worm," It saith, "shall not die, and the fire shall not be quenched." (Mark ix. 44.) Shudder at the threat, dread the vengeance. The pleasure here is not so great as the punishment there, but may it not came to pass that any one (here) become liable to that punishment, but that exercising holiness they may see Christ, and obtain the promised good things, which may we all enjoy, through the grace and lovingkindness of our Lord Jesus Christ, to whom with the Father and the Holy Ghost be glory, for ever and ever. Amen. Homily 64 John xi. 41, 42. "Jesus lifted up His eyes, and said, Father, I thank Thee that Thou hast heard Me; and I knew that Thou hearest Me always, hut because of the people which stand by, I said it." And what follows. [1.] WHAT I have often said, I will now say, that Christ looketh not so much to His own honor as to our salvation; not how He may utter some sublime saying, but how something able to draw us to Him. On which account His sublime and mighty sayings are few, and those also hidden, but the humble and lowly are many, and abound(1) through His discourses. For since by these men were the rather brought over, in these He continueth; and He doth not on the one hand utter these(2) universally, lest the men that should come after should receive damage, nor, on the other hand, doth He entirely withhold those,(3) lest the men of that time should be offended. Since they who have passed from lowmindedness unto perfection,(4) will be able from even a single sublime doctrine to discern the whole, but those who were ever lowminded, unless they had often heard these lowly sayings,(5) would not have come to Him(6) at all. In fact, even after so many such sayings they do not remain firm, but even stone and persecute Him, and try to kill Him, and call Him blasphemer. And when He maketh Himself equal with God, they say, "This man blasphemeth" (Matt. ix. 3); and when He saith, "Thy sins be forgiven thee" (c. x. 20), they moreover call Him a demoniac. So when He saith that the man who heareth His words is stronger than death, or, "I am in the Father and the Father in Me" (c. viii. 51), they leave Him; and again, they are offended when He saith that He came down from heaven. (c. vi. 33, 60.) If now they could not bear these sayings, though seldom uttered, scarcely, had His discourse been always sublime, had it been of this texture, would they have given heed to Him? When therefore He saith, "As the Father commanded Me, so I speak"(7) (c. xiv. 31); and, "I am not come(8) of Myself" (c. vii. 28), then they believe. That they did believe then is clear, from the Evangelist signifying this besides, and saying, "As He spake these words, many believed on Him." (c. v. 30.) If then lowly speaking drew men to(9) faith, and high speaking scared them away,(10) must it not be a mark of extreme folly not to see at a glance how to reckon(11) the sole reason of those lowly sayings, namely, that they were uttered because of the hearers. Since in another place when He had desired to say some high thing, He withheld it, adding this reason, and saying, "Lest we should offend them, cast a hook into the sea." (Matt. xvii. 27.) Which also He doth here; for after saying, "I know that Thou hearest Me always," He addeth. "but because of the multitude which standeth around I said it, that they might believe." Are these words ours? Is this a human conjecture? When then a man will not endure to be persuaded by what is written, that(12) they were offended at sublime things, how, when he heareth Christ saying that He spake in a lowly manner that they might not be offended, how, after that, shall he suspect that the mean sayings belonged to His nature, not to His condescension?(13) So in another place, when a voice came down from heaven, He said, "This voice came not because of Me, but for your sakes." (c. xii. 30.) who is exalted may be allowed to speak lowly things of himself, but it is not lawful for the humble to utter concerning himself anything grand or sublime. For the former ariseth from condescension, and has for its cause the weakness of the hearers; or rather (it has for its cause) the leading them to(14) humblemindedness, and His being clothed in flesh, and the teaching the hearers to say nothing great concerning themselves, and His being deemed an enemy of God, and not being believed to have come from God, His being suspected of breaking the Law, and the fact that the hearers looked on Him with an evil eye, and were ill disposed towards Him, because He said that He was equal to God.(15) But that a lowly man should say any great thing of Himself, hath no cause either reasonable or unreasonable;(16) it can only be folly, impudence, and unpardonable boldness. Wherefore then doth Christ speak humbly, being of that ineffable and great Substance? For the reasons mentioned, and that He might not be deemed unbegotten; for Paul seems to have feared some such thing as this; wherefore he saith, "Except Him who did put all things under Him." (1 Cor. xv. 27.) This it is impious even to think of. Since if being less than Him who begat Him, and of a different Substance, He had been deemed equal, would He not have used every means that this might not be thought? But now He doth the contrary, saying, "If I do not the works of Him that sent Me,(1) believe Me not." (c. x. 37.) Indeed His saying, that "I am in the Father and the Father in Me" (c. xiv. 10), intimateth to us the equality. It would have behooved, if He had been inferior, to refute this opinion with much vehemence, and not at all to have said, "I am in the Father and the Father in me" (c. x. 30), or that, "We are One," or that, "He that hath seen Me, hath seen the Father." (c. xiv. 9.) Thus also, when His discourse was concerning power, He said, "I and the Father are One"; and when His discourse was concerning authority, He said again, "For as the Father raiseth up the dead and quickeneth them, even so the Son quickeneth whom He wilt" (c. v. 21); which it would be impossible that He should do were He of a different substance; or even allowing that it were possible, yet it would not have behooved to say this, lest they should suspect that the substance was one and the same. Since if in order that they may not suppose Him to be an enemy of God, He often even uttereth words unsuited to Him, much more should He then have done so; but now, His saying, "That they should honor the Son even as they honor the Father" (c. v. 23); His saying, "The works which He doeth, I do also" (c. v. 19); His saying that He is "the Resurrection, and the Life, and the Light of the world" (c. xi. 25; c. viii. 12), are the expressions of One making Himself equal to Him who begat Him, and confirming the suspicion which they entertained. Seest thou(2) how He maketh this speech and defense, to show that He broke not the Law, and that He not only doth not remove, but even confirmeth the opinion of His equality with the Father? So also when they said, "Thou blasphemest, because thou makest thyself God" (c. x....

St. John Chrysostom Prepares Us for Holy and Great Week and Sacred Pascha

Mon, 02 Apr 2012 14:25:09 GMT

St John Chrysostom on Matthew 27:45-54 Homily 88 in Vol 10, NPNF Matthew Chapter 27, Verse 45-Matthew Chapter 27, Verse 48: "Now from the sixth hour there was darkness over all the earth until the ninth hour. And about the ninth hour Jesus cried with a loud voice, and said, Eli, Eli, lama sabachthani? that is to say, my God my God, why hast thou forsaken me? Some of them that stood there, when they heard that said, this man calleth for Elias. And straight way one of them ran, and took a sponge, and filled it with vinegar, and put it on a reed, and gave Him to drink." This is the sign which before He had promised to give them when they asked it, saying, "An evil and adulterous generation seeketh after a sign, and there shall no sign be given to it, but the sign of the prophet Jonas; " meaning His cross, and His death, His burial, and His resurrection. And again, declaring in another way the virtue of the cross, He said, "When ye have lifted up the Son of Man, then shall ye know that I am He." And what He saith is to this purport: "When ye have crucified me, and think ye have overcome me, then, above all, shall ye know my might." For after the crucifixion, the city was destroyed, and the Jewish state came to an end, they fell away from their polity and their freedom, the gospel flourished, the word' was spread abroad to the ends of the world; both sea and land, both the inhabited earth and the desert perpetually proclaim its' power. These things then He meaneth, and those which took place at the very time of the crucifixion. For indeed it was much more marvellous that these things should be done, when He was nailed to the cross, than when He was walking on earth. And not in this respect only was the wonder, but because from heaven also was that done which. they had sought, and it was over all the world, which had never before happened, but in Egypt only, when the passover was to be fulfilled. For indeed those events were a type of these. And observe when it took place. At midday, that all that dwell on the earth may know it, when it was day all over the world; which was enough to convert them, not by the greatness of the miracle only, but also by its taking place in due season. For after all their insulting, and their lawless derision, this is done, when they had let go their anger, when they had ceased mocking, when they were satiated with their jeerings, and had spoken all that they were minded; then He shows the darkness, in order that at least so (having vented their anger) they may profit by the miracle. For this was more marvellous than to come down from the cross, that being on the cross He should work these things. For whether they thought He Himself had done it, they ought to have believed and to have feared; or whether not He, but the Father, yet thereby ought they to have been moved to compunction, for that darkness was a token of His anger at their crime. For that it was not an eclipse, but both wrath and indignation, is not hence alone manifest, but also by the time, for it continued three hours, but an eclipse takes place in one moment of time, and they know it, who have seen this; and indeed it hath taken place even in our generation. And how, you may say, did not all marvel, and account Him to be God? Because the race of man was then held in a state of great carelessness and vice. And this miracle was but one, and when it had taken place, immediately passed away; and no one was concerned to inquire into the cause of it, and great was the prejudice and the habit of ungodliness. And they knew not what was the cause of that which took place, and they thought perhaps this happened so, in the way of an eclipse or some natural effect. And why dost thou marvel about them that are without, that knew nothing, neither inquired by reason of great indifference, when even those that were in Judaea itself, after so many miracles, yet continued using Him despitefully, although He plainly showed them that He Himself wrought this thing. And for this reason, even after this He speaks, that they might learn that He was still alive, and that He Himself did this, and that they might become by this also more gentle, and He saith, "Eli, Eli, lama sabachthani?" that unto His last breath they might see that He honors His Father, and is no adversary of God. Wherefore also He uttered a certain cry from the prophet, even to His last hour bearing witness to the Old Testament, and not simply a cry from the prophet, but also in Hebrew, so as to be plain and intelligible to them, and by all things He shows how He is of one mind with Him that begat Him. But mark herein also their wantonness, and intemperance, and folly. They thought (it is said) that it was Elias whom He called, and straightway they gave Him vinegar to drink. But another came unto Him, and "pierced His side with a spear." What could be more lawless, what more brutal, than these men; who carried their madness to so great a length, offering insult at last even to a dead body? But mark thou, I pray thee, how He made use of their wickednesses for our salvation. For after the blow the fountains of our salvation gushed forth from thence. "And Jesus, when He had cried with a loud voice, yielded up the Ghost." This is what He said, "I have power to lay down my life, and I have power to take it again," and, "I lay it down of myself." So for this cause He cried with the voice, that it might be shown that the act is done by power. Mark at any rate saith, that "Pilate marvelled if He were already dead:" and that the centurion for this cause above all believed, because He died with power. This cry rent the veil, and opened the tombs, and made the house desolate. And He did this, not as offering insult to the temple (for how should He, who saith, "Make not my Father's house a house of merchandise," but declaring them to be unworthy even of His abiding there; like as also when He delivered it over to the Babylonians. But not for this only were these things done, but what took place was a prophecy of the coming desolation, and of the change into the greater and higher state; and a sign of His might. And together with these things He showed Himself also by what followed after these things, by the raising of the dead. For in the instance of Elisha; one on touching a dead body rose again, but now by a voice He raised them, His body continuing up there, on the cross. And besides, those things were a type of this. For that this might be believed, therefore is that all done. And they are not merely raised, but also rocks are rent, and the earth shaken, that they might learn, that He was able to strike themselves blind, and to rend them in pieces. For He that cleft rocks asunder, and darkened the world, much more could have done these things to them, had it been His will. But He would not, but having discharged His wrath upon the elements, them it was His will to save by clemency. But they abated not their madness. Such is envy, such is jealousy, it is not easily stayed. At that time then they were impudent in setting themselves against the actual appearances; and afterwards even against the things themselves, when a seal being put upon Him, and soldiers watching Him, He rose again, and they heard these things from the very guards; they even gave money, in order both to corrupt others, and to steal away the history of the resurrection. Marvel not therefore if at this time also they were perverse, being thus altogether prepared to set themselves impudently against all things; but observe this other point, how great signs He had wrought, some from Heaven, some on earth, some in the very temple, at once marking His indignation, and at the same time showing that what were unapproachable are now to be entered, and that Heaven shall be opened; and the work removed to the true Holy of Holies. And they indeed said, "If He be the King of Israel, let Him come down now from the cross," but He shows that He is King of all the world. And whereas those men said, "Thou that destroyest this temple, and buildest it in three days," He shows that it shall be made forever desolate. Again they said, "He saved others, Himself He cannot save." but He while abiding on the cross proved this most abundantly on the bodies of His servants. For if for Lazarus to rise on the fourth day was a great thing, how much more for all those who had long ago fallen asleep, at once to appear alive, which was a sign of the future resurrection. For, "many bodies of the saints which slept, arose," it is said, "and went into the holy city, and appeared to many." For in order that what was done might not be accounted to be an imagination, they appear, even to many, in the city. And the Centurion too then glorified God, saying, "Truly this was a righteous man. And the multitudes that came together to that sight, returned beating their breasts." So great was the power of the crucified, that after so many mockings, and scoffs, and jeers, both the centurion was moved to compunction, and the people. And some say that there is also a martyrdom of this centurion, who after these things grew to manhood in the faith.

Man Was Created For Incorruption

Mon, 26 Mar 2012 13:49:38 GMT

(by Archpriest Vasily Demidov) http://orthodoxinfo.com/general/relics.aspx "God made not death: neither hath He pleasure in the destruction of the living" (Wisdom 1:13). "God created man for incorruption and made him to be an image of His own eternity" (Wisdom 2:23). Corruption appeared after the fall. "Through the hatred of the devil death entered he world" (Wisdom 2:24). "Righteousness is immortal, but injustice causeth death" (Wisdom 1:15). "For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord (Rom. 6:23). As a result of the fall, the fate of man was altered. After death, his dust returned to the earth from which it had been taken, and his spirit returned to God Who had bestowed it (Eccl. 12:7). Therefore, the bodies of all men, both righteous and sinful, are interred in the earth. But the bodies of certain "friends of God," in accordance with His will, escape the universal corruption and remain, at times whole, at times partially intact. Death is the common rule for all that live. However, the words of the Bible point out to us the exceptions to this law. Enoch and Elias, born on earth and subject to the common law of death, did not die; but having conquered the law of death, they were transported to the Kingdom of Heaven while yet in the body. The accounts of their translation and present state are recorded in Genesis 5:4 and III Kings 2. In the course of so great a time these righteous men have remained in that degree of growth in which they were taken up, in accordance with the special Providence of God. They have teeth, a stomach, reproductive members, even though they have no need of food or wives. Who can comprehend or explain this mystery? The kingdom of death, the dominion of the Queen of terrors, was overcome by the Resurrection of Jesus Christ, the firstfruits from among the dead. And "if any man be in Christ, he is a new creature" (II Cor. 5:17) and incorruption is given unto him. "Be not thou therefore ashamed of the testimony of our Lord... Jesus Christ, Who hath abolished death and hath brought life and immortality to light through the Gospel" (II Tim. 1:8, 10). At the Resurrection of Christ "many bodies of the Saints which slept arose, and came out of the graves after His Resurrection, and went into the holy city, and appeared unto many" (Mt. 7:52). Tradition bears witness that several of these resurrected Saints survived until the beginning of the second century and were known amongst the Christian societies as living witnesses to the Resurrection of Christ.

THE ANNUNCIATION OF THE VIRGIN MARY by Metropolitan Hierotheos (Vlachos) of Nafpaktos

Tue, 20 Mar 2012 14:06:49 GMT

The feast of the Annunciation of the Virgin Mary is a feast of the Lord and of the Mother of God (Theotokos). It is a feast of the Lord because Christ who was conceived in the womb of the Theotokos. It is a feast of the Theotokos because it refers to the person who aided in the conception and Incarnation of the Word of God, that is, the All Holy Virgin Mary. Mary (the Theotokos) has great value and an important position in the Church, precisely because she was the person whom all generations awaited, and she gave human nature to the Word of God. Thus the person of the Theotokos is associated closely with the Person of Christ. Furthermore, the value of the Virgin Mary is not only due to her virtues, but also mainly to the fruit of her womb. For this reason, Theotokology is very closely associated with Christology. When we speak of Christ we cannot ignore her who gave Him flesh. And when we speak of the Virgin Mary, we simultaneously refer to Christ, because from Him she draws Grace and value. This shows clearly in the service of the Salutations, in which the Theotokos is hymned, but always in combination with the fact that she is the mother of Christ: "Rejoice, for you are the throne of the king. Rejoice for you bear Him Who bears all things". This connection of Christology and Theotokology shows in the lives of the Saints as well. A characteristic mark of the Saints, who are the real members of the Body of Christ, is that they love the Virgin Mary. It is impossible for there to be a Saint who does not love her. The Annunciation of the Theotokos is the beginning of all feasts of the Lord. In the dismissal hymn of the feast we chant: "Today is the beginning of our salvation and the revelation of the mystery from the ages..." The content of the feast refers to the Archangel Gabriel�s (the angel associated with all events having to do with the Incarnation of Christ) visit to the Virgin Mary (with God's command) informing her that the time of the Incarnation of the Word of God had arrived, and that she would become His mother (see Luke 1:26-56). The word "annunciation" is comprised of two words, good and message, and denotes the good notification, the good announcement. This refers to the information that was given through the Archangel that the Word of God would be incarnated for man's salvation. Essentially this is the fulfilment of God's promise, given after the fall of Adam and Eve (see Gen. 3:15), which is called the proto-evangelion (i.e., the first gospel). For this reason the information of the Incarnation of the Word of God is the greatest notification in history. According to St. Maximos the Confessor, the gospel of God is the intercession of God and the comforting of men through His incarnate Son. Simultaneously it is the reconciliation of men with the Father, Who gives the unborn theosis as a reward to those who obey Christ. Theosis is called unborn because it is not born but rather is revealed to those who are worthy. Consequently, the theosis that is offered through the incarnate Christ is not a birth, but a revelation of the enhypostatic illumination to those who are worthy of this revelation. The good announcement, the gospel, the Annunciation, is a correction of the events, which occurred at the beginning of man's creation, in the sensorial Paradise of Eden. There, from a woman the Fall and its results began; here, from a woman all good things began. Thus, the Virgin Mary is the new Eve. There was the sensorial Paradise; here, the Church. There, Adam; here, Christ. There, Eve; here Maria. There, the snake; here, Gabriel. There, the whispering of the dragon-snake to Eve; here the greeting of the angel to Mary (Joseph Vryenios). In this manner the transgression of Adam and Eve was corrected. The Archangel Gabriel called the Virgin Mary "full of grace." He told her: "Rejoice, O thou who art full of grace. The Lord is with thee. Blessed art thou among women" (Luke 1:28-29). The Virgin Mary is called "full of grace" and is characterised as "blessed" since God is with her. According to Saint Gregory Palamas and other holy Fathers, the Virgin Mary had already been filled with grace, and was not just filled with grace on the day of the Annunciation. Having remained in the holy of holies of the Temple, she reached the holy of holies of the spiritual life, theosis. If the courtyard of the Temple was destined for the proselytes and the main Temple for the priests, then the holy of holies was destined for the high priest. There the Virgin Mary entered, a sign that she had reached theosis. It is known that in the Christian age, the narthex was destined for the catechumens and the impure, the main church for the illumined, the members of the Church, and the holy of holies (altar) for those who had reached theosis. Thus, the Virgin Mary had reached theosis even before she received the visitation of the Archangel. Toward this goal, she used a special method of knowing God and communing with God, as Saint Gregory Palamas interprets in a wonderful and divinely inspired manner. This refers to stillness, the hesychastic way. The Virgin Mary realised that no one can reach God with reasoning, with the senses, with imagination or human glory, but rather only through the intellect. Thus she deadened all the powers of the soul that came from the senses, and through noetic prayer she activated the intellect. In this manner she reached illumination and theosis. And for this reason she was granted to become the Mother of Christ, to give her flesh to Christ. She didn't have simply virtues, but the god-making Grace of God. The Virgin Mary had the fullness of God's Grace, in comparison to (other) people. Of course, Christ, as the Word of God, has the whole fullness of Graces, but the Virgin Mary received the fullness of Grace from the fullness of Graces of her Son. For this reason, in relation to Christ she is lower, since - Christ had the Grace by nature, whereas the Virgin Mary had it through participation. In relation to people, however, she is higher. The Virgin Mary had the fullness of Grace, from the fullness of Graces of her Son, prior to the conception, during the conception and after the conception. Prior to the conception the fullness of Grace was perfect, during the conception it was more perfect, and after the conception it was very perfect (St. Nikodemos the Haghiorite). In this manner the Virgin Mary was a virgin in body and a virgin in soul. And this physical virginity of hers is higher and more perfect than the virginity of the souls of the Saints, which is achieved through the energy of the All-holy Spirit. No human is born delivered of the original sin. The fall of Adam and of Eve and the consequences of this fall were inherited by the whole human race. It was natural that the Virgin Mary would not be delivered from the original sin. The word of the Apostle Paul is clear: "all have sinned and are deprived of the glory of God" (Rom 3:23). In this apostolic passage it shows that sin is considered to be a deprivation of the glory of God, and furthermore that no one is delivered from it. Thus, the Virgin Mary was born with the original sin. When, though, was she delivered from it? The answer to this question must be freed from scholastic viewpoints. To begin with we must say that the original sin was the deprivation of the glory of God, the estrangement from God, the loss of communion with God. This also had physical consequences, however, because in the bodies of Adam and of Eve corruption and death entered. When in the Orthodox Tradition there is talk of inheriting the original sin, this does not mean the inheriting of the guilt of the original sin, but mainly its consequences, which are corruption and death. Just as when the root of a plant dies, the branches and the leaves become ill, so it happened with the fall of Adam. The whole human race became ill. The corruption and death which man inherits is the favourable climate for the cultivation of passions and in this manner the intellect of man is darkened. Precisely for this reason the adoption by Christ through His Incarnation of this mortal and suffering body, without sin, aided in correcting the consequences of Adam's sin. Theosis existed in the Old Testament as well, just as the illumination of the intellect also did, but death had not been abolished; for this reason the god-seeing Prophets all went to Hades. With Christ's Incarnation and His Resurrection, human nature was deified and thus the possibility was given to each person to be deified. Because with holy Baptism we become members of the deified and resurrected Body of Christ, for this reason we say that through holy Baptism man is delivered from the original sin. When we apply these things to the case of the Virgin Mary we can understand her relationship with the original sin and her being freed from it. The Virgin Mary was born with the original sin; she had all the consequences of corruption and death in her body. With her entrance into the holy of holies, she reached theosis. This theosis though was not enough to deliver her from its consequences, which are corruption and death, precisely because the divine nature had not yet united with the human nature in the hypostasis of the Word. Thus, at the moment when, through the power of the Holy Spirit, the divine nature was united with human nature in the womb of the Virgin Mary, the Virgin Mary first tasted her freedom from the so-called original sin and its consequences. Furthermore, at that moment that which Adam and Eve failed to do with their free personal struggle, occurred. For this reason, the Virgin Mary at the moment of the Annunciation reached a greater state than that in which Adam and Eve were prior to the fall. She was granted to taste the end of the goal of creation, as we will see in other analyses. For this reason for the Virgin Mary Pentecost did not have to happen, it was not necessary for her to be baptised. That which the Apostles experienced on the day of Pentecost, when they became members of Christ's Body through the Holy Spirit, and that which happened to all of us during the mystery of Baptism, occurred for the Virgin Mary on the day of Annunciation. Then she was delivered from the original sin, not in the sense that she was delivered from the guilt, but that she obtained the theosis in her soul and body, due to her union with Christ. In these frameworks Saint John of Damascus' saying that on the day of the Annunciation the Virgin Mary received the Holy Spirit, which cleansed her and gave her power receptive of the Word's divinity, simultaneously a birth-giving power, should be interpreted. That is the Virgin Mary received from the Holy Spirit a cleansing grace, but also a grace receptive and able to give birth to the Word of God as a man. The response of the Virgin Mary to the information of the archangel that she would be granted to give birth to Christ was expressive: "Behold the handmaiden of the Lord. Let it be to me according to thy word" (Luke 1:38). Here the obedience of the Virgin Mary to the saying of the archangel shows, but also her obedience to God, for an event that was odd and strange for human logic. Thus her logic is submitted to God's will. Some maintain that during that moment all the righteous people of the Old Testament, but also all of humanity awaited with anxiousness to hear the Virgin Mary's response, fearing that she might refuse and not obey God's will. They maintain that because every time when man is in such a dilemma, precisely because he has freedom, he can say the yes or no, as furthermore occurred in the case of Adam and Eve, the same thing could occur with the Virgin Mary. However it was not possible for the Virgin Mary to refuse, not because she didn't have freedom, but because she had real freedom. Saint John Damascus makes a distinction between a natural and an opinionated will. One has an opinionated will when he is distinguished by the ignorance of a thing, by the doubt and in the end the incapability of selection. This refers to a wavering as to what to do. One has a natural will when he is lead in a natural manner, without wavering, without ignorance, to the realisation of the truth. So it seems, that the natural will is associated with "wanting", whereas the opinionated will with the "how to want", and furthermore when it is done with doubts and wavering. Consequently the natural will comprises the perfection of nature, whereas the opinionated will comprises the imperfection of nature, since it presupposes a person who does not have knowledge of the truth, is not certain about what he must decide. So even though Christ had two wills, due to the two natures, the human and divine nature, nevertheless he had a natural will, from the viewpoint we are studying here and of course, He did not have an opinionated will. As God He always knew the will of God the Father and there was no doubt and no wavering in Him. The Saints experience this by grace also, especially by the Virgin Mary. Because the Virgin Mary had reached theosis, for this reason it was impossible for her to reject God's will and not yield to the incarnation. She had perfect freedom, and for this her freedom always acted naturally and not unnaturally. We because we have not reached theosis have an imperfect freedom, the so-called opinionated will, for this reason we waver as to what to do. Her question "how shall this be to me, because I know no man" (Luke 1:34), shows humility, the weakness of the human nature, but also the strangeness of the matter, because there were miraculous conceptions in the Old Testament, however not seedless ones. On the day of Annunciation we have a direct conception of Christ with the power and energy of the All-holy Spirit. In one theotokion we chant: "At Gabriel announcing to you the rejoice O virgin, with the voice the Master all was incarnated". This means that several hours and days for the conception to occur did not intervene, but it occurred precisely at that moment. The archangel Gabriel told Joseph, the betrothed of the Most Holy Theotokos. "Do not fear to take Mariam your wife. For that which is born in her is of the Holy Spirit" (Math. 1:20). The Virgin Mary gave birth to Christ as a human, but the conception was of the Holy Spirit. Basil the Great interpreting this phrase, and mainly the "is born of the Holy Spirit", says that every thing which comes from something else, id denoted by three words. The one is "by creation", just as the whole of creation was created by God with His energy. The other one is "by birth", as the Son was born before all ages of the Father. The third is "naturally", just as energy comes out of every nature, that is brilliance from the sun, and more generally the action from the one doing the action. As regards the conception of Christ in the Holy Spirit the true expression is that Christ was conceived with the energy of the Holy Spirit "by creation", and not by birth or naturally. Saint John of Damascus teaches that the Son and Word of God conjoined for Himself, with the pure and most clean bloods of the Theotokos, flesh which is alive with a logical and noetic soul, not by seed, but created by the Holy Spirit. Of course, when we speak of the conception of Christ in the Theotokos' womb with the power and creative energy of the Holy Spirit, we should not isolate the Holy Spirit from the Holy Trinity. It is known from patristic teaching that the energy of the Trinitarian God is common. The creation of the world and the recreation of man and of the world occurred and occurs with the common energy of the Trinitarian God. Consequently, not only did the Holy Spirit create the master's body of Christ, but also the Father Himself and the Son, that is the whole Holy Trinity did. The formulation of this truth is that the Father favoured the incarnation of His Son, the Son and the Word of God Himself worked His incarnation and the Holy Spirit effected it. The conception of Christ in the womb of the Theotokos occurred with silence and secrecy and not with noise and disturbance. No one, neither of the angels nor of men was able to understand at that moment these great things which were performed. The Great Prophet David prophesied this event saying: "May he be like rain that falls on a fleece, like showers that water the earth!" (Psalm 71:6). Just as rain that falls on a fleece of wool does not cause noise or any corruption, the same thing occurred also during the annunciation and the conception. Christ with His conception did not cause noise or any corruption in the virginity of the Virgin Mary. For this reason the Virgin Mary was and remained a Virgin before the birth, during the birth and after the birth. These are the three stars, which the iconographer forms always on the forehead and the two shoulders of the Virgin Mary. The union of the divine with the human nature in the hypostasis of the Word, in the womb of the Theotokos, comprises the direct theosis of the human nature. That is, from the first moment when the divine united with the human nature there is the theosis of the human nature. The saying of Saint John Damascene is characteristic: "at the moment of flesh, at that moment the flesh of God the Word". This means that a duration of time did not intervene after the conception for the human nature* to be deified, but this happened immediately at the time of the conception. A consequence of this event is that the Virgin Mary must be called Theotokos, since she gave birth truly to God, Whom she bore for nine months in her womb, and not a man who had the Grace of God. For this reason the Virgin Mary is called Theotokos, precisely because she conceived Christ in the Holy Spirit. This must be stressed because in times of old a great theological conversation occurred as to if the Virgin Mary ought to be called Theotokos and not Christotokos. The Christological dogma has a consequence in the theotokological discussion. The Virgin Mary is a Theotokos, precisely because she conceived Christ in the Holy Spirit. This must be stressed, because in times of old a large theological discussion occurred as to whether the Virgin Mary should be called Theotokos, due to the existence of heretical teachings. In addition, the final validation of the teaching that the Virgin Mary gave birth to God, and that immediately with the adoption of the human nature there exists its theosis, occurred in the 3rd Ecumenical Synod. The heretic Nestorios, using philosophical terms and human pondering, supported that the Virgin Mary was a human and for this reason it was impossible for her to give birth to God. The babe who was in her was not God, but a human. God simply "passed through" or "passed along with" through the Theotokos. Of course, there was a problem in his theology about the relationship between the two natures of Christ. Nestorios believed that the flesh of Christ was imply united with the nature of the Godhead. The Word was not God, but was united with man and dwelt inside him. With such presuppositions he named the Virgin Mary Christotokos and not Theotokos. However Christ is a God-man, perfect God and perfect man, and every nature acted "with the other communion" in the hypostasis of the Word. We will see this topic when we will speak of the birth of Christ. Here though it must be underlined that human nature was deified immediately with its union with the divine nature in the hypostasis of the Word, in the womb of the Theotokos. For this reason the Virgin Mary is and is called Theotokos, since she gave birth to God humanly. The direct theosis of human nature by the divine nature of the Word does not mean that the qualities of human nature are abolished. This shows that the conception and carrying in the womb, but also the birth of Christ occurred by nature and supernaturally. Supernaturally, because it occurred creatively by the All-holy Spirit and not by seed. Naturally, because the carrying in the womb occurred in the manner in which the infant is carried in the womb. There is however one point which must be underlined. In every infant there are a few stages, until the time for birth comes. To begin with there is the conception, subsequently after a period of time the depiction of the members of his body, afterwards little by little they are developed, and according to the level of his development movement follows. Finally, when it is completed, he comes out of the womb of his mother. Whereas in the divine infant we do have an increase little by little, nevertheless a period of time did not intervene between the conception and the depiction of the members. Basil the Great literally says: "immediately what was conceived was perfect in the flesh, not the shape formulated little by little". We must see this from the viewpoint that the members of His body were depicted immediately, he was created a perfect man, but nevertheless he was not found in the formulation of the nine months. He was developing little by little, although His body had been comprised from the beginning. The conception of Christ occurred by the All Holy Spirit in the womb of the Theotokos creatively and not by seed, because Christ had to undertake the pure nature that Adam had before the transgression. Of course, Christ adopted a possible and mortal flesh, as it became after Adam's transgression, to defeat corruption and death, but it was however utterly pure and spotless, as it was prior to the transgression. Thus, Christ's flesh from a viewpoint of purity was as Adam's body was prior to the transgression, while from a viewpoint of mortality and corruption it was the body of Adam after the transgression. Consequently the conception occurred through the Holy Spirit, because the manner in which man is born today (through the seed) is after the transgression. According to Saint Gregory Palamas, the movement of the flesh towards birth is not completely delivered from sin, because, whereas God has placed the intellect to rule over man, it acts "unsubmittedly" in the duration of the movement of the flesh. Thus, the pure nature of Christ has a relationship with the creative and not the conception by seed. Precisely this event is very closely associated with the fact that the conception, carrying in the womb and birth of Christ by the Virgin Mary was effortless, painless and without pleasure. So Christ, was conceived, carried in the womb as a babe and was born without pleasure, without toil and without pain. He was conceived seedless for two basic reasons. Firstly, to undertake the pure human nature, and secondly, to be born without corruption and painlessly. The Virgin Mary as she conceived Christ without pleasure, in the same way held Him for nine months in her womb without toil and without weight. She did not feel weight, despite the fact that the divine infant was developing naturally and had the weight of a developing embryo. Thus the prophecy of the Prophet Isaiah was fulfilled: "Behold the Lord is sitting upon a hollow cloud" (Is. 19:1). With the term "hollow cloud" is meant the human flesh, which was so very light that it did not cause any weight and toil to the Virgin Mary during the time of the nine month carrying in the womb. The seedless and 'pleasureless' conception of the Virgin Mary and the effortless carrying in the womb is closely associated with the incorrupt and painless birth of Christ. According to Saint Gregory Nyssa there is a close relationship between pleasure and pain, since every pleasure has pain connected with it. Adam felt pleasure and pain followed to the whole human race. Thus also now through freedom from pleasure joy comes to the human race. The birth of Christ did not corrupt the virginity of the Theotokos, precisely as the conception did not occur with pleasure, and the carrying in the womb did not occur with weight and toil. There where the All-holy Spirit acts "the order of nature is overcome". The duration of the carrying in the womb of the Virgin Mary is a foreshadowing of the ceaseless communion that the Saints will have in the Kingdom of God. It is known and a given fact that the mother who has a babe in the womb has a close and organic relationship with him. Contemporary scholars have proven that the infant is very much influenced not only by the physical state of his mother, but also from her psychological make up. And because the divine infant was conceived of the Holy Spirit, but grew up in the natural manner, that is He had a communion with the Virgin Mary's body, for this reason there exists a close relationship between Christ and the Theotokos. Naturally, we must see this from the viewpoint that the Virgin Mary gives her blood to Christ, but also Christ gives His Grace and blessing to her. So Christ being carried in the womb did not cease simultaneously being at God's throne united with His Father and the Holy Spirit. The human nature was united with the divine nature without alteration, unconfusedly, indivisibly, inseparably, immediately from the moment of conception. This means that first the Virgin Mary tasted the goods of the divine incarnation, theosis. That which the Disciples of Christ tasted during Pentecost, and we during Baptism, at the time of the mystery of the divine Eucharist, when we commune of the Body and Blood of Christ, and that which the Saints will live in the Kingdom of the Heavens., the Virgin Mary lived from the first moment of the conception and carrying in the womb. Consequently Christ for nine whole months, day and night, nourished with His sanctified blood the Virgin Mary. This is a foreshadowing of the ceaseless divine Communion and of the ceaseless relationship and communion of the Saints with Christ which will occur mainly in the next life. For this reason the Virgin Mary is a foreshadowing of the future age. From this viewpoint she is Paradise. Saint Nikodemos the Haghiorite, speaking of the Annunciation of the Theotokos proceeds to a personal and existential approach of this event. Because, it does not suffice for us to celebrate only externally the events of the divine incarnation, but we should approach them existentially and spiritually. For this reason he gathered many passages of Saints in which mainly there is speech about this existential approach. The saying of the Prophet Isaiah is characteristic "we were with child, we writhed, we have given birth. We have brought forth a spirit of salvation upon the earth" (Is. 26: 18). According to the interpretation of the holy Fathers the seed is the word of God and the intellect is the womb and the heart of man. Through faith the word of God is sewn in the heart of man and makes it pregnant with the fear of God. This is the fear that man not remain far from God. Through this fear the struggle for cleansing the heart and the obtaining of virtues begins, which resembles a pain, childbearing pains. In this manner the spirit of salvation is born, which is theosis and sanctification. The forming of Christ in us happens with spiritual pains. The Apostle Paul says: "My little children, with whom I am again in travail until Christ be formed in you!" Gal. 4:19). Travails are the ascetical struggle, and formation is theosis and sanctification. According to the holy Fathers (Saint Gregory Nyssa, Saint Maximos the Confessor, Saint Symeon the New Theologian, Saint Niketas Stethatos etc.) that which happened physically in the Virgin Mary, this happens spiritually to each one whose soul is virginal, that is, is cleansed of the passions. Christ, who was born once in the flesh, wants to be born, always in the spirit, by those who wish, and thus He becomes a babe, forming Himself in them through the virtues. The spiritual conception and birth becomes understood from the fact that the flow of blood stops, that is the desires to commit sin cease, passions are not active in man, man hates sin and constantly wants to do God's will. This conception and birth is obtained with the implementation of the divine commandments, mainly with the return of the intellect in the heart and with the ceaseless monologistic prayer. Then man becomes a temple of the All-holy Spirit. The Annunciation of the Theotokos is an annunciation of the human race, an information that the Son and Word of God incarnated. This universal feast must aid in a personal feast, in a personal annunciation. We must accept the preludes of our salvation, which is the greatest notification in our life.

St. John Chrysostom on The Holy Cross of Christ

Tue, 13 Mar 2012 12:43:48 GMT

http://www.johnsanidopoulos.com/2011/03/st-john-chrysostom-on-holy-cross.html "The Cross of the Lord is unpleasant and sorrowful to the ear, but it consists of joy and gladness. It is the originator not so much of suffering as much as of passionlessness. For Jews the Cross is temptation, for pagans it is madness, but for us believers it reminds us of our salvation. When in church one reads about the Cross and one is reminded of the sufferings on the Cross, the faithful are indignant at the Cross and let out a plaintive wail and murmur not at the Cross but at the crucifiers and unbelievers. For the Cross is the salvation of the Church, the Cross is the praise of those who hope on it. The Cross has released us from the evil that possessed us and is the beginning of the blessings received by us. The Cross is the reconcilement of His enemies with God, the promise of sinners to Christ. For by the Cross we were freed from enmity and through the Cross we have become amiable to God. The Cross delivered us from the authority of the devil, the Cross saved us from death and destruction. The Cross changed human nature to the angelic, having released it from all that is corruptible, and have found lives worthy of immortality." "How great is the power of the Cross! How great is the change made by it in the human race! How from the deep darkness it has led us to the boundless light, from death it has restored us to eternal life, from corruption it has transferred us to incorruption. What good is not accomplished for us by means of the Cross? Through the Cross we learned piety and learned the properties of the Divine essence. Through the Cross we learn the truth about God, through the Cross we who were far from Him are united to Christ, and we become worthy of the grace of the Holy Spirit. Through the Cross we learn the power of love and we are taught to die for others. Through the Cross we are scorned and all what we do is not temporal, we search the blessings of the future and we accept the invisible as if seen. The Cross is preached, and the faith in God is confessed, His truth is spread throughout the universe. The Cross is preached, and the faith in the resurrection, the life and the kingdom of heaven is made without a doubt. What is more precious than the Cross and what is more saving for the soul? The Cross is the triumph over demons, the armor against sin and the sword with which the Lord has struck the snake. The Cross is the will of the Father, the glory of the Only-begotten, the joy of the Holy Spirit, the ornament of angels, the protection of the Church, the praise of St. Paul, the protection of the Saints, the lamp of all the world." "See, however desired and deservedly amiable the Cross is made today, it was the most terrible and shameful sign of the cruelest execution in antiquity! And the Cross makes the best ornament on the imperial crown, the most precious in all the world. The image of the Cross is now found on you, both masters and servants, both wives and husbands, both maidens and married, both slaves and free. All place the sign of the Cross on the noblest part of their body, daily carrying this sign on their forehead, as on a depicted pillar. It shines on a sacred meal, on the clothes of the priest and together with the Lord's body at the mystical supper. You see it lifted everywhere: on houses, in market-places, in the deserts, on the paths, on mountains and hills, on the sea, on ships, on islands, on boxes, on clothes, on armor, in the halls, on golden and silver vessels, in pictures, on the bodies of sick animals, on the bodies of the demon-possessed, in war, in the world, in the afternoon, at night, in festal assemblies and in the cells of the ascetics. Already no one is ashamed and does not blush at the thought that the Cross is a sign of a shameful death. To the contrary, all of us honor this as an adornment for ourselves, which has surpassed crowns and diadems and precious stones. Let us not run, let us not be frightened, but let us kiss and honor it as an invaluable treasure."

Psalm 50 (Septuagint Version of the Old Testament): The Liturgical Psalm of Repentance

Tue, 06 Mar 2012 13:31:51 GMT

Have mercy on me, O God; according to the multitude of Thy tender mercies, blot out my transgressions. Wash me thoroughly from mine iniquity and cleanse me from my sin, for I acknowledge my transgression, and my sin is ever before me. Against Thee, Thee only have I sinned and done this evil in Thy sight, that Thou mightest be justified when Thou speakest and prevail when Thou art judged. Behold, I was brought forth in iniquities and in sin did my mother bear me. But behold, Thou desirest truth in my innermost parts, and in my hidden parts Thou shalt make me to understand wisdom. Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than the snow. Make me to hear joy and gladness, that the bones which Thou hast broken may rejoice. Turn Thy face from my sin and put out all mine iniquities far from me. Create in me a clean heart, O God, and renew a right spirit within me. Cast me not away from Thy presence, and take not Thy Holy Spirit from me. Restore unto me the joy of Thy salvation, and uphold me with Thy steadfast Spirit. Then shall I teach transgressors Thy ways, and sinners shall be converted unto Thee. Deliver me from blood-guiltiness, O God, the God of my salvation, and my tongue shall sing aloud of Thy righteousness. Open my lips, and my mouth shall show forth Thy praise. For shouldest Thou desire sacrifice, I would give it Thee; but Thou delightest not in burnt offering. The sacrifice of God is a broken spirit, a broken and contrite heart -- these, O God, shalt Thou not despise. Do good in Thy good pleasure to Sion; buildest Thou up the walls of Jerusalem. Then shalt Thou be pleased with the sacrifice of righteousness, with oblation and whole-burnt offerings. Then shall they offer young bullocks upon Thine altar.

Advice for Holy and Great Lent from St. John Chrysostom

Mon, 27 Feb 2012 14:28:54 GMT

The true spirit of Lent lies not in giving up chocolate and soda, but in giving up the things that prevent us from seeing Christ as he truly is: present in the world, present in others. St. John Chrysostom teaches: Do you fast? Give me proof of it by your works. If you see a poor man, take pity on him. If you see a friend being honored, do not envy him. Do not let only your mouth fast, but also the eye and the ear and the feet and the hands and all the members of our bodies. Let the hands fast, by being free of avarice. Let the feet fast, by ceasing to run after sin. Let the eyes fast, by disciplining them not to glare at that which is sinful. Let the ear fast, by not listening to evil talk and gossip. Let the mouth fast from foul words and unjust criticism. For what good is it if we abstain from birds and fishes, but bite and devour our brothers? May He who came to the world to save sinners, strengthen us to complete the fast with humility, have mercy on us and save us. Amen.

Forgiveness Sunday (the Sunday before Holy and Great Lent)

Mon, 20 Feb 2012 14:29:31 GMT

Protopresbyter Alexander Schmemann on Forgiveness Sunday Introduction to the DRE/OCA 1975-1982 Forgiveness Sunday Vespers. http://www.schmemann.org/byhim/forgivenesssunday.html In the Orthodox Church, the last Sunday before Great Lent � the day on which, at Vespers, Lent is liturgically announced and inaugurated � is called Forgiveness Sunday. On the morning of that Sunday, at the Divine Liturgy, we hear the words of Christ: "If you forgive men their trespasses, your heavenly Father will also forgive you, but if you forgive not men their trespasses, neither will your Father forgive your trespasses..." (Mark 6:14-15) Then after Vespers � after hearing the announcement of Lent in the Great Prokeimenon: "Turn not away Thy face from Thy child for I am afflicted! Hear me speedily! Draw near unto my soul and deliver it!", after making our entrance into Lenten worship, with its special memories, with the prayer of St. Ephraim the Syrian, with its prostrations � we ask forgiveness from each other, we perform the rite of forgiveness and reconciliation. And as we approach each other with words of reconciliation, the choir intones the Paschal hymns, filling the church with the anticipation of Paschal joy. What is the meaning of this rite? Why is it that the Church wants us to begin Lenten season with forgiveness and reconciliation? These questions are in order because for too many people Lent means primarily, and almost exclusively, a change of diet, the compliance with ecclesiastical regulations concerning fasting. They understand fasting as an end in itself, as a "good deed" required by God and carrying in itself its merit and its reward. But, the Church spares no effort in revealing to us that fasting is but a means, one among many, towards a higher goal: the spiritual renewal of man, his return to God, true repentance and, therefore, true reconciliation. The Church spares no effort in warning us against a hypocritical and pharisaic fasting, against the reduction of religion to mere external obligations. As a Lenten hymn says: In vain do you rejoice in no eating, O soul! For you abstain from food, But from passions you are not purified. If you persevere in sin, you will perform a useless fast. Now, forgiveness stands at the very center of Christian faith and of Christian life because Christianity itself is, above all, the religion of forgiveness. God forgives us, and His forgiveness is in Christ, His Son, Whom He sends to us, so that by sharing in His humanity we may share in His love and be truly reconciled with God. Indeed, Christianity has no other content but love. And it is primarily the renewal of that love, a return to it, a growth in it, that we seek in Great Lent, in fasting and prayer, in the entire spirit and the entire effort of that season. Thus, truly forgiveness is both the beginning of, and the proper condition for the Lenten season. One may ask, however: Why should I perform this rite when I have no "enemies"? Why should I ask forgiveness from people who have done nothing to me, and whom I hardly know? To ask these questions, is to misunderstand the Orthodox teaching concerning forgiveness. It is true, that open enmity, personal hatred, real animosity may be absent from our life, though if we experience them, it may be easier for us to repent, for these feelings openly contradict Divine commandments. But, the Church reveals to us that there are much subtler ways of offending Divine Love. These are indifference, selfishness, lack of interest in other people, of any real concern for them -- in short, that wall which we usually erect around ourselves, thinking that by being "polite" and "friendly" we fulfill God�s commandments. The rite of forgiveness is so important precisely because it makes us realize � be it only for one minute � that our entire relationship to other men is wrong, makes us experience that encounter of one child of God with another, of one person created by God with another, makes us feel that mutual "recognition" which is so terribly lacking in our cold and dehumanized world. On that unique evening, listening to the joyful Paschal hymns we are called to make a spiritual discovery: to taste of another mode of life and relationship with people, of life whose essence is love. We can discover that always and everywhere Christ, the Divine Love Himself, stands in the midst of us, transforming our mutual alienation into brotherhood. As l advance towards the other, as the other comes to me � we begin to realize that it is Christ Who brings us together by His love for both of us. And because we make this discovery � and because this discovery is that of the Kingdom of God itself: the Kingdom of Peace and Love, of reconciliation with God and, in Him, with all that exists � we hear the hymns of that Feast, which once a year, "opens to us the doors of Paradise." We know why we shall fast and pray, what we shall seek during the long Lenten pilgrimage. Forgiveness Sunday: the day on which we acquire the power to make our fasting � true fasting; our effort � true effort; our reconciliation with God � true reconciliation.

Commentary of St. John Chrysostom on Matthew 25 (Gospel reading for Meatfare Sunday / Sunday of the Last Judgment)

Tue, 14 Feb 2012 14:20:42 GMT

http://www.ccel.org/ccel/schaff/npnf110.iii.LXXV.htm "And do not account the saying to be rash. For the Lord is loving to man, and the gift cometh of His goodness. It is rash to have a mouth like the devil, to have a tongue resembling that of an evil demon, especially for him that partakes of such mysteries, and communicates of the very flesh of the Lord. Reflecting then on these things, become like Him, to the utmost of thy power. No longer then will the devil be able so much as to look thee in the face, when thou art become such a one as this. For indeed he recognizes the image of the King, he knows the weapons of Christ, whereby he was worsted. And what are these? Gentleness and meekness. For when on the mountain Christ overthrew and laid low the devil who was assaulting him, it was not by making it known that He was Christ, but He entrapped him by these sayings, He took him by gentleness, he turned him to flight by meekness. Thou also must do this; shouldest thou see a man become a devil, and coming against thee, even so do thou likewise overcome. Christ gave thee also power to become like Him, so far as thy ability extends. Be not afraid at hearing this. The fear is not to be like Him. Speak then after His manner, and thou art become in this respect such as He, so far as it is possible for one who is a man to become so. Wherefore greater is he that thus speaks, than he that prophecies. For this is entirely a gift, but in the other is also thy labor and toil. Teach thy soul to frame thee a mouth like to Christ�s mouth. For it can create such things, if it will; it knows the art, if it be not remiss. And how is such a mouth made? one may ask. By what kind of colorings? by what kind of material? By no colorings, indeed, or material; but by virtue only, and meekness, and humility. Let us see also how a devil�s mouth is made; that we may never frame that. How then is it made? By curses, by insults, by envy, by perjury. For when any one speaks his words, he takes his tongue. What kind of excuse then shall we have; or rather, what manner of punishment shall we not undergo; when this our tongue, wherewith we are allowed to taste of the Lord�s flesh, when this, I say, we overlook, speaking the devil�s words? Let us not overlook it, but let us use all diligence, in order to train it to imitate its Lord. For if we train it to this, it will place us with great confidence at Christ�s judgment seat. Unless any one know how to speak thus, the judge will not so much as hear him. For like as when the judge chances to be a Roman, he will not hear the defense of one who knows not how to speak thus; so likewise Christ, unless thou speak after His fashion, will not hear thee, nor give heed. Let us learn therefore to speak in such wise as our Judge is wont to hear; let it be our endeavor to imitate that tongue. And shouldest thou fall into grief, take heed lest the tyranny of despondency pervert thy tongue, but that thou speak like Christ. For He too mourned for Lazarus and Judas. Shouldest thou fall into fear, seek again to speak even as He. For He Himself fell into fear for thy sake, with regard to His manhood. the other sheep, that He might indicate the unfruitfulness of the one, for no fruit will come from kids; and the great profit from the other, for indeed from sheep great is the profit, as well from the milk, as from the wool, and from the young, of all which things the kid is destitute. But while the brutes have from nature their unfruitfulness, and fruitfulness, these have it from choice, wherefore some are punished, and the others crowned. And He doth not punish them, until He hath pleaded with them; wherefore also, when He hath put them in their place, He mentions the charges against them. And they speak with meekness, but they have no advantage from it now; and very reasonably, because they passed by a work so much to be desired. For indeed the prophets are everywhere saying this, �I will have mercy and not sacrifice,� and the lawgiver by all means urged them to this, both by words, and by works; and nature herself taught it. But mark them, how they are destitute not of one or two things only, but of all. For not only did they fail to feed the hungry, or clothe the naked; but not even did they visit the sick, which was an easier thing. And mark how easy are His injunctions. He said not, �I was in prison, and ye set me free; I was sick, and ye raised me up again;� but, �ye visited me,� and, �ye came unto me.� And neither in hunger is the thing commanded grievous. For no costly table did He seek, but what is needful only, and His necessary food, and He sought in a suppliant�s garb, so that all things were enough to bring punishment on them; the easiness of the request, for it was bread; the pitiable character of Him that requesteth, for He was poor; the sympathy of nature, for He was a man; the desirableness of the promise, for He promised a kingdom; the fearfulness of the punishment, for He threatened hell. The dignity of the one receiving, for it was God, who was receiving by the poor; the surpassing nature of the honor, that He vouchsafed to condescend so far; His just claim for what they bestowed, for of His own was He receiving. But against all these things covetousness once for all blinded them that were seized by it; and this though so great a threat was set against it. For further back also He saith, that they who receive not such as these shall suffer more grievous things than Sodom; and here He saith, �Inasmuch as ye did it not unto one of the least of these my brethren, ye did it not unto me.� What sayest Thou? they are Thy brethren; and how dost Thou call them least. Why, for this reason they are brethren, because they are lowly, because they are poor, because they are outcast. For such doth He most invite to brotherhood, the unknown, the contemptible, not meaning by these the monks only, and them that have occupied the mountains, but every believer; though he be a secular person, yet if he be hungry, and famishing, and naked, and a stranger, His will is he should have the benefit of all this care. For baptism renders a man a brother, and the partaking of the divine mysteries. Then, in order that thou mayest see in another way also the justice of the sentence, He first praises them that have done right, and saith, �Come, ye blessed of my Father, inherit the kingdom prepared for you before the foundation of the world. For I was an hungered, and ye gave me meat,� and all that follows. For that they may not say, we had it not, He condemns them by their fellow-servants; like as the virgins by the virgins, and the servant that was drunken and gluttonous by the faithful servant, and him that buried his talent, by them that brought the two, and each one of them that continue in sin, by them that have done right. And this comparison is sometimes made in the case of an equal, as here, and in the instance of the virgins, sometimes of him that hath advantage, as when he said, �The men of Nineveh shall rise up and shall condemn this generation, because they believed at the preaching of Jonas; and, behold, a greater than Jonas is here;� and, �The queen of the south shall condemn this generation, because she came to hear the wisdom of Solomon;� and of an equal again, �They shall be your judges;� and again of one at advantage, �Know ye not, that we shall judge angels, how much more things that pertain to this life?� And here, however, it is of an equal; for he compares rich with rich, and poor with poor. And not in this way only doth He show the sentence justly passed, by their fellow-servants having done what was right when in the same circumstances, but also by their not being obedient so much as in these things in which poverty was no hindrance; as, for instance, in giving drink to the thirsty, in looking upon him that is in bonds, in visiting the sick. And when He had commended them that had done right, He shows how great was originally His bond of love towards them. For, �Come,� saith He, �ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.� To how many good things is this same equivalent, to be blessed, and blessed of the Father? And wherefore were they counted worthy of such great honors? What is the cause? �I was an hungered, and ye gave me meat; I was thirsty, and ye gave me drink;� and what follows. Of what honor, of what blessedness are these words? And He said not, Take, but, �Inherit,� as one�s own, as your Father�s, as yours, as due to you from the first. For, before you were, saith He, these things had been prepared, and made ready for you, forasmuch as I knew you would be such as you are. And in return for what do they receive such things? For the covering of a roof, for a garment, for bread, for cold water, for visiting, for going into the prison. For indeed in every case it is for what is needed; and sometimes not even for that. For surely, as I have said, the sick and he that is in bonds seeks not for this only, but the one to be loosed, the other to be delivered from his infirmity. But He, being gracious, requires only what is within our power, or rather even less than what is within our power, leaving to us to exert our generosity in doing more. But to the others He saith, �Depart from me, ye cursed,� (no longer of the Father; for not He laid the curse upon them, but their own works), �into the everlasting fire, prepared,� not for you, but �for the devil and his angels.� For concerning the kingdom indeed, when He had said, �Come, inherit the kingdom,� He added, �prepared for you before the foundation of the world;� but concerning the fire, no longer so, but, �prepared for the devil.� I, saith He, prepared the kingdom for you, but the fire no more for you, but �for the devil and his angels;� but since ye cast yourselves therein, impute it to yourselves. And not in this way only, but by what follows also, like as though He were excusing Himself to them, He sets forth the causes. �For I was an hungered, and ye gave me no meat.� For though He that came to thee had been thine enemy, were not His sufferings enough to have overcome and subdued even the merciless? hunger, and cold, and bonds, and nakedness, and sickness, and to wander everywhere houseless? These things are sufficient even to destroy enmity. But ye did not these things even to a friend, being at once friend, and benefactor, and Lord. Though it be a dog we see hungry, often we are overcome; and though we behold a wild beast, we are subdued; but seeing the Lord, art thou not subdued? And wherein are these things worthy of defense? For if it were this only, were it not sufficient for a recompense? (I speak not of hearing such a voice, in the presence of the world, from Him that sitteth on the Father�s throne, and of obtaining the kingdom), but were not the very doing it sufficient for a reward? But now even in the presence of the world, and at the appearing of that unspeakable glory, He proclaims and crowns thee, and acknowledges thee as His sustainer and host, and is not ashamed of saying such things, that He may make the crown brighter for thee. So for this cause, while the one are punished justly, the others are crowned by grace. For though they had done ten thousand things, the munificence were of grace, that in return for services so small and cheap, such a heaven, and a kingdom, and so great honor, should be given them."

On the Parable of the Prodigal Son

Tue, 07 Feb 2012 14:23:04 GMT

by St. Cyril of Alexandria, Commentary on the Gospel of St. Luke, Sermon 108. I hear one of the holy prophets trying to win unto repentance those who are far from God, and saying, "Return, O Israel, to the Lord your God: for you have become weak in your iniquity. Take with you words, and return to the Lord our God." What sort of words then did he, under the influence of the Spirit, command them to take with them? Or were they not such as become those who wish to repent; such namely, as would appease God, Who is gentle, and loves mercy. For He even said by one of the holy prophets, "Return you returning children, and I will heal your breaches." And yet again by the voice of Ezekiel, "Return you altogether from your wickednesses, O house of Israel. Cast away from you all your iniquities which you have committed, that they be not to you for a punishment of iniquity. For I have no pleasure in the death of the sinner, as that he should turn from his evil way and live." And the same truth Christ here also teaches us, by this most beautifully composed parable, which I will now to the best of my ability endeavor to discuss, briefly gathering up its broad statements, and explaining and defending the ideas which it contains. It is the opinion then of some, that by the two sons are signified the holy angels, and we the dwellers upon earth: and that the elder one, who lived soberly, represents the company of the holy angels, while the younger and profligate son is the human race. And there are some among us who give it a different explanation, arguing that by the elder and well conducted son is signified Israel after the flesh: while by the other, whose choice it was to live in the lust of pleasures, and who removed far from his father, is depicted the company of the Gentiles. With these explanations I do not agree: but I would have him who loves instruction, search after that which is true and unobjectionable. What then I say is as follows, "giving occasions to the wise, and to the just offering knowledge," as Scripture commands: for they will examine for a fitting meaning the explanations proposed to them. If then we refer the upright son to the person of the holy angels, we do not find him speaking such words as become them, nor sharing their feelings towards repentant sinners, who turn from an impure life to that conduct which is worthy of admiration. For the Savior of all and Lord says, that "there is joy in heaven before the holy angels over one sinner that repents." But the son, who is described to us in the present parable as being acceptable unto his father, and leading a blameless life, is represented as being angry, and as even having proceeded so far in his unloving sentiments as to find fault with his father for his natural affection for him who was saved. "For he would not, it says, go into the house," being vexed at the reception of the penitent almost before he had come to his senses, and because there had even been slain the calf in his honour, and his father had made for him a feast. But this, as I said, is at variance with the feelings of the holy angels: for they rejoice and praise God when they see the inhabitants of the earth being saved. For so when the Son submitted to be born in the flesh of a woman at Bethlehem, they carried the joyful news to the shepherds, saying, "Fear you not: for behold I bring you glad tidings of great joy that shall be to all the people, that there is born to you today in the city of David a Savior Who is Christ the Lord." And crowning with lauds and praises Him Who was born, they said, "Glory to God in the highest, and upon earth peace, and among men good will." But if any one say, that Israel according to the flesh is meant by the virtuous and sober son, we are again prevented from assenting to this opinion by the fact, that in no way whatsoever is it fitting to say of Israel that he chose a blameless life. For throughout the whole of the inspired Scripture, so to say, we may see them accused of being rebels and disobedient. For they were told by the voice of Jeremiah, "What fault have your fathers found in Me, that they have wandered far from Me, and have gone after vanities, and become vain?" And in similar terms God somewhere spoke by the voice of Isaiah, "This people draws near unto Me; with their lips they honor Me, but their heart is very far from Me: but in vain do they fear Me, teaching as doctrines the commandments of men." And how then can any one apply to those who are thus blamed the words used in the parable of the virtuous and sober son? For he said, "Lo! all these years do I serve you, and never have I transgressed your commandment." But they would not have been blamed for their mode of life, had it not been that transgressing the divine commandments, they betook themselves to a careless and polluted mode of life. And yet again, for I think it right to mention this also, some would refer to the person of our Savior that fatted calf which the father killed when his son was called unto conversion. But how then could the virtuous son, who is described as wise and prudent, and constant in his duty, and whom some even refer to the person of the holy angels, treat it as a reason for anger and vexation that the calf was slain? For one can find no proof of the powers above being grieved when Christ endured death in the flesh, and, so to speak, was slain in our behalf. Rather they rejoiced, as I said, in seeing the world saved by His holy blood. And what reason too had the virtuous son for saying "you never gave me a kid." For what blessing is wanting to the holy angels, inasmuch as the Lord of all has bestowed upon them with bounteous hand a plentiful supply of spiritual gifts? Or of what sacrifice stood they in need as regards their own state? For there was no necessity for the Emmanuel to suffer also in their behalf. But if any one imagine, as I have already said before, that the carnal Israel is meant by the virtuous and sober son, how can he say with truth "you never gave me a kid?" For whether we call it calf or kid, Christ is to be understood as the sacrifice offered for sin. But He was sacrificed, not for the Gentiles only, but that He might also redeem Israel, who by reason of his frequent transgression of the law had brought upon himself great blame. And the wise Paul bears witness to this, saying, "For this reason Jesus also, that He might sanctify the people by His blood, suffered outside the gate." What then is the object of the parable? Let us examine the occasion which led to it; for so we shall learn the truth. The blessed Luke therefore had himself said a little before of Christ the Savior of us all, "And all the publicans and sinners drew near unto Him to hear Him. And the Pharisees and Scribes murmured saying, This man receives sinners and eats " with them." As therefore the Pharisees and Scribes made this outcry at His gentleness and love to man, and wickedly and impiously blamed Him for receiving and teaching men whose lives were impure, Christ very necessarily set before them the present parable, to show them clearly this very thing, that the God of all requires even him who is thoroughly steadfast, and firm, and who knows how to live holily, and has attained to the highest praise for sobriety of conduct, to be earnest in following His will, so that when any are called unto repentance, even if they be men highly blamable, he must rejoice rather, and not give way to an unloving vexation on their account. For we also sometimes experience something of this sort. For some there are who live a perfectly honorable and consistent life, practicing every kind of virtuous action, and abstaining from every thing disapproved by the law of God, and crowning themselves with perfect praises in the sight of God and of men: while another is perhaps weak and trodden down, and humbled unto every kind of wickedness, guilty of base deeds, loving impurity, given to covetousness, and stained with all evil. And yet such a one often in old age turns unto God, and asks the forgiveness of his former offences: he prays for mercy, and putting away from him his readiness to fall into sin, sets his affection on virtuous deeds. Or even perhaps when about to close his mortal life, he is admitted to divine baptism, and puts away his offences, God being merciful unto him. And perhaps sometimes persons are indignant at this, and even say, 'This man, who has been guilty of such and such actions, and has spoken such and such words, has not paid unto the judge the retribution of his conduct, but has been counted worthy of a grace thus noble and admirable: he has been inscribed among the sons of God, and honored with the glory of the saints.' Such complaints men sometimes give utterance too from an empty narrowness of mind, not conforming to the purpose of the universal Father. For He greatly rejoices when He sees those who were lost obtaining salvation, and raises them up again to that which they were in the beginning, giving them the dress of freedom, and adorning them with the chief robe, and putting a ring upon their hand, even the orderly behavior which is pleasing to God and suitable to the free. It is our duty, therefore, to conform ourselves to that which God wills: for He heals those who are sick; He raises those who are fallen; He gives a helping hand to those who have stumbled; He brings back him who has wandered; He forms anew unto a praiseworthy and blameless life those who were wallowing in the mire of sin; He seeks those who were lost; He raises as from the dead those who had suffered the spiritual death. Let us also rejoice: let us, in company with the holy angels, praise Him as being good, and loving unto men; as gentle, and not remembering evil. For if such is our state of mind, Christ will receive us, by Whom and with Whom, to God the Father be praise and dominion with the Holy Spirit, for ever and ever, Amen.

Food for Thought for Great and Holy Lent 2012

Mon, 30 Jan 2012 02:13:48 GMT

http://theodorakis.net/orthodoxquotescomplete.html �Do not be irritated either with those who sin or those who offend; do not have a passion for noticing every sin in your neighbor, and for judging him, as we are in the habit of doing. Everyone shall give an answer to God for himself. Everyone has a conscience; everyone hears God's Word, and knows God's Will either from books or from conversation with other people. Especially do not look with evil intention upon the sins of your elders, which do not regard you; �to his own master he standeth or falleth.� Correct your own sins, amend your own life.� (St. John of Kronstadt)

Sayings of St. John Chrysostom in Preparation for Holy and Great Lent 2012

Tue, 24 Jan 2012 14:30:18 GMT

http://www.sprint.net.au/~corners/Nov02/StJohnChrysostom.htm Although it be with truth that you speak evil, this is also a crime. You are a man, and yet you spit the venom of a poisonous serpent. You are a man and yet you become like a raging beast. You have been given a mouth not to wound but to heal. Enter into the Church and wash away your sins. For here there is a hospital and not a court of law. Do not be ashamed again to enter the Church, be ashamed when you sin, but not when you repent. When partaking of the Eucharist you bury your teeth in Christ�s flesh and drink of the same blood that came from His side � He did not say, �This is the symbol of my body � of my blood,� but �This is my body and blood.� Even if others make war against us, it is right for us to remain in peace. Feeding the hungry is a greater work than raising the dead. The primary goal in the education of children is to teach, and to give the example of a virtuous life. �Why,� you ask, do we see evil doers thriving and healthy and enjoying great prosperity? Let us weep for them, because their not having to suffer in this world is a guarantee of greater punishment in the next! To show this, St. Paul said, �But when we are judged, we are being chastised by the Lord, that we may not be condemned with this world.� Afflictions here are a form of reproof, while this in the other world are a form of punishment for those who were evil in their lives. I would like to have a voice strong enough to make myself heard from the four corners of the world. I would climb the ugliest mountain in the universe and I would cry out to all men, �save, save your soul!� The fast of Lent has no advantage to us unless it brings about our spiritual renewal. It is necessary while fasting to change our whole like and practice virtue. Turning away from all wickedness means keeping our tongue in check, restraining our anger, avoiding all gossip, lying and swearing. To abstain from these things � herein lies the true value of the fast. Sins that are easiest to amend bring the greatest punishment. Anger is a strong fire, consuming all things its path; it wastes the body and corrupts the body, and renders a man base and odious to look upon. And if it were possible for the angry man to see himself at the time of his anger he would not need any other admonition, for there is nothing less pleasing than an angry countenance. Anger is an intoxicant and more wretched than God does not insist or desire that we should mourn in agony of heart: Rather, it is His wish that out of love for Him we should rejoice with laughter in our soul. Take away sin, and tears become superfluous; where there is no bruising, no ointment is required. Before the fall, Adam shed no tears and in the same way there will be no more tears after the resurrection from the dead, when sin has been destroyed. For pain, sorrow and lamentation will then have fled away. After death no unrepentant person can escape the consequences of his sins, but just as prisoners are led out of their cell bound in chains and brought before the court, so are all souls when they depart hence; they bring with themselves their chains of sins before the dread judgement seat. Lift up and stretch out your hands, not to heaven, but to the poor; for if you stretch forth your hands to the poor, you have reached the summit of heaven, but if you lift up your hands in prayer without sharing with the poor, it is worth nothing. Every family should have a room where Christ is welcome in the person of the hungry and thirsty stranger. Let none fear death, for the death of the Saviour has set us free. Christ is risen and the demons have fallen. Christ is risen and the angels rejoice. The belief in stars is a foolish disbelief against God�s omnipotence and creativity, for God is subjected to the star�s power. In ancient times, many Christians received the Holy Mysteries at random and without discrimination, especially on the day of their institution (ie Holy Thursday). Seeing the great harm that comes from careless reception of Communion, the Fathers have set aside forty days (of Lent) for prayer, listening to God�s word and attending services, in order that after proper purification of our heart by prayer, fasting, almsgiving, night-vigils and confession, we may receive Holy Communion with a clear conscience as many times as possible. What the Lord did not endure on the Cross (the breaking of His legs), He submits to now in His sacrifice for His love for you. He permits Himself to be broken into pieces that all may be filled. What is in the chalice is the same as that which flowed from Christ�s side. What is the Bread? Christ�s Body. Not only ought we to see the Lord, we ought to take Him and unite ourselves with Him in the closest union. It is folly to abstain all day long from food, but fail to abstain from sin and selfishness. Let your prayer be completely simple for both the Publican and the Prodigal Son were reconciled to God by a single phrase.

Self-examination by St. Maximos the Confessor

Tue, 17 Jan 2012 15:14:33 GMT

http://theodorakis.net/orthodoxquotescomplete.html �He who busies himself with the sins of others, or judges his brother on suspicion, has not yet even begun to repent or to examine himself so as to discover his own sins...� �God, Who is by nature good and dispassionate, loves all men equally as His handiwork. But He glorifies the virtuous man because in his will he is united to God. At the same time, in His goodness he is merciful to the sinner and by chastising him in this life brings him back to the path of virtue. Similarly, a man of good and dispassionate judgment also loves all men equally. He loves the virtuous man because of his nature and the probity of his intention; and he loves the sinner, too, because of his nature and because in his compassion he pities him for foolishly stumbling in darkness.�

Timeline of Church History (continued)

Tue, 10 Jan 2012 15:24:06 GMT

http://orthodoxwiki.org/Timeline_of_Church_History Communist era (1917-1991) � 1917 Bolshevik Revolution throws Church of Russia into chaos, effectively stranding the fledgling Russian Orthodox mission in America; restoration of Moscow Patriarchate with Tikhon as patriarch; Church of Georgia's autocephaly restored de facto by political chaos in Russia. � 1917-40 Persecution of the Orthodox Church in Russia begins, with 130,000 priests arrested, 95,000 of whom were executed by firing squad. � 1918 Tsar Nicholas II of Russia murdered together with his wife Alexandra and children. � 1919-1922 Greco-Turkish War; a million refugees flee to Greece joining half a million Greeks who had fled earlier; Pontic Greek Genocide eliminates the Christian population of Trebizond. � 1920 Death of Nektarios of Aegina; publication of Encyclical Letters by Constantinople on Christian unity and on the Ecumenical Movement. � 1921 Constantinople renounces all claims to jurisdiction in any part of Africa, with Alexandrian primate thenceforth known as Pope and Patriarch of Alexandria and All Africa; Greek Archdiocese of America formed ; Abp. Tikhon (Belavin) elected Patriarch of Moscow; Gorazd (Pavlik) consecrated as bishop for Western Rite Diocese of Moravia and Silesia; an all-Ukrainian Synod is called in Kyiv and the Ukrainian Autocephalous Orthodox Church (UAOC) (as yet unrecognized) is declared independent from the Moscow Patriarchate (MP). � 1922 Church of Albania declares autocephaly from Constantinople; formation of the Russian Orthodox Church Outside Russia; Solovetsky Monastery converted by Lenin's decree to the "Solovki Special Purpose Camp", one of the earliest forced-labor camps of the Gulag where 75 bishops died, along with tens of thousands of laity; the predominatly Christian city of Smyrna is destroyed, ending 1900 years of Christian civilization. � 1923 Church of the Czech Lands and Slovakia granted autonomy by Church of Constantinople; Treaty of Lausanne affirmed the international status of the Ecumenical Patriarchate, with Turkey guaranteeing respect and the Patriarchate�s full protection. � 1924 Church of Constantinople recognizes autocephaly of Church of Poland. � 1925 Church of Romania becomes a patriarchate; first Africans in sub-Saharan Africa baptized in Tanganyika by Fr. Nikodemos Sarikas; death of Tikhon of Moscow. � 1926 Polish Catholic National Church received as a Western Rite diocese in Poland of Church of Russia under Bp. Alexis of Grodno; John Maximovitch tonsured by ROCOR Metr. Anthony (Khrapovitsky) of Kiev. � 1927 Bishops of Russian church in America authorize formation of American Orthodox Catholic Church, including a Western Rite missionary outreach. � 1929 Kingdom of Italy and Papacy ratify Lateran Treaty, recognizing sovereignty of Papacy within the new state of the Vatican City. � 1931 Reception of Patriarchal Exarchate for Orthodox Parishes of Russian Tradition in Western Europe into the Ecumenical Patriarchate, led by Metr. Eulogius (Georgievsky) of Paris. � 1932 Daniel William Alexander travels to Uganda to meet Reuben Spartas, establishing African Orthodox Church there. � 1933 Church of Greece bans Freemasonry. � 1934 Daniel William Alexander travels to Kenya, establishing African Orthodox Church led by Arthur Gathuna; episcopal consecration of John Maximovitch. � 1935 Critical edition of Septuagint published in Gottingen Germany by Alfred Rahlfs at the Septuaginta-Unternehmens (Institute); Old Calendar schism when three bishops declared their separation from the official Church of Greece stating that the calendar change was a schismatic act. � 1935-40 Italian forces occupy Ethiopia and begin intermittent persecutions of the Ethiopian Orthodox Church. � 1936 Ukase of Moscow Patriarchate establishes Western Orthodox Church in France using Western Rite. � 1936-37 Many Russian Orthodox Clerics die in Joseph Stalin's Great Purge. � 1937 Church of Constantinople recognizes autocephaly of Church of Albania. � 1938 Death of Silouan the Athonite; American Carpatho-Russian Orthodox Diocese founded, when a group of 37 Carpatho-Russian Eastern Catholic parishes, under the leadership of Fr. Orestes Chornock, were received into the jurisdiction of the Ecumenical Patriarchate. � 1941 Martyrdom of Gorazd (Pavlik) of Prague by Nazis. � 1941-45 Croatian Ustasa terrorists kill 500,000 Orthodox Serbs, expel 250,000 and force 250,000 to convert to Catholicism. � 1943 Church of Russia recognizes autocephaly of Church of Georgia; first constitution of the African Orthodox Church in East Africa signed by Reuben Spartas and Arthur Gathuna; Joseph Stalin meets with hierarchs of Russian Orthodox Church to establish a "patriotic union," granting concessions to the church, including the gathering of the holy synod and the election of Sergius I as patriarch of Moscow. � 1943-44 Hundreds of Orthodox priests of the Ukrainian Orthodox Church eliminated, tortured and drowned by Organization of Ukrainian Nationalists - Ukrainian Rebel Army, aided by Uniate Metr. Josyf Slipyj who was a spiritual leader of Nazi military units that were later condemned by the Nuremberg tribunal, and who was imprisoned by Soviet authorities for aiding the UPA. � 1944 Fr. Evgraph (Kovalevsky) completes restoration of Liturgy of St. Germaine de Paris. � 1945 Church of Bulgaria's autocephaly generally recognized; library of early Christian texts discovered at Nag Hammadi in Egypt; Soviet Union annexes Czechoslovakia; Church of Russia claims jurisdiction over the Church of the Czech Lands and Slovakia. � 1945-90 Persecution of the Orthodox Church in Albania. � 1946 Reuben Spartas of the African Orthodox Church visits Alexandria; Holy Synod of the Church of Alexandria officially recognizes and accepts the African Greek Orthodox Church in Kenya and Uganda; state-sponsored synod is held at Lviv, Ukraine in March, which officially dissolves the Union of Brest-Litovsk and integrates the Ukrainian Greek Catholic Church into the Russian Orthodox Church, Soviet authorities arresting resisters or deporting them to Siberia. � 1947 Death of Alexei Kabalyiuk, who played a major role in reviving Orthodoxy in Transcarpathia in the early 20th century. � 1948 Church of Russia re-grants autocephaly to the Church of Poland (after having revoked it in the aftermath of World War II); World Council of Churches is founded; Council of Moscow is held on the occasion of the 500th anniversary of the independence of the Russian Church from Constantinople, with representatives of the local Orthodox Churches rejecting all participation in the World Council of Churches. � 1949 Soviet authorities revoke the Union of Uzhhorod of 1646, creating the Orthodox Eparchy of Mukachiv-Uzhhorod, under the Patriarch of Moscow. � 1950 Pope Pius XII proclaims the Bodily Assumption of the Virgin Mary as a dogma. � 1951 Church of Russia grants autocephaly to the Church of the Czech Lands and Slovakia; 1500th anniversary celebration of the Patriarchate of Jerusalem. � 1952-60 With the Mau-Mau Movement in Kenya (British East Africa Protectorate), the Orthodox Church is banished by the Colonial Government. � 1953 Metr. Antony (Bashir) accepts three Western Rite parishes into Syrian Metropolitanate in America. � 1957 Church of Russia grants autonomy to Church of China. � 1958 Patriarch of Antioch adopts provisions of Russian synods of 1879 and 1907 for use by Western Rite in America; Western Orthodox Church of France comes under Abp. John Maximovitch, who authorizes the use of the restored Gallican rite. � 1959 Abp. Anastasios (Yannoulatos) of Albania establishes inter-Orthodox mission agency Porefthentes to revive the church's mission activities; autocephaly granted to the Church of Ethiopia by Coptic Pope Cyril VI (Atta) of Alexandria. � 1961 Creation of Western Rite Vicariate in the Antiochian Orthodox Christian Archdiocese of North America; death of Luke (Voino-Yasenetsky) of Simferopol and Crimea; consecration of first Orthodox Church in Uganda; first Pan-Orthodox Conference in Rhodes. � 1962-1965 Second Vatican Council held in Rome, initiating major liturgical and theological reforms for the Roman Catholic Church, including restriction of ancient Tridentine Mass and introduction of the Novus Ordo. � 1963 Second Pan-Orthodox Conference in Rhodes; 1000th anniversary celebration of founding of Mount Athos. � 1964 Meeting of Pope Paul VI of Rome and Patr. Athenagoras I (Spyrou) of Constantinople in Jerusalem; third Pan-Orthodox Conference in Rhodes; Synaxis of the Saints of Rostov established by resolution of His Holiness Patriarch Alexis I and the Holy Synod of the Russian Orthodox Church. � 1965 Pope Paul VI of Rome and Patriarch Athenagoras I (Spyrou) of Constantinople mutually nullify the excommunications of 1054. � 1966 The Cultural Revolution almost totally destroyed the young Chinese Orthodox Church. � 1967 Church of Macedonia unilaterally declares its autocephaly, making it independent of the Church of Serbia (as yet unrecognized); Albania is declared an atheist state, closing all religious institutions and forbiding any religious practices. � 1968 Visit to Patriarchate of Alexandria by Vatican representatives; fourth Pan-Orthodox Conference in Chambesy, Switzerland. � 1970 Russian-American Metropolia reconciles with Church of Russia and is granted autocephaly, renamed as the Orthodox Church in America, returning control of Church of Japan to Moscow, which grants it autonomy; Abp. Makarios III (Mouskos) of Cyprus baptizes 10,000 into the Orthodox Church in Kenya. � 1971 Halki Seminary closed by Turkish authorities. � 1975 Division in the Antiochian church in North America overcome by the uniting of the two Antiochian archdioceses into one by Metr. Philip (Saliba) of New York and Abp. Michael (Shaheen) of Toledo; Joint Commission of Orthodox and Old Catholic theologians is established. � 1976 First Pre-Synodal Pan-Orthodox Conference at Orthodox Centre of the Ecumenical Patriarchate in Chambesy, Switzerland. � 1979 Pope John Paul II visits Ecumenical Patriarchate. � 1979 Joint Commission of Orthodox and Roman Catholic Churches for Theological Dialogue established by Pope John Paul II and Patr. Demetrius I (Papadopoulos) of Constantinople. � 1981 Lutheran-Orthodox Joint Commission meets for the first time in Espoo, Finland. � 1982 Orthodox-Roman Catholic Joint Commission publishes in Munich first official common document, "The Mystery of the Church and of the Eucharist in Light of the Mystery of the Holy Trinity"; second Pre-Synodal Pan-Orthodox Conference in Chambesy, Switzerland. � 1985 Founding of Orthodox Christian Mission Center (OCMC) as Greek Archdiocesan Mission Center; Lutheran-Orthodox Joint Commission issues statement "Divine Revelation." � 1986 Third Pre-Synodal Pan-Orthodox Conference in Chambesy, Switzerland. � 1987 Orthodox-Roman Catholic Joint Commission issues common document "Faith, Sacraments and the Unity of the Church"; visit by Patr. Demetrius I (Papadopoulos) of Constantinople to Vatican. � 1987 Group of twenty parishes of the Evangelical Orthodox Church, originally formed by former Campus Crusade for Christ leaders Peter Gillquist and Jon Braun, are received into Antiochian Archdiocese in US, becoming the Antiochian Evangelical Orthodox Mission; Lutheran-Orthodox Joint Commission issues the statement "Scripture and Tradition." � 1988 1000th anniversary of Orthodoxy in Russia; Orthodox-Roman Catholic Joint Commission publishes common document "The Sacrament of Order in the Sacramental Structure of the Church"; Indonesian Muslim convert to Orthodoxy Fr. Daniel Byantoro begins his mission in Indonesia, sparking the rebirth of Orthodoxy there. � 1989 Church of Constantinople recognizes autocephaly of the Church of Georgia; Elder Ephraim begins founding Athonite-style monasteries in North America; Lutheran-Orthodox Joint Commission issues statement "The Canon and the Inspiration of the Holy Scripture"; glorification in Russia of Tikhon of Moscow; Uniate Ukrainian Greek Catholic Church legalized, with Greek Catholics beginning seizure of property from Russian Orthodox Church, which they claimed as theirs prior to the synod of 1946. � 1990 Ukrainian Orthodox Church-Kiev Patriarchate (UOC-KP) self-proclaims its independance from the UAOC (both groups unrecognized). Post-Communist era (1991-Present) � 1991 Representatives of Eastern and Oriental Orthodox Churches meet in Chambesy, Switzerland, discussing relations with World Council of Churches. � 1992 Synaxis of primates of Orthodox churches in Constantinople. � 1993 Orthodox-Roman Catholic Joint Theological Commission meets in Balamand, Lebanon, issuing common document "Uniatism: Method of Union of the Past, and Present. Search for Full Communion" (the "Balamand document"); Lutheran-Orthodox Joint Commission issues statement "The Ecumenical Councils." � 1993 Church of Cyprus condemns Freemasonry; Orthodox Study Bible: New Testament and Psalms published; Eritrean Orthodox Tewahedo Church becomes autocephalous. � 1994 Ligonier Meeting in Western Pennsylvania at Antiochian Village held by the majority of Orthodox hierarchs in North America votes to do away with the notion of Orthodox Christians in America being a "diaspora". � 1995 Patr. Bartholomew I visits Vatican; Lutheran-Orthodox Joint Commission issues statement "Understanding of Salvation in the Light of the Ecumenical Councils"; Pope John Paul II issues encyclical Orientale Lumen, encouraging reunion between East and West. � 1996 Greek Orthodox Archdiocese of North and South America reorganized by the Ecumenical Patriarchate, dividing the administration of the two continents into four parts. � 1998 Church of Constantinople, not recognizing Russia's right to issue a tomos of autocephaly in 1951, issues its own tomos for the Church of the Czech Lands and Slovakia; Thessaloniki Summit held to discuss Orthodox participation in WCC; Lutheran-Orthodox Joint Commission issues statement "Salvation: Grace, Justification and Synergy." � 1999 Numerous Serbian Orthodox sites in Kosovo and Metohia destroyed and desecrated during NATO peacekeeping presence. � 2000 Orthodox-Roman Catholic Joint Theological Commission meets in Baltimore, discusses text on "The Ecclesiological and Canonical Implications of Uniatism," but is suspended; Lutheran-Orthodox Joint Commission issues statement "Word and Sacraments (Mysteria) in the Life of the Church". � 2001 Pope John Paul II of Rome apologizes to Orthodox Church for Fourth Crusade; Chalcedonian and Non-Chalcedonian Patriarchates of Alexandria agree to mutually recognize baptisms and marriages performed in each other's churches. � 2002 Patr. Bartholomew I (Archontonis) of Constantinople and Pope John Paul II co-sign Venice Declaration of Environmental Ethics; Lutheran-Orthodox Joint Commission issues statement "Mysteria/Sacraments as Means of Salvation." � 2003 Orthodox Churches in Europe commemorated the 550th anniversary of the fall of Constantinople in May; Antiochian Orthodox Christian Archdiocese of North America granted "self-rule" (similar but not identical to autonomy) by Church of Antioch; Coptic priest Fr. Zakaria Botros begins his television and internet mission to Muslims in North Africa, the Middle East, Central Asia, and western countries, resulting in thousands of conversions. � 2004 Pope John Paul II returns relics of John Chrysostom and Gregory the Theologian to Church of Constantinople; Lutheran-Orthodox Joint Commission statement "Baptism and Chrismation as Sacraments of Initiation into the Church." � 2006 Pope Benedict XVI visits Ecumenical Patriarchate, drawing criticism from Mount Athos; Abp. Christodoulos (Paraskevaides) of Athens visits Vatican; Lutheran-Orthodox Joint Commission issues statement "The Holy Eucharist in the Life of the Church." � 2007 Restoration of full communion between Moscow Patriarchate and ROCOR; synod of over 50 bishops of the Church of Ukraine announce that the UOC-MP is "an autonomous, historical part of the Russian Orthodox Church"; Orthodox-Roman Catholic Joint Commission meets in Ravenna, Italy, 10th plenary, led by co-presidents Cardinal Walter Kasper and Metr. John (Zizioulas) of Pergamon, agreeing upon a joint document consisting of 46 articles providing an ecclesiastical road map in discussing union; Russian delegation walks out of Ravenna talks in protest of presence of Estonian delegation (EP). � 2008 Orthodox Study Bible (with Septuagint) published; Pan-Orthodox meeting in Constantinople in October of the Primates of the fourteen Orthodox Churches, signing a document calling for inter-orthodox unity and collaboration and "the continuation of preparations for the Holy and Great Council". � 2009 The 4th Pan-Orthodox pre-conciliar consultation was held in Chamb�sy on June 6-13; Death of popular Elder Joseph of Vatopedi, July 1.

Timeline of Church History

Tue, 10 Jan 2012 15:13:30 GMT

http://orthodoxwiki.org/Timeline_of_Church_History � ca. 27 BC - AD 180 Pax Romana. � ca. 4 BC Christ is born in Bethlehem; 14,000 Holy Innocents slain in Bethlehem. � ca. 25-26 Death of Joseph the Betrothed. � ca. 28 John the Baptist begins ministry. � ca. 28-30 Three year ministry of Jesus Christ. � ca. 30 Martyrdom of Stephen the deacon, first Christian martyr. � 30 Conversion of Apostle Paul. Apostolic era (33-100) � ca. 30-33 Holy Spirit descends on the day of Pentecost. � 34 Apostle Peter founds See of Antioch. � 35 Name Christian first used in Antioch. � 37 Joseph of Arimathea travels to Britain and lands in Glastonbury. � 40 Apostle Barnabas sent from Jerusalem to Antioch. � ca. 42 Apostle Paul's ecstasy to the third heaven (2 Cor.12:2-4). � ca. 46-48 Apostle Paul's first missionary journey, with Apostle Barnabas. � 49 Apostolic Council of Jerusalem rules that Gentiles do not have to become Jews before becoming Christians. � ca. 49-52 Apostle Paul's second missionary journey, with Apostle Silas. � 50 Apostle Matthew finishes the Gospel of Matthew in Aramaic. � 52 Apostle Thomas arrives in Kerala, introducing Christianity to India. � ca. 53-57 Apostle Paul's third missionary journey (Acts 18:23 - 21:16). � ca. 59-62 Apostle Paul's fourth missionary journey, voyage to Rome. � 62 Martyrdom of Apostle James the Just; crucifixion of Apostle Andrew in Patras. � 63 Aristobulus consecrated as first bishop of Britain. � 64-68 First of ten major persecutions of the early Church, under Emperor Nero. � 66 Flight of the Christian community in Jerusalem to Pella and other places in the Decapolis, and Antioch. � 67 Martyrdom of Apostles Peter and Paul in Rome; Apostle Linus elected first bishop of Rome. � 69 Ignatius of Antioch consecrated bishop of Antioch. � 70 Apostle Mark writes Gospel; Temple in Jerusalem is destroyed by the Romans; expulsion of Christians from synagogues. � 71 Apostle Mark introduces Christianity to Egypt. � 80 Gospel of Luke written by the Apostle Luke; Titus dedicates Colosseum, site of the martyrdom of many early Christians. � ca. 80-90 Didache written. � 85 Acts of the Apostles written by Apostle Luke. � 90 Council of Jamnia (Javneh) marks final separation and distinction between the Jewish and Christian communities, including rejection of the Septuagint widely then in use among the Hellenized Jewish diaspora. � 95 Apostle John writes Book of Revelation. � ca. 90-96 Persecution of Christians under Emperor Domitian (2nd). � 96 Gospel of John written by Apostle John. � ca. 100 Emergence of Christian Catacombs. � 100 Death of Apostle John. Ante-Nicene era (100-325) � 107 Martyrdom of Ignatius of Antioch; death of Apostle Symeon. � 108-124 Persecution under Emperor Trajan, continuing under Emepror Hadrian (3rd). � 120 Beginning of time of the Apologists: Justin Martyr, Aristides, Tatian, Athenagoras of Athens, Theophilus, Minucius Felix, Tertullian and Quadratus. � 124 Apostles Quadratus and Aristides present Christian apologies to Emperor Hadrian at Athens. � 128 Aquila's Greek translation of the Old Testament. � 130 Conversion of Justin Martyr. � 132 Jews, led by Bar Kochba, whom some identify as the Messiah, revolt against Rome. � 135 Christmas instituted as a feast day in Rome. � 136 Emperor Hadrian crushes Jewish resistance, forbids Jews from returning Jerusalem, and changes city name to Aelia Capitolina; first recorded use of title Pope for the bishop of Rome by Pope Hyginus. � 144 Excommunication of Marcion. � 150 Justin Martyr describes Divine Liturgy. � 155 Martyrdom of Polycarp of Smyrna. � 156 Beginning of Montanism. � 165 Martyrdom of Justin. � 166 Pope Soter inaugurates in Rome a separate annual feast for Pascha, in addition to the weekly Sunday celebrations of the Resurrection, which is also held on a Sunday, in contrast to the Quartodecimans. � ca. 175 Tatian's Diatessaron harmonizes the four canonical gospels into single narrative. � 177-180 Persection under Emperor Marcus Aurelius (161-180) (4th). � 180 Irenaeus of Lyons writes Against Heresies; Dyfan first martyr in British Isles. � 180-192 Theodotion's Greek translation of the Old Testament. � 193-211 Symmachus' Greek translation of the Old Testament. � 197 Quartodeciman controversy. � 200 Martyrdom of Irenaeus of Lyons. � 202 Emperor Septimus Severus issues edict against Christianity and Judaism; Martyrdom of Haralampus of Magnesia. � 202-210 Persecution under Emperor Septimius Severus (193-211) (5th). � 206 King Abgar IX converts Edessa to Christianity. � ca. 209 Martyrdom of Alban in Britain. � 210 Hippolytus of Rome, bishop and martyr and last of Greek-speaking fathers in Rome, writes Refutation of All Heresies (Philosophumena), and Apostolic Tradition. � 215 Conversion of Tertullian to Montanism. � 225 Death of Tertullian. � ca. 225-250 Didascalia Apostolorum written. � 227 Origen begins Commentary on Genesis, completes work on First Principles. � 235-238 Persecution under Emperor Maximinus Thrax (6th); martyrdom of St. Hippolytus of Rome. � 238 During reigns of Gordian and Philip the Arab Church preaches openly and increasingly attracts well-educated converts. � ca. 240 Origen produces Hexapla. � 244 Plotinus founds Neoplatonist school in Rome in opposition to Church. � 246 Paul of Thebes becomes in Egypt first Christian hermit. � 247 Rome celebrates thousandth anniversary, witnessing a period of increased persecution of Christians. � 248 Origen writes Against Celsus that the Roman Empire was ordained by God. � 249-251 Persecution under Emperor Decius (7th). � 257-260 Persecution under Emperor Valerian (253-260) (8th). � 258 Martyrdom of Cyprian of Carthage. � 260 Paul of Samosata begins preaching against the divinity of Christ; Synod in Rome condemns Sabellianism and Subordinationism. � 264 Excommunication of Paul of Samosata. � 265 Homoousios used for first time by Modalist Monarchians of Cyrene. � 274-275 Persecution under Emperor Aurelian (9th). � 270 Death of Gregory Thaumaturgus; Porphyry of Tyre writes Against the Christians. � 284 Diocletian becomes Roman emperor, persecutes Church and martyrs an estimated one million Christians; martyrdom of Cosmas and Damian, Andrew Stratelates ("the General") and 2,593 soldiers with him in Cilicia. � 285 Anthony the Great flees to desert. � 300 Christian population reaches about 6,200,000, or 10.5% of the population of the Roman Empire. � 301 Gregory the Enlightener converts King Tiridates I of Armenia to the Christian faith. � 302 20,000 Martyrs burned at Nicomedia. � 303 Outbreak of the Great Persecution (303-311) (10th); martyrdom of George the Trophy-bearer. � ca. 305-311 Lactantius writes Divinae Institutiones. � ca. 306 Synod of Elvira requires clerical celibacy and sets severe disciplinary penalties for apostasy and adultery, becoming the pattern in the West. � 308 Pope Marcellus opposes leniency for Christians who lapsed under persecution. � 310 Armenia becomes first Christian nation; persecution of Christians under Persian King Shapur II (310-379). � 311 Galerius issues Edict of Toleration, ending persecution of Christians in his part of the Roman Empire; Donatist rebellion in Carthage. � 312 Vision and conversion of Constantine the Great; defeat of Maxentius at the Battle of Milvian Bridge, making Constantine Emperor of the West; martyrdom of Lucian of Antioch. � 313 Edict of Milan issued by Constantine the Great and co-emperor Licinius, officially declaring religious freedom in the Roman Empire. � 314 Council of Ancyra held; Council of Arles condemns Donatism. � 315 Council of Neo-Caesaria held. � 318 Publication of On the Incarnation by Athanasius the Great; beginnings of Arian Controversy. � 318 Pachomius the Great organizes a community of ascetics at Tabennis in Egypt, founding cenobitic monasticism. � 320 Expulsion of Arius by Alexander of Alexandria; martyrdom of Forty Martyrs of Sebaste. � 320-21 Licinius' measures against Christians in the East enforced. � 321 Constantine declares Sunday a holiday in honor of the Resurrection. � 323 Constantine the Great builds church on the site of the martyrdom of Peter in Rome. � 324 Constantine defeats Licinius and becomes sole emperor. Nicene era (325-451) � 325 First Ecumenical Council held in Nicea, condemning Arianism, setting the Paschalion, and issuing the first version of the Nicene Creed, also establishing the supremacy of honor of the Apostolic Sees as Rome, followed by Alexandria, Antioch, and Jerusalem. � 326 Discovery of the True Cross by the Empress Helena; King Miraeus of Georgia becomes Christian. � 328 Athanasius the Great becomes bishop of Alexandria. � 329 Athanasius ordains Frumentius (Abba Selama) to priesthood and commissions him to evangelize Ethiopia. � 330 Byzantium refounded as Constantinople / New Rome, Christian capital of the Roman Empire, and is dedicated to the Theotokos by Emperor Constantine; Amoun and Macarius the Great found monasteries in the Egyptian desert. � 336-338 Athanasius the Great goes into exile in Treves, telling Europeans about the monastic rule of Pachomius the Great, awakening interest in monasticism in Europe. � 337 Death of Constantine. � 340 Conversion of Wulfila to Arianism. � 341 Council of Antioch held; Emperor Constans bans pagan sacrifices and magic rituals under penalty of death. � 345 Death of Nicholas of Myra. � 348 Death of Pachomius the Great and Spyridon of Trimythous. � 350 Ninian establishes the church Candida Casa at Whithorn in Galloway, Scotland, beginning the missionary effort to the Picts. � 351 Apparition of the Cross over Jerusalem. � 355 Death of Nino of Cappadocia. � 356 Death of Anthony the Great. � 357 Council of Sirmium issues Blasphemy of Sirmium. � 358 Basil the Great founds monastery of Annesos in Pontus, the model for Eastern monasticism. � 359 Councils of Seleucia and Rimini. � 360 Martin of Tours founds first French monastery at Liguge; first church of Hagia Sophia inaugurated by Emperor Constantius II. � 362 Antiochian schism (362-414). � 361-63 Julian the Apostate becomes Roman emperor and attempts to restore paganism. � 363 Emperor Jovian reestablishes Christianity as the official religion of the Empire. � 364 Council of Laodicea held. � 367 Athanasius of Alexandria writes Paschal letter, listing for the first time the canon of the New Testament; death of Hilary of Poitiers. � 373 Death of Athanasius the Great and Ephrem the Syrian. � 374 Election of Ambrose as bishop of Milan. � 375 Basil the Great writes On the Holy Spirit. � 376 Visigoths convert to Arian Christianity. � 379 Death of Basil the Great; Emperor Gratian's rescript Ordinariorum Sententias extends power of Bishop of Rome by allowing him authority over bishops within his own jurisdiction. � 380 Christianity established as the official faith of the Roman Empire by Emperor Theodosius the Great; Council of Saragossa condemns Priscillianism. � 381 Second Ecumenical Council held in Constantinople, condemning Macedonianism/Pneumatomachianism and Apollinarianism, declaring the divinity of the Holy Spirit, confirming the previous Ecumenical Council, and completing the Nicene-Constantinopolitan Creed; Council of Aquileia led by Ambrose of Milan deposes Arian bishops. � 382 Pope Siricius of Rome first to bear title Pontifex Maximus. � 383 Death of Frumentius of Axum, bishop of Axum and Apostle to Ethiopia. � 384 Council of Bordeaux condemns Priscillian. � 385 Death of Gregory of Nyssa. � 386 Death of Cyril of Jerusalem. � 387 Augustine baptized by Ambrose of Milan. � 391 Death of Gregory the Theologian. � 391-92 Closing of all non-Christian temples in the Empire; Theodosius the Great ends pagan Eleusinian Mysteries by decree and causes surviving pagan sacrifices at Alexandria and Rome to cease. � 392 Death of Macarius the Great. � 393 Council of Hippo publishes Biblical canon; Emperor Theodosius bans Olympic Games as a pagan festival. � 394 Epiphanius of Salamis attacks teachings of Origen as heretical; Council of Constantinople held; Donatist Council of Bagai in Africa held. � 395 Augustine becomes bishop of Hippo in North Africa; placing of the cincture of the Theotokos in the Church of the Virgin in Halkoprateia-Constantinople. � 395 Re-division of Empire with death of Emperor Theodosius the Great. � 397 Council of Carthage publishes Biblical canon; death of Martin of Tours and Ambrose of Milan. � 398 John Chrysostom becomes Archbishop of Constantinople. � ca. 398 Martyrdom of 10,000 Fathers of the Scetis by Patriarch Theophilus of Alexandria. � 399 Anastasius of Rome and other bishops condemn doctrine of Origen. � 401 Augustine of Hippo writes Confessions; Pope Innocent I of Rome supports John Chrysostom and condemns pelagianism. � 402 Porphyry of Gaza obtains imperial decree ordering closing of pagan temples in Gaza. � 403 Abduction of Patrick to Irelande; visit of Victricius of Rouen to Britain; Synod of the Oak held near Chalcedon, deposing and exiling John Chrysostom. � 404 Martyrdom of Telemachus, resulting in Emperor Honorius' edict banning gladiator fights. � 405 Translation of Holy Scriptures into Latin as the Vulgate by Jerome. � 407 Death of John Chrysostom in exile. � 410 Fall of Rome to the Visigoths under Alaric I; escape of Patrick back to Britain; Emperor Honorius tells Britain to attend to its own affairs, effectively removing the Roman presence. � 410 Council of Seleucia declares Mesopotamian Nestorian bishops independent of Orthodox bishops. � 411 Pelagius condemned at council in Carthage; Rabbula becomes bishop of Edessa. � 412 Cyril succeeds his uncle Theophilus as Pope of Alexandria; Honorius outlaws Donatism; Bishops Lazarus of Aix-en-Provence and Herod of Arles expelled from sees on a charge of Manichaeism; Alexandrian Creation Era date finalized at 25 March, 5493 BC. � 414 Resolution of Antiochian division. � 415 Pelagius cleared at synod in Jerusalem and a provincial synod in Diospolis (Lydda); John Cassian founds convent at Marseilles. � 416 Councils in Carthage and Milevis condemn Pelagius and convince Pope Innocent I of Rome to excommunicate him. � 418 Foundation of the Arian Visigothic Kingdom, as Emperor Honorius rewards Visigoth federates by giving them land in Gallia Aquitania on which to settle. � 418-24 Council in Carthage anathematizes Pelagianism by way of endorsing Augustinian anthropology. � 426 Augustine of Hippo writes The City of God. � 428 Nestorius becomes patriarch of Constantinople. � 429 Pope Celestine I dispatches prominent Gallo-Roman Bishops Germanus of Auxerre and Lupus of Troyes to Britain as missionary bishops and to combat the Pelagian heresy; death of Sisoes the Great. � 430 Peter the Iberian founds Georgian monastery near Bethlehem. � 431 Third Ecumenical Council held in Ephesus, condemning Nestorianism and Pelagianism, confirming the use of the term Theotokos to refer to the Virgin Mary, and confirming autocephaly of Church of Cyprus; Pope Celestine sends Palladius to Ireland. � 432 Return of Patrick to Ireland to begin missionary work; death of Ninian, Apostle to the Picts. � 433 Formulary of Peace completes work of Third Ecumenical Council by reconciling Cyril of Alexandria with John of Antioch. � 435 Death of John Cassian and Acacius of Melitene; Nestorius exiled by imperial edict to a monastery in a Sahara oasis. � 438 Codex Theodosianus published. � 439 Carthage falls to Vandals. � 444 Death of Cyril of Alexandria; Pope Leo the Great abolishes Gallican vicariate. � 445 Founding of monastery at Armagh in northern Ireland; Emperor Valentinian III issues decree recognizing primacy of the bishop of Rome. � 447 Earthquake in Constantinople, when a boy was lifted up to heaven and heard the Trisagion. � 449 Robber Synod of Ephesus, presided over by Dioscorus of Alexandria, with an order from the emperor to acquit Eutyches the Monophysite. � 450 First monasteries established in Wales; death of Peter Chrysologus. Byzantine era (451-843) � 451 Fourth Ecumenical Council meets at Chalcedon, condemning Eutychianism and Monophysitism, affirming doctrine of two perfect and indivisible but distinct natures in Christ, and recognizing Church of Jerusalem as patriarchate. � 452 Proterios of Alexandria convenes synod in Alexandria to reconcile Chalcedonians and non-Chalcedonians; second finding of the Head of John the Forerunner. � 457 Victorius of Aquitania computes new Paschalion; first coronation of Byzantine Emperor by patriarch of Constantinople. � 459 Death of Symeon the Stylite. � 461 Death of Leo the Great and Patrick of Ireland. � 462 Indiction moved to September 1; Studion Monastery founded. � 466 Church of Antioch elevates bishop of Mtskheta to rank of Catholicos of Kartli, rendering the Church of Georgia autocephalous; death of Shenouda the Great, abbott of White Monastery in Egypt, considered the founder of Coptic Christianity. � ca. 471 Patr. Acacius of Constantinople first called Oikoumenikos ("Ecumenical"). � 473 Death of Euthymius the Great. � 475 Emperor Basiliscus issues letter to bishops of empire, supporting Monophysitism. � 477 Timothy Aelurus of Alexandria exiles Chalcedonian bishops from Egypt. � 482 Byzantine emperor Zeno I issues Henoticon. � 484 Acacian Schism. � 484 Founding of Mar Sabbas Monastery by Sabbas the Sanctified; Synod of Beth Lapat in Persia declares Nestorianism as official theology of Assyrian Church of the East, effectively separating the Assyrian church from the Byzantine church. � 489 Emperor Zeno I closes Nestorian academy in Edessa, which was then transferred under Sassanian Persian auspices to Nisibis, becoming the spiritual center of the Assyrian Church of the East. � 490 Brigid of Kildaire founds monastery of Kildare in Ireland. � 494 Pope Gelasius I of Rome delineates relationship between Church and state in his letter Duo sunt, written to Emperor Anastasius I. � 496 Remigius of Rheims baptizes Franks into Orthodox Christianity. � ca. 500 Pseudo-Dionysius the Areopagite writes The Mystical Theology. � 506 Church of Armenia separates from Chalcedonian Orthodoxy. � 507 Clovis I defeats the Arian Visigoths at Battle of Vouill� near Poitiers, ending their power in Gaul. � 518 Severus of Antioch deposed by Emperor Justin I for Monophysitism; Patr. John II of Constantinople is addressed as Oikoumenikos Patriarches ("Ecumenical Patriarch"). � 519 Eastern and Western churches reconciled with end of Acacian Schism. � 521 Birth of Columba of Iona. � 527 Dionysius Exiguus calculates the date of birth of Jesus incorrectly; foundation of St. Catherine's Monastery on the Sinai peninsula by Justinian the Great. � 529 Pagan University of Athens closed and replaced by Christian university in Constantinople; Benedict of Nursia founds monastery of Monte Cassino and codifies Western monasticism; Council of Orange condemns Pelagianism; death of Theodosius the Great. � 529-534 Justinian's Corpus Juris Civilis issued. � 530 Brendan the Navigator lands in Newfoundland, Canada, establishing a short-lived community of Irish monks. � 532 Justinian the Great orders building of Hagia Sophia; death of Sabbas the Sanctified. � 533 Mercurius elected Pope of Rome and takes the name of John II, first pope to change name upon election. � 534 Roman Empire destroys the Arian kingdom of Vandals. � 536 Mennas of Constantinople summons a synod anathematizing Severus of Antioch. � 537 Construction of Hagia Sophia in Constantinople completed. � 538 Emperor Justinian the Great, via deportations and force, manages to get all five patriarchates offcially into communion. � 539 Ravenna becomes exarchate of Byzantine Empire. � 541 Jacob Baradeus organizes the Non-Chalcedonian Church in western Syria (the "Jacobites"), which spreads to Armenia and Egypt. � 543 Doctrine of apokatastasis condemned by Synod of Constantinople. � 544 Jacob Baradeus consecrates Sergius of Tella as bishop of Antioch, opening the lasting schism between the Syriac Orthodox Church and the Chalcedonian Church of Antioch; founding of the monastery at Clonmacnoise in Ireland by Ciaran. � 545 David of Wales moves primatial see of Britain from Caerleon to Menevia (St. Davids's). � 546 Columba founds monastery of Derry in Ireland. � 547 David of Wales does obeisance to the Patriarch of Jerusalem. � 553 Fifth Ecumenical Council held in Constantinople in an attempt to reconcile Chalcedonians with non-Chalcedonians� Three Chapters of Theodore of Mopsuestia, Theodoret of Cyrrhus, and Ibas of Edessa are condemned for their Nestorianism, and Origen and his writings are also condemned. � 553 Bishops of Aquileia, Milan, Venetia and the Istrian peninsula in Italy all refuse to condemn the Three Chapters, causing Schism of the Three Chapters in those areas, leading to independence of Patriarch of Venice from Patriarch of Aquileia; Ostrogoth kingdom conquered by the Byzantines after the Battle of Mons Lactarius. � 554 Church of Armenia officially breaks with West in 554, during the second Council of Dvin where the dyophysite formula of Chalcedon was rejected. � 556 Columba founds monastery of Durrow in Ireland; death of Roman the Melodist. � 557 Brendan the Navigator founds monastery at Clonfert, Ireland. � 563 Columba arrives on Iona and establishes monastery there, founding mission to the Picts. � 569 Final schism between Chalcedonians and non-Chalcedonians in Egypt; David of Wales holds Synod of Victoria to re-assert anti-Pelagian decrees of Brefi. � 576 Dual hierarchy henceforth in Alexandria, Chalcedonian (Greek) and Monophysite (Coptic). � 577 Patr. John III Scholasticus is responible for the first collection of Canon Law, the Nomocanon, of the Orthodox Church. � 579 400 Martyrs slain by Lombards in Sicily. � 580 Monte Cassino sacked by Lombards, sending its monks fleeing to Rome; Slavs begin to migrate into the Balkans and Greece. � 587 Visigoth King Reccared renounces Arianism in favor of Orthodoxy. � 589 Council of Toledo adds Filioque to Nicene-Constantinopolitan Creed in an attempt to combat Arianism. � 590 Columbanus founds monasteries in France. � 593 Anastasius the Sinaite restored as Orthodox Patriarch of Antioch. � 596 Gregory the Dialogist sends Augustine along with forty other monks to southern Britain to convert pagans. � 597 Death of Columba of Iona. � 598 Glastonbury Abbey founded. � ca. 600 The Ladder of Divine Ascent written by John Climacus; Gregory the Dialogist inspires development of Gregorian Chant through his liturgical reforms. � 601 Augustine of Canterbury converts King Ethelbert of Kent and establishes see of Canterbury. � 602 Augustine of Canterbury meets with Welsh bishops to bring them under Canterbury. � 604 Mellitus becomes first bishop of London and founds first St. Paul's Cathedral; death of Gregory the Dialogist. � 605 Death of Augustine of Canterbury. � 610 Heraclius changes official language of the Empire from Latin to Greek, already the lingua franca of the vast majority of the population. � 612 Holy Sponge and Holy Lance brought to Constantinople from Palestine. � 614 Persians sack Jerusalem under Chosroes II of Persia; Church of the Holy Sepulchre damaged by fire, True Cross captured, and over 65,000 Christians in Jerusalem massacred. � 615 Death of Columbanus in Italy. � 617 Persian Army conquers Chalcedon after a long siege. � 626 Akathist Hymn to the Virgin Mary written. � 627 Emperor Heraclius defeats Sassanid Persians at Battle of Nineveh, recovering True Cross and breaking Sassanid power. � 630 Second Elevation of the Holy Cross. � 633 Death of Modestus of Jerusalem. � 635 Founding of Lindisfarne Monastery by Aidan; Cynegils, king of Wessex, converts to Christianity. � 636 Capture of Jerusalem by Muslim Arabs after Battle of Yarmuk. � 640 Muslim conquest of Syria; Battle of Heliopolis between Arab Muslim armies and Byzantium opens door for Muslim conquest of Byzantine Exarchate of Africa. � 641 Capture of Alexandria by Muslim Arabs. � 642 Muslim conquest of Egypt. � 646 Alexandria recaptured by Muslim Arabs after Byzantine attempt to retake Egypt fails, ending nearly ten centuries of Greco-Roman civilization in Egypt. � 648 Pope Theodore I of Rome excommunicates patriarch Paul II of Constantinople. � 649 Arabs invade and conquer Cyprus. � 650 Final defeat of Arianism as Lombards convert to Orthodoxy. � 653 Pope Martin the Confessor arrested on orders of Byzantine Emperor Constans II. � 654 Invasion of Rhodes by Arabs. � 655 Martyrdom of Martin the Confessor. � 657 Founding of Whitby Abbey in Yorkshire, England. � 662 Death of Maximus the Confessor. � 663 Emperor Constans II is last Eastern emperor to set foot in Rome; Constans II declares Pope of Rome to have no jurisdiction over Archbishop of Ravenna, since that city was the seat of the exarch, his immediate representative. � 664 Synod of Whitby held in northern England, adopting Roman calendar and tonsures in Northumbria; Ionian monk Wilfrid appointed as Archbishop of York. � 669-78 First Arab siege of Constantinople; at Battle of Syllaeum Arab fleet destroyed by Byzantines through use of Greek Fire, ending immediate Arab threat to eastern Europe. � 670 Composition of Caedmon's Hymn by Caedmon of Whitby. � 672 First Synod of Hertford called by Theodore of Tarsus, adopting of ten decrees paralleling the canons of the Council of Chalcedon. � 673 Second Council of Hatfield upholds Orthodoxy against Monothelitism. � 680-681 Sixth Ecumenical Council held in Constantinople, condemning Monothelitism and affirming Christology of Maximus the Confessor, affirming that Christ has both a human will and a divine will; Patr. Sergius I of Constantinople and Pope Honorius of Rome are both explicitly anathematized for their support of Monothelitism. � 682 Foundation of Monkwearmouth-Jarrow Abbey in England. � 685 First monastics come to Mount Athos; death of Anastasius of Sinai. � 685 John Maron elected first Maronite patriarch, founding the Maronite Catholic Church, which embraced Monothelitism, rejected the teaching of the Fifth Ecumenical Council, and separated from the Orthodox Church. � 687 Destruction of Whitby Abbey by Danish Vikings; death of Cuthbert of Lindisfarne. � 688 Emperor Justinian II and Caliph al-Malik sign treaty neutralizing Cyprus. � ca. 690 Witenagamot of England forbids church appeals to Rome. � 691 Dome of the Rock completed in Jerusalem. � 692 Quinisext Council (also called the Penthekte Council or Council in Trullo) held in Constantinople, issuing canons completing the work of the Fifth and Sixth Ecumenical Councils, and declaring the Church of Jerusalem to be a patriarchate. � 694 Byzantine army of Justinian II defeated by Maronites, who became fully independent. � 697 Council of Birr accepts Roman Paschalion for northern Ireland; at this synod, Adomn�n of Iona promulgates his C�in Adomn�in. � 698 Muslim conquest of Carthage; at Synod of Aquileia, bishops of the diocese of Aquileia end the Schism of the Three Chapters and return to communion with Rome. � ca. 700 Death of Isaac of Syria. � 707 Death of John Maron. � 710 Pope Constantine makes last papal visit to Constantinople before 1967. � 712 Death of Andrew of Crete. � ca. 715 Lindisfarne Gospels produced in Northumbria (Northern England). � 715 Grand Mosque of Damascus built over the Cathedral of St. John the Baptist; Al-Aqsa Mosque constructed over site of Church of St. Mary of Justinian; Pictish King Nechtan invites Northumbrian clergy to establish Christianity amongst the Picts. � 716 Monastery at Iona conforms to Roman liturgical usage; Boniface's first missionary journey to Frisia. � 717 Pictish king Nechtan expels monks from Iona. � 717-18 Second Arab siege of Constantinople. � 719 Nubian Christians transfer allegiance from Chalcedonian church to Coptic church. � 723 Boniface fells Thor's Oak near Fritzlar. � 726 Iconoclast Emperor Leo the Isaurian starts campaign against icons. � 730 Leo the Isaurian orders destruction of all icons, beginning the First Iconoclastic Period. � 731 Bede completes Ecclesiastical History of the English People. � 732 Muslim invasion of Europe stopped by Franks at Battle of Tours, establishing a balance of power between Western Europe, Islam and the Byzantine Empire. � 733 Byzantine Emperor Leo the Isaurian withdraws the Balkans, Sicily and Calabria from the jurisdiction of the Pope in response to Pope Gregory III of Rome's support of a revolt in Italy against iconoclasm. � 734 Egbert becomes bishop of York, founding a library and making the city a renowned centre of learning. � 735 Death of Bede; See of York achieves archepiscopal status. � 739 Emperor Leo III (717-41) publishes his Ecloga , designed to introduce Christian principle into law; death of Willibrord. � 742 After a forty-year vacancy, Stephen IV becomes Orthodox Patriarch of Antioch, at the suggestion of Umayyad caliph Hisham ibn Abd al-Malik. � 747 Witenagamot of England again forbids appeals to the Roman Pope; Council of Clovesho I adopts Roman calendar, observance of the feasts of Gregory the Great and Augustine of Canterbury, and adopts the Rogation Days. � 749 Death of John of Damascus. � 750 Donation of Constantine accepted as a legitimate document, used by Pope Stephen II to prove territorial and jurisdictional claims. � 751 Lombard king Aistulf captures Ravenna and the Romagna, ending Byzantine Exarchate of Ravenna. � 752 Death of Pope Zacharias of Rome. � 754 Iconoclastic Council held in Constantinople under the authority of Emperor Constantine V Copronymus, condemning icons and declaring itself to be the Seventh Ecumenical Council; Constantine begins dissolution of monasteries. � 754 Death of Boniface. � 756 Donation of Pepin cedes lands including Ravenna that became basis of Papal States. � 768 Wales adopts Orthodox Paschalion and other decrees of the Synod of Whitby at teaching of Elfoddw of Gwynedd. � 769 Pope Stephen III of Rome holds a council changing papal election procedure and confirming veneration of icons. � 772 Charlemagne starts fighting Saxons and Frisians; Saxony is subdued and converted to Christianity. � 781 King Charlemagne of the Franks summons Alcuin of York to head palace school at Aachen (Aix-la-Chapelle) to inspire revival of education in Europe. � 785 Synod of Cealchythe erects the Archbishopric of Lichfield. � 787 Seventh Ecumenical Council held in Nicea, condemning iconoclasm and affirming veneration of icons; two councils held in England, one in the north at Pincanhale, and the other in the south at Chelsea, reaffirming the faith of the first Six Ecumenical Councils (the decrees of the Seventh having not yet been received), and establishing a third archbishopric at Lichfield. � 792 Synod of Regensburg condemned Adoptionism. � 793 Sack of Lindisfarne Priory, beginning Viking attacks on England. � 794 Charlemagne convenes council in Frankfurt-in-Main, rejecting decrees of Seventh Ecumenical Council and inserting Filioque into Nicene-Constantinopolitan Creed. � 800 Charlemagne crowned as Holy Roman Emperor by Leo III of Rome on Christmas day, marking the break of Frankish civilization away from the Orthodox Christian Roman Empire; Book of Kells produced in Ireland. � 800 Ambassadors of Caliph Harunu al-Rashid give keys to the Holy Sepulchre to Charlemagne, acknowledging some Frankish control over the interests of Christians in Jerusalem ; establishment of the Western Rite Monastery of Saint Mary in Jerusalem. � 801 Controversy in Jerusalem over Frankish pilgrims using Filioque. � 803 Council of Clovesho II abolishes archbishopric of Lichfield, restoring the pattern of the two metropolitan archbishoprics (Canterbury and York) which had prevailed before 787, and requires the use of the Western Rite amongst the English speaking peoples. � 810 Pope Leo III bans use of Filioque. � 814 Conflict between Emperor Leo V and Patr. Nicephorus over iconoclasm; Leo deposes Nicephorus, Nicephorus excommunicates Leo. � 826 Ansgar arrives in Denmark and begins preaching; King Harald Klak of Denmark converts to Christianity. � 828 Death of Patr. Nicephorus I of Constantinople. � ca. 829-842 Icon of the Panagia Portaitissa appears on Mount Athos near Iviron Monastery. � 836 Death of Theodore the Studite. Late Byzantine era (843-1054) � 843 Triumph of Orthodoxy occurs on first Sunday of Great Lent, restoring icons to churches. � 850 Third Finding of the head of John the Forerunner. � 852 Ansgar founds churches at Hedeby and Ribe in Denmark. � 858 Photius the Great becomes patriarch of Constantinople. � ca. 860 Christianization of the Rus' Khaganate. � 861 Cyril and Methodius depart from Constantinople to missionize the Slavs; Council of Constantinople attended by 318 fathers and presided over by papal legates confirms Photius the Great as patriarch and passes 17 canons. � 862 Rastislav of Moravia converts to Christianity. � 863 First translations of Biblical and liturgical texts into Church Slavonic by Cyril and Methodius. � 863 Venetians steal relics of Apostle Mark from Alexandria. � 864 Baptism of Prince Boris of Bulgaria; Synaxis of the Theotokos in Miasena in memory of the return of her icon. � 865 Bulgaria under Khan Boris I converts to Orthodox Christianity. � 866 Vikings raid and capture York in England. � 867 Council in Constantinople held, presided over by Photius, which anathematizes Pope Nicholas I of Rome for his attacks on work of Greek missionaries in Bulgaria and use by papal missionaries of Filioque; Pope Nicholas dies before hearing news of excommunication; Basil the Macedonian has Emperor Michael III murdered and usurps Imperial throne, reinstating Ignatius as patriarch of Constantinople. � 867 Death of Kassiani, Greek-Byzantine poet and hymnographer, who composed the Hymn of Kassiani, chanted during Holy Week on Holy Wednesday. � 869-870 Robber Council of 869-870 held, deposing Photius the Great from the Constantinopolitan see and putting the rival claimant Ignatius on the throne, declaring itself to be the "Eighth Ecumenical Council." � 870 Conversion of Serbia; death of Rastislav of Moravia; martyrdom of Edmund, King of East Anglia. � 877 Death of Ignatius of Constantinople, who appoints Photius to succeed him. � 878 King Alfred the Great of Wessex defeats Vikings; the Treaty of Wedmore divides England between the Anglo-Saxons and the Danes (the Danelaw). � 879-880 Eighth Ecumenical Council held in Constantinople attended by 383 fathers passing 3 canons, confirms Photius as Patriarch of Constantinople, anathematizes additions to the Nicene-Constantinopolitan Creed, and declares that the prerogatives and jurisdiction of the Roman pope and the Constantinopolitan patriarch are essentially equal; the council is reluctantly accepted by Pope John VIII of Rome. � 885 Mount Athos gains political autonomy. � 885 Death of Methodius. � 886 Glagolitic alphabet, (now called Old Church Slavonic) adopted in Bulgarian Empire; St Alfred the Great, King of Wessex, captures London from the Danes. � 910 Benedictine Abbey of Cluny founded in France. � 899 Death of Alfred the Great. � 911 Holy Protection of the Virgin Mary. � 912 Normans become Christian; Nicholas I Mysticus becomes Patriarch of Constantinople. � 927 Church of Bulgaria recognized as autocephalous by Constantinople. � 931 Abbott Odo of Cluny reforms monasteries in Aquitaine, northern France, and Italy, starting the Cluniac Reform movement within the Benedictine order, focused on restoring the traditional monastic life, encouraging art and caring for the poor. � 935 Martyrdom of Wenceslas, prince of the Czechs. � 944 City of Edessa recovered by Byzantine army, including Icon Not Made By Hands. � 945 Dunstan becomes Abbot of Glastonbury. � 957 Olga of Kiev baptized in Constantinople. � 960 Emperor Nicephorus II Phocas re-captures Crete for Byzantines; Dunstan becomes Archbishop of Canterbury, reforming monasteries and enforcing rule of Benedict. � 962 Denmark becomes Christian nation with baptism of King Harald Blaatand ("Bluetooth"); Holy Roman Empire formed, with Pope John XII crowning Otto I the Great Holy Roman Emperor. � 963 Athanasius of Athos establishes first major monastery on Mount Athos, the Great Lavra. � 965 Emperor Nicephorus II Phocas gains Cyprus completely for the Byzantines. � 969 Death of Olga of Kiev; Emperor Nikephoros II Phokas captures Antioch and Aleppo from Arabs. � 972 Emperor John I Tzimiskes grants Mount Athos its first charter (Typikon). � 973 Moravia assigned to the Diocese of Prague, putting the West Slavic tribes under jurisdiction of German church. � 975 Emperor John I Tzimiskes in a Syrian campaign takes Emesa, Baalbek, Damascus, Tiberias, Nazareth, Caesarea, Sidon, Beirut, Byblos and Tripoli, but fails to take Jerusalem. � 978 Death of King Edward the Martyr. � 980 Revelation of the Axion Estin (the hymn "It Is Truly Meet"), with the appearance of the Archangel Gabriel to a monk on Mount Athos. � 980-5 The Western Rite Monastery of Amalfion is founded on Mount Athos. � 987 Sixth Rus-Byzantine War, where Vladimir of Kiev dispatches troops to the Byzantine Empire to assist Emperor Basil II with an internal revolt, agreeing to accept Orthodox Christianity as his religion and bring his people to the new faith. � 988 'Baptism of Rus' begins with the conversion of Vladimir of Kiev who is baptized at Chersonesos, the birthplace of the Russian and Ukrainian Orthodox churches; Vladimir marries Anna, sister of Byzantine emperor Basil II. � 992 Death of Michael, first Metropolitan of Kiev. � 995 Olaf of Norway proclaims Norway to be a Christian kingdom. � 1000 Conversion of Greenland and Iceland. � 1008 Conversion of Sweden. � 1009 Patr. Sergius II of Constantinople removes name of Pope Sergius IV of Rome from diptychs of Constantinople, because the pope had written a letter to the patriarch including the Filioque. � 1009 Church of the Holy Sepulchre in Jerusalem destroyed by the "mad" Fatimid caliph Al-Hakim bi-Amr Allah, founder of the Druze. � 1012 Caliph Al-Hakim bi-Amr Allah issues oppressive decrees against Jews and Christians including the destruction of all Christian and Jewish houses of worship. � 1014 Filioque used for first time in Rome by Pope Benedict VIII at coronation of Henry II, Holy Roman Emperor. � 1015 Death of Vladimir of Kiev. � 1017 Danish king Canute converts to Christianity. � 1022 Death of Simeon the New Theologian. � 1027 Frankish protectorate over Christian interests in Jerusalem is replaced by a Byzantine protectorate, which begin reconstruction of Holy Sepulchre. � 1034 Patriarch Alexius I Studites writes the first complete Studite Typikon, for a monastery he established near Constantinople; this was the Typikon introduced into the Rus' lands by Theodosius of the Kiev Caves. � 1036 Byzantine Emperor Michael IV makes a truce with the Caliph of Egypt to allow rebuilding of the Church of the Holy Sepulchre by Byzantine masons; Varangian Guard of the Byzantine Emperor sent to protect pilgrims. � 1043 Edward the Confessor crowned King of England at Winchester Cathedral. � 1045-50 Cathedral of Saint Sophia in Novgorod built, the oldest Orthodox church building in Russia, executed in an architectural style more austere than the Byzantine, reminiscent of the Romanesque. � 1048 Re-consecration of Holy Sepulchre. � 1051 Monastery of the Kiev Caves founded. Post-Roman Schism (1054-1453) � 1054 Cardinal Humbert excommunicates Michael Cerularius, patriarch of Constantinople, a major centerpoint in the formation of the Great Schism between East and West; First Letter of Michael Cerularius to Peter of Antioch. � 1059 Errors of Berengar of Tours condemned in Rome; term transubstantiation begins to come in to use, ascribed to Peter Damian. � 1064 Seljuk Turks storm Anatolia taking Caesarea and Ani, conquering Armenia. � 1066 Normans invade England flying banner of Pope of Rome, defeating King Harold of England at Battle of Hastings. � 1066-1171 Beginning reformation of English church and society to align with Latin continental ecclesiology and politics. � 1071 Seljuk Turks defeat Byzantines at the Battle of Manzikert, beginning Islamification of Asia Minor; Norman princes led by Robert Guiscard capture Bari, the last Byzantine stronghold in Italy, bringing to an end over five centuries of Byzantine rule in the south. � 1073 Hildebrand becomes Pope Gregory VII and launches the Gregorian reforms (celibacy of the clergy, primacy of papacy over empire, right of Pope to depose emperors); Seljuk Turks conquer Ankara. � 1074 Death of Theodosius of the Kiev Caves. � 1075 Dictatus Papae document advances Papal supremacy. � 1077 The Seljuk Turks capture Jerusalem and kill 3,000 citizens; Seljuks capture Nicea. � 1084 Antioch is captured by the Seljuk Turks. � 1088 Founding of monastery of John the Theologian on Patmos; election of Pope Urban II, a prominent member of the Cluniac Reform movement . � 1095 Launching of the First Crusade. � 1098 Anselm of Canterbury completes Cur Deus homo, marking a radical divergence of Western theology of the atonement from that of the East. � 1098 Crusaders capture Antioch. � 1099 Crusaders capture Jerusalem founding the Latin Kingdom of Jerusalem and other crusader states known collectively as "Outremer." � 1108 Death of Nicetas of Kiev Caves, Bishop of Novgorod. � ca. 1131-45 Coptic Pope of Alexandria Gabriel II initiates addition of Arabic as a liturgical language with his Arabic translation of the Liturgy. � 1144 Second Crusade; Muslims take Christian stronghold of Edessa. � 1149 Crusaders begin to renovate Church of the Holy Sepulchre in Romanesque style, adding a bell tower. � 1159 John of Salisbury authors Policraticus, a treatise on government drawing from the Bible, the Codex Justinianus, and arguing for Divine Right of Kings. � 1170 Miracle of the weeping icon of the Theotokos "of the Sign" at Novgorod; Anglo-Norman invasion of Ireland; city of Dublin captured by the Roman Catholic Normans. � 1176 Sultanate of Rum defeats Byzantine Empire in the Battle of Myriokephalon, marking end of Byzantine attempts to recover Anatolian plateau; Al-Adil I, Muslim ruler of Egypt, suppresses a revolt by Christian Copts in city of Qift, hanging nearly 3,000 of them. � 1180 Last formal acceptance of Latins to communion at an Orthodox altar in Antioch. � 1182 Maronites, who assisted the Crusaders during the Crusades, reaffirm their affiliation with Rome in 1182; dedication of Monreale Cathedral in Sicily, containing the largest cycle of Byzantine mosaics extant in Italy. � 1186 Byzantine Empire recognizes independence of Bulgaria and Serbia. � 1187 Saladin retakes Jerusalem after destroying crusader army at Battle of Hattin, and returns Christian holy places to Orthodox Church. � 1189 Third Crusade led by King Richard the Lion-Hearted of England, King Philip Augustus II of France, and Emperor Frederick Barbarossa. � ca. 1189 Ethiopian Emperor Gebre Mesqel Lalibela orders construction of Lalibela. � 1204 Fourth Crusade sacks Constantinople, laying waste to the city and stealing many relics and other items; Great Schism generally regarded as having been completed by this act; Theodore I Lascaris establishes the Empire of Nicaea. � ca.1207 Stephen Langton divides the Bible into the defined modern chapters in use today. � ca.1220 English Bp. Richard Le Poore is said to have been responsible for the final form of the "Use of Sarum", which had the sterling reputation of being the best liturgy anywhere in the West. � 1228 Sixth Crusade results in 10-year treaty starting in 1229 between Holy Roman Emperor Frederick II and Egyptian sultan; Jerusalem ceded to Franks, along with a narrow corridor to the coast, as well as Nazareth, Sidon, Jaffa and Bethlehem. � 1231 Papal Inquisition initiated by Pope Gregory IX, charged with suppressing heresy. � 1235 Death of Sava of Serbia. � 1237 Golden Horde begin subjugation of Russia. � 1240 Mongols sack Kiev; Prince Alexander Nevsky defeats Swedish army at Battle of the Neva. � 1242 Alexander Nevsky's Novgorodian force defeats Teutonic Knights in Battle of Lake Peipus, a major defeat for the Catholic crusaders. � 1244 Jerusalem conquered and razed by Khwarezmian mercenaries (Oghuz Turks) serving under the Ayyubid ruler of Egypt Salih Ayyub, triggering Seventh Crusade. � 1247 Ayyubids conquer Jerusalem, driving out the Khwarezmian Turks. � 1258 Michael VIII Palaiologos seizes the throne of the Nicaean Empire, founding the last Roman (Byzantine) dynasty, beginning reconquest of Greek peninsula from Latins. � 1259 Byzantines defeat Latin Principality of Achaea at the Battle of Pelagonia, marking the beginning of the Byzantine recovery of Greece. � ca. 1259-80 Martyrdom by Latins of monks of Iveron Monastery. � 1260 Subjugation of Church of Cyprus to the Roman Catholic Church. � 1261 End of Latin occupation of Constantinople and restoration of Orthodox patriarchs; Emperor Michael VIII Palaiologos makes Mystras seat of the new Despotate of Morea, where a Byzantine renaissance occurred. � 1268 Egyptian Mamelukes capture Antioch. � 1269 Orthodox patriarch returns to Antioch after a 171-year exile and usurpation by Latin patriarch. � 1274 Second Council of Lyons held, proclaiming union between the Orthodox East and the Roman Catholic West, but generally unaccepted in the East. � 1275 Unionist Patriarch of Constantinople John XI Beccus elected to replace Patriarch Joseph I Galesiotes, who opposed Council of Lyons; 26 martyrs of Zographou monastery on Mt. Athos, martyred by the Latins. � ca. 1280 Kebra Nagast ("Book of the Glory of Kings") compiled, a repository of Ethiopian national and religious feelings. � 1281 Pope Martin IV authorizes a Crusade against the newly re-established Byzantine Empire in Constantinople, excommunicating Emperor Michael VIII Palaiologos and the Greeks and renouncing the union of 1274; French and Venetian expeditions set out toward Constantinople but are forced to turn back in the following year due to the Sicilian Vespers. � 1291 Fall of Acre; end of crusading in Holy Land. � 1298 Ambrose, Augustine, Jerome, and Pope Gregory I are named collectively as the first Great Doctors of the Western Church. � 1302 Papal Bull Unam Sanctum issued by Pope Boniface VIII proclaims Papal supremacy. � 1326 Metr. Peter moves his see from Kiev to Vladimir and then to Moscow. � 1332 Amda Syon, Emperor of Ethiopia begins his campaigns in the southern Muslim provinces, allowing for the spread of Christianity to frontier areas. � 1336 Meteora in Greece established as a center of Orthodox monasticism. � 1338 Gregory Palamas writes Triads in Defense of the Holy Hesychasts, defending the Orthodox practice of hesychast spirituality and the use of the Jesus Prayer. � 1340 Holy Trinity-St. Sergius Lavra founded by Sergius of Radonezh. � 1341-51 Three sessions of the Ninth Ecumenical Council held in Constantinople, affirming hesychastic theology of Gregory Palamas and condemning rationalistic philosophy of Barlaam of Calabria. � 1342 Patriarchate of Antioch transferred to Damascus under Ignatius II. � 1349 Prince Stephen Dushan of Serbia assumes the title of Tsar (Caesar); principality of Galicia (Halitsh) comes under Polish control. � 1354 Ottoman Turks make first settlement in Europe at Gallipoli. � 1359 Death of Gregory Palamas. � 1360 Death of John Koukouzelis the Hymnographer. � 1379 Western Great Schism ensues, including simultaneous reign of three Popes of Rome. � ca. 1380 English Church reformer John Wyclif writes that the true faith is preserved only in the East, "among the Greeks." � 1382-95 First English Bible translated by John Wyclif. � 1383 Stephen of Perm, missionary to Zyrians, consecrated bishop; appearance of Theotokos of Tikhvin icon. � 1385 Kreva Agreement provides for conversion of Lithuanian nobles and all pagan Lithuanians to Roman Catholicism, joining Grand Duchy of Lithuania with the Kingdom of Poland through a dynastic union. � 1387 Lithuania converts to Roman Catholicism, while most Ruthenian lands (Belarus and Ukraine) remain Orthodox. � 1389 Serbs defeated by Ottoman Turks of Sultan Murad I at the battle of Kosovo Polje; death of Lazar, prince of Serbia. � 1390 Ottomans take Philadelphia, last significant Byzantine enclave in Anatolia. � 1391-98 Ottoman Turks unsuccessfully besiege Constantinople for the first time. � 1410 Iconographer Andrei Rublev paints his most famous icon depicting the three angels who appeared to Abraham and Sarah, the angels being considered a type of the Holy Trinity. � 1414-18 Council of Constance in Roman Catholic Church represents high point for Conciliar Movement over authority of pope. � 1417 End of Western Great Schism at the Council of Constance. � 1418 Latin monk Thomas � Kempis authors The Imitation of Christ. � 1422 Second unsuccessful Ottoman siege of Constantinople. � 1423-24 Council of Siena in the Roman Catholic Church was the high point of conciliarism, emphasizing the leadership of...

Feast of the Holy Theophany of our Lord God and Savior Jesus Christ (January 6)

Tue, 03 Jan 2012 14:33:01 GMT

http://www.goarch.org/special/listen_learn_share/epiphany Introduction The Feast of the Holy Theophany (Epiphany) of our Lord God and Savior Jesus Christ is celebrated each year on January 6. The Feast commemorates the Baptism of Christ and the divine revelation of the Holy Trinity. At the Baptism of Christ, all three Persons of the Holy Trinity�Father, Son, and Holy Spirit�were made manifest. Thus, the name ofthe Feast is Epiphany, meaning manifestation, or Theophany, meaning manifestation of God. Biblical Story The Biblical story of the Baptism of Christ is recorded in all four of the Gospels: Matthew 3, Mark 1:1-9, Luke 3:21-22, and John 1:31-34. John the Baptist, the cousin of Jesus and the one chosen by God to proclaim His coming, was preaching in the wilderness and was baptizing all who would respond to his message calling for repentance. As he was doing this, John was directing the people toward the one who would baptize them with the Holy Spirit (Matthew 3:11). The Scriptures tell us that Jesus came from Galilee to John at the Jordan to be baptized by him. Initially, John would not do this, saying that Jesus should baptize him. Jesus said to John, �Let it be so now; for it is proper for us in this way to fulfill all righteousness (3:15). John consented and baptized Jesus. When Jesus came up from the water, the heavens opened suddenly, and the Holy Spirit descended upon Him. The Bible records that the Spirit descended like a dove and alighted on him. When this happened, a voice came from heaven and said, �This is my Son, the Beloved, with whom I am well pleased.� This was the voice of God the Father. Christ�s baptism in the Jordan was �theophany,� a manifestation of God to the world, because it was the beginning of our Lord�s public ministry. It was also a �theophany� in that the world was granted a revelation of the Holy Trinity. All three Persons were made manifest together: the Father testified from on high to the divine Sonship of Jesus; the Son received His Father�s testimony; and the Spirit was seen in the form of a dove, descending from the Father and resting upon the Son. The theme of �manifestation� or �revelation� is also expressed in Scripture with the symbolism of light. In the hymn of the Feast we sing, �Christ has appeared and enlightened the world.� Thus, January 6 is also known as the Feast of Lights. The Church celebrates on this day the illumination of the world by the light of Christ. The Orthodox Celebration of the Feast of Epiphany The celebration of this Feast of our Lord begins on January 5, a day known as the Forefeast of Theophany. Depending on the day of the week, this could be an evening service with Vespers followed by the Liturgy of Saint Basil or a morning service with Matins and the Liturgy of Saint John Chrysostom. Following the service on January 5, the service of the Blessing of the Waters is conducted. Prior to the evening or morning service the Royal Hours with the Typika are said. On January 6, the day of the Feast, the Divine Liturgy of Saint John Chrysostom is conducted preceded by Matins and followed by the second Blessing of the Waters. The Blessing of the Waters is conducted in the church; however in many places throughout the world services are conducted near open bodies of water. As a sign of blessing as Christ blessed the Jordan, holy water is poured into the body of water. An associated tradition has been the tossing of a cross into the water to be retrieved by divers. The holy water from the church is given to the faithful to consume and to use in blessing their homes. In the weeks following the Feast, clergy visit the homes of parishioners and conduct a service of blessing using the holy water that was blessed on the Feast of Theophany. Scripture readings for the Feast are the following: At the Vespers/Divine Liturgy on January 5: 1 Corinthians 9:19-27; Luke 3:1-18. At the Divine Liturgy on January 6: Titus 2:11-14, 3:4-7; Matthew 3:13-17. Hymns of the Feast Apolytikion: (First Tone) Lord, when You were baptized in the Jordan, the worship of the Trinity was made manifest. For the voice of the Father gave witness to You, calling You Beloved; and the Spirit, in the form of a dove, confirmed the certainty of His words. Glory to You, Christ our God, who appeared and enlightened the world. Kontakion: (Fourth Tone) Today You appeared to the world, and Your light, O Lord, has left its mark upon us as in fuller understanding we sing to You: �You came, You were made manifest, the unapproachable light.� Resources The Festal Menaion. Translated by Mother Mary (South Canaan, PA: St. Tikhon�s Seminary Press, 1969) pp. 55-59. The Incarnate God: The Feasts of Jesus Christ and the Virgin Mary, Catherine Aslanoff, editor and Paul Meyendorff, translator (Crestwood, NY: St. Vladimir�s Seminary Press, 1995). Festival Icons for the Christian Year by John Baggley (Crestwood, NY: St. Vladimir's Seminary Press, 2000).

Discourse on the Day of the Baptism of Christ

Tue, 27 Dec 2011 14:47:11 GMT

by St John Chrysostom, Archbishop of Constantinople http://www.orthodox.net/theophany/theophany-chrysostom.html We shall now say something about the present feast. Many celebrate the feast days and know their designations, but the cause for which they were established they know not. Thus concerning this, that the present feast is called Theophany -- everyone knows; but what this is -- Theophany, and whether it be one thing or another, they know not. And this is shameful -- every year to celebrate the feast day and not know its reason. First of all therefore, it is necessary to say that there is not one Theophany, but two: the one actual, which already has occurred, and the second in future, which will happen with glory at the end of the world. About this one and about the other you will hear today from Paul, who in conversing with Titus, speaks thus about the present: "The grace of God hath revealed itself, having saved all mankind, decreeing, that we reject iniquity and worldly desires, and dwell in the present age in prudence and in righteousness and piety" -- and about the future: "awaiting the blessed hope and glorious appearance of our great God and Saviour Jesus Christ" (Tit 2:11-13). And a prophet speaks thus about this latter: "the sun shalt turn to darkness, and the moon to blood at first, then shalt come the great and illuminating Day of the Lord" (Joel 2:31). Why is not that day, on which the Lord was born, considered Theophany -- but rather this day on which He was baptized? This present day it is, on which He was baptized and sanctified the nature of water. Because on this day all, having obtained the waters, do carry it home and keep it all year, since today the waters are sanctified; and an obvious phenomenon occurs: these waters in their essence do not spoil with the passage of time, but obtained today, for one whole year and often for two or three years, they remain unharmed and fresh, and afterwards for a long time do not stop being water, just as that obtained from the fountains. Why then is this day called Theophany? Because Christ made Himself known to all -- not then when He was born -- but then when He was baptized. Until this time He was not known to the people. And that the people did not know Him, Who He was, listen about this to John the Baptist, who says: "Amidst you standeth, Him Whom ye know not of" (Jn.1:26). And is it surprising that others did not know Him, when even the Baptist did not know Him until that day? "And I -- said he -- knew Him not: but He that did send me to baptize with water, about This One did tell unto me: over Him that shalt see the Spirit descending and abiding upon Him, This One it is Who baptizeth in the Holy Spirit" (Jn. 1:33). Thus from this it is evident, that -- there are two Theophanies, and why Christ comes at baptism and on whichever baptism He comes, about this it is necessary to say: it is therefore necessary to know both the one and equally the other. And first it is necessary to speak your love about the latter, so that we might learn about the former. There was a Jewish baptism, which cleansed from bodily impurities, but not to remove sins. Thus, whoever committed adultery, or decided on thievery, or who did some other kind of misdeed, it did not free him from guilt. But whoever touched the bones of the dead, whoever tasted food forbidden by the law, whoever approached from contamination, whoever consorted with lepers -- that one washed, and until evening was impure, and then cleansed. "Let one wash his body in pure water -- it says in the Scriptures, -- and he will be unclean until evening, and then he will be clean" (Lev 15:5, 22:4). This was not truly of sins or impurities, but since the Jews lacked perfection, then God, accomplishing it by means of this greater piety, prepared them by their beginnings for a precise observance of important things. Thus, Jewish cleansings did not free from sins, but only from bodily impurities. Not so with ours: it is far more sublime and it manifests a great grace, whereby it sets free from sin, it cleanses the spirit and bestows the gifts of the Spirit. And the baptism of John was far more sublime than the Jewish, but less so than ours: it was like a bridge between both baptisms, leading across itself from the first to the last. Wherefore John did not give guidance for observance of bodily purifications, but together with them he exhorted and advised to be converted from vice to good deeds and to trust in the hope of salvation and the accomplishing of good deeds, rather than in different washings and purifications by water. John did not say: wash your clothes, wash your body, and ye will be pure, but what? -- "bear ye fruits worthy of repentance" (Mt 3:8). Since it was more than of the Jews, but less than ours: the baptism of John did not impart the Holy Spirit and it did not grant forgiveness by grace: it gave the commandment to repent, but it was powerless to absolve sins. Wherefore John did also say: "I baptize you with water...That One however will baptize you with the Holy Spirit and with fire" (Mt 3:11). Obviously, he did not baptize with the Spirit. But what does this mean: "with the Holy Spirit and with fire?" Call to mind that day, on which for the Apostles "there appeared disparate tongues like fire, and sat over each one of them" (Acts 2:3). And that the baptism of John did not impart the Spirit and remission of sins is evident from the following: Paul "found certain disciples, and said to them: received ye the Holy Spirit since ye have believed? They said to him: but furthermore whether it be of the Holy Spirit, we shall hear. He said to them: into what were ye baptized? They answered: into the baptism of John. Paul then said: John indeed baptized with the baptism of repentance," -- repentance, but not remission of sins; for whom did he baptize? "Having proclaimed to the people, that they should believe in the One coming after him, namely, Christ Jesus. Having heard this, they were baptized in the Name of the Lord Jesus: and Paul laying his hands on them, the Holy Spirit came upon them" (Acts 19:1-6). Do you see, how incomplete was the baptism of John? If the one were not incomplete, would then Paul have baptized them again, and placed his hands on them; having performed also the second, he shew the superiority of the apostolic Baptism and that the baptism of John was far less than his. Thus, from this we recognize the difference of the baptisms. Now it is necessary to say, for whom was Christ baptized and by which baptism? Neither the former the Jewish, nor the last -- ours. Whence hath He need for remission of sins, how is this possible for Him, Who hath not any sins? "Of sin, -- it says in the Scriptures, -- worked He not, nor was there deceit found in His mouth" (1 Pet 2:22); and further, "who of you convicteth Me of Sin?" (Jn 8:46). And His flesh was privy to the Holy Spirit; how might this be possible, when it in the beginning was fashioned by the Holy Spirit? And so, if His flesh was privy to the Holy Spirit, and He was not subject to sins, then for whom was He baptized? But first of all it is necessary for us to recognize, by which baptism He was baptized, and then it will be clear for us. By which baptism indeed was He baptized? -- Not the Jewish, nor ours, nor John's. For whom, since thou from thine own aspect of baptism dost perceive, that He was baptized not by reason of sin and not having need of the gift of the Spirit; therefore, as we have demonstrated, this baptism was alien to the one and to the other. Hence it is evident, that He came to Jordan not for the forgiveness of sins and not for receiving the gifts of the Spirit. But so that some from those present then should not think, that He came for repentance like others, listen to how John precluded this. What he then spoke to the others then was: "Bear ye fruits worthy of repentance"; but listen what he said to Him: "I have need to be baptized of Thee, and Thou art come to me?" (Mt 3:8, 14). With these words he demonstrated, that Christ came to him not through that need with which people came, and that He was so far from the need to be baptized for this reason -- so much more sublime and perfectly purer than Baptism itself. For whom was He baptized, if this was done not for repentance, nor for the remission of sins, nor for receiving the gifts of the Spirit? Through the other two reasons, of which about the one the disciple speaks, and about the other He Himself spoke to John. Which reason of this baptism did John declare? Namely, that Christ should become known to the people, as Paul also mentions: "John therefore baptized with the baptism of repentance, so that through him they should believe on Him that cometh" (Acts 19:4); this was the consequence of the baptism. If John had gone to the home of each and, standing at the door, had spoken out for Christ and said: "He is the Son of God," such a testimony would have been suspicious, and this deed would have been extremely perplexing. So too, if he in advocating Christ had gone into the synagogues and witnessed to Him, this testimony of his might be suspiciously fabricated. But when all the people thronged out from all the cities to Jordan and remained on the banks of the river, and when He Himself came to be baptised and received the testimony of the Father by a voice from above and by the coming-upon of the Spirit in the form of a dove, then the testimony of John about Him was made beyond all questioning. And since he said: "and I knew Him not" (Jn 1:31), his testimony put forth is trustworthy. They were kindred after the flesh between themselves "wherefore Elizabeth, thy kinswoman, hath also conceived a son" -- said the Angel to Mary about the mother of John (Lk. 1: 36); if however the mothers were relatives, then obviously so also were the children. Thus, since they were kinsmen -- in order that it should not seem that John would testify concerning Christ because of kinship, the grace of the Spirit organized it such, that John spent all his early years in the wilderness, so that it should not seem that John had declared his testimony out of friendship or some similar reason. But John, as he was instructed of God, thus also announced about Him, wherein also he did say: "and I knew Him not." From whence didst thou find out? "He having sent me that sayeth to baptize with water, That One did tell me" What did He tell thee? "Over Him thou shalt see the Spirit descending, like to a dove, and abiding over Him, That One is baptized by the Holy Spirit" (Jn 1:32-33). Dost thou see, that the Holy Spirit did not descend as in a first time then coming down upon Him, but in order to point out that preached by His inspiration -- as though by a finger, it pointed Him out to all. For this reason He came to baptism. And there is a second reason, about which He Himself spoke -- what exactly is it? When John said: "I have need to be baptized of Thee, and Thou art come to me?" -- He answered thus: "stay now, for thus it becometh us to fulfill every righteousness" (Mt 3:14-15). Dost thou see the meekness of the servant? Dost thou see the humility of the Master? What does He mean: "to fulfill every righteousness?" By righteousness is meant the fulfillment of all the commandments, as is said: "both were righteous, walking faultlessly in the commandments of the Lord" (Lk 1:6). Since fulfilling this righteousness was necessary for all people -- but no one of them kept it or fulfilled it -- Christ came then and fulfilled this righteousness. And what righteousness is there, someone will say, in being baptized? Obedience for a prophet was righteous. As Christ was circumcised, offered sacrifice, kept the sabbath and observed the Jewish feasts, so also He added this remaining thing, that He was obedient to having been baptized by a prophet. It was the will of God then, that all should be baptized -- about which listen, as John speaks: "He having sent me to baptize with water" (Jn 1:33); so also Christ: "the publicans and the people do justify God, having been baptized with the baptism of John; the Pharisees and the lawyers reject the counsel of God concerning themselves, not having been baptized by him" (Lk 7:29-30). Thus, if obedience to God constitutes righteousness, and God sent John to baptize the nation, then Christ has also fulfilled this along with all the other commandments. Consider, that the commandments of the law is the main point of the two denarii: this -- debt, which our race has needed to pay; but we did not pay it, and we, falling under such an accusation, are embraced by death. Christ came, and finding us afflicted by it -- He paid the debt, fulfilled the necessary and seized from it those, who were not able to pay. Wherefore He does not say: "it is necessary for us to do this or that," but rather "to fulfill every righteousness." "It is for Me, being the Master, -- says He, -- proper to make payment for the needy." Such was the reason for His baptism -- wherefore they should see, that He had fulfilled all the law -- both this reason and also that, about which was spoken of before. Wherefore also the Spirit did descend as a dove: because where there is reconciliation with God -- there also is the dove. So also in the ark of Noah the dove did bring the branch of olive -- a sign of God's love of mankind and of the cessation of the flood. And now in the form of a dove, and not in a body -- this particularly deserves to be noted -- the Spirit descended, announcing the universal mercy of God and showing with it, that the spiritual man needs to be gentle, simple and innocent, as Christ also says: "Except ye be converted and become as children, ye shalt not enter into the Heavenly Kingdom" (Mt 18:3). But that ark, after the cessation of the flood, remained upon the earth; this ark, after the cessation of wrath, is taken to heaven, and now this Immaculate and Imperishable Body is situated at the right hand of the Father. Having made mention about the Body of the Lord, I shall also say a little about this, and then the conclusion of the talk. Many now will approach the Holy Table on the occasion of the feast. But some approach not with trembling, but shoving, hitting others, blazing with anger, shouting, cursing, roughing it up with their fellows with great confusion. What, tell me, art thou troubled by, my fellow? What disturbeth thee? Do urgent affairs, for certain, summon thee? At this hour art thou particularly aware, that these affairs of thine that thou particularly rememberest, that thou art situated upon the earth, and dost thou think to mix about with people? But is it not with a soul of stone naturally to think, that in such a time thou stand upon the earth, and not exult with the Angels with whom to raise up victorious song to God? For this Christ also did describe us with eagles, saying: "where the corpse is, there are the eagles gathered" (Mt 24:28) -- so that we might have risen to heaven and soared to the heights, having ascended on the wings of the spirit; but we, like snakes, crawl upon the earth and eat dirt. Having been invited to supper, thou, although satiated before others, would not dare to leave before others while others are still reclining. But here, when the sacred doings are going on, thou at the very middle would pass by everything and leave? Is it for a worthy excuse? What excuse might it be? Judas, having communed that last evening on that final night, left hastily then as all the others were still reclining. Here these also are in imitation of him, who leave before the final blessing! If he had not gone, then he would not have made the betrayal; if he did not leave his co-disciples, then he would not have perished; if he had not removed himself from the flock, then the wolf would not have seized and devoured him alone; if he had separated himself from the Pastor, then he would not have made himself the prey of wild beasts. Wherefore he (Judas) was with the Jews, and those (the apostles) went out with the Lord. Dost thou see, by what manner the final prayer after the offering of the sacrifice is accomplished? We should, beloved, stand forth for this, we should ponder this, fearful of the coming judgment for this. We should approach the Holy Sacrifice with great decorum, with proper piety, so as to merit us more of God's benevolence, to cleanse one's soul and to receive eternal blessings, of which may we all be worthy by the grace and love for mankind of our Lord Jesus Christ, to with Whom the Father, together with the Holy Spirit, be glory, power, and worship now and ever and unto ages of ages. Amen.

ON THE BIRTHDAY (NATIVITY) OF CHRIST

Mon, 19 Dec 2011 14:45:47 GMT

http://www.johnsanidopoulos.com/2010/12/patristic-understanding-of-virgin-birth.html Where God Wills The Order Of Nature Is Overruled "And so it was, that, while they were there, the days were accomplished that she should be delivered" (Lk. 2:6). Concerning the birth of Christ, the Prophet Isaiah spoke thus: "Behold she that travailed brought forth, before the travail-pain came on, she escaped it and brought forth a male" (Is. 66:7). Saint John of Damascus adds to this saying that: "After the normal nine-month gestational period, Christ was born at the beginning of the tenth, in accordance with the law of gestation. It was the birth that surpassed the established order of birthgiving, as it was without pain; for, where pleasure had not preceded, pain did not follow. And just as at His conception He had kept her who conceived Him virgin, so also at His birth did He maintain her virginity intact, because He alone passed through her and kept her shut. While the conception was by 'hearing', the birth was by the usual orifice through which children are born, even though there are some who concoct an idle tale of His being born from the side of the Mother of God. For it was not impossible for Him to pass through the gate without breaking its seals. Hence, the Ever-Virgin remained virgin even after giving birth and never had converse with a husband as long as she lived."(1) Saint Ambrose in his Synodal Letter 44 writes: "Why is it hard to believe that Mary gave birth in a way contrary to the law of natural birth and remained a virgin, when contrary to the law of nature the sea looked at Him and fled, and the waters of the Jordan returned to their source (Ps. 113:3). Is it past belief that a virgin gave birth when we read that a rock issued water (Ex. 17:6), and the waves of the sea were made solid as a wall (Ex. 14:22)? Is it past belief that a Man came from a virgin when a rock bubbled forth a flowing stream (Ex. 20:11), iron floated on water (4 Kings 6:6), a Man walked upon the waters (Mt. 14:26)? If the waters bore a Man, could not a virgin give birth to a man? What Man? Him of Whom we read: '...the Lord shall be known to the Egyptians, and the Egyptians shall know the Lord in that day; and they shall offer sacrifices, and shall vow vows to the Lord, and pay them' (Is. 19:20). In the Old Testament a Hebrew virgin (Miriam) led an army through the sea (Ex. 15:21); in the New testament a king's daughter (the Virgin Mary) was chosen to be the heavenly entrance to salvation." In the Resurrection Theotokion of Saturday Vespers (Plagal of the First Mode), we chant: "Then, the deep was trodden dry-shod by Israel, now, Christ is born seedlessly of the Virgin. The sea, after the passage of Israel, remained untrodden: the blameless one, after the birth of Emmanuel, remained undefiled." Saint Ambrose also writes in another letter that: "A virgin carried Him Whom this world cannot contain or support. And when He was born of Mary's womb, He yet preserved the enclosure of her modesty, and the inviolate seal of her virginity."(2) Where God so wills the order of nature is overcome. Is anything too hard for Him Who called heaven, earth and the sea into being by His word alone? Nature and the elements are creations of the Creator. Their laws and properties are immediately subject to their Lord Fashioner. Adam and Eve were given dominion over the fish of the sea, the flying creatures of heaven, and over the reptiles and cattle and all the earth (Gen. 1:26); all were subject to them before the fall. Saint Gregory Palamas comments that when the Logos of God took on human nature, He bestowed on it the fullness of grace and delivered it from the bonds of corruption and death. The consequence of hypostatic union in Christ of the two natures was the deification of the human nature He assumed.(3) The regeneration of man in Christ was the restoration of Adam and Eve. The saints, having put on Christ, have often resumed the authority and dominion that our first parents had. Thus, the Prophet Habakkum instantly traversed vast expanses of land, with no effort, and brought food to Daniel in the lion's den. The Holy Apostles, too, were transported on clouds to be at the Theotokos' repose in Jerusalem, and their bodily weight proved not to hamper their flight, in defiance to gravity. Our Savior and the saints performed those things outside the created laws of physics and medicine. By a word, straightway, long and terminal illnesses vanished, limbs that were palsied became sound, those without orbs received the power of vision, and many were raised from the dead. Some of the saints could go long periods without food, water or changes of clothing as St. Paisios the Great of Egypt or St. Mary Golinduc the Persian. Others, by their mere grace-filled presence, tamed wild and ferocious animals. Thus, why should it be difficult to imagine that the Christ infant could not pass through that virginal orifice through which children are delivered without incurring damage or the slightest discomfort to His Mother, despite His newborn height and weight? Later, in life, He would pass through the midst of the mob unscathed as though bodiless and, after His Resurrection, His body would pass through solid and shut doors to meet and greet His anxious disciples (Jn. 20:19). Concerning the mystery of the incarnation, St. Gregory of Nyssa wrote the following: "When God became known to us in the flesh, He neither received the passions of human nature, nor did the Virgin Mary suffer pain, nor was the Holy Spirit diminished in any way, nor was the power of the Most High set aside in any manner, and all this was because all was accomplished by the Holy Spirit. thus the power of the Most High was not abased, and the child was born with no damage whatsoever to the mother's virginity."(4) Saint Hesychios (c. 451), a learned priest-monk of Jerusalem, expressed the same truth, writing that: "The Theotokos was a woman, yet she did not suffer the pangs of childbirth because the field of marriage had not experienced the plow; the virginal vineyard was not tilled." (5) Notes: 1. Exposition of the Orthodox Faith, Bk. 4, Ch. 14. 2. Letter 59, To the Church at Vercelli. 3. Georgios L. Mantzarides, The Deification of Man: St. Gregory Palamas and the Orthodox Tradition, p. 29. 4. "Against Eunomius, Hom. II", PG 45, 492. 5. "Sermon On the Presentation", PG 93, 1469. Source: The Life of the Virgin Mary, the Theotokos by Holy Apostles Convent, pp. 176-179.

On the Theophany or Birthday of Christ (Oration 38)

Mon, 19 Dec 2011 14:29:23 GMT

by St. Gregory of Nazianzus (the Theologian) http://www.newadvent.org/fathers/310238.htm I. Christ is born, glorify Him. Christ from heaven, go out to meet Him. Christ on earth; be ye exalted. Sing unto the Lord all the whole earth; and that I may join both in one word, Let the heavens rejoice, and let the earth be glad, for Him Who is of heaven and then of earth. Christ in the flesh, rejoice with trembling and with joy; with trembling because of your sins, with joy because of your hope. Christ of a Virgin; O you Matrons live as Virgins, that you may be Mothers of Christ. Who does not worship Him That is from the beginning? Who does not glorify Him That is the Last? II. Again the darkness is past; again Light is made; again Egypt is punished with darkness; again Israel is enlightened by a pillar. Exodus 14:20 The people that sat in the darkness of ignorance, let it see the Great Light of full knowledge. Isaiah 9:6 Old things are passed away, behold all things have become new. 1 Corinthians 5:17 The letter gives way, the Spirit comes to the front. The shadows flee away, the Truth comes in upon them. Melchisedec is concluded. He that was without Mother becomes without Father (without Mother of His former state, without Father of His second). The laws of nature are upset; the world above must be filled. Christ commands it, let us not set ourselves against Him. O clap your hands together all you people, because unto us a Child is born, and a Son given unto us, Whose Government is upon His shoulder (for with the Cross it is raised up), and His Name is called The Angel of the Great Counsel of the Father. Isaiah 9:6 Let John cry, Prepare ye the way of the Lord: Matthew 3:3 I too will cry the power of this Day. He Who is not carnal is Incarnate; the Son of God becomes the Son of Man, Jesus Christ the Same yesterday, and today, and for ever. Hebrews 13:8 Let the Jews be offended, let the Greeks deride; 1 Corinthians 1:23 let heretics talk till their tongues ache. Then shall they believe, when they see Him ascending up into heaven; and if not then, yet when they see Him coming out of heaven and sitting as Judge. III. Of these on a future occasion; for the present the Festival is the Theophany or Birth-day, for it is called both, two titles being given to the one thing. For God was manifested to man by birth. On the one hand Being, and eternally Being, of the Eternal Being, above cause and word, for there was no word before The Word; and on the other hand for our sakes also Becoming, that He Who gives us our being might also give us our Well-being, or rather might restore us by His Incarnation, when we had by wickedness fallen from wellbeing. The name Theophany is given to it in reference to the Manifestation, and that of Birthday in respect of His Birth. IV. This is our present Festival; it is this which we are celebrating today, the Coming of God to Man, that we might go forth, or rather (for this is the more proper expression) that we might go back to God� that putting off the old man, we might put on the New; and that as we died in Adam, so we might live in Christ, 1 Corinthians 15:22 being born with Christ and crucified with Him and buried with Him and rising with Him. Colossians 2:11 For I must undergo the beautiful conversion, and as the painful succeeded the more blissful, so must the more blissful come out of the painful. For where sin abounded Grace did much more abound; Romans 5:20 and if a taste condemned us, how much more does the Passion of Christ justify us? Therefore let us keep the Feast, not after the manner of a heathen festival, but after a godly sort; not after the way of the world, but in a fashion above the world; not as our own but as belonging to Him Who is ours, or rather as our Master's; not as of weakness, but as of healing; not as of creation, but of re-creation. V. And how shall this be? Let us not adorn our porches, nor arrange dances, nor decorate the streets; let us not feast the eye, nor enchant the ear with music, nor enervate the nostrils with perfume, nor prostitute the taste, nor indulge the touch, those roads that are so prone to evil and entrances for sin; let us not be effeminate in clothing soft and flowing, whose beauty consists in its uselessness, nor with the glittering of gems or the sheen of gold Romans 13:13 or the tricks of colour, belying the beauty of nature, and invented to do despite unto the image of God; Not in rioting and drunkenness, with which are mingled, I know well, chambering and wantonness, since the lessons which evil teachers give are evil; or rather the harvests of worthless seeds are worthless. Let us not set up high beds of leaves, making tabernacles for the belly of what belongs to debauchery. Let us not appraise the bouquet of wines, the kickshaws of cooks, the great expense of ointments. Let not sea and land bring us as a gift their precious dung, for it is thus that I have learned to estimate luxury; and let us not strive to outdo each other in intemperance (for to my mind every superfluity is intemperance, and all which is beyond absolute need)�and this while others are hungry and in want, who are made of the same clay and in the same manner. VI. Let us leave all these to the Greeks and to the pomps and festivals of the Greeks, who call by the name of gods beings who rejoice in the reek of sacrifices, and who consistently worship with their belly; evil inventors and worshippers of evil demons. But we, the Object of whose adoration is the Word, if we must in some way have luxury, let us seek it in word, and in the Divine Law, and in histories; especially such as are the origin of this Feast; that our luxury may be akin to and not far removed from Him Who has called us together. Or do you desire (for today I am your entertainer) that I should set before you, my good Guests, the story of these things as abundantly and as nobly as I can, that you may know how a foreigner can feed the natives of the land, and a rustic the people of the town, and one who cares not for luxury those who delight in it, and one who is poor and homeless those who are eminent for wealth? We will begin from this point; and let me ask of you who delight in such matters to cleanse your mind and your ears and your thoughts, since our discourse is to be of God and Divine; that when you depart, you may have had the enjoyment of delights that really fade not away. And this same discourse shall be at once both very full and very concise, that you may neither be displeased at its deficiencies, nor find it unpleasant through satiety. VII. God always was, and always is, and always will be. Or rather, God always Is. For Was and Will be are fragments of our time, and of changeable nature, but He is Eternal Being. And this is the Name that He gives to Himself when giving the Oracle to Moses in the Mount. For in Himself He sums up and contains all Being, having neither beginning in the past nor end in the future; like some great Sea of Being, limitless and unbounded, transcending all conception of time and nature, only adumbrated by the mind, and that very dimly and scantily...not by His Essentials, but by His Environment; one image being got from one source and another from another, and combined into some sort of presentation of the truth, which escapes us before we have caught it, and takes to flight before we have conceived it, blazing forth upon our Master-part, even when that is cleansed, as the lightning flash which will not stay its course, does upon our sight...in order as I conceive by that part of it which we can comprehend to draw us to itself (for that which is altogether incomprehensible is outside the bounds of hope, and not within the compass of endeavour), and by that part of It which we cannot comprehend to move our wonder, and as an object of wonder to become more an object of desire, and being desired to purify, and by purifying to make us like God; John 10:15 so that when we have thus become like Himself, God may, to use a bold expression, hold converse with us as Gods, being united to us, and that perhaps to the same extent as He already knows those who are known to Him. The Divine Nature then is boundless and hard to understand; and all that we can comprehend of Him is His boundlessness; even though one may conceive that because He is of a simple nature He is therefore either wholly incomprehensible, or perfectly comprehensible. For let us further enquire what is implied by is of a simple nature. For it is quite certain that this simplicity is not itself its nature, just as composition is not by itself the essence of compound beings. VIII. And when Infinity is considered from two points of view, beginning and end (for that which is beyond these and not limited by them is Infinity), when the mind looks to the depth above, not having where to stand, and leans upon phenomena to form an idea of God, it calls the Infinite and Unapproachable which it finds there by the name of Unoriginate. And when it looks into the depths below, and at the future, it calls Him Undying and Imperishable. And when it draws a conclusion from the whole it calls Him Eternal (�ἴ��). For Eternity (�ἵ��) is neither time nor part of time; for it cannot be measured. But what time, measured by the course of the sun, is to us, that Eternity is to the Everlasting, namely, a sort of time-like movement and interval co-extensive with their existence. This, however, is all I must now say about God; for the present is not a suitable time, as my present subject is not the doctrine of God, but that of the Incarnation. But when I say God, I mean Father, Son, and Holy Ghost. For Godhead is neither diffused beyond these, so as to bring in a mob of gods; nor yet is it bounded by a smaller compass than these, so as to condemn us for a poverty-stricken conception of Deity; either Judaizing to save the Monarchia, or falling into heathenism by the multitude of our gods. For the evil on either side is the same, though found in contrary directions. This then is the Holy of Holies, which is hidden even from the Seraphim, and is glorified with a thrice repeated Holy, meeting in one ascription of the Title Lord and God, as one of our predecessors has most beautifully and loftily pointed out. IX. But since this movement of self-contemplation alone could not satisfy Goodness, but Good must be poured out and go forth beyond Itself to multiply the objects of Its beneficence, for this was essential to the highest Goodness, He first conceived the Heavenly and Angelic Powers. And this conception was a work fulfilled by His Word, and perfected by His Spirit. And so the secondary Splendours came into being, as the Ministers of the Primary Splendour; whether we are to conceive of them as intelligent Spirits, or as Fire of an immaterial and incorruptible kind, or as some other nature approaching this as near as may be. I should like to say that they were incapable of movement in the direction of evil, and susceptible only of the movement of good, as being about God, and illumined with the first rays from God� for earthly beings have but the second illumination; but I am obliged to stop short of saying that, and to conceive and speak of them only as difficult to move because of him, who for his splendour was called Lucifer, but became and is called Darkness through his pride; and the apostate hosts who are subject to him, creators of evil by their revolt against good and our inciters. X. Thus, then, and for these reasons, He gave being to the world of thought, as far as I can reason upon these matters, and estimate great things in my own poor language. Then when His first creation was in good order, He conceives a second world, material and visible; and this a system and compound of earth and sky, and all that is in the midst of them� an admirable creation indeed, when we look at the fair form of every part, but yet more worthy of admiration when we consider the harmony and the unison of the whole, and how each part fits in with every other, in fair order, and all with the whole, tending to the perfect completion of the world as a Unit. This was to show that He could call into being, not only a Nature akin to Himself, but also one altogether alien to Himself. For akin to Deity are those natures which are intellectual, and only to be comprehended by mind; but all of which sense can take cognisance are utterly alien to It; and of these the furthest removed are all those which are entirely destitute of soul and of power of motion. But perhaps some one of those who are too festive and impetuous may say, What has all this to do with us? Spur your horse to the goal. Talk to us about the Festival, and the reasons for our being here today. Yes, this is what I am about to do, although I have begun at a somewhat previous point, being compelled to do so by love, and by the needs of my argument. XI. Mind, then, and sense, thus distinguished from each other, had remained within their own boundaries, and bore in themselves the magnificence of the Creator-Word, silent praisers and thrilling heralds of His mighty work. Not yet was there any mingling of both, nor any mixtures of these opposites, tokens of a greater Wisdom and Generosity in the creation of natures; nor as yet were the whole riches of Goodness made known. Now the Creator-Word, determining to exhibit this, and to produce a single living being out of both� the visible and the invisible creations, I mean� fashions Man; and taking a body from already existing matter, and placing in it a Breath taken from Himself Genesis 2:7 which the Word knew to be an intelligent soul and the Image of God, as a sort of second world. He placed him, great in littleness on the earth; a new Angel, a mingled worshipper, fully initiated into the visible creation, but only partially into the intellectual; King of all upon earth, but subject to the King above; earthly and heavenly; temporal and yet immortal; visible and yet intellectual; half-way between greatness and lowliness; in one person combining spirit and flesh; spirit, because of the favour bestowed on him; flesh, because of the height to which he had been raised; the one that he might continue to live and praise his Benefactor, the other that he might suffer, and by suffering be put in remembrance, and corrected if he became proud of his greatness. A living creature trained here, and then moved elsewhere; and, to complete the mystery, deified by its inclination to God. For to this, I think, tends that Light of Truth which we here possess but in measure, that we should both see and experience the Splendour of God, which is worthy of Him Who made us, and will remake us again after a loftier fashion. XII. This being He placed in Paradise, whatever the Paradise may have been, having honoured him with the gift of Free Will (in order that God might belong to him as the result of his choice, no less than to Him who had implanted the seeds of it), to till the immortal plants, by which is meant perhaps the Divine Conceptions, both the simpler and the more perfect; naked in his simplicity and inartificial life, and without any covering or screen; for it was fitting that he who was from the beginning should be such. Also He gave him a Law, as a material for his Free Will to act upon. This Law was a Commandment as to what plants he might partake of, and which one he might not touch. This latter was the Tree of Knowledge; not, however, because it was evil from the beginning when planted; nor was it forbidden because God grudged it to us...Let not the enemies of God wag their tongues in that direction, or imitate the Serpent...But it would have been good if partaken of at the proper time, for the tree was, according to my theory, Contemplation, upon which it is only safe for those who have reached maturity of habit to enter; but which is not good for those who are still somewhat simple and greedy in their habit; just as solid food is not good for those who are yet tender, and have need of milk. Hebrews 5:12 But when through the Devil's malice and the woman's caprice, to which she succumbed as the more tender, and which she brought to bear upon the man, as she was the more apt to persuade, alas for my weakness! (for that of my first father was mine), he forgot the Commandment which had been given to him; Genesis 3:5 he yielded to the baleful fruit; and for his sin he was banished, at once from the Tree of Life, and from Paradise, and from God; and put on the coats of skins...that is, perhaps, the coarser flesh, both mortal and contradictory. This was the first thing that he learned� his own shame; Romans 1:22-31 and he hid himself from God. Yet here too he makes a gain, namely death, and the cutting off of sin, in order that evil may not be immortal. Thus his punishment is changed into a mercy; for it is in mercy, I am persuaded, that God inflicts punishment. XIII. And having been first chastened by many means (because his sins were many, whose root of evil sprang up through various causes and at sundry times), by word, by law, by prophets, by benefits, by threats, by plagues, by waters, by fires, by wars, by victories, by defeats, by signs in heaven and signs in the air and in the earth and in the sea, by unexpected changes of men, of cities, of nations (the object of which was the destruction of wickedness), at last he needed a stronger remedy, for his diseases were growing worse; mutual slaughters, adulteries, perjuries, unnatural crimes, and that first and last of all evils, idolatry and the transfer of worship from the Creator to the Creatures. As these required a greater aid, so also they obtained a greater. And that was that the Word of God Himself� Who is before all worlds, the Invisible, the Incomprehensible, the Bodiless, Beginning of Beginning, the Light of Light, the Source of Life and Immortality, the Image of the Archetypal Beauty, the immovable Seal, the unchangeable Image, the Father's Definition and Word, came to His own Image, and took on Him flesh for the sake of our flesh, and mingled Himself with an intelligent soul for my soul's sake, purifying like by like; and in all points except sin was made man. Conceived by the Virgin, Luke 1:35 who first in body and soul was purified by the Holy Ghost (for it was needful both that Childbearing should be honoured, and that Virginity should receive a higher honour), He came forth then as God with that which He had assumed, One Person in two Natures, Flesh and Spirit, of which the latter deified the former. O new commingling; O strange conjunction; the Self-Existent comes into being, the Uncreate is created, That which cannot be contained is contained, by the intervention of an intellectual soul, mediating between the Deity and the corporeity of the flesh. And He Who gives riches becomes poor, for He assumes the poverty of my flesh, that I may assume the richness of His Godhead. He that is full empties Himself, for He empties Himself of His glory for a short while, that I may have a share in His Fulness. What is the riches of His Goodness? What is this mystery that is around me? I had a share in the image; I did not keep it; He partakes of my flesh that He may both save the image and make the flesh immortal. He communicates a second Communion far more marvellous than the first, inasmuch as then He imparted the better Nature, whereas now Himself partakes of the worse. This is more godlike than the former action, this is loftier in the eyes of all men of understanding. XIV. To this what have those cavillers to say, those bitter reasoners about Godhead, those detractors of all that is praiseworthy, those darkeners of light, uncultured in respect of wisdom, for whom Christ died in vain, those unthankful creatures, the work of the Evil One? Do you turn this benefit into a reproach to God? Will you deem Him little on this account, that He humbled Himself for you; because the Good Shepherd, John 10:11 He who lays down His life for His sheep, came to seek for that which had strayed upon the mountains and the hills, on which you were then sacrificing, and found the wanderer; and having found it, Luke 15:4, sq took it upon His shoulders� on which He also took the Wood of the Cross; and having taken it, brought it back to the higher life; and having carried it back, numbered it among those who had never strayed. Because He lighted a candle� His own Flesh� and swept the house, cleansing the world from sin; and sought the piece of money, the Royal Image that was covered up by passions. And He calls together His Angel friends on the finding of the coin, and makes them sharers in His joy, whom He had made to share also the secret of the Incarnation? Because on the candle of the Forerunner there follows the light that exceeds in brightness; and to the Voice the Word succeeds; and to the Bridegroom's friend the Bridegroom; to him that prepared for the Lord a peculiar people, cleansing them by water in preparation for the Spirit? Do you reproach God with all this? Do you on this account deem Him lessened, because He girds Himself with a towel and washes His disciples' feet, and shows that humiliation is the best road to exaltation? Because for the soul that was bent to the ground He humbles Himself, that He may raise up with Himself the soul that was tottering to a fall under a weight of sin? Why do you not also charge upon Him as a crime the fact that He eats with Publicans and at Publicans' tables, Luke 5:29 and that He makes disciples of Publicans, that He too may gain somewhat...and what?...the salvation of sinners. If so, we must blame the physician for stooping over sufferings, and enduring evil odours that he may give health to the sick; or one who as the Law commands bent down into a ditch to save a beast that had fallen into it. XV. He was sent, but as man, for He was of a twofold Nature; for He was wearied, and hungered, and was thirsty, and was in an agony, and shed tears, according to the nature of a corporeal being. And if the expression be also used of Him as God, the meaning is that the Father's good pleasure is to be considered a Mission, for to this He refers all that concerns Himself; both that He may honour the Eternal Principle, and because He will not be taken to be an antagonistic God. And whereas it is written both that He was betrayed, and also that He gave Himself up and that He was raised up by the Father, and taken up into heaven; and on the other hand, that He raised Himself and went up; the former statement of each pair refers to the good pleasure of the Father, the latter to His own Power. Are you then to be allowed to dwell upon all that humiliates Him, while passing over all that exalts Him, and to count on your side the fact that He suffered, but to leave out of the account the fact that it was of His own will? See what even now the Word has to suffer. By one set He is honoured as God, but is confused with the Father, by another He is dishonoured as mere flesh and severed from the Godhead. With which of them will He be most angry, or rather, which shall He forgive, those who injuriously confound Him or those who divide Him? For the former ought to have distinguished, and the latter to have united Him; the one in number, the other in Godhead. Stumblest Thou at His flesh? So did the Jews. Or do you call Him a Samaritan, and...I will not say the rest. Do you disbelieve in His Godhead? This did not even the demons, O thou who art less believing than demons and more stupid than Jews. Those did perceive that the name of Son implies equality of rank; these did know that He who drove them out was God, for they were convinced of it by their own experience. But you will admit neither the equality nor the Godhead. It would have been better for you to have been either a Jew or a demoniac (if I may utter an absurdity), than in uncircumcision and in sound health to be so wicked and ungodly in your attitude of mind. XVI. A little later on you will see Jesus submitting to be purified in the River Jordan for my Purification, or rather, sanctifying the waters by His Purification (for indeed He had no need of purification Who takes away the sin of the world) and the heavens cleft asunder, and witness borne to him by the Spirit That is of one nature with Him; you shall see Him tempted and conquering and served by Angels, and healing every sickness and every disease, and giving life to the dead (O that He would give life to you who are dead because of your heresy), and driving out demons, sometimes Himself, sometimes by his disciples; and feeding vast multitudes with a few loaves; and walking dryshod upon seas; and being betrayed and crucified, and crucifying with Himself my sin; offered as a Lamb, and offering as a Priest; as a Man buried in the grave, and as God rising again; and then ascending, and to come again in His own glory. Why what a multitude of high festivals there are in each of the mysteries of the Christ; all of which have one completion, namely, my perfection and return to the first condition of Adam. XVII. Now then I pray you accept His Conception, and leap before Him; if not like John from the womb, Luke 1:41 yet like David, because of the resting of the Ark. 2 Samuel 6:14 Revere the enrolment on account of which you were written in heaven, and adore the Birth by which you were loosed from the chains of your birth, Luke 2:1-5 and honour little Bethlehem, which has led you back to Paradise; and worship the manger through which thou, being without sense, wast fed by the Word. Know as Isaiah bids you, your Owner, like the ox, and like the ass your Master's crib; if you be one of those who are pure and lawful food, and who chew the cud of the word and are fit for sacrifice. Or if you are one of those who are as yet unclean and uneatable and unfit for sacrifice, and of the gentile portion, run with the Star, and bear your Gifts with the Magi, gold and frankincense and myrrh, Isaiah 1:3 as to a King, and to God, and to One Who is dead for you. With Shepherds glorify Him; Matthew ii with Angels join in chorus; with Archangels sing hymns. Let this Festival be common to the powers in heaven and to the powers upon earth. Luke 2:14-15 For I am persuaded that the Heavenly Hosts join in our exultation and keep high Festival with us today. ..because they love men, and they love God just like those whom David introduces after the Passion ascending with Christ and coming to meet Him, and bidding one another to lift up the gates. XVIII. One thing connected with the Birth of Christ I would have you hate...the murder of the infants by Herod. Matthew 2:16 Or rather you must venerate this too, the Sacrifice of the same age as Christ, slain before the Offering of the New Victim. If He flees into Egypt, joyfully become a companion of His exile. It is a grand thing to share the exile of the persecuted Christ. If He tarry long in Egypt, call Him out of Egypt by a reverent worship of Him there. Travel without fault through every stage and faculty of the Life of Christ. Be purified; be circumcised; strip off the veil which has covered you from your birth. After this teach in the Temple, and drive out the sacrilegious traders. John 2:15 Submit to be stoned if need be, for well I know you shall be hidden from those who cast the stones; you shall escape even through the midst of them, like God. If you be brought before Herod, answer not for the most part. Luke 23:9 He will respect your silence more than most people's long speeches. If you be scourged, John 19:1 ask for what they leave out. Taste gall for the taste's sake; Matthew 27:34 drink vinegar; John 19:29 seek for spittings; accept blows, be crowned with thorns, that is, with the hardness of the godly life; put on the purple robe, take the reed in hand, and receive mock worship from those who mock at the truth; lastly, be crucified with Him, and share His Death and Burial gladly, that you may rise with Him, and be glorified with Him and reign with Him. Look at and be looked at by the Great God, Who in Trinity is worshipped and glorified, and Whom we declare to be now set forth as clearly before you as the chains of our flesh allow, in Jesus Christ our Lord, to Whom be the glory for ever. Amen.

Christ�s Birth in the Flesh by St. John Chrysostom

Tue, 13 Dec 2011 16:45:36 GMT

(http://www.ccel.org/ccel/schaff/npnf110.iii.v.html) �The book of the generation of Jesus Christ, the Son of David, the Son of Abraham.� Do ye indeed remember the charge, which we lately made you, entreating you to hearken unto all the things that are said with all silence, and mystical quietness? For we are to-day to set foot within the holy vestibule, wherefore I have also put you in mind of the charge. Since, if the Jews, when they were to approach �a mountain that burned, and fire, and blackness, and darkness, and tempest;� �or rather when they were not so much as to approach, but both to see and to hear these things from afar;�were commanded for three days before to abstain from their wives, and to wash their garments, and were in trembling and fear, both themselves and Moses with them; much more we, when we are to hearken to such words, and are not to stand far from a smoking mountain, but to enter into Heaven itself, ought to show forth a greater self-denial; not washing our garments, but wiping clean the robe of our soul, and ridding ourselves of all mixture with worldly things. For it is not blackness that ye shall see, nor smoke, nor tempest, but the King Himself sitting on the throne of that unspeakable glory, and angels, and archangels standing by Him, and the tribes of the saints, with those interminable myriads. For such is the city of God, having �the Church of the first-born, the spirits of the just, the general assembly of the angels, the blood of sprinkling,� whereby all are knit into one, and Heaven hath received the things of earth, and earth the things of Heaven, and that peace hath come which was of old longed for both by angels and by saints. Herein standeth the trophy of the cross, glorious, and conspicuous, the spoils won by Christ, the first-fruits [see Heb. vii. 4.�R.] of our nature, the booty of our King; all these, I say, we shall out of the Gospels know perfectly. If thou follow in becoming quietness, we shall be able to lead thee about everywhere, and to show where death is set forth crucified, and where sin is hanged up, and where are the many and wondrous offerings from this war, from this battle. Thou shalt see likewise the tyrant here bound, and the multitude of the captives following, and the citadel from which that unholy demon overran all things in time past. Thou wilt see the hiding places, and the dens of the robber, broken up now, and laid open, for even there also was our King present. But be not thou weary, beloved, for if any one were describing a visible war, and trophies, and victories, wouldest thou feel no satiety at all; nay, thou wouldest not prefer either drink or meat to this history. But if that kind of narrative be welcome, much more this. For consider what a thing it is to hear, how on the one side God from Heaven, arising �out of the royal thrones, leaped down (Wisd. xviii. 15)� unto the earth, and even unto hell itself, and stood in the battle array; and how the devil on the other hand set himself in array against Him; or rather not against God unveiled, but God hidden in man�s nature. And what is marvelous, thou wilt see death destroyed by death, and curse extinguished by curse, and the dominion of the devil put down by those very things whereby he did prevail. Let us therefore rouse ourselves thoroughly, and let us not sleep, for lo, I see the gates opening to us; but let us enter in with all seemly order, and with trembling, setting foot straightway within the vestibule itself. 2. But what is this vestibule? �The book of the generation of Jesus Christ, Son of David, Son of Abraham... Think not, therefore, it is of small things thou art hearing, when thou hearest of this birth, but rouse up thy mind, and straightway tremble, being told that God hath come upon earth. For so marvelous was this, and beyond expectation, that because of these things the very angels formed a choir, and in behalf of the world offered up their praise for them, and the prophets from the first were amazed at this, that �He was seen upon earth, and conversed with men (Baruch iii. 37). Yea, for it is far beyond all thought to hear that God the Unspeakable, [or Unapproachable], the Unutterable, the Incomprehensible, and He that is equal to the Father, hath passed through a virgin�s womb, and hath vouchsafed to be born of a woman, and to have Abraham and David for forefathers. �

St. Athanasius of Alexandria On the Incarnation of the Word

Wed, 07 Dec 2011 16:38:17 GMT

St Athanasius explains why God chose to approach his fallen people in human form. He states, "The death of all was consummated in the Lord's body; yet, because the Word was in it, death and corruption were in the same act utterly abolished." �We have, then, now stated in part, as far as it was possible, and as ourselves had been able to understand, the reason of His bodily appearing; that it was in the power of none other to turn the corruptible to incorruption, except the Saviour Himself, that had at the beginning also made all things out of nought and that none other could create anew the likeness of God's image for men, save the Image of the Father; and that none other could render the mortal immortal, save our Lord Jesus Christ, Who is the Very Life ; and that none other could teach men of the Father, and destroy the worship of idols, save the Word, that orders all things and is alone the true Only-begotten Son of the Father. 2. But since it was necessary also that the debt owing from all should be paid again: for, as I have already said, it was owing that all should die, for which special cause, indeed, He came among us: to this intent, after the proofs of His Godhead from His works, He next offered up His sacrifice also on behalf of all, yielding His Temple to death in the stead of all, in order firstly to make men quit and free of their old trespass, and further to show Himself more powerful even than death, displaying His own body incorruptible, as first-fruits of the resurrection of all. 3. And do not be surprised if we frequently repeat the same words on the same subject. For since we are speaking of the counsel of God, therefore we expound the same sense in more than one form, lest we should seem to be leaving anything out, and incur the charge of inadequate treatment: for it is better to submit to the blame of repetition than to leave out anything that ought to be set down. 4. The body, then, as sharing the same nature with all, for it was a human body, though by an unparalleled miracle it was formed of a virgin only, yet being mortal, was to die also, conformably to its peers. But by virtue of the union of the Word with it, it was no longer subject to corruption according to its own nature, but by reason of the Word that had come to dwell in it it was placed out of the reach of corruption. 5. And so it was that two marvels came to pass at once, that the death of all was accomplished in the Lord's body, and that death and corruption were wholly done away by reason of the Word that was united with it. For there was need of death, and death must needs be suffered on behalf of all, that the debt owing from all might be paid. 6. Whence, as I said before, the Word, since it was not possible for Him to die, as He was immortal, took to Himself a body such as could die, that He might offer it as His own in the stead of all, and as suffering, through His union with it, on behalf of all, Bring to nought Him that had the power of death, that is the devil; and might deliver them who through fear of death were all their lifetime subject to bondage.�

�On the Nativity of Christ� by St. Ephrem the Syrian

Tue, 29 Nov 2011 15:04:55 GMT

�Glory to Your coming that restored humankind to life. Glory to that One Who came to us by His First-born. Glory to that Silent One Who spoke by means of His Voice. Glory to that Sublime One Who was seen by means of His Voice. Glory to that Sublime One Who was seen by means of His Dawn. Glory to the Spiritual One Who was well-pleased that His Child should become a body so that through Him His power might be felt and the bodies of His kindred might live again. Glory to that Hidden One Whose Child was revealed. Glory to that Living One Whose Son became a mortal. Glory to that Great One Whose Son descended and became small. Glory to that Great One Who fashioned Him, the Image of His greatness and Form for His hiddenness. With the eye and the mind�with both of them we saw Him. Glory to that Hidden One Who even to the mind is utterly imperceptible to those who investigate Him. But by His grace through His humanity a nature never before fathomed is now perceived.� St. Ephrem the Syrian (4th C), �Hymns On the Nativity.� Ephrem the Syrian, Hymns, pages 83-84. Classics of Western Spirituality. Paulist Press, Mahwah, New Jersey.

Sayings of the Church on the Nativity of Christ

Tue, 22 Nov 2011 15:04:56 GMT

(1) Praises (Lauds) of Nativity Matins, Tone 4 (by St Andrew of Jerusalem) �Make glad, O ye righteous; greatly rejoice, O ye heavens; ye mountains, dance for joy. Christ is born, and like the cherubim the Virgin makes a throne, carrying at her bosom God the Word made flesh. Shepherds glorify the new-born Child, magi offer the Master gifts. Angels sing praises, saying: 'O Lord past understanding, glory to Thee!' It was the good pleasure of the Father: the Word became flesh, and the Virgin bore God made man. A star spreads abroad the tidings: the Magi worship, the shepherds stand amazed, and the creation is filled with mighty joy. O Mother of God, Virgin who hast borne the Saviour, thou hast overthrown the ancient curse of Eve. For thou hast become the Mother of Him in whom the Father was well pleased, and has carried at thy bosom God the incarnate Word. We cannot fathom this mystery: but by faith alone we all glorify it, crying with thee and saying: O Lord past all interpretation, glory to Thee! O come, let us sing the praises of the Mother of the Saviour, who after bearing child still remained Virgin. Rejoice, thou Living City of God the King, in which Christ has dwelt, bringing to pass our salvation. With Gabriel we sing thy praises; with the shepherds we glorify thee, crying: O Mother of God, intercede for our salvation with Him who took flesh from thee!� (2) First Canon, Ode Four, Nativity Matins �Rod of the root of Jesse, and flower that blossomed from his stem, O Christ, Thou hast sprung from the Virgin. From the Mountain overshadowed by the forest Thou hast come, made flesh from her that knew not welock, O God who art not formed from matter. Glory to Thy power, O Lord. O Christ, whom Jacob foretold in the days of old, calling Thee the Expectation of the nations, Thou hast shone forth from the tribe of Judah, and Thou hast come to plunder the strength of Damascus and the spoils of Samaria, turning their error into faith, O beautiful God. Glory to Thy power, O Lord. O Master who hast risen as a Star out of Jacob, Thou hast filled with joy the watchers of the stars, who interpreted wisely the words of Balaam, the soothsayer of old. As the first fruits of the Gentiles were they led unto Thee, and Thou has openly received them, as they brought Thee acceptable gifts. Glory to Thy power, O Lord. As dew upon the fleece hast Thou descended into the womb of the Virgin, O Christ, and as drops of rain that fall upon the earth. Ethiopia and Tarshish and the isles of Arabia, the kings of Saba, of the Medes and all the earth, fell down before Thee, O Saviour. Glory to Thy power, O Lord.� http://www.monachos.net/content/liturgics/liturgical-texts/106

Love

Mon, 14 Nov 2011 20:57:10 GMT

�By love for our neighbor we enter into love for God.� �Direct all your attention to the acquisition of love for your neighbor as the basis of your life.� �Love for our enemies is the highest degree of love for our neighbor ordained by the Gospel. He who has attained love for his enemies has attained perfection in the matter of love for his neighbor, and to him the gates of love for God have opened automatically.� [St. Ignaty Brianchaninov] http://www.monachos.net/content/patristics/random-quotations-from-the-fathers

Brief Biography on the Life of St. John Chrysostom

Mon, 07 Nov 2011 15:40:29 GMT

In my opinion, St. John Chrysostom is one of the greatest ecclesiologists and theologians of the One, Holy, Catholic and Apostolic Church of God. His voluminous and well written body of literature, saturated with and founded upon the Scriptures, reflects his erudition in the fields of hermeneutics, homiletics, and moral, dogmatic and pastoral theology. From the numerous investigations into Chrysostom�s life and works, I have concluded that �the Golden Mouth� orator most probably was born around 349 in the metropolitan city of Antioch, Syria, to faithful Christian parents. His mother bore the name Anthusa and his father, Secundus, was a noble general in the Roman army. At the tender age of 18, in 367, he completed his rhetorical studies under Libanius and his philosophical education under Andragathius. A year later, at 19, he was baptized a Christian during the celebration of the Paschal Feast, by Bishop Meletius of Antioch. After his 22nd birthday, John began his lectorate in the Church of Antioch and, soon afterwards, in 372, he interrupted it to begin his strict monastic life. Retiring to the mountains, he lived the life of a hermit for several years, impregnating his mind with the teachings of his Master, Jesus Christ. The austere regimen of the monastic life, however, severely affected the functioning of his gastric organs, and the extreme cold temperature impaired the operation of his kidneys. As a result, he returned to the Church in Antioch in 378, where he resumed his duties as a lector. A few years later, around 380/381, at 31 years of age, Bishop Meletius ordained him a deacon; and when he became 36 years old, around 385/386, Bishop Flavian of Antioch (Meletius� immediate successor) ordained him a priest (or presbyter). The period of his ministry in Christ�s Vineyard at Antioch ended rather abruptly when Nectarius, the Archbishop of Constantinople, died on September 27, 397, and John was chosen to succeed him. On February 26, 398 Chrysostom, at the age of 49, was consecrated Archbishop of Constantinople by an imperial decree of the Roman Emperor Arcadius � despite the jealous and dastardly opposition of Archbishop Theophilus of Alexandria. Chrysostom immediately began to reform the imperial city and its clergy, who had succumbed to terrible corruption under the lax Nectarius. His soul was too pure, unselfish and noble to fathom the devilish intrigues of the imperial court. His fiery temperament for the reform of the clergy and laity was offensive to high ranking court officials, and his loving, faithful and uncompromising adherence to the teachings of Christ and His Church united all hostile forces against him. After the downfall in 399 of the all powerful and influential Eutropius, who served as Arcadius� chief advisor and secretary, the Empress Eudoxia gained tremendous authority and power. In 403, she and Chrysostom�s episcopal comrades � Severian of Gabala, Acacius of Beroea, Antiochus of Ptolemais, and his most dangerous enemy, Theophilus of Alexandria � summoned Chrysostom to the Synod of the Oak, a suburb of Chalcedon. There, he was deposed from his episcopal throne and exiled. Eventually he was recalled, only to be permanently exiled in 404, to Caucasus in Lesser Armenia. After three treacherous years of traveling and fighting against the elements of nature and his own people, Chrysostom finally arrived at Comana, in Pontus, where he was to enter the company of the saints in heaven. Realizing his closeness to death, he dragged his ailing body to the Church of the Martyr Basiliscus and beckoned his entourage to dress him with the white garments of death, in accordance with an ancient Roman custom. There, the priest of the Church administered the Holy Mysteries of Christ�s Body and Blood to him. On September 14, 407, Chrysostom stated, with his final breath, �Glory to God for all things. Amen,� as he made the sign of the Cross. At the age of 56, he rested peacefully in the bosom of the Church, which he courageously defended until the end of his life. Theodosius II, a son of Eudoxia, ordered the translation of Chrysostom�s relics to Constantinople on January 27, 438, where they were interred in the Church of the Holy Apostles. Despite the date of Chrysostom�s death, the Church celebrates his Feast Day on November 13, so as not to conflict with the Feast Day of the Cross, which is celebrated on September 14. [Written by Fr. Gus Christo]