My beloved brothers and sister in Christ God,

CHRIST IS IN OUR MIDST! HE WAS, IS, AND EVER SHALL BE.

DESCRIPTIONS AND CHARACTERISTICS OF
THE HOLY SPIRIT.

+ In the Name of the Father and of the Son of

the Holy Spirit. Amen.

Glory to Thee Our God, Glory to Thee!

O Heavenly King, Comforter, Spirit of Truth,
You are everywhere and fill all things.
Treasury of blessings and Giver of life come
and abide in us, and cleanse us from every
impurity, and save our souls, O Good One!

Saint Basil writes that "His proper and peculiar title is ‘Holy Spirit;’ immaterial, and indivisible. So Our Lord, when, when teaching the Samaritan women who thought God to be an object of local worship that the incorporeal is incomprehensible, said ‘God is Spirit’ [John 4:24]. On our hearing, then, of a spirit, it is impossible to form the idea of a nature circumscribed, subject to change and variation, or at all like the creature. We are compelled to advance in our conceptions to the highest, and to think of an intelligent essence, in power infinite, in magnitude unlimited, unmeasured by times or ages, generous of His good gifts, to Whom turn all things needing sanctification, after Whom reach all things that live in virtue, as being watered by His inspiration and helped on toward their natural and proper end; perfecting all other things, but Himself in nothing lacking; living not as needing restoration, but as Supplier of life; not growing b additions, bu straightway full, self-established, omnipotent, the origin of sanctification, light perceptible in the mind, supplying, as it were, through Himself, illumination to every faculty in the search for Truth; by nature unapproachable by reason of goodness, filling all things with His power, but communicated only to the worthy; not shared in one measure, but distributing His energy according to ‘THE PROPORTION OF FAITH’; in essence simple, in powers various, wholly present in each and being wholly everuwhere; impassively divided, share without loss of ceasing to the entire, after teh likeness of the sunbeam, whose kindly light falls on him who enjoys it as though it shone for him alone; yet illumines land and sea and mingles with the air. So, too, is the Spirit TO EVERYONE WHO RECEIVES HIM, AS THOUGH GIVEN TO HIM ALONE, AND YE THE SENDS FORTH GRACE SUFFICIENT AND FULL FOR ALL MANKIND, AND IS ENJOYED BY ALL WHO SHARE HIM, ACCORDING TO THE CAPACITY, NOT OF HIS POWER, BUT OF THEIR NATURE."

Those WHO DENY THE SPIRIT ARE TRANGRESSORS. "FOR IT IS IMPOSSIBLE TO WORSHIP THE SON, SAVE BY THE HOLY SPIRIT; IMPOSSIBLE TO CALL UPON THE FATHER, SAVE BY THE SPIRIT OF ADOPTION" (Saint Basil the Great, On the Spirit, ch. 11, and 27, Nicene, 2nd Ser. VIII:17,18).

SEVENFOLD GRACE OF THE SPIRIT

With regard to giving of the Spirit, in the Old Testament we hear God declaring: "And I will pour upon the house of David, and upon the inhabitants of Jerusalem, THE SPIRIT OF COMPASSION" [Zachariah 12:10]. Saint Bede mentions that "Christ pledged that His good Spirit would be given by the Father TO THOSE ASKING FOR HIM, BECAUSE WHETHER WE DESIRE TO SECURE FAITH, HOPE, AND CHARITY, OR ANY OHTER HEAVENLY GOODS AT ALL, THEY ARE NOT BESTOWED ON US OTHERWISE THAT BY THE GIFT OF THE HOLY SPIRIT. So it is that same Spirit, in Esaias, is named THE SPIRIT OF WISDOM AND UNDERSTANDING, THE SPIRIT OF COUNSEL AND FORTITUDE, THE SPIRIT OF KNOWELDGE AND PIETY, THE SPIRIT OF THE FEAR OF THE LORD; AND IN ANOTHER PLACE, THE SPIRIT OF LOVE AND PEACE, AND THE SPIRIT OF GRACE AND COMPASSION. UNDOUBTEDLY, WHATEVER GOOD WE TRULY HAVE, WHATEVER WE DO WELL, THIS WE RECEIVE FROM THE LAVISHNESS OF THE SAME SPIRIT." (Venerable Bede).

Saint Maximos the Confessor explains that "the holy Prophet Esaias, in his prophecy, says that SEVEN SPIRITS RESTED UPON THE SAVIOR WHO GREW OUT OF THE ROOT OF JESSE. He says this, not because he knows of seven Spirits of God and teaches others, too, to accept a doctrine , but because HE CALLS THE ACTIVITIES OF ONE AND THE SAME HOLY SPIRIT ‘SPIRITS,’ OWING TO THE FACT THAT THE ACTUATING HOLY SPIRIT EXISTS WHOLLY AND COMPLETE IN EACH ACTIVITY PROPORTIONATELY. On the other hand, the divine Apostle calls the different activities of this same one Holy Spirit different ‘GIFTS’, which of course are actuated by this one and thes same Spirit. The Spirit IS THE SOURCE OF THESE GIFS THAT ARE DIVERSIFIED IN THE REIPIENTS. The underlying condition of each of the faithful defines the gift he can receive and the way in which the Spirit can energize him.

Saint Kyril of Alexandria writes: "To one Spirit he has given a multiplicity of operations. For there is not one Spirit of wisdom and another of understanding or of cousel or of might, and so on. On the contrary, just as the Logos/Word of God the Father is one but is called, according to His various operations, LIFE, AND LIGHT, AND POWER, SO IT TOO WITH REGARD TO THE Holy Spirit. He is one but is regarded as multiform because of the way in which He operates. Taht is why the most wise Paul lists for us the various kinds of gifts: All these, he says, are inspired by the one and the same Spirit, Who ‘energithe all these things, distributing to each separetly as He will (1 Corinthians 12:11).

Saint Irenaeos says that Jesus, God’s Anointed, showed Himserlf to be the One Who had been preached in advance by the Prophets. "And as precursor there went before Him John the Baptist, preparing in advance and disposing the people to receive the Logos/Word of life, declaring that He was the Christ, on Whom rested the Spirit of God" (Isaiah 11:2; Matthew 3:16; John 1:32), united with His body."

The Results of the Coming of the Spirit:

"And having come, that One will reprove the world in regard to sin, and in regard to righteousness, and in regard to judgment: in regard to sin, indeed, because they believe not in Me; and in regard to righteousness, because I go away to My Fathe and ye behold Me no longer; and in regard to judgement, because the ruler of this world hath been judged" (John 16:8-11).

Saint Kyrll of Alexandria states: "See how the repraoch of sin is placed first… The reproaches are not for the Jews alone, but rather for every man who shall be stubborn and resistent to the Paraclete. The third reproach of the Holy Spirit shall be that most merited condemnation of the prince of this world. The Paraclete will testify to the glory of Christ, and will show the world its error in having abadoned Him and worshipped one who is nto by nature God, that is, Satan… Now he is not the prince of this world in truth, as though he possessed the dignity of a ruler inherent in him, but because he holds the glory of this world y fraud and violence, and because he still rules those in error, and because of their own evil wills does he exercise authority over them."

Saint Bede notes: "The righteousness of Christ’s disciples considered in this: that they believed that the Lord, Whom they discerned was a true human being and was also the True Son of God; and, that they worshipped always with a definite love the One Whom they knew had been taken away bodily from them. The righteousness of other belieers, that is, of those who have not seen the Lord in His human body, consists in this: that with their hearts they believe and love Him Whom htey have never seen with their bodily vision as True God and Man. Unbelievers are convincted of this righteousness, which righteousness ARISES FROM FAITH, for that reason that, when they heart the word of life in like manner with believers, they are unwilling to believve in a way which leads to righteousness." [Source: The Great Synaxaristes of the Orthodox Church]

________________

"Glory Be To GOD
For
All Things!"

– Saint John Chrysostomos

+ + +

With sincere agape in His Holy and Divine Diakonia (Ministry),
The sinner and unworthy servant of God

+ Father George

My beloved brothers and sisters in Christ God,

CHRIST IS IN OUR MIDST! HE WAS, IS, AND EVER SHALL BE.

ON MONDAY OF PENTECOST, THE HOLY ORTHODOX CHURCH
GLORIFIES THE LIFE-CREATING HOLY SPIRIT, COESSENTIAL
WITH THE FATHER AND THE SON.

On this day, the Monday of the Pentecost, we Orthodox Christians glorify, and celebrate
the All-Holy and Life-creating and Omnipotent Spirit, Who IS GOD, and One of the Trinity,
and EQUAL IN HONOR AND COESSENTIAL AND EQUAL IN GLORY WITH THE FATHER AND
THE SON.

"O ever breath, keep giving glory to the Spirit of the Lord, through
Whom the impudence of the evil spirit is made to vanish."

Saint Gregory the Theologian maintains that "the Holy Spirit always existed, and exists, and always will exist. He neither had a beginning nor will He have an end, but He was everlastingly ranged and numbered with the Father and the Son. For it was not ever fitting that either the Son should be wanting to the Father or the Spirit to the Son. For then Deity would be shorn of Its Glory in its greatest respect, fo rIt would seem to have arrived at the consummation of perfection as if by an afterthought. Therefore, the Spirit was ever being partaken, but nor partaking; perfecting, not being perfected; sanctifying, not being sanctified; deifying, not being deified; Himself ever the same with Himself, and with Those with Whom He is ranged; INVISIBLE, ETERNAL, INCOMREHENSABLE, UNCHANGEABLE, WITHOUT QUALITY, WITHOUT QUANTITY, WITHOUT FORM, IMPALPABLE, SELF-MOVING, ETERNALLY MOVING, WITH FREE WILL, SELF-POWERFUL, ALL POWERFUL (EVEN THOUGH ALL THAT IS OF THE SPIRIT IS REFERABLE TO THE FIRST CAUSE, JUST AS IS ALL THAT IS OF THE ONLY-BEGOTTEN); LIFE AND LIFE-GIVER; LIGHT AND LIGHT-GIVER, ABSOLUTE GOOD, AND SPRING OF GOODNESS, THE PRINCELY SPIRIT; THE LORD…ENERGIZING AS HE WILLS; DISTRIBUTING HIS OWN GIFTS; THE SPIRIT OF ADOPTION, OF TRUTH, OF WISDOM, OF UNDERSTANDING, OF KNOWLEDGE, OF GODLINESS, OF COUNSEL OF FEAR (WHICH ARE ASCRIBED TO HIM) BY WHOM THE FATHER IS KNOWN AND THE SON IS GLORIFIED; AND BY WHOM ALONE HE IS KNOWN; ONE CLASS, ONE SERVICE, WORSHIP, POWER, PERFECTION, SANCTIFICATION. Why make a long discourse of it? All that the Father has the Son has also, except the being Unbegotten; and all that the Son has the Spirit has also, except the Generation. …So those who reduce the Holy Spirit to the rank of a creature are blasphemous and wicked servants, and worst of the wicked. For it is the part of wicked servants to despise Lordship, and to rebel against dominion, and to make That which is free their fellow servant."

The difference between PROCESSION and SENDING, or the ‘Eternal Origin’ and the ‘Sending in time (temporal) Origin,’ IS IMPORTANT. We look to the Holy Orthodox Fathers to exhort us on the meaning of the TRANSCENDENT TRINITY AND THE ECONOMIC TRINITY (the latter relating to the Church and the world). Most attempts to support the FILIOQUE HERESY of the Latins (Roman Catholics) CONFUSE THE TWO OR FAIL TO RECOGNIZE THE DIFFERENCE. They are NOT THE SAME. THE PROCESSION OF THE HOLY SPIRIT FROM THE SON IS NOT TO BE FOUND IN SACRED SCRIPTURE. Our Lord Jesus Christ said, "Whenever the Paraclete should come, Whom I shall send to you from the Father, the Spirit OF TRUTH WHO PROCEEDS FROM THE FATHER, THAT One shall bear witness concerning Me" [John 15:26].

"…Saint John of Damascus affirms that "WE BELIEVE ALSO IN ONE HOLY SPIRIT, THE LORD AND GIVER OF LIFE, WHO PROCEEDS FROM THE FATHER AND RESTS IN THE SON: THE OBJECT OF EQUAL ADORATION AND GLORIFICATION WITH THE FATHER AND SON UNCREATED, FULL, CREATIVE, ALL-RULING, ALL-EFFECTING, ALL-POWERFUL, OF INFINITE POWER. Lord of All Creation and not under any lord, divinizing, not sanctified; the Intercessor, receiving the supplications of all, in all things like to the Father and Son, PROCEEDING FROM THE Father and communicated through the Son, and participated in by all creation, through Himself creating, and investing with essence and sanctifying, and maintaining the universe…"

"The Medieval Latins (Roman Catholics) also attempted, during the 14th century Palamite Controversy, to demonstrate that the Greek Father accepted a notion OF CREATED GRACE, not only by affirming the procession of the Holy Spirit from God the Father through the Son–meaning thereby that the grace of the Holy Spirit, while deriving from the Father, took manifest form through the creative power of the Son–but also by arguing that the energies-essence distinction of Saint Gregory Palamas was a distinction between the essence and the created energies of God…

"In the end, as various Orthodox theologians have argued, the entire question of the procession of the Holy Spirit and created grace rests ON THE FAILURE OF LATIN theologians to distinguishe BETWEEN "PROCESION" and "MISSION" (and its synonyms) by supposing that proceeding is identical with being conferred. Latin theologians tended to see the "mission" in non-Trinitarian terms, as created action separate from the Providential grace of God the Father and the REDEMPTIVE GRACE of God the Son–a separation that not only disrupts the synergistic action of the Holy Trinity but also distorts the uncreated nature of the Holy Spirit…

"…Saint Gregory Palamas elaborated upon this "UNCREATED" divine life is God’s GIFT OF DIVINIZATION TO CREATED MAN, the MEANS BY WHICH He ENTERS INTO COMMUNION WITH ALL CREATURES THROUGH THE SON IN THE HOLY SPIRIT. Saint Gregory Palamas writes: "The Spirit as energgy pours Itself [Himself] out from the Father through the Son and, if you prefer it, from the Son over all those worthy thereof…For the Spirit is the Spirit of Christ, and comes from Him, being breathed and sent and manifested by Him, but in His VERY BEING and His EXISTENCE. He is the Spirit of Christ, but is NOT from Christ, but FROM THE Father." In the writings of Saint John of Damascus, when he says that the Holy Spirit is NOT from the Son, he means that the Spirit is NOT from the Son as from a first and remote mediate Cause, for it is in this manner that the Holy Spirit is from the Father…" [Source: The Great Synaxaristes of the Orthodox Church]

___________

"Glory Be To GOD
For
All Things!"

– Saint John Chrysostomos

+ + +

With sincere agape in His Holy and Glorious Diakonia (Ministry),
The sinner and unworthy servant of God

+ Father George

My beloved brothers and sisters in Christ God,

CHRIST IS IN OUR MIDST! HE WAS, IS, AND EVER SHALL BE.

ON THE EIGHTH SUNDAY OF PASCHA OUR HOLY ORTHODOX CHURCH
CELEBRATES THE GREAT FEAST DAY OF HOLY PENTECOST AND THE
COMING OF THE HOLY SPIRIT. (Part II)

On this day we celebrate the final of the great mystery and economy of Christ’s Incarnation. It is the sequel and conclusion of the feasts. Christ fulfilled His promise. Before His Resurrection, He said to His Disciples: "It is expedient for you that I should go away; for unless I go away, the Paracletos (Paraclete) will NOT come to you; but I go, I will send Him to you" [John 16:7]. And, "The Paraclete, the Holy Spirit, Whom the Father will send in My name, that One shall teach you all things, and shall remind you of what I said to you" [John 14:26]. Then after the Resurrection, when He was assembled together with His Disciples, He bade them not depart from Jerusalem, "but to wait for the promise of the Father, which ye heard Me; for John indeed baptized with water, but ye shall be baptized in the Holy Spirit not many days after these" [Acts 1:4-5).  And, "Ye shall receive power, after the Holy Spirit is come upon you; and ye shall be witnesses to Me both in Jerusalem, and in all Judaea and Samaria, and unto the ends of the earth" [Acts 1:8].

Thus, on the day corresponding TO THIS DAY OF SALVATION, the Day of Pentecost, the Apostles of the Savior, who were formerly simple fishermen and unlearned, were suddenly instructed by the Advent of the Holy Spirit. They were now possessed of the greater wisdom and spoke plainly of heavenly doctrines. They became preachers of Truth and teachers to the whole world. From that day they began the work of their great mission (apostole). This ORDINATION OF THE APOSTLES WAS THE BEGINNING OF THE PRIESTHOOD OF GRACE, OF THE NEW ISRAEL.

Now to one should imagine that the Holy Spirit’s work began at Pentecost, rather IT WAS CONTINUED BECAUSE THE HOLY TRINITY IS ONE IN ACTION AND IN WILL. So says Saint Leo the Great: "The Lord Jesus had promised that the Spirit should come, not then first to be THE INDWELLER OF THE SAINTS, but TO KINDLE TO A GREATER HEAT, AND TO FILL WITH LARGER ABUNDANCE THE HEARTS THAT WERE DEDICATED TO HIM, INCREASING, NOT COMMENCING HIS GIFTS, NOT FRESH OPERATION BECAUSE RICHER IN BOUNTY. FOR THE MAJESTY OF THE HOLY SPIRIT IS NEVER SEPARATE FROM THE OMNIPOTENCE OF THE FATHER AND THE SON, AND WHATEVER THE DIVINE GOVERNMENT ACCOMPLISHES IN THE ORDERING OF ALL THINGS, PROCEEDS FROM THE PROVIDENCE OF THE WHOLE TRINITY."

Now a word about the Pentecost holy icon. The building in the background of the holy icon represents THE UPPER ROOM WHERE THE DISCIPLES OF THE LORD ASSEMBLED AFTER THE ASCENSION. We do NOT see the Twelve, all together, seated. Among those portrayed we observe SAINT PAUL, though he was NOT historically present at that time. We also see the FOUR EVANGELISTS–MATTHEW, MARK, LUKE, AND JOHN–BEARING BOOKS OF THE GOSPEL. In many icons, the other Apostles are holding SCROLLS. This REPRESENTS THE TEACHING AUTHORITY GIVEN TO THEM BY CHRIST. We also note that the Apostles are shown in a semicircle, which EXPRESSES THE UNITY OF THE CHURCH WITH HER DIVERSE MEMBERS. IT IS EXECUTED IN INVERSE PERSPECTIVE AS THE FIGURES THAT ARE FURTHER AWAY APPEAR LARGER. In the center of the holy icon, but below the Apostles, there is a Royal figure against the dark background. THIS IS A SYMBOLIC FIGURE, COSMOS, REPRESENTING THE PEOPLE OF THE WORLD ABIDING IN A DARK PLACE, A WORLD OF SIN AND PAGANISM. The OLD FIGURE, we discern, SYMBOLIZING THE WORLD WITHOUT FAITH, IS CLAD IN RED AND SIGNIFIES THE GORE AND SACRIFICES TO THE DEVIL. The ROYAL CROWN signifies SIN WHICH RULED OVER THE WORLD. The WHITE CLOTH OR SHEER, CONTAINING TWELVES SCROLLS, SYMBOLIZE THE TEACHING OF THE TWELVE THAT USHERED LIGHT INTO THE WORLD. THE HOLY TRADITION OF THE CHURCH HOLDS THAT THE APOSTLES CARRIED THE MESSAGE OF THE GOSPEL TO ALL PARTS OF THE INHABITED WORLD.

Saint Athanasios states: "Let us keep feat on the holy day of Pentecost–on that which was at one time to the Jews, typically, the Feast of Weeks, in which they granted FORGIVENESS AND SETTLEMENT OF DEBTS; and indeed that day was one of deliverance in every respect. Let us keep the feast ON THE FIRST DAY OF THE GREAT WEEK, AS A SYMBOL OF THE WORLD TO COME, IN WHICH WE HERE RECEIVE A PLEDGE THAT WE SHALL HAVE EVERLASTING LIFE HEREAFTER. Then, having passed hence, we shall keep a perfect feast with Christ, while we cry out and say, like the Saints: ‘For I myself shall go through to the place of the wonderful Tabernacle, as far as the House of God, with a voice of rejoicing and thanksgiving, of the sound of those keeping festivals" [Psalm 41:4]; whence pain and sorrow and sighing have fled, and upon our heads, gladness and joy shall have come to us! May WE BE JUDGED WORTHY TO BE PARTAKERS IN THESE THINGS!

"Let us remember the poor, and not forget kindness to strangers, above all, let us LOVE GOD WITH ALL OUR SOUL, AND MIGHT, AND STRENGTH, AND OUR NEIGHBOR AS OURSELVES. So may we receive those things which the eye has not seen, nor the ear heard, and which have not entered into the heart of man, which, God has prepared for those THAT LOVE HIM, THROUGH HIS ONLY SON, OUR LORD, AND SAVIOR, JESUS CHRIST! GLORY AND DOMINION BE TO THE FATHER, THE SON, AND THE HOLY SPIRIT, NOW AND FOREVER AND EVER! AMEN. Salute one another with a kiss. All the brethren who are with me salute you!

By the intercessions of the Holy Apostles
O Christ Our God, have mercy on us. Amen.
[Source: The Great Synaxaristes of the Orthodox Church]

___________

"Glory Be To GOD
For
All Things!"

My beloved brothers and sisters in Christ God,

CHRIST IS IN OUR MIDST! HE WAS, IS, AND EVER SHALL BE.

ON THE EIGHTH SUNDAY OF PASCHA, OUR HOLY ORTHODOX
CHURCH COMMEMORATES THE HOLY PENTECOST AND THE
COMING OF THE HOLY SPIRIT.

There cam to be a sound out of the heaven, like as of a violent wind born along, and tongues, as if of fire, being distributed, and it sat upon each one of the Apostles. The Spirit promised by Christ was poured out upon the fishermen while the day of Pentecost was being fulfilled. "The Holy Spirit is Fire, issuing from Fire, speaking, energizing, distributing the spiritual gifts, through Whom all the Prophets, and the Apostles of God, together with the martyrs were crowned" (Pentecostarion, Sunday of Pentecost, Orthros [Matins] Praises, Mode Four).

On this day we celebrate Pentecost and the coming of the Holy Spirit, and the time appointed for the promise, and the fulfillment of hope. How exceedingly great and venerable is this mystery! The Holy Spirit PROVIDES ALL THINGS. He gushes with prophecy. He PERFECTS THE PRIESTHOOD. HE HAS TAUGHT WISDOM TO THE ILLITERATE. HE HAS SHOWN FORTH THE FISHERMEN AS THEOLOGIANS. HE HOLDS TOGETHER THE WHOLE INSTITUTION OF THE CHURCH. THEREFORE, O COMFORTER, ONE IN ESSENCE AND THRONE WITH THE FATHER AND THE SON, GLORY TO THEE! [Pentecostarion, Sunday of Pentecost, Vespers Sticheron, Mode One].

Saint Gregory Palamas reminds us that "recently, at the Ascension, we saw Christ lifted up from the ground bodily {Acts 1:9). Now, through the Holy Spirit SENT BY HIM BY HIM TO HIS DISCIPLES, WE SEE HOW FAR CHRIST ASCENDED AND TOW HAT DIGNITY HE CARRIED UP THE NATURE HE ASSUMED FORM US. Clearly, He went up as high as the place from which the Spirit sent by Him descended. It follows that at His Ascension, Christ went up to the Father on High, as far as the Fatherly bosom, from which comes the Spirit. Christ, having been shown, even in His human form, to share the Father’s glory, now sent forth the Spirit Who comes from the Father and is sent by Him from heaven. But when we hear that the Spirit WAS SENT BY THE FATHER and the Son, this does NOT MEAN that the Spirit has no part in their greatness; for He IS NOT JUST SENT, BUT HE ALSO SENDS HIMSELF AND HE CONSENTS TO BE SENT. " Continuing, he explains: "This is shown by Christ’s words spoken through the Prophet: ‘My hand also has founded the earth, and My right hand hath fixed the sky… and now the Lord, even the Lord, and His Spirit, hath sent Me’ (Isaiah 48:13-16). Again, speaking through the same Prophet, He says, ‘The Spirit of the Lord is upon Me, because He has anointed Me; He has sent Me to preach glad tidings to the poor’ (Isaiah 61:1). The Holy Spirit is not just sent, but Himself sends the Son, Who is sent by the Father. He is, therefore, SHOWN TO BE THE SAME AS THE FATHER AND THE SON IN NATURE, POWER, OPERATION, AND HONOR."

"…It was on a Sunday, the Tenth Day after the Ascension, and the 50th after the Passover, while the day of Pentecost was being fulfilled, when they were all WITH ONE ACCORD IN THE SAME PLACE. Suddenly there came to be a sound out of the heaven, like as of violent wind borne along, and if filled the whole house where they were sitting. And there appeared to them TONGUES, EVEN AS THE SPIRIT WAS GIVING THEM TO UTTER. And there were Jews abiding in Jerusalem, pious men, from every nation of those under the heaven. Indeed, by Divine Providence, there were gathered in Jerusalem for the Feast of Pentecost great multitudes from different nations and tongues, such as Parthians and Medes and Elamites and those who dwell in Mesopotamia, also Judaea and Cappadocia, Pontos and Asia, also Phrygia and Pamphylia, Egypt and the parts of Libya which are in the region of Cyrene, and the Romans, both Jews and proselytes (converts), who sojourned there, Cretans and Arabians. These pilgrims declared that "WE HEAR THEM SPEAKING IN OUR OWN TONGUES THE MAGNIFICENT WORKS OF GOD" [Acts 2:11]. These visitors were Jews by race and religion, but, because they had been born and brought up in various places among strange nations, they were dispersed from ancient times, and each was called after the place of his birth.

While all were amazed and were in doubt, wondering what was this phenomenon, there were also mockers who remarked, "They have been filled with new wine." But Peter stood up and explained that "there are not drunk, as ye suppose, for it is the third hour of the day. But this is that which hath been spoken by the Prophet Joel. And that it shall be in the last days, ‘ saith God, ‘I WILL POUR OUT OF MY SPIRIT UPON ALL FLESH; AND YOUR SONS AND YOUR DAUGHTERS SHALL PROPHESY, AND YOUR YOUNG MEN SHALL SEE VISIONS, AND YOUR OLD MEN SHALL DREAM DREAMS, AND EVEN UPON MY BONDMEN AND UPON MY BONDWOMEN IN THOSE DAYS I WILL POUR OUT OF MY SPIRIT.’ AND THEY SHALL PROPHESY, ‘AND I WILL SHOW WONDERS IN THE HEAVENS ABOVE, AND SIGNS ON THE EARTH BELOW, BLOOD AND FIRE AND VAPOR OF SMOKE. ‘THE SUN SHALL BE TURNED INTO DARKNESS, AND THE MOON INTO BLOOD, BEFORE THAT GREAT AND NOTABLE DAY OF THE LORD COME. AND IT SHALL BE THAT EVERYONE, WHOSOEVER SHALL CALL UPON THE NAME OF THE LORD, SHALL BE SAVED" (Acts 2:17-21). Peter then spoke to the Israelites present of Jesus the Nazarene, the crucifixion, the Resurrection, and the prophecy of David, concluding by saying, "Let all the house of Israel know that God made Him, this same Jesus Whom ye crucified, both Lord and Christ."

This pricked their heart so that those present said to Peter and the rest of the Apostles: "Men, brethren, what shall we do?" And Peter said to them,
REPENT, AND LET EACH ONE OF YOU BE BAPTIZED IN THE NAME OF JESUS CHRIST FOR REMISSION OF SINS, AND YE SHALL RECEIVE THE GIFT OF THE HOLY SPIRIT. For the PROMISE IS TO YOU AND AS YOUR CHILDREN, AND TO ALL THOSE AT A DISTANCE, AS MANY AS THE LORD OUR GOD SHALL CALL FORTH" (Acts 2:38-39). After more exhortation, those who indeed gladly welcomed his words were baptized; AND IN THAT DAY ABOUT THREE THOUSAND SOULS WERE ADDED. We then are told in Scripture that "they were persevering in the teaching of the Apostles and in in the communion, and in the breaking of the bread, and in the prayers" (Acts 2:42). And the Lord was adding to the Church those who were being saved, day by day. (Source: The Great Synaxaristes of the Orthodox Church)

[To be continued]

____________

"Glory Be To GOD
For
All Things!"

My beloved brothers and sisters in Christ God,

CHRIS IS IN OUR MIDST! HE WAS, IS, AND EVER SHALL BE.

ON THE SATURDAY BEFORE PENTECOST OR
MEMORIAL SATURDAY OR SATURDAY OF SOULS.

On this day, Saturday before Pentecost the Holy Orthodox Church
commemorates all those who reposed in ages past, in a godly manner,
in the pious hope of resurrection to eternal life.

One of the major common memorials designated yearly by the Church is served nine days after the bodily Ascension of Our Savior Jesus Christ, that is, the Saturday before Holy Pentecost. On this Memorial Saturday, the Church commemorates all those who have piously fallen asleep from the beginning of the age in the hope of the resurrection unto life eternal. The Holy Fathers of the Church have assigned this day for the remembrance of those who died without the usual benefit of memorial services. This includes all those who have died since Adam, even as we chant on this day: "We pray fervently that in the bosom of Abraham, do Thou rest to Thy servants in Thy courts, to them that from Adam till this day offered worship to Thee in purity…even every man who with faith worked performed all proper to this life. Vouchsafe them to attain Thy heavenly Kingdom, O God." [Pentecostarion, Saturday of Souls, Vespers Sticheron, Mode Plagal Four.] For all these our Church prays that they are enabled to provide a good defense at the time of the General Judgment, so that they may be found at the right hand of God with joy, in the portion of the righteous and the Saints, with a bright inheritance, and, thus become worthy of the Heavenly Kingdom. Hence, we say prayers for those righteous who lived before the incarnation of Christ. We also pray to the Lord regarding the dead in the sixth prayer of the Service of Kneeling on Pentecost.

We entreat God to grant rest to those who have reposed in piety, whether their death took place in the city or in the wilderness, whether at seas or on dry land. We pray for those whether they were autocrats, sovereigns, princes, rulers, hierarchs, priests, coenobites, monastics, or lay people. We remember them whatever their age, gender, or race, so that they may be deemed worthy of the Kingdom of the Heavens. Our Beneficent God, Who has created all, is easily reconciled. We ask His mercy upon our forefathers, great grandparents, grandparents, parents, kinfolk, relatives, brethren, and friends–whether they were rich or poor. We supplicate Our King and God that He forgives all of the iniquities that they committed in this life.

We, also, do not forget those who died suddenly due to flooding or perished out of doors whether in mountains or caves. We ask for pity on those who grievously ended their lives in the deep, died unknown on land, or were mortally wounded in wars and battles. We also ask the Lord to take compassion upon those who were rent asunder by beasts, or were devoured by fish, or were buried under whatever fell upon them as a result of earthquakes or avalanches, or whether they fell into abysses or pits. We ask that such victims might be delivered from the threat of punishment yonder. We also implore Him for those who were destroyed by the sword, or the dagger, or fire, or some other life-threatening weapon or peril. We request His mercy for those dispatched either by robbers and thieves, or by famine, or plague.

Therefore, those of the Church Militant on earth pray for those who have departed the fleeting things of this TEMPORAL LIFE. We pray that they may be settled in the Tabernacles of Christ’s chosen. "For though as men they have sinned on earth, yet do Thou, O silness One, by the mediation of the Theotokos who gave Thee birth, forgive them their failings, both voluntary and involuntary, that we may cry together to Thee, ‘Alleluia." We also beg the intercessions of the Theotokos, our ready helper, that we too be deemed worthy of rest with her Son. O Theotokos, as a bridge for the world who leads mortals to God, we ask thine intercessions: "SAVE FROM ALL DISTRESS AND CORRUPTION THOSE WHO HAVE FINISHED THEIR LIFE IN FAITH AND LOVE TOWARD THEE."

We should prepare here and now, for dread is the last moment and breath. Fearful is the judgment of the Master. Let us be mindful, before we go on sinning, that yonder is the unquenchable life, the weeping and the gnashing of the teeth, the unsleeping worm, the outer darkness, and the everlasting dreadful sentence. Therefore, when we visit the side of any grave, let us "bend down and gaze upon the utter delusion of this world. Where is the glory of great wealth and the comely beauty of the body? Where is the pride and glory of this life? Truly, all things are vanity and fleeing. Behold how the life of man passeth by as a shadow and a dream!" [Source: The Great Synaxaristes of the Orthodox Church]

______
"Glory Be To GOD
For
All Things!"

– Sainit John Chrysostomos

+ + +

With sincere agape in His Holy Diakonia (Ministry),
The sinner and unworthy servant of God

+ Father George

My beloved brothers and sisters in Christ God,

CHRIS IS IN OUR MIDST! HE WAS, IS, AND EVER SHALL BE.

"I glorified Thee on the earth. I finished the work which Thou hast
given Me that I should do" [John 17:4]. "And now, O Father, glorify Thou Me
with Thyself, with the glory which I had with Thee before the world came
to be" [John 17:5].

Saint Kyril of Alexandria notes: "Our Lord Jesus Christ thought that He ought to teach His believers, not merely that He is God the Only-begotten, but that He also became Man for us, that He might RECONCILE US TO GOD THE FATHER, AND MOLD US INTO REWNESS OF LIFE; FOR HE PURCHASED HUMANITY WITH HIS OWN BLOOD. IT WAS HE WHO VENTURED HIS LIFE FOR THE SALVATION OF THE WORLD, while, though He was One, He was MORE PRECIOUS THAN ALL OF MANKIND. He says, then, that He glorified the Father upon the earth, for He FINISHED THE WORK WHICH HE GAVE HIM TO DO… He instructs us, then, by what He here says, that each one of us, if he fulfills his allotted task, and follows out to the end what is commanded of God, then in truth does he glorify God by his righteous acts; not indeed as though God had any lack of glory, for the ineffable nature of God is complete, but because such a person causes God’s praise to be sung by those who see his acts and who are profited thereby. Yes, the Savior says, ‘LET YOUR LIGHT SHINE BEFORE MEN, THAT THEY MIGHT SEE YOUR GOOD WORKS, AND MIGHT GLORIFY YOUR FATHER WHO IS THE HEAVENS" [Matthew 5:16]. For when we are made truly manly, and willing to do good works for God’s sake, we are not winning for our own selves the reputation thereof, but are carrying God’s worship into our actions, to the honor and glory of Him Who rules over all. Christ requests, however, for Himself in return, no foreign or borrowed glory, as we do, but rather than honor and renown which is His own. For we were bound to ask for it and not He. Observe how in and through His own Person, He first renders possible to our nature this boldness of speech. For in Him and through Him, we have been enriched with the ability to fulfill those things essential to our salvation, which are entrusted to us by God. We, also, have the duty of boldly asking for the honor which is due to those who distinguish themselves in God’s service. For of old time, through the sin that reigned in us, and the fall that was in Adam, we both failed in our ability to accomplish any of those things which make for virtue, and also were very far removed from freedom of speech with God.

"And now I come to Thee, and these things I speak in the world, that
they may have My joy made full in them " (John 17:3].

What kind of joy is meant we will proceed to show, putting away from us fear of dispute, because of the obscurity of the expression. The blessed disciples, then, thought indeed that while Christ was present with them in their daily lives, I mean, of course, in the flesh, they could easily rid themselves of every calamity and readily escape danger from the Jews, and that they would remain proof against every assault of their foes; but that when He was separated from them and had gone up to heaven, they would fall easy prey to perils of every sort. and would have to bar the attack of the king of terror himself, as there was no one any longer with them who was strong to save, and who could scare away the temptations that assailed them… It was that the blessed disciples might understand and know well, if htey only slightly considered this saying, that even when He was in the flesh, it was not through the flesh that He was working for their salvation, BUT IN THE OMNIPOTENT GLORY AND MIGHT OF HIS DIVINITY. ‘My absence in the flesh then,’ He says, ‘will do My disicples no harm, while the Divine power of the Ony-begotten can easily keep them safe, even though He be not visibly present in the body.’

"We give this explanation, not as making of no account of the Holy Body of Christ–God forbid! –but because it would be more fitting that the accomplishment of His Logos/Word should be ascribed to the glory of the Divinity. For even the bdoy itself of Christ ws santified by the power of the Logos/Word made one with it; and it is thus endowed with living force in the blessed Eucharist, SO THAT IT IS ABLE TO IMPLANT IN US ITS SANCTIFYIING GRACE.

"…For the Savior, though He be vanieshed into heaven, will yet not be far from those who love Him, but will be with them by the power of His Divinity. In order, then, that they may have ‘My joy made full in them’ (John 17:13), He says, ‘These things I speak in the world’ [John 17:13).  What, them, is this joy which is fulfilled and perfect?  It IS THE KNOWLEDGE AND BELIEF THAT CHRIST WAS NOT A MERE MAN AS WE ARE, BUT THAT, BESIDES BEING AS WE ARE, YET WITHOUT SIN, HE IS ALSO THE TRUE GOD.  IT IS CLEAR, THEN, AND BEYOND DISPUTE, THAT HE WILL ALWAYS HAVE THE POWER TO SAVE THOSE WHO WORSHIP HIM, EVEN THOUGH HE BE NOT PRESENT IN THE BODY.  For this knowledge will involve the perfect fulfilment of our own joy, inasmuch as we have an Ally ever near us, Who is strong enough to rescue us from every evil." [Source: The Great Synaxaristes of the Orthodox Church]

My beloved brothers and sisters in Christ God,

CHRIST IS IN OUR MIDST! HE WAS, IS, AND EVER SHALL BE.

ON THE SEVENTH SUNDAY OF PASCHA THE HOLY ORTHODOX
CHURCH COMMEMORATES THE FIRST ECUMENICAL SYNOD
OF THE 318 GOD-BEARING FATHERS, THAT TOOK PLACE IN
NICAEA IN THE YEAR 325 A.D.

On the Seventh Sunday of Pascha, we celebrate the three hundred and eighteen God-bearing Fathers of the First Ecumenical Synod. It convened in the year 325 A.D., during the reign of Constantine the Great (306-337 A.D.). The Emperor summoned the bishops of the Empire by a letter of invitation, putting at their service the public conveyances, and liberally defraying from the public treasury the expenses of their residence in Nicaea of Bithynia from the end of May until the 25th of August. The Synod was assembled against Arius, who kept spreading his blasphemy. He kept saying that the Son and Logos/Word of God was NOT COESSENTIAL (HOMOOUSIOS) WITHT THE Farther. Thus, Arius was declaring that Jesus is not true God but a creature (ktisma), a Greek word meaning anything that is built.

Many argued that the word HOMOOUSIOS "COESSENTIAL" was not of biblical origin. The reason why this letter term was so precious to the younger contemporaries of the Synod is explained through the mouth of Saint Basil the Great. He affirmed that they were ready to offer their souls for this word, and even for one IOTA (the name of the Greek letter ι), as mentioned by the Savior [Matthew 5:18]; for upon this IOTA hung Orthodoxy itself. The fact of the matter is that only a single iota in Gree distinguishes HOMOOUSIOS ‘CO-ESSENTIAL’ (‘OF ONE AND THE SAME ESSENCE") from HOMOIOUSIOS ‘OF LIKE ESSENCE,’ which was the term used by the blasphemous Arians to refer to the Son of God.

It was Emperor Constantine who decided to assemble the bishops from the entire Roman Empire for the first time since the days of Christ and the Apostles. He refrained from any misuse of his power, for he took a position at the Synod only at the behest of the Fathers and, as the Synaxarion of the Triodion states, "He was not upon a royal throne but upon a seat of little note." The major Sees of the Eastern Empire were well represented. The Orthodox party held firmly to the Deity of Jesus Christ.

That which has been preserved is a list of twenty Canons issued by the Synod, the Symbol of the Faith (Creed), and a synodical letter excommunicating the odious Arius. This Synod, rejecting Arius’ ontological subordination of the Logos/Word to the Father, defined the incarnate Logos/Word as COESSENTIAL. This Synod also DECLARED THE COMPUTATION OF THE PASCHAL DATE, BY ORDERING THIS FEAST OF FEASTS TO BE CELEBRATED ON THE SUNDAY AFTER THE FULL MOON FOLLOWING THE VERNAL EQUINOX.

Saint Constantine the Great desired for the Holy Pascha to be celebrated IN ALL PLACES OF THE INHABITED EARTH ON ONE AND THE SAME DAY. The blessed man could not bear seeing the Church of Christ being divided on account of this festival, resulting in the convocation of many Synods in various parts of the opposition of the Westerners against the Asiatics on account of it.

There ARE FOUR NECESSARY FACTORS TO BE SOUGHT IN CONNECTION WITH THE DATE OF PASCHA. The first is that Pascha must always be celebrated after the occurrence OF THE VERNAL EQUINOX. Second, that IT MUST NOT BE CELEBRATED ON THE SAME DAY AS THE LEGAL PASSOVER OF THE JEWS. (These two factors are ordained by the present Apostolic Canon VII.) Third, THAT IT IS NOT TO BE CELEBRATED SIMPLY AND INDEFINITELY TO OCCUR AFTER THE EQUINOX BUT AFTER THE FIRST FULL MOON OF MARCH THAT HAPPENS TO OCCUR AFTER THE EQUINOX. And fourth, THAT IT MUST NOT BE CELEBRATED ON THE FIRST LORD’S DAY THAT COMES AFTER THE FULL MOON. Hence, in order for these FOUR CONDITIONS TO BE OBSERVED EQUALLY THROUGHOUT THE INHABITED EARTH, AND FOR CHRISTIANS TO CELEBRATE HOLY PASCHAAT THE SAME TIME AND ON THE SAME DAY, AND IN ORDER TO ESCAPE FROM THE NECESSITY OF CONSULTING ASTRONOMERS AND SYNODS EVERY YEAR, the God-wise and God-learned Fathers framed the rule concerning Pascha.

These ministers of God were of all ages. Some were distinguished by wisdom and eloquence, some by the gravity of their lives and patient fortitude of their character, and some by all of these gifts combined…This Synod, at length, produced the divine Symbol of the Faith (the Nicene Creed of 325 A.D.), proclaiming the Son and Logos of God to be True God COESSENTIAL WITH THE FATHER.

REGARDING THE HOLY CANONS

The Church’s law, commonly referred to as Canon Law, IS THE SYSTEM OF LAW EMANATING FROM THE HOLY CANONS THAT ARE DERIVED FROM THE CHURCH ON HER OWN AUTHORITY. The word "CANON," which originally meant a carpenter’s or stonemason’s rule, was the stem of a straight reed or relatively long straight piece of wood that was used in chopping and smoothing wood or stone. It came to mean, metaphorically, AN EXAMPLE OR PROTOTYPE, A STANDARD OF EXCELLENCE AND A GRAMMATICAL RULE. The Church is, at the same time, both a human and a Divine institution. As an institution with a human element, the Church HAS NEED OF LAWS TO GOVERN HER ORGANIZATION, HER RELATIONS TO HER MEMBERS, TO THOSE OUTSIDE HER FOLD, TO THE STATE, AND TO OTHER RELIGIOUS AND SECULAR BODIES. Nevertheless, the Church’s law IS FIRST AND FOREMOST SPIRITUAL, SINCE ITS MAIN PURPOSE IS THE SPIRITUAL GROWTH OF THE FAITHFUL. Furthermore, ITS MAIN OBJECT OF CONCERN IS THE INNER DISPOSITION AND INTENTION BEHIND ONE’S ACTIONS.

Contrary to what some have believed, the Church’s law differs essentially from secular law. This lies mainly in the premise that the original source of Canon Law IS FOUND IN THE WILL OF GOD TO ESTABLISH HIS CHURCH ON EARTH. Consequently, the course of the authority of canon law stems from the will of God. Furthermore, the Church’s law differs from secular law in purpose (humanity’s salvation), time, (extending beyond this life into the next life), scope (including one’s conscience), and place (the Universal Church).

The holy canons, which are the basis of the Church’s canonical tradition, stem from THREE MAIN SOURCES: (1) ECUMENICAL SYNODS (representing the Universal Church); (2) LOCAL SYNODS (subsequently ratified b the Ecumenical Synods are representing the tradition of the universal Church), and, (3) THE HOLY FATHERS OF THE CHURCH. At present, all of these canons, which number about one thousand, ARE CONTAINED IN SEVERAL COLLECTIONS. The one most widely used today in the Orthodox Churches IS THE PEDALION (the RUDDER), which takes its name from the metaphor of the Chuch DEPICTED AS A SHIP. As the ship is guided safely to its destination by means of a rudder, IN LIKE MANNER ARE THE MEMBERS OF THE CHURCH GUIDED ON THEIR VOYAGE THROUGH LIFE BY MEANS OF THE HOLY CANONS.

Holy Canons are often invoked in order to define the visible borders of the Church, with the purpose of drawing a line between the Church and the world. The Canons not only manifest Orthodox Doctrine but ALSO STAND AS PROTECTORS FOR THE ORTHODOX FROM HERETICAL INFECTION, AND THEY EVEN EXIST AS REMINDERS AGAINST APATHY, CARELESSNESS, AND NEGLIGENCE IN MATTERS OF FAITH. Threfore, when we examine the Creed of Nicaea or the Creed of Constantinople, we need to turn to the writings of the Holy Fathers who participated in these Synods. We study their texts in order to understand what helped formulate the articles in the Creeds.

It was the First Ecumenical Synod of Nicaea which referred to canons AS THE DISCIPLINARY MEASURES OF THE CHURCH. Penances in Orthodoxy have always had a spiritual character, that is, they have a therapeutic and pastoral pedagogical character. Their PURPOSE IS THE SPIRITUAL PERFECTION OF CHURCH MEMBERS. SERIOUSNESS OF THE SIN, FREQUENCY OF THE SIN, VOLUNTARY CONFESSION, SINCERITY OF REPENTANCE, DISPOSITION, AGE, CLERICAL OR LAY STATUS, ETC. ARE TAKEN INTO ACCOUNT BY TEH CONFESSOR, EXERCISING DISCERNMENT GRANTED BY THE HOLY SPIRIT, TO DETERMINE THE LENGTH OF PENANCE AND ABSTENTION FROM HOLY COMMUNION. The concept of OIKONOMIA (ECONOMY) CEASES IF ITS CAUSE NO LONGER EXISTS OR THE BASIS FOR ITS APPLICATION RESTED UPON FALSE OR PRETENDED GROUNDS. Once it has been applied, the normal practice is resumed. Furthermore, a temporary departure from the normative practice through OIKONOMIA does not set a precedent.

"…It is in the Church and through the Church that we must in principle attain our salvation. The Church existed IN THE PRE-ETERNAL WILL OF GOD. The term EKKLESIA OR ECCLESIA, in ancient Greek parlance, meant A GATHERING OF THE PEOPLE, AN ASSEMBLY. In the Septuagint Scripture, the term stood for the chosen people of Israel. Now the Church IS THE BODY OF CHRIST, AS WE READ: "The Christ IS HEAD OF THE CHURCH, AND IS HIMSELF, SAVIOR OF THE BODY" [Ephesians 5:23], And again, "He is the head of the body, the Church" [Col. 1:18]. For there is "ONE LORD, ONE FAITH, ONE BAPTISM (Ephesians 4:5). So "WE, WHO ARE MANY, ARE ONE BODY IN CHRIST, AND EACH ONE MEMBERS OF ONE ANOTHER" (Romans 12:5). The Apostle has assigned to the spiritual mysteries their material effects. For He Who is the image of the invisible God is Himself the Head of His body, the Church. Again, CHRIST IS THE HEAD OF HIS BODY, THE CHURCH, AND THE FIRSTBORN FROM THE DEAD, SO THAT IN ALL THINGS HE HAS THE PREEMINENCE."

By the intercessions of the
Three Hundred and Eighteen God-bearing Fathers,
O Christ God, have mercy on us. Amen.

[Source:  The Great Synaxaristes of the Orthodox Church]

_______________

"Glory Be To GOD
For
All Things!"

– Saint John Chrysostomos

+ + +

With sincere agape in His Holy Diakonia (Ministry),
The sinner and unworthy servant of God

+ Father George

My beloved brothers and sisters in Christ God,

CHRIST IS IN OUR MIDST! HE WAS, IS, AND EVER SHALL BE.

HOMILY ON THE DIVINE ASCENSION OF OUR
LORD JESUS CHRIST

By Saint Gregory Palamas

"…He rose again, according to the Scriptures,
and ASCENDED INTO HEAVEN, and sits at the
the right hand of the Father; and He shall come
again with glory to judge the living and the dead
whose Kingdom shall have no end…" (Creed)

As the Holy Apostles continued looking steadfastly towards heaven, they learned authoritatively from Angels that He would come again from heaven in the same way with everyone watching [Acts 1:10).  The Lord Himself foretold this, and earlier Daniel had seen it.  "I saw", he said, "and behold, one like the Son of man came with the clouds of heaven" [Daniel 7:13]. The Lord Himself said, "All the tribes of the earth shall see the Son of man coming in the clouds of heaven" (cf. Matthew 24:30).

The Disciples worshipping the Most High Lord Who had come down from above the heavens, made the earth into heaven and gone up again whence He came, having UNITED THINGS BELOW WITH THINGS ABOVE AND FORMED ONE CHURCH, AT THE SAME TIME HEAVENLY AND EARTHLY, TO THE GLORY OF HIS LOVE FOR MANKIND. Then they returned with joy from the Mount of Olives, whence the Master had ascended, to Jerusalem and were continuously in the Temple with their minds set on heaven, praising and blessing God (Luke 24:53), and preparing themselves to receive the promised coming of the Divine Spirit.

He promised to give the Holy Spirit to those who asked Him (cf. Luke 11:13) BY DAY AND BY NIGHT, and commanded them to be always awake and watching, saying, "Be ye ready for in such an hour as ye think not the Son of man cometh" (Matthew 24:44). In this way, He made all the days into Blessed Sabbath for those who choose TO OBEY PERFECTLY, and so in this respect as well He did not abolish but FULFILLED THE LAW.

We, by contrast, ARE ENTANGLED IN WORLDLY AFFAIRS, but if you abstain from acquisitiveness and mutual hatred, and strive to speak the truth and be chaste, then you too will make every day a Sabbath BY BEING INACTIVE IN EVIL. When a day comes that is especially PROFITABLE FOR SALVATION, YOU MUST FREE YOURSELVES EVEN FROM BLAMELESS WORK AND WORDS, PATIENTLY STAY IN GOD’S CHURCH, LISTEN WITH UNDERSTANDING TO THE READING AND TEACHING AND CONTRITELY ATTEND T THE SUPPLICATIONS, PRAYERS, AND HYMNS TO GOD. Thus you too will fulfill the Sabbath, ordering your conduct according to the Gospel of God’s grace and lifting up the eyes OF YOUR UNDERSTANDING TOWARD CHRIST SITTING ABOVE THE VAULTS OF HEAVEN WITH THE Father and the Spirit. He has made us sons of God, not sons adopted in the name alone (cf. Romans 8:14-17), but HAVING BECOME MEMBERS OF ONE FAMILY WITH GOD AND EACH OTHER IN THE COMMUNION OF THE DIVINE SPIRITU, THROUGH CHRIST’S OWN Body and Blood.

Let us preserve this union with one another by INDISSOLUBLE LOVE. We should always look toward Our Father in heaven, for we are no longer "of the earth, earthy", like "the first man", but like "THE SECOND MAN, THE LORD FROM HEAVEN" (1 Corinthians 15:47). "As is earthy, such are they also that are earthy: and as is the heavenly such are they also that are heavenly. And as we have borne the image of the earthy, we shall also bear the image of the heavenly" (1 Corinthians 15:48-49). As we lift up our hearts to Him we shall behold the great spectacle of our nature united forever with the fire of the Divinity. And laying aside everything to do with the coats of skins in which we were clothed because of the transgression (cf. Genesis 3:21), let us stand on holy ground (cf. Exodus 3:5), each one of us marking out his own holy ground through virtue and steadfast inclination toward God.

In this way, we shall be bold when God comes in fire, and run forward to be enlightened and once enlightened live with Him forever, to the glory of Him Who is the Light above all, the Threefold Sun and Sovereign brightness, to Whom belong all glory, might, honor, and worship, now and forever and unto the ages of ages. Amen. (Source: The Homilies of Saint Gregory Palamas)

_____________

"Glory Be To GOD
For
All Things!"

– Saint John Chrysostomos

+ + +

With sincere agape in the Lord’s Divine and Glorious Ascension,
The sinner and unworthy servant of God

+ Father George

My beloved brothers and sisters in Christ God,

CHRIST IS IN OUR MIDST! HE WAS, IS, AND EVER SHALL BE.

A HOMILY, ON THE ASCENSION OF OUR LORD, GOD, AND
SAVIOR JESUS CHRIST.

In reviewing the prefiguration of the Ascent Into the Heavens, we begin with Saint Romanos who writes that "the faithful saw all this take place. They chanted with David: "God ascended in a loud noise, the Lord with a sound of a trumpet" [Psalm 46:5]. The Angels told the Galilaeans that ‘it is not the same for Christ as it was for Enoch of old. For the well-known Enoch passed over from things of earth. He was not found worthy of those of heaven but was placed in the tents of the just. As for Elias, who was seated on the fiery chariot, he ascended–yet he did not reach heaven. For it written, "as to heaven. But the God of Enoch and the God of Elias, on ascending to heaven, declared to you, "I am not parting from you, I am with you and there is no one against you."

Saint Gregory Palamas reminds us that "when Elias mounted up above the earth in midair, this clearly pointed toward Christ’s ascension from earth to heaven which was to happen later. Elias portrayed the Divine Ascension "when he arose on a four-horsed chariot, as he praised Thee, O Lover of man."

Saint Romanos tells us that the Disciples were worrowing over His departure from them. The Lord "took pity and cried out, ‘Cease weeping My friends, for this is not a moment for tears, nor it it a day of sorrow. IT IS AN HOUR OF JOY, BECAUSE I AM TAKING UP MY WINGS TO GO TOWARD MY FATHER. BE JOYFUL. FOR EVERYTHING THAT MAY HAPPEN, HAPPENS FOR YOUR SAKES. IT WAS FOR YOU THAT I CAME DOWN AND WENT THROUGH ALL, SO THAT I MIGHT PLEASE YOU, AND YOU MIGH RECEIVE ME. IT IS FOR YOU AGAIN THAT I ASCEND TO HEAVEN, TO PREPARE THE PLACE WHERE I MUST BE WITH YOU. FOR THERE ARE MANY DWELLING PLACES ON HIGH WITH MY FATHER. Contemplate this taking up. As you see it, understand it as of the body, not the Divinity. For the flesh that you see is teaching the things on high. For EVERY PLACE IS FULL OF MY DIVINITY. But nevertheless to this visible body, which is being lifted up, it conjoined that of Me which is not apparent. For I was united to that which is apparent. I AM ONE, UNSEEN YET AT THE SAME TIME SEEN."

WHO IS THE KING OF GLORY?

Saint Justin the Martyr states: "When Our Christ arose from the dead and Ascended into heaven, the heavenly princes chosen by God were ordered to open the Gates of Heaven THAT THE KING OF GLORY MIGHT ENTER AND SIT AT THE RIGHT OF THE FATHER UNTIL HE MAKES HIS ENEMIES HIS FOOTSTOOL. Now, when these heavenly princes saw that He was in appearance without beauty, honor, or glory, they did not recognize Him and they asked, ‘WHO IS THE KING OF THE GLORY?" [Psalm23:10a] And the Holy Spirit, either in His own name or in the Father’s answered, ‘The Lord of the hosts, He is the King of the Glory’ (Psalm 23:10b].

Saint Gregory Palamas writes, "Christ was unbegotten and uncreated according to His Divinity, and it was for our sake that He became man. He lived as He did because of us, TEACHING US THE PATH THAT LEADS BACK TO TRUE LIFE. EVERYTHING HE SUFFERED IN THE FLESH HE SUFFERED FOR US TO HEAL OUR PASSIONS. ON ACCOUNT OF OUR SINS HE WAS LED TO DEATH, AND FOR US HE ROSE AND ASCENDED, PREPARING OUR OWN RESURRECTION AND ASCENSION FOR UNENDING ETERNITY. FOR ALL THE HEIRS OF EVERLASTING LIFE FOLLOW AS FAR AS POSSIBLE THE PATTERN OF HIS SAVING WORK ON EARTH.

We start this IMITATION OF CHRIST WITH Holy Baptism, which symbolizes the Lord’s Burial and Resurrection. Virtuous living and conduct in accord with the Gospel are it intermediate stage, and its perfection is victory THROUGH SPIRITUAL STRUGGLES AGAINST THE PASSIONS, WHICH PROCURES PAINLESS, INDESTRUCTIBELE, HEAVENLY LIFE. As the Apostles tells us: "IF YOU LIVE IN THE FLESH, YE SHALL DIE: BUT IF YE THROUGH THE SPIRIT DO MORTIFY THE DEEDS OF THE BODY, YE SHALL LIVE" (cf. Romans 8:13). THOSE WHO LIVE ACCORDING TO CHRIST IMITATE WHAT HE DID IN THE FLESH. JUST AS HE DIED PHYSICALLY, SO IN TIME EVERYONE DIES, BUT WE SHALL ALSO RISE AGAIN IN THE FLESH AS HE DID , GLORIFIED AND IMMORTAL, NOT NOW BUT IN DUE COURSE, WHEN WE SHALL ALSO ASCEND, AS SAINT PAUL SAYS: for "WE SHALL BE CAUGHT UP", HE SAYS, "IN THE CLOUDS, TO MEET THE LORD IN THE AIR: AND SO SHALL WE EVER BE WITH THE LORD" (1 Thessalonians 4:170.

Do you see that any of us who wishes will share in the Lord’s Resurrection and will be an heir of God and joint heir with Christ? (cf. Romans 8:17) that is why we joyfully celebrate the resurrection of our human nature, its exaltation and sitting down on high, and also the starting point of the resurrection and ascension of each of the faithful, publicly proclaiming the words of today’s Gospel reading, that when the Lord had risen, He stood in the midst of His Disciples (Luke 24:36-53).

Why did He stand in their midst and afterwards accompany them? "And he led them out", it says, "as far as to Bethany, and He lifted up His hands, and blessed them" (Luke 24:50). He DID IT TO SHOW THAT HE WAS COMPLETELY WHOLE AND UNHARMED TO PROVE THAT HIS FEET, THAT HAD ENDURED BEING PIERCED BY NAILS, WER SOUND AND TROD FIRMLY, THAT HIS HANDS, THAT HAD BEEN LIKEWISE NAILED TO THE CROSS, AND HIS SIDE, THAT HAD BEEN PIERCED BY THE SPEAR, WERE WHOLE, EVEN THOUGH THEY BORE THE SIGNS OF THE WOONDS AS CONFIRMATION OF THE SAVING PASSION. I think that the words, "He stood in the midst of His Diesciples" (cf. Lue 24:36), also imply THAT THEIR FAITH IN HIM WAS STRENGTHENED BY THE WAY HE APPEARED ADN BLESS THEM. HE DID NOT JUST STAND AMONG THEM ALL, BUT STOOD IN THE MIDST OF EACH ONE’S HEART AND IT STRENGTHENED THROUGH FAITH, SO THAT THE PSALMIST’S WORDS "GOD IS IN THE MIDST OF HER; SHE SHALL NOT BE MOVED" (Psalm 46:5), CAN BE APPLIED TO EACH OF THEIR HEARTS. FOR FROM THEN ON THE LORD’S APOSTLES BECAME STEADFAST AND IMMOVABLE." [Source: The Great Synaxaristes of the Orthodox Church and The Homilies of Saint Gregory Palamas)