My beloved brothers and sisters in Our Risen Lord, God, and SaviorJesus Christ.

THE SOUL AFTER DEATH: CHRISTIAN EXPERIENCE OF HEAVEN

TRUE CHRISTIAN experience of heaven always bear one and the same stamp of other-worldly experience. Those who have beheld heaven have not merely traveled to a different place; THEY HAVE ALSO ENTERED INTO A WHOLE DIFFERENT SPIRITUAL STATE. We who have not experienced this personally must be satisfied with the description of certain outward features which, taken together, distinguish these experiences rather clearly from all of the experiences of the AERIAL REALM.

Numerous Lives of Saints contain description of souls entering heaven, as seen from the earth. In the Life of Saint Anthony the Great, we read: "Another time, Anthony was sitting in the mountain, and looking up he saw one carried on high, and a joyful band meeting him. Filled with wonder, he pronounced them a band of the Blessed and prayed to learn what this might be. And straightway came a voice to him, saying ‘This is the soul of Ammon, the monk of Nitria, who led an ascetic life down to his old age.

Abba (Father) Serapion thus described the death of Saint Mark of Thrace: "Looking up, I beheld the soul of the Saint already being delivered from the bonds of the body. It was covered by Angelic hands with a bright white garment and raised up by them to heaven. I beheld the serial path to heaven and the opened heavens. Then I saw the hordes of demons standing on this path and heard an Angelic voice addressed to the demons: ‘Son of darkness! Flee and hide yourselves from the face of the light of righteousness!’ The holy soul of Mark was detained in the air for about one hour. Then a voice was heard from heaven, saying to the Angels: ‘Take and bring here him who put the demons to shame.’ When the soul of the Saint had passed without any harm to itself through the hordes of demons and had already drawn near o the opened heaven, I saw as it were the likeness of a hand stretched out from heaven receiving the immaculate soul. Then this vision was hidden from my eyes, and I saw nothing more" (Lives of Saint, April 5).

From these accounts we may already see THREE CHARACTERISTICS OF THE TRUE CHRISTIAN EXPERIENCE OF HEAVEN: IT IS AN ASCENT; THE SOUL IS CONDUCTED BY ANGELS; IT IS GREETED BY AND JOIN THE COMPANY OF THE INHABITANTS OF HEAVEN.

Experiences of heaven are of various kinds. Sometimes a soul is conducted to heaven before death to be shown its wonders or the place prepared there for the soul. Thus, Saint Maura, after resisting the two false visions of the fallen spirits during her martyrdom (described as an example of the temptations that can occur at the hour of death), described the God-given experience that followed: "I also beheld a third man, very comely of appearance; his face shone like the sun. He took me by the hand, led me up to heaven, and showed me a throne covered with white garments, and a crown, most beautiful in appearance. Amazed at such beauty, I asked the man that had led me up to heaven: ‘Whose is this my lord?’ He told me: ‘This is the reward for your struggle… But now return to your body. In the morning at the sixth hour, the Angels of God will come to take your soul up to heaven.’

There is also the experience of beholding heaven in vision from afar, as when the First Martyr Saint Stefanos (Stephen) "BEHELD THE HEAVENS OPENED, AND THE SON OF MAN STANDING ON THE RIGHT HAND OF GOD" [Acts 7:56]. Here, however, we shall study only the specific experience that is most comparable to today’s "after-death" experiences: the ascent to heaven, either at death or in a Divinely-granted experience, whether "in" or "out" of the body.

Characteristics of the True Experience of Heaven

Let us now summarize the main characteristics of these true experiences of heaven and see how they differ from the experiences of the aerial world as described.

1) The True experiences of heaven invariably occur at the END OF A PROCESS OF ASCENT.

2) The soul is ALWAYS conducted to heaven by an Angel or Angels, and never "wonders" into it or goes of its own will or motive power. This is surely one of the most striking differences between GENUINE EXPERIENCES OF HEAVEN and the contemporary experience of Pentecostals and others who describe "after-death" experiences of "paradise" and "heaven": the latter is virtually identical with secular and even atheist experiences of "paradise." Saint John Chrysostom, in interpreting Luke 16:19-31, writes: "Lazarus then was conducted away by Angels, but the soul of the other (the rich man) was taken by certain frightful powers who, it may be, were sent fro this, ‘FOR THE SOUL BY ITSELF CANNOT DEPART TO THAT LIFE’ BECAUSE THIS IS IMPOSSIBLE. If we, in going from city to city, have need of a guide, how much more will the soul be in need of guides when it is torn away from the body and presented for the future life?"

This point, indeed, may be taken as one of the touchstones of the AUTHENTIC EXPERIENCE OF HEAVEN. In contemporary experiences, the soul is most frequently offered a choice to remain in "paradise" or go back to earth; while THE GENUINE EXPERIENCE OF HEAVEN OCCURS NOT BY THE CHOICE OF MAN BUT ONLY AT THE COMMAND OF GOD, FULFILLED BY HIS ANGELS. The common "out-of-body" experience of "paradise" in our days has no need of a guide because it take place RIGHT HERE, in the air above us, still IN THIS WORLD, while THE PRESENCE OF THE GUIDING ANGELS IS NECESSARY IF THE EXPERIENCE TAKES PLACE OUTSIDE THIS WORLD, IN A DIFFERENT KIND OF REALITY, WHERE THE SOUL CANNOT GO BY ITSELF. (This is not to say the demons cannot masquerade as "guiding angels" also, but they seldom do so in today’s experiences.)

The experience OCCURS IN BRIGHT LIGHT AND IS ACCOMPANIED BY MANIFEST SIGNS OF DIVINE GRACE, IN PARTICULAR A WONDERFUL FRAGRANCE. Such signs, it is true, sometimes are present in today’s "after-death" experiences also, but there is A FUNDAMENTAL DIFFERENCE BETWEEN THEM THAT CAN SCARCELY BE OVER EMPHASIZED. Today’s experiences are SUPERFICIAL, EVEN SENSUOUS; there is nothing to distinguish them from the similar experiences of unbelievers save the Christian imagery which the observer sees (or adds to) the experience; these are no more than the NATURAL EXPERIENCE OF PLEASURE IN THE "OUTER-BODY" STATE WITH A THIN "Christian" covering. (Perhaps, also, in some of them the FALLEN SPIRITS are already adding their DECEPTIONS TO ENTICE THE OBSERVER FURTHER INTO PRIDE AND CONFIRM HIS SUPERFICIAL IDEA OF CHRISTIANITY, but here there is no need to determine this.) In the TRUE CHRISTIAN EXPERIENCES, O THE OTHER HAND, TEH DEPTH OF THE EXPERIENCE IS CONFIRMED BY TRULY MIRACULOUS OCCURANCES: Saint Salvius was so "nourished" by the fragrance taht he needed no food or drink for over three days, and the fragrance vanished and his tongue became sore and swollen only the moment that he revealed his experience; Saint Andrew was gone for two weeks…

"…The True experience of heaven is accompanied BY A FEELING OF SUCH AWE AND FEAR BEFORE TEH GREATNESS OF GOD, AND A FEELING OF SUCH UNWORTHINESS TO BE BEHOLDING IT, AS ARE SELDOM FOUIND EVN AMNG ORTHODOX CHRISTIANS TODAY, let alone those OUTSIDE THE CHURCH OF CHRIST. [Source: The Soul After Death by Fr. Seraphim Rose]

(To be continued: Next, A Note on Visions of Hell)

______________

"Glory Be To GOD
For
All Things!"

– Saint John Chrysostomos

+ + +
With sincere agape in the Glorious Resurrection of Jesus Christ,
The sinner and unworthy servant of God

+ Father George

My beloved brothers and sisters in Our Risen Lord, God, and SaviorJesus Christ.

CHRIST IS RISEN! TRULY HE IS RISEN!

The "location" of Heaven and Hell
By Father Seraphim Rose

Numerous accounts of the Holy Fathers and in Lives Saints reveal that the soul after death enters IMMEDIATELY INTO THE AERIAL REALM OF THE UNDER-HEAVEN. The progress of the soul through this AERIAL REALM, once the body has actually died and THE SOUL IS FINISHED WITH EARTHLY THINGS, is described as AN ASCENT through the toll-houses, where THE PARTICULAR JUDGMENT BEGINS IN ORDER TO DETERMINE THE FITNESS OF THE SOUL TO DWELL IN HEAVEN. Those souls THAT ARE CONVICTED OF UNREPENTED SINS ARE CAST DOWN BY THE FALLEN SPIRITS INTO HELL; THOSE THAT PASS SUCCESSFULLY THROUGH THE TRIALS OF THE TOLL-HOUSES ASCEND FREELY, GUIDED BY ANGELS, TO HEAVEN.

WHAT IS THIS HEAVEN? Where is it? Is heaven a place? Is it
"up"?

As with all matters concerning life after death, we should not ask such questions out of mere curiosity, but solely in order to understand better the reaching on this subject which the Church has handed down to us, and to escape the confusions which modern ideas and some psychic experiences can cause even among Orthodox Christians.

It so happens that the question of the "LOCATION" of HEAVEN (and HELL) IS ONE THAT HAS BEEN VERY WIDELY MISUNDERSTOOD IN MODERN TIMES… Among Roman Catholics and Protestants, there are sophisticated apologies that proclaim that heaven is "a state, not a place," that "up" is only a metaphor, the Ascension of Christ (Luke 24:50-51; Acts 1:9-11) was not really an "ascension," but only a change of state. The result of such apologies is that heaven and hell became very vague and indefinite conceptions, and the sense of their reality begins to disappear–with disastrous results for Christian life because these are the very realities toward which our whole earthly life is directed.

The clear teaching of the Orthodox Eastern Church indicates that "THE LOCATION OF PARADISE IS IN THE HEAVEN AND THE LOCATION OF HELL IS IN THE BOWELS OF THE EARTH." …As Saint Ignatius Brianchaninov’s numerous citations indicate, that all Orthodox sources–the Holy Scripture, Divine services, Lives of Saints, writings of Holy Fathers–speak of Paradise and Heaven as "UP" and Hell as "DOWN," under the earth. And it is also true that since Angels and souls are limited in space. "The Orthodox Doctrine on Angels", they must always be in one definite PLACE–whether heaven, hell, or earth. Saint John Damascene states, "when the Angels are in heaven they are not on earth, and when they are sent to earth by God they do not remain in heaven" which is only the same doctrine taught earlier by Saint Basil the Great and indeed all the Orthodox Holy Fathers.

HEAVEN, therefore, is certainly A PLACE, and it is certainly UP from any point on the earth, and HELL is certainly DOWN, in the bowels of the earth; but these places and their inhabitants CANNOT BE SEEN BY MEN UNTIL THEIR SPIRITUAL EYES ARE OPENED… Further, THESE PLACES ARE NOT WITHIN THE "COORDINATES" OF OUR SPACE-TIME SYSTEM: an airliner does not pass "invisibly" through Paradise, nor an eath-satellite through the "THIRD HEAVEN", NOR CAN THE SOULS WAITING IN HELL FOR THE Last Judgment be reached by drilling for them in the earth. They ARE NOT THERE, BUT IN A DIFFERENT "KIND OF SPACE THAT BEGINS RIGHT HERE BUT EXTENDS, AS IT WERE, IN A DIFFERENT DIRECTION…

"…Beyond the general knowledge that heaven and hell ARE INDEED "PLACES", but NOT PLACES IN THIS WORLD, IN OUR SPACE-TIME SYSTEM–we need NOT to be curious. These "PLACES" are SO DIFFERENT FROM OUR EARTHLY NOTIONS OF "PLACE" THAT WE SHALL BECOME HOPELESSLY CONFUSED IF WE ATTEMPT TO PIECE TOGETHER A "GEOGRAPHY" OF THEM. Some Lives of Saints indicate clearly that "heaven" is ABOVE "PARADISE" ; OTHERS INDICATE CLEARLY THAT THERE ARE AT LEAST "THREE HEAVENS" –BUT IT IS NOT FOR US TO DEFINE THE "BOUNDARIES" OF THESE PLACES OR TO TRY TO DISTINGUISH THEIR CHARACTERISTICS. Such characteristics are given to us, in God’s Providence, IN ORDER TO INSPIRE US TO STRUGGLE TO REACH THEM BY A CHRISTIAN LIFE AND DEATH–BUT NOT IN ORDER TO APPLY TO THEM WORLDLY CATEGORIES OF LOGIC AND KNOWLEDGE WHICH DO NOT FIT THEM. Saint John Chrysostom rightly recalls us to our proper concerns in studying about heaven and hell: "You ask where hell is; but why should you know it? you must know that hell exists, NOT WHERE IT IS HIDDEN… In my opinion, IT IS SOMEWHERE OUTSIDE THIS WHOLE WORLD… LET US ATTEMPT TO FIND OURT NOT WHERE IT IS, BUT HOW TO ESCAPE IT" [Homilies on Romans 31:3-4]

It is NOT given us to understand very much of the other worldly reality in this life, although we do know enough to answer the rationalists who say that heaven and hell are "nowhere" and therefore nonexistent BECAUSE THEY CANNOT SEE THEM. These places are indeed "somewhere" and some living on earth have been there and returned to tell of them, but these places are seen by us BY FAITH THAN BY KNOWLEDGE: "NOW WE SEE THROUGH A GLASS DARKLY, BUT THEN FACE TO FACE. NOW I KNOW IN PART, BUT THAN I SHALL KNOW EVEN AS I AM KNOWN" (1 Corinthians 13:12). [Source: The Soul After Death)

(To be continued)

_____________

"Glory Be To GOD
For
All Things!"

– Saint John Chrysostom

+ + +

With sincere agape in His Holy Resurrection,
The sinner and unworthy servant of God

+ Father George

My beloved brothers and sisters in Our Risen Lord, God, and SaviorJesus Christ.

CHRIST IS RISEN! TRULY HE IS RISEN!

ON SUFFERING
By Nicholas Arseniev

The world is continuously passing away, and we long for something that is immutable. But perhaps even more than by this passing away, we feel baffled BY THE MYSTERY OF SUFFERING. Is it necessary? It surrounds us on all sides, we meet it at every step. We are simply intruded upon by the news the impression of suffering rushing upon us from every quarter, e.g. out of the daily newspaper: with so many persons burnt alive, so many drowned, so many dashed to pieces in an air crash. We are really at a loss how to understand the meaning of all that, how o accept it, how to be reconciled with this course of life, this order of the universe, where such things can and do happen continuously. We feel we cannot agree with that; we are filled with horror; we are struck dumb; we are full of an internal protest…

"…Our hearts are faltering with pity, and wincing under the thought of those torments suffered by others. But are we more compassionate than God? How then can He allow such things to happen? This is the most troubling question which can be put to our religious conscience. Let us try to realize the full scope of this problem and feel the scrutiny of the point and see to answer…

"…The Christian answer is the message about the Suffering God or rather more than that: His"REALLY HAVING COME" to SHARE OUR SUFFERING UNTO THE DEPTHS OF DEATH, AND THAT ON THE Cross. This sheds NEW LIGHT on the whole question, and not only on this question but on the whole reality of the world’s life. There is no explanation coming first; there is this fact coming free: He IS SHARING OUR SUFFERING, HE IS HALLOWING OUR SUFFERINGS BY His Presence, by His participation therein. Here there is explanation, but rather A NEW REVELATION, SOMETHING TOTALLY NEW, ASTONISHING, INCOMPREHENSIBLE, TAKING US TOTALLY ABACK, PARADOXICAL AND UNEXPECTED AND–TRUE. Here lies the answer, not the theoretical answer (I mean, in the first place) but the PRACTICAL, THE REAL SOLUTION OF THE PROBLEM. His DEATH and His SUFFERING on the Cross are THE REAL SOLUTION OF THE PROBLEM.

GOD proves Himself to be OF BOUNDLESS, UNTHINKABLE, UNFATHOMABLE, AND ACTIVE MERCY, OF SELFLESS, SELF-SACRIFICING CONDESCENSION. He is not only compassionate but also much more: the Son of God DIES FOR OUR SAKE, IN ORDER TO SAVE US AND TO HALLOW OUR DYING AND OUR SUFFERING.

Is this an answer? Yes, I think, it is: because WE ARE NOT ALONE. Even in our being left alone WE HAVE HIM WITH US, SHARING OUR BEING LEFT ALONE, IN THIS CRY OF DEATH-AGONY: "My God, My God, wherefore hast Thou forsaken Me?" Death and torments can mean that He bears company with us; they become His Presence and His Fellowship with us. We have here a new vital center, a new spiritual–and very real–REALITY. But how difficult does it usually seem for us to attain it!

There are TWO DIFFERENT APPROACHES to the problem of suffering from the Christian point of vew, and both are necessary. Yes, more than than thats: they are, from this Christian point of view, most intimately connected with one another.

The first approach is to be deeply struck, deeply haunted by the suffering of the fellow men, and even more–by the suffering of all creatures, Saint Isaac the Syrian, perhaps the greatest among the ascetic and mystical writers of Eastern Christianity, speaks of this immense compassion which takes hold of a heart that approaches the summits of perfection. "What is a compassionate heart?" asks, and he answers:

It is a kindling of the heart for all creation–for mankind, the birds, the animals, even the enemies of the Truth andd for all that is. And when he thinks of them or contemplates themk tears stream from his eyes because of the power of mercy which moves his heart with great compassion. And the heart feels itself trouched, ,and he cannot endure to see or hear a creature suffer any harm, even the slightest pain. And he offers them, even for those who hurt him, continuous prayers, and tears, that they might be saved and strengthened. Even for those that creep in the dust does he pray–out of the immense compassion which is poured out into his heart without measure, following the example of God…

"…Our fate n the future world WILL DEPEND ON THE SHARE OF LOVE SHOWN BY US TO OUR FELLOW MEN. "BECAUSE YOU HAVE DONE TO ONE OF THOSE LEAST AMONG MY BRETHREN, YOU HAVE DONE IT TO ME." We see THE PRESENCE OF THE SUFFERING CHRIST IN OUR SUFFERING BRETHREN. And if we cannot help them by a visible external action, if we cannot alleviate their suffering with our own means, we can and we must intercede for them, with all the burning of our love, as Saint Isaac the Syrian depicts it: INCESSANT PRAYER, KNOCKING AT THE DOOR OF HIS MERCY. No rest, no self-complacent relation, but go on knocking, with THE FIRM TRUST that He will hear, that He WILL SAVE…

"…On the other hand, there are some glimpses, "THROUGH OUR OWN SUFFERING." Unknown depths and realities are suddenly opened before us, and we come to see and feel things which we never suspected before. The Son of God Himself in His agony at the garden of Gethsemane prayed to His Father, THAT THIS CUP MIGHT PASS FROM Him, but He added: "BUT NOT AS I WILL BUT AS THOU WILL." And it is only natural for us–it is even the NORMAL ATTITUDE–THAT WE SHOULD PRAY GOD TO RELIEVE US FROM SUFFERING AND MISFORTUNES AND SORROW. But we are led to guess and to feel and to recognize more: THE WILL OF GOD, WHIICH IS BEHIND THE SUFFERING AND IS SPEAKING TO US, ADDRESSING US DIRECTLY THROUGH IT. Concerning the brethren (our fellow men) we must continue ASKING GOD TO RELIEVE THEM. Here, in our own case, it is only natural that we pray God TO RELIEVE US FROM THE EVILS; BUT MORE IS REQUIRED FROM US: WE HAVE TO LISTEN TO THE WILL OF GOD SPEAKING TO US EVEN THROUGH OUR SUFFERINGS–AND PERHAPS ESPECIALLY STRONGLY THROUGH OUR SUFFERINGS–AND BE READY TO SUBMIT TO IT: "THEY WILL BE DONE!" NOT AS I WILL, BUT AS THOU WILL." And here we come near to the center of the Christian revelation, of the revealed mystery: THE SENSE OF LIFE, THE SENSE OF THE WHOLE OF HISTORY IS GIVEN IN THE VOLUNTARY SUFFERING OF THE SON OF GOD, IN THE TOTAL SUBMISSION OF HIS WILL–"OBEDIENT UNTO DEATH, EVEN THE DEATH ON THE CROSS" –TO THE WILL OF THE FATHER.

Once we have accepted our lot AS COMING FROM GOD AND HAVE BOWED TO HIS WILL, AN UNEXPECTED FORCE WHICH WE COULD NOT IMAGINE OR THINK OF CAN STREAM INTO US AND SUPPORT AND COMFORT US AMIDST HORRORS AND PAINS. And then we can even some to feel the bliss of bowing to His Will. Yes, more than that: THE BLISS OF SHARING THE PASSION AND THE AGONY AND THE SELF-SACRIFICE OF THE SON OF GOD. And this is not words only. This can–and must–become A REALITY, AS WE HAVE MANY EXAMPLES THEROF. And this gives sense and meaning to our suffering: IF IT BECOMES A PART OF His suffering, by OUR FREELY ACCEPTING IT. [Source: Revelation of Life Eternal]

__________________

"Glory Be To GOD
For
All Thngs!"

– Saint John Chrysostomos
+ + +

With sincere agape in Our Lord’s Holy Resurrection,
The sinner and unworthy servant of God

+ Father George

My beloved brothers and sisters in Our Risen Lord, God, and Savior Jesus Christ.

THIRD SUNDAY OF PASCHA
OUR HOLY CHURCH COMMEMORATES THE HOLY ICON OF
ARCHANGEL MICHAEL, OF MANDAMADOS.

On this day, the Third Sunday of Pascha, we celebrate the miraculous relief icon of the Commander of the Angelic Host (taxiarches), the Archangel Michael, who is also commemorated on the 8th of November and the 6th of September.

Historical evidence of the famous stone Monastery of the Taxiarches of Mandamados (Mantamados) on the Aegean island of Mytilene, also known as Lesvos. The small town is famous for its pottery. The town’s name quite possibly is derived from the type of cattle that used to graze in the area and were called mandates or mandates or mandates. The monastery was most likely abandoned for a time after 1462 A.D., the year of the island’s occupation by the Ottoman Turks. In the past, the sacred precinct functioned as a monastery for men. It was first mentioned in an ecclesiastical document, dated 1661 A.D. The small church within the monastery originally dated from the 17th century but was replaced by a larger church in the 18th century. The present-day Cathedral, constructed in 1879 A.D., follows a three-aisled Basilica architectural type. The monastery is structured parametrically around the church.

The fact that an inordinate number of villages, including the village of Mandamados, are hidden among the hills away from the sea, IS DUE TO THE FREQUENT RAIDS OF PIRATES DURING THE MIDDLE AGES. The inhabitants of many seaside villages were enjoined to relinquish their homes and activities, such as fishing, cattle raising, and pottery for the sake of their families and their own lives. The people gathered around the famous and holy shrine of Taxiarches at the area known as Paleos Archistratigos, meaning "Ancient Commander-in-chief." At this area we can still find the ruins of the first Chapel. Since then, Archangel Michael is considered as the PROTECTOR AND PATRON SAINT OF THE VILLAGE OF MANDAMADOS as well as of the whole island during the Turkish rule…

"…From Bezantine times there was a monastery at the location, which some believe was destroyed by infidels. Others maintain that a monastery was again bult in the 16th century, with both a tower and high walls. There are, however, two accounts surrounding the date of the holy icon, one having to do with the Ottoman Turkish occupation and destruction of 1462 A.D., and the other with Saracen pirates during the 9th and 10th centuries during which time all the islanders sustained an invasion. In both accounts, the Taxiarches Monestary was the target of the infidel.

According to the most favorite tradition, Saracen pirates attacked the monastery, which had a brotherhood of 40 monks. It was a surpise attack which occurred while the fathers were in Church services. The pirates threatened the brethren with death by their sabers and daggers if they would not reveal the whereabouts of the hidden villagers. Upon the fathers’ refusal the marauders cruelly slaughtered 39 brethren that they found within the monastery during that day. The one survivor, a young novice, managed to escape and conceal himself. He had been ministering in the altar. As those murderous pirates departed the sacred precinct, the same novice clambered to the rooftop of the monastery. From that vantage point, he hoped to see the backs of the pirates leaving. Instead, the pirates espied him from afar. They decided to return and slay him as well, lest he should warn the rest of the natives of their arrival.

Lo, the miracle! The novice cried out for help to the Commander-in-chief Michael. Suddenly, a mighty wind blew that howeled in the ears of the unbelievers. Michael, opposing as a giant Angel with an angry countenance, furbished his gleaming two-edged sword. Brandishing it furiously, the terrified pirates fell into a panic not only at the sight but also the sound whistling loudly in their ears. They beat a hasty retreat to the shore where they set sail with all their might. The surviving novice wished to give thanks for the wonderworking (miracleworking) brought by the Archangel. The novice, composing himself, climbed down and entered into the courtyard. He beheld the horrible spectacle of the bloodbath undrgone by his beloved brethren. Only the strength of his faith sustained him. As he proceeded to bury their bodies, he wept and said at their internment, "Into the hands of Thy Commander-in-chief, O Christ God, do I commit the souls of my brothers."

Profoundly moved by the spectacle of the massacre, he wished both to make a memorial of the face of the Archangel and of his fallen brethren. His mind was filled with the intense memory of his deliverer and his heavenly face. Chanting hymns, the novice gathered up the bloodstained earth, reddened by the blood of the holy martyrs. He worked it and molded in with his hands, fashioned an icon-sculputure of the likeness of the Archangel whom he beheld with his own eyes. He executed the image with profound respect and reverence, that he might preserve the countenance of the INCORPOREAL BEING WHO ONCE UTTERED TO HIS FELLOW ANGELIC POWERS, AFTER THE FALLING AWAY OF THE DEMONIC HOST: "Let us stand well. Let us stand with fear." Now as it happened, the novice did not make enough of this mixture of soil and blood, so the head of the Archangel Michael has turned out disproportionately larger than the rest of his body.

This icon now resides within the interior of the church. Evidence of the numberless miracles made by the Archagel are attested by the numerous cabinets full of votives to the Archangel, which are housed inside the church. Many of the pilgrims claim that the expression on the face of the Archangel may at times appear severe or sad or happy, in accordance with the message that the Archangel wishes to convey to that pilgrim or to the faithful gathered. This is the tradition of the much-celebrated holy icon of Mandamados.

There is also a local tradition regarding the metal footwear of the Archangel. The islanders believe tha tthe Archangel speeds every night over Mytilene, wearing out his shoes. Many believe that this due to the battles waged by the Commander-in-chief on behalf of the Master Christ and for humanity. In the past, these shoes were regularly found in the morning before the church. [Source: The Great Synaxaristes of the Orthodox Church)

____________

"Glory Be To GOD
For
All Things!"

– Saint John Chrysostomos

+ + +

With sincere agape in Christ’s Holy Resurrection,
The sinner and unworthy servant of God

+ Father George

My beloved brothers and sisters in Our Risen Savior Jesus Christ,

CHRIST IS RISEN! TRULY HE IS RISEN!

ON THE THIRD SUNDAY OF PASCHA,
THE HOLY CHURCH COMMEMORATES
THE HOLY MYRRH-BEARING WOMEN,
TOGETHER WITH JOSEPH OF ARIMATHEA THE
SECRET DISCIPLES AND NIKODEMOS THE
DISCIPLE BY NIGHT.

On this day, the Third Sunday of Pascha, Orthodox Christians commemorate the Myrrh-Bearing Women, who served Our Lord and Savior Jesus Christ during His earthly and Divine Ministry (Diakonia) from their own means and abundance. We commemorate with the noble Councilor Joseph, a secret Disciple, who hailed from Arimathea, and who himself also was waiting for the Kingdom of God. He is also commemorated individually on the 31st of July. We also commemorate the other Disciple of the Lord, the one who came by night, the Pharisee Nikodemos, a ruler of the Jews. It was he who addressed the chief priest and Pharisees, saying on Jesus’ behalf: "OUR LAW DOTH NOT JUDGE MAN, UNLESS IT SHOULD FIRST HEAR HIM, AN DKNOW FROM THE MAN HIMSELF WHAT HE DOETH, DOTH IT" [John 7:51].

Couplet to the Myrrh-bearers

"The myrrh-bearers bring myrrh to Christ; I bring as myrrh
these hymns."

Saint Gregory Palamas identifies the myrrh-bearers as "All those women who followed with the Mother of the Lord, stayed with her during those hours of the salvific Passion, and with pathos anointed Christ with myrrh." Saint John Chrysostom comments, "See thou the courage of the women? Dost thou behold their affection?"

The names of SEVEN OF THE MYRRH-BEARERS that have come down to us are:

Saint Mary Magdalene (commemorated by the Holy Church on the 22nd of July and the 4th of May);
Saint Salome, the mother of the sons of Zebedee (3rd of August);
Saint Mary the wife of Cleopas (23rd of May);
Saint Joanna, the wife of Chuza (27th of July);
Saints Mary and Martha, the sisters of Saint Lazarus (4th of June);
Saint Susanna (Third Sunday after Pascha).

Again, the identity of "Mary the mother of Iakovos" (James) [Mark 16:1; Luke 24:10] and "Joses" [Matthew 27:56] is none other THAN THE THEOTOKOS. Saint Theophylact also identifies Mary as the "stepmother" of Saint Joseph the Betrothed’s sons. Thus, we commemorate those who loved longest when life and hope seemed gone.

Saint Gregory of Nyssa believed that the Theotokos was "the other Mary" who, according to Saint Matthew, came to the tomb on Pascha morning with Mary Magdalene. Saint Gregory Palamas also writes: "With the expression, ‘and the other Mary,’ the Evangelist means, without a doubt, the Mother of Christ. She was also called the Mother of Iakovos (James) and Joes, who were the children of Joseph her betrothed." In the same spirit, Nikephoros Kallistos writes that the "other Mary" was the Theotokos, who burned with longing and melancholy as did Mary Magdalene, and so she accompanied her to the tomb.

Each of the Four Evangelists contributes valuable details concerning the events of the Resurrection of Our Lord Jesus Christ. Not all these distinctive items of information are contained in all Four Gospels. Each of the four writers contributed individual details from his own perspective and emphasis, yet INSPIRED BY THE HOLY SPIRIT. A careful examination of all four records in comparison with one another demonstrates that they are not in any way contradictory, despite the charges of some critics. It will be helpful to our study to consolidate the evidence given in all four accounts in order to arrive at a fuller picture of what took place that Sunday morning. If we knew all the circumstances, we would see that they are all harmonious.

Before the First Day of the Week, the women Disciples determined to meet at the Sepulchre. Coming from various points in the city, they proceeded in two or more groups. This explains why in holy icons of this scene the number of myrrh-bearers varies from one to six or more. It happened that there was an earthquake when an Angel of the Lord descended and rolled back the stone. Saint Gregory Palamas, in his homily, entitled "On the Sunday of the Myrrh-bearing Women," believes that Mary Theotokos, together with Mary Magdalene, were first to arrive and witness the DESCENT OF THE ANGEL WHO ROLLED BACK THE STONE AT THE TIME OF THE EARTHQUAKE. Continuing, he notes that "IT WAS, AFTER ALL, THE SAME ANGEL OF THE ANNUNCIATION, GABRIEL. He watched the Theotokos proceed rapidly toward the grave; and thus, he immediately DESCENDED. He who in the beginning had told her, "Rejoice thou who hast been filled with grace, the Lord is with thee… Cease being afraid" (Luke 1:28-30), now addresses her with the same exhortation. It was to her, who had SEEDLESSLY BORN CHRIST, that he came not only to announce Jesus’ RESURRECTION FROM THE DEAD BUT ALSO TO ROLL THE STONE AWAY, TO REVEAL THE EMPTY TOMB, AND TO SHOW THE GRAVE CLOTHES. In this manner would the Good Tidings (News) be verified by her."

At that time it was still dark, but beginning to dawn. The Myrrh-bearer Mary Magdalene, seeing the stone was taken away from the Sepulchre and the soldiers who brought THE SWEET SPICES AND OINTMENTS THA TTHEY ALL HAD PURCHASED EARLIER AND PREPARED BEFORE THE SABBATH. Certain other women were with them whom we know through Holy Tradition were the Myrrh-bearers Mary (the wife of Cleopas), and Susanna, as well as Martha and Mary (the sisters of Lazarus). Is all likelihood the latter two, Mary and Martha, both from Bethany, had been staying in Jerusalem. These other women, not realizing then that the Angel had already rolled away the stone, said among themselves, "Who shall roll away the stone from the door of the sepulcher for us" (Mark 16:3). For it was exceedingly great. When the women looked, they saw that the stone was rolled away.

Then the women BEHELD AN ANGEL SITTING UPON THE STONE THAT HAD BEEN ROLLED BACK. And his countenance was AS LIGHTNING, AND HIS RAIMENT WHITE AS SNOW. Meanwhile, the guards, for fear of the Angel, became as dead men. The Angel answered and said to the women, "Cease being afraid, for I know that ye seek Jesus Who hath been crucified. HE IS NOT HERE; FOR HE WAS RAISED, EVEN AS HE SAID. COME, SEE THE PLACE WHERE THE LORD WAS LYING" (Matthew 28:5-6).

The women entered into the sepulcher but did not find the body of the Lord Jesus. The Evangelist Mark describes that they found an Angel inside who was sitting on the right side, clothed in white raiment, the women were afraid. This Angel then says to them, "Cease being amazed. Ye are seeking Jesus the Nazarene Who hath been crucified. HE WAS RAISED, HE IS NOT HERE. BEHOLD THE PLACE WHERE THEY LAID HIM" (Mark 16:6).
The Angel whom they had found inside sitting on the right side also says, "BUT GO AND SAY TO HIS DISCIPLES," ALSO ADDING, "AND TO PETER" (Mark 16:7), that "He goeth before you into Galilee, there shall ye see Him, even as He told you" (Matthew 28:7; Mark 16:7).

The myrrh-bearers quickly departed from the sepulchre with fear and great joy and hastened to bring the men Disciples word. Saint Gregory Palamas maintains that "when the Theotokos, together with Mary Magdalene, heard the Good News of the RESURRECTION from the Angel, only the Theotokos UNDERSTOOD THE MEANING OF THE WORDS. In the same way now when, in the company of the other women, She met her Son and God, She WAS THE FIRST OF THEMA ALL TO SEE AND RECOGNIZE THE RISEN LORD AND FALLING DOWN BEFORE HIM SHE GRASPED HIS FEET AND BECAME HIS APOSTLE TO THE APOSTLES. It is from Saint John the Evangelist that we learn that Mary Magdalene was NOT with the Mother of God at the time when the Lord met her [His Mother] was returning from the tomb. For Mary ran to speak to Simon Peter, and to the other Disciple, whom Jesus loved (namely John).

Jesus then encouraged His Women Disciples, saying, "Cease being frightened. Go and bring tidings to My brethren that they should go into Galilee, and there shall they see Me" (Matthew 28:10). The Theotokos, Mary Magdalene, Joanna, and the other women that were with them did in fact relate all these things to the Apostles. But their words seemed to them as idle tales, and they believed them not." The Evangelist Mark also adds that Mary Magdalene, to whom Jesus appeared "first" went and told the others as they mourned and wept." But when they heard that He was alive and that she herself had seen Him, they did not believe her either."

However, we learn that afterward that the Lord was "MADE MANIFEST TO THE ELEVEN THEMSELVES AS THEY RECLINED AT TABLE, AND HE REPROACHED THEIR UNBELIEF AND HARDNESS OF HEART BECAUSE THEY BELIEVED NOT THOSE WHO SAW HIM AFTER HE WAS RAISED" (Mark 16:14).

BY THE INTERCESSIONS OF THE HOLY MYRRH-BEARERS, O
GOD, HAVE MERCY ON US. AMEN.

_________________

"Glory Be To GOD
For
All Things!"

– Saint John Chrysostomos

+ + +

With sincere agape in His Holy Resurrection,
The sinner and unworthy servant of God

+ Father George

My beloved brothers and sisters in Our Risen Lord, God andSavior Jesus Christ,

CHRIST IS RISEN! TRULY HE IS RISEN!

SAINT TIKHON’S EXPLANATION OF THE
MYSTERY (SACRAMENT) OF PENANCE.

A noticeable feature of Saint Tikhon’s explanation of the Mystery (Sacrament) of Penance is that it goes into more detail and indicates three categories of sin not usually mentioned in subsequent Orthodox textbooks. His definition of CAPITAL SIN followed Moghila. In accordance with Holy Tradition, he mentions PRIDE, CUPIDITY, FORNICATION, ENVY, ANGER, AND LAZINESS (AKEDIA) OR DESPONDENT NEGLIGENCE OF SALVATION.

He enumerates SIX SINS against the Holy Spirit:

DESPAIR, which means having no hope in the mercy of God;
PRESUMPTION–too presumption reliance on His mercy;
opposition to revealed Truth, of the Holy Scripture, and of the
dogmas of faith confirmed by the Apostles and the Holy Fathers;
ENVY of the spiritual graces received from God by one’s neighbor;
OBDURACY in heresies and hardening in malice; NEGLIGENCE
with regard to the salvation of the soul, till the end of one’s life.

Finally, he defines as "FOUR SINS WHICH CRY TO GOD FOR VENGEANCE": DELIBERATE MURDER; THE VICE OF SODOMY; EMBITTERING OF THE POOR, OF WIDOWS, AND OF ORPHANS BY OFFENCE AND OPPRESSION; WITHHOLDING OR NON-PAYMENT OF WAGES TO HIRED SERVANTS AND WORKERS. This attitude towards certain forms of social evil corresponds to the program for life outlined in Saint Jame’s Epistle.

In subsequent years Saint Tikhon concentrated upon THE THREE MOST FREQUENT MYSTERIES (SACRAMENTS): THE EUCHARIST, PENANCE, AND BAPTISM WITH CHRISMATION, CONDUCTED BY THE BAPTIZING PRIEST WHO USES THE OIL CONSECRATED BY A BISHOP…

"The most striking feature of his teaching is his conception of Baptism as A VITAL FORCE. Through Baptism of infants is in the Holy Tradition of the Church, he repeatedly spoke to adults about the profound meaning and implications of this Mystery (Sacrament), and he continually enjoined them to the remembrance "OF THEIR BAPTISMAL VOWS."

In Baptism, the soul receives the cleansing from sin or the token of cleansing from ancestral sin.
It receives the seed of faith. Through Baptism, man rejects evil and enters, regenerated and renewed,
into the realm of grace which leads to eternity; that is why he is called "A CHRISTIAN" –A PARTICIPANT
OF THE LIFE OF CHRIST WITH WHOM, IN BAPTISM, HE DIED AND OF WHOSE RISEN LIFE HE NOW
PARTAKES. THAT IS WHY THE POWER TO LIVE IS GIVEN TO HIM WHICH MAKES HIM CAPABLE OF A
SUPREME LOVE TOWARDS HIS BRETHREN AND TOWARDS HIS ENEMIES.

The Baptismal vow is like the vow of marriage.

United to Christ in Baptism, man becomes a partaker of the Divine Life–an image in human life of the TWO NATURES
OF CHRIST. In Baptism the Angels are given to us to minister to us. They keep us and guide us to the Divine Fatherland.
It is ingratitude not to think of Baptism as A SPIRITUAL BENEFACTION. A Christian should remember Baptism as the
decisive step by which he has entered the Church and promised to lead a certain type of life.
They are NOT friends of Christ, they are his foes who, having been washed in Baptism,
FALL AGAIN INTO SIN.

Christ IS NO LONGER IN THE SOUL WHICH DELIBERATELY CHOOSES SIN, though it has been REGENERATED THROUGH WATER AND THE Spirit. The spiritual life of such people is dulled, and baptismal grace is lost to them even though they visit or erect and adorn churches and make a semblance of devotion. Aware of the shortcomings of Christians, Saint Tikhon said: "The Church is a ship to which as to Noah’s ark are brought both ferocious and gentle animals, so are we brought into it through baptism." To someone suffering from temptation, Saint Tikhon said: "Renounce the whispering slanderer, the devil, as you renounced him in your baptism." The vivid images of the Spiritual Treasure, again and again, refer to baptism. A simple expression such as "Come with Me" becomes a subject for meditation–and we are begged, "to follow Christ in Truth and Righteousness as we promised in baptism."

Saint Tikhon’s symbolism is in itself highly suggestive. Thus the thought OF THE NETS MENTIONED IN THE GOSPELS REMINDS HIM THAT THROUGH BAPTISM A CHRISTIAN IS SET FREE FROM THE DEVIL, THE WORDS, "Whose are you?" cause him to answer that he is Christ’s through baptism; an oath recalls to him the sacrament’s promise to a believer; the washing of the feet suggests our humble purification through baptism; renewal, washing, all these are so many images OF THE NEW CREATION. A girl betrothed to a bridegroom is "as we all are in Christ." One cannot over-emphasize the value which Saint Tikhon attached to baptism, and this metaphor of bridal union clearly reveals his mystical conception of the Mystery (Sacrament).

Saint Tikhon had much to say concerning REPENTANCE IN ITS TREATMENT FROM THE POINT OF VIEW OF THE SPIRITUAL COMBAT and in connection with the established practice of Sacramental Confession and a priest’s part in it.

There are, according to Saint Tikhon, TWO WAYS OF APPEALING TO A SOU: THE EXPOSITORY PUBLIC SERMON ABOUT SIN GENERALLY OR SOME PARTICULAR CASE OF INJUSTICE, AND THE PRIVATE INSTRUCTION OF ONE WHO COMES WILLINGLY TO REPENT. "When a man confesses his sin to you, you can say anything to him, so long as you speak affectionately, with compassion AND NOT WITH ANGER; for he must realize that you speak FROM LOVE (AGAPE) AND SINCERELY DESIRE HIS SALVATION. Saint Tikhon stressed the priest’s duty to keep the secret of confession.

When giving instruction on the Mystery (Sacrament) of Penance (Metanoia), speak to the penitent in this manner…
My child, you are confessing to God, Who is displeased at any sin, and I, his servant, am the unworthy witness of
your repentance. Do not conceal anything; do not be ashamed, not afraid, for there are only the three of us here, you
and I and God, before Whom you have sinned, Who knows all your sins and how they were committed. God is every-
where, and wherever you said, thought, or did anything evil, HE WAS THERE AND KNEW ALL ABOUT IT, AND HE IS
NOW HERE WITH US, AND IS WAITING FOR YOUR WORDS OF REPENTANCE AND CONFESSION. YOU TOO KNOW
ALL YOUR SINS; DO NOT BE ASHAMED TO SPEAK OF ALL THAT YOU HAVE COMMITTED. AND I WHO AM HERE,
AM JUST LIKE YOU, A SINNER, AND THEREFORE BE NOT ASHAMED TO CONFESS YOUR SINS IN MY PRESENCE.
[Source: Saint Tikhon of Zadonsk]

_______________

"Glory Be To GOD
For
All Things!"

– Saint John Chrysostomos

+ + +

With sinicere agape in His Holy Resurrection,
The sinner and unworthy servant of God

+ Father George

My beloved brothers and sisters in Our Risen God and Savior Jesus Christ,

CHRIST IS RISEN! TRULY HE IS RISEN!

RESURRECTION and TRANSFIGURATION

The RESURRECTION is, according to Christian belief, not only the crowning of Christ’s whole work and earthly life, it is not only the great proof, the testimony given by God, it is more than that: IT IS THE VERY CENTER AND THE VERY ESSENCE OF THE CHRISTIAN GOSPEL. IT IS THE BEGINNING OF A NEW LIFE, OF A NEW REALITY, OR RATHER THE INRUSH, THE REVELATION OF LIFE ETERNAL. Life Eternal entered into the texture of our life and manifested itself therein and CONQUERED DEATH. The new Reality reveals itself AS A TRANSFIGURING POWER. If we listen to the Gospel narratives concerning the apparitions of the Risen One, we cannot but notice that we have to do here with glimpses OF A HIGHER PLANE OF LIFE which is only adumbrated, which cannot be fully apprehended by us. It is not a phantasmagoria, not a vision; it is concrete, NOT AN ABSTRACTION, NOT AN IDEA; IT IS A HIGHER REALITY. He eats before them; He invites Thomas to touch Him; He is recognized by the two Disciples in the breaking of the bread. Not a phantom, not a ghost is speaking to them–He Himself emphasizes that. IT IS A CONCRETE, LIVING Person: the Beloved Master. And yet a change has taken place. We breathe in those passages–even more than in other passages of the Gospel–the air of Life Eternal: of the Life that has TRIUMPHED OVER DEATH, an air of enhanced Reality, mighty, earnest, and peaceful. In John 20:19-28, we read:

"Then the same day at evening, being the first day of
week, when the doors were shut where the disciples
were assembled for fear of the Jews, Jesus came and
stood in the midst, and saith unto them, Peace be unto
you. And when He has said, He showed unto them His
hands and His side. Then were the disciples glad,
when they saw the Lord.

Then said Jesus to them again, Peace be unto you: as
my Father hath sent Me, even so send I you. And when
He had said this, He breathed on them, and saith unto
them, Receive ye the Holy Spirit: Whosoever sins ye
remit, they are remitted unto them; and whosoever sins
ye retain, they are retained…

And after eight days again His disciples were within and
Thomas with them: then came Jesus, the doors being
shut, and stood in the midst, and said, Peace be unto
you. Then saith He to Thomas, Reach hither thy finger,
and behold My hands; and reach hither thy hand, and
thrust it into My side: and be not faithless, but believing.
And Thomas answered and said unto Him, My Lord and
my God."

It is a new atmosphere of triumphant Life Eternal, not an abstraction, not a denial, but–as we said clearly–AN ENHANCEMENT, YEA, A TRANSFIGURATION OF EARTHLY LIFE, THAT HAS ALREADY BEGUN IN THE Person of Christ.

This reality of the Resurrection, this New Life of the Risen One, is the basis on which Christianity rose. It is so, both historically and essentially. They had all fled; Peter had denied Him thrice: only the Mother and the disciple "whom Jesu loved" and some pious compassionate women stood by the foot of the Cross. They were in deep discouragement and depression; they did not believe the women who first brought the news of the Resurrection: they sit behind locked doors "out of fear of the Jews." These disheartened and mourning men were utterly unable to propagate a new religion, to proclaim the victory of Life Eternal. Something must have taken place that changed totally their whole attitude towards life and their whole surrounding, something that inspired them with overwhelming joyous certainty. It was "THEIR ENCOUNTER" with the Risen One, and their being taken hold of by the streams of Life Eternal revealed in Him and coming forth from Him. The central theme of Christian preaching is–RESURRECTION. We know it from Acts, we know it from early Christian prayers, we know it from Saint Paul’s Epistles.

Something new has stepped in and has changed the whole outlook. This is what explains this tone of unrivaled joy and certainly, THIS TONE OF VICTORY THA PERMEATS THE WHOLE. "THIS IS THE VICTORY THAT HAS VANQUISHED THE WORLD–EVEN OUT FAITH." Not words, but a reality, decisive, conquering, and overwhelming. Here we touch the vital nerve of the Christian Message, of the Christian Witness. They don’t preach any theories, be philosophical, moral, or mystical. They BEAR WITNESS TO A FACT. That is why they are preaching: "WE CANNOT BUT BEAR WITNESS OF WHAT WE HAVE HEARD AND SEEN." And this fact is: VICTORY OF LIFE ETERNAL, VICTORY OVER DEATH, THE RESURRECTION. A glimpse is given of what Life Eternal really is–and that is the Risen Life of Christ. A new process OF REGENERATION and REHABILITATION has been started, which will continue UNTIL ALL BE SAVED, REDEEMED, ENGULFED IN LIFE ETERNAL. The WHOLE CREATION WILL BE THEREFORE FREED FROM THE BONDAGE OF CORRUPTION INTO THE FREEDOM AND GLORY OF THE CHILDREN OF GOD. The "eternal burden of glory" is already working IN US AND IS TRANSFORMING, TRANSFIGURING US.

RESURRECTION means TRANSFIGURATION, essential decisive Transfiguration. And Transfiguration is the DISTANT GOAL, THE DISTANT VISION, AND DREAM TO WHICH MANKIND TENDS. But here the dream has become reality, the distant goal entered history and became THE NEW CREATIVE CENTER OF HISTORY. The Resurrection, the breaking through OF THE VICTORIOUS REALITY OF LIFE ETERNAL, IS THE REAL EVENT THAT FULFILLED THE DREAMS AND VISIONS OF MANKIND…

"In the Mystery (Sacrament) of the Eucharist, we have an anticipation, a short glimpse of the future glory. The heavenly place, the higher reality is brought near to us in this sacrament of the Lord’s Mystical Supper. The center thereof IS BOTH THE COMING OF THE GLORIFIED LORD TO HIS FAITHFUL AND THE "PROCLAIMING" OF HIS DEATH AND HIS SACRIFICE. We live again His Sacrifice that has been offered for us, ONCE AND FOR ALL TIMES ON EARTH, on the Mount of Golgotha, and that is being offered by Him essentially on the Heavenly Altar is continuous intercession for us before the Father…

"…The Liturgy is a piece of heavenly experience, of the heavenly reality present here among us. At the same time it is rooted in history, it is historical reality–and glory, a contemplation of transfigured history and of the Eternal household of God.
The Church is uplifted to these heights–to the contemplation of the Eternal Sacrifice of the Lamb and at the same time of His historical death and historical Self-Dedication for us. Here history and Eternity blend together. And so the Lord that comes to His faithful is the Lord Who comes willingly to be sacrificed.

Not the Eucharistic sacrifice alone, but the WHOLE CHURCH IS A LIVING SACRAMENT in which history and Divine Presence, concrete historical fact-as basis and CONTENT of the Good Tidings-and the Divine Life, the life of the Spirit that is permeating the whole Bod. are united in ONE stream. And this stream stretches forward to the future fulness of revelation. The Church fights her way. She must be cleansed, she must grow-"TO THE FULL MEASURE OF THE STATUTE OF CHRIST." In her, the bodily, the earthly, the creaturely must be sacrificed by the force of the Spirit. [Source: Revelation of Life Eternal by Nicholas Arseniev]

_________________

"Glory Be To GOD
For
All Things!"

– Saint John Chrysostomos

+ + +

With sincere agape In Our Savior’s Resurrection,
The sinner and unworthy servant of God

+ Father George

My beloved brothers and sisters in Our Risen Lord,

CHRIST IS RISEN! TRULY HE IS RISEN!

"The Church is one…"
By Saint Tikhon of Zadonsk

In his early instructions to his clergy, Bishop (Saint) Tikhon speaks of the earthly strivings, struggles, and even failures of the VISIBLE (earthly) Church. In his later writings, he begins to elucidate the nature of the Church.

"The Church IS ONE, (BECAUSE SHE RESEMBLES) God
in the Trinity. She IS ONE because she stands ON ONE
FOUNDATION, CHRIST; on unity of teaching–the word of God;
on belief in the Holy Trinity. She IS ONE in the UNITY OF THE
Spirit Who leads her; in the hope of the resurrection. Thus,
both MILITANT (EARTHLY) and TRIUMPHANT (HEAVENLY), SHE
IS ONE."

The Church is "THE DWELLING OF GOD CLEANSED AND SANCTIFIED BY THE BLOOD OF CHRIST." Saint Tikhon often repeats the metaphor–and it was for him more than a metaphor–of the Body; he uses numerous images to describe the Church: SHE IS THE HOUSE OF GOD, THE BRIDE OF CHRIST, THE MOTHER FEEDING HER CHILDREN BY THE WORD OF GOD AND THE HOLY MYSTERIES (SACRAMENTS), THE FOLD OF THE SHEEP, THE VINE, THE SHIP, THE SION OF THE HOLY TRINITY. It was a consoling thought to him that we are all members of this Church. He begs Christians to cherish the purity of this Sacred Body and to show her A TRULY FILIAL LOVE. "Who is a true son? ONE WHO TRULY AND HEARTILY BELIEVES IN GOD AND IN CHRIST, IS BAPTIZED, LIVES IN PIETY, AND, IF HE FAILS, REPENTS." The Church here on earth IS NOT PERFECT, FOR SHE INCLUDES SINNERS AS WELL AS SAINTS, BUT SHE GIVES TO BOTH OPPORTUNITY FOR AMENDMENT, GROWTH, PERFECTION, AND SANCTIFICATION: "This ship, which is the Church, makes us peaceable and meek through baptism–so the fierce beasts become meek in the ark."

Saint Tikhon held the orthodox view of the nature of man, AS CREATED IN THE DIVINE IMAGE AND LIKENESS, AND CALLED TO RELATIONSHIP WITH GOD. He did not go into the question of ancestral ("original") sin but, as far as one can see, he thought of its consequences as an inheritance of evil inclinations: "We always carry evil in our hearts as a thing born with us." "Sin IS EVERYTHING THAT VIOLATES THE LAW OF GOD. IT IS DISOBEDIENCE TO HIS WILL AS WELL AS A DETERRENT TO GOOD WORKS. IT IS SEPARATION FROM GOD AND AN ACT OF INGRATITUDE TO THE CREATOR AND TO THE SAVIOR WHO HAS SUFFERED FOR US." ALL THE EVIL OF THE WORLD–SICKNESS, WAR, DEATH–COMES FROM SIN.

Yet in spite of the "ferocious character of the old man," THE INCARNATION AND ATONEMENT HAVE GIVEN US BACK THE HOPE OF DIVINE ADOPTION. The features of the Father have become recognizable in the children. New confidence has come with Christ.

"You see a beautiful person with the look of an angel… Now raise up
your mind to the inward man, to the soul, and think how much more
beautiful is the soul, this Divine image and likeness fashioned by God
to abide in such a lovely dwelling. Learn from this to recognize and to
respect the nobility, the beauty and magnificence of the soul, and to
adorn it as a thing immortal, more than this dust and these ashes–our
body."

In a letter in which he allows his thought and feeling to run freely, he expresses almost ecstatically his views on the nature and destiny of
man:

"MAN IS MORE BEAUTIFUL THAN ANY OTHER CREATURE since he is IN THE
IMAGE OF GOD. Through the incarnation, he is justified and is no more under wrath.
He has become A MEMBER OF THE BODY OF WHICH THE HEAVENLY HEAD IS JESUS
CHRIST. He mysteriously partakes of the Life-Giving Body and Divine Blood. He is
made worthy to become the habitation of God and the Temple of the Holy Spirit. He is
IN COMMUNION WITH THE Father and His Son Jesus Christ. Through FAITH in Jesus,
he becomes a son, an heir, a co-heir with Christ. Read the Acts of the Apostles and you
will see that all these titles are ascribed to man by the Holy Spirit… And what will it be in
future life, according to the unfailing promise of God! What goodness, bliss, honor, and
glory! The uninterrupted flow of Eternal Blessedness will be like a river, incomprehensible
to the present mind and inexpressible by the tongue, the blessedness which "eye hath
not seen" spoken of in 1 Corinthians 2:9). The children of God will shine like the sun in
the Kingdom of the Heavenly Father, they will be as Angels, like other gods. Glory be to
the Trinity for having so honored and magnified our kind!"

"The SOUL CANNOT LIVE WITHOUT GRACE." GRACE and FAITH are the necessary conditions for the soul which strives to restore its innate nobility. "Our own strivings are powerless–read Psalm 118."

"GRACE is the food and clothing of the saints. It wakens grief in a man’s heart, making
him dissatisfied and moving him to seek the reason of this dissatisfaction. GRACE gives
sorrow and grace comforts; showing us the poverty of all things, it engenders in us a
repentant sorrow for having fallen short of the love of God… One who is possessed by
such sorrow will always grieve, for he thinks of God’s offended love and not of the fear
of Hell. It is a grief of love."

FAITH–TRUE, ORTHODOX AND LIVING FAITH–WAS A THEME UPON WHICH Saint Tikhon expounded at length, opposing such faith both to the cold, theoretical knowledge of the Creed and to mere forms of worship and, still worse, superstitions.

"FAITH IS A SPIRITUAL GIFT; it enters the heart. It comes down from heaven and the
heart of man is caught up in things celestial… FAITH is the comforting perception of
the gospels produced in the heart by the Holy Spirit. It PURIFIES THE HEART, ENDOWS IT
WITH JOY AND FREEDOM, THE GIFT OF THE SON."

"FAITH IS INTIMATELY LINKED WITH HOPE, for "we hope in the One in Whom we believe"; moreover, FAITH calls forth love for Christ, which leads us TO PITY FOR ALL, LOVE FOR ALL AND–TRUE FRUIT OF TRUE FAITH–ACTS OF JUSTICE AND SYMPATHY. Saint Tikhon went so far as to say: "ALONE FAITH IN THE SON OF GOD WHO DIED FOR US AND ROSE AGAIN JUSTIFIES US WITHOUT REGARD TO OUR WORKS," but he was careful to add: "NEVERTHELESS THIS FAITH CANNOT BE IDLE BUT ENGENDERS LOVE AS ITS CONCOMITANT. FAITH, THIS DIVINE SPARK, IS KINDLED IN US AND BURST INTO FLAME WITH THE HELP OF GOD THROUGH THE READING OF AND LISTENING TO THE WORD OF GOD, through meditation on the acts of God in the past, through prayer, through the partaking of the holy mysteries (sacraments)–and, like a good tree, it reveals itself externally by sweet fruit of love."

"TRUE FAITH IS THE KEEPING AND CONFESSION OF RIGHT DOGMA, that is to say, it consists in true faith in Jesus Christ the Son of God: for knowledge of beliefs is one thing and REAL FAITH IN CHRIST IS QUITE ANOTHER. The first often makes one haughty, arrogant, and fruitless. Hence, man who possess a right knowledge of dogma live lawless lives; many even preach on faith and teach and exhort others, but themselves do not move forward, as though they were mere signposts on the road. TRUE FAITH IN CHRIST IS HUMBLE, PATIENT, MERCIFUL, FULL OF LOVING-KINDNESS." [Source: Saint Tikhon of Zadonsk)

_____________________

"Glory Be To GOD
For
All Things!"

– Saint John Chrysostomos

+ + +

With sincere agape in Our Risen Lord and Savior Jesus Christ,
The sinner and unworthy servant of God

+ Father George

My beloved brothers and sisters in Our Risen Lord Jesus Christ,

CHRIST IS RISEN! TRULY HE IS RISEN!

On this day, the Friday of the Renewal or Bright Week,
we celebrate the consecration of the temple of Our
Most Holy Lady and Mother of God
THE LIFE-GIVING SPRING.

One of the most famous shrines of Constantinople, the Zoodochos Pege or the Life-Giving Spring or simply Pege, is located today about five hundred meters from the Theodosian land walls to the west of the city, opposite the Gate of Selymvria or Rhegium, at the site now known in Turkish as Valoukli, Actually, it is the fish that have given its present name fo the locality, for Valoukli in Turkish means "a place with fish." At the shrine, the miraculous spring water flowed into a marble basin that was accessible by a staircase in the interior of the church. Presently, adjacent to this shrine is a Greek Orthodox hospital, Valoukli, for the sick and afflicted. Though the church has been destroyed many times by both earthquakes and Muslims, yet it was always rebuilt. The Church has appointed the Friday after Pascha for the feast of its dedication.

Leo Ist, called Makelles ("the Butcher") or the "Great," because emperor on the 7th day of February, in the year 457. He was of Bessian origin, born in Illyrian Dacia circa 400. He had been a low-ranking officer, bearing the name Markellis, who commanded a garrison in Thracian Selymvria, on the north shore of the Sea of Marmara: hence his other surname, "the Thracian."

An event that took place before he became emperor is worthy of repeating here. It was is a woody area where the Life-Giving Spring, the ancient sanctuary of the Virgin, was originally situated in those years. Before its discovery and before Markellis became emperor, on one occasion, as he was walking and meditating in the forest surrounding the city, he met a blind man who was thirsty. He attempted to lead him to water in the forest but was unable to find any. As he searched for water in the woods, he went toward a spot that was dense with trees, thinking there might be water in that shady grove. Since he did not find any he backtracked, being dejected with downcast eyes. It was then that he heard a voice, "Thou oughtest not to be in anguish, O Leo, for the water is near." While his eyes darted here and there searching, he heard a second voice, "Leo, O emperor, enter into this inner part of the thick tangled shade of trees and receive with joy refreshing water. Besprinkle the blind man who is incapacitated. After his face is bedewed thou shall forthwith know that is it I who have inhabited such a place as this." Markellis was amazed, not only because of the voice but also because he had been addressed as "Emperor Leo." He obeyed the voice and found the spring. As he bathed the eyes of the blind man, the sufferer received his sight. The young officer was astounded by this miracle, but, of course, he understood that it was the Theotokos who energized this water, making it miraculous with curative powers.

After the passage of time, this low-ranking officer, who commanded a garrison in Seylymbria and was the personal manservant of Aspar, was chosen by the latter as Emperor upon Marcian’s death. Now name Leo, as he was addressed in the earlier vision, he was crowned by Patriarch Anatolios (449-458 A.D.), which coronation made it the first performed by a Patriarch. Leo, soon thereafter, erected a shrine at the place where he discovered the Life-Giving Spring. By 468 A.D. Leo freed himself from the control of Aspar and the Goths. Leo and his wife Verina are depicted as pious sovereigns devoted to the veneration of the Theotokos. The imperial couple ordered a gold SOROS (RELIQUARY) for a relic of the Virgin’s MAPHORION.

The second authority narrating this event was the chronicler and ecclesiastical writer Kallistos Xandthopoulos. He was probably born before 1256 A.D. He was a priest at Hagia Sophia, who became the Monk Neilos before his death in 1335 A.D. Although he is better known for his voluminous Ecclesiastical History, yet he is also acclaimed for his recording of the history of miracles that occurred at the shrine. He said that the Emperor Leo I [557-474 A.D.], when still a simple soldier, met at the Golden Gate a blind man who asked him for a drink of water. As he looked around for water, a voice directed him to the spring. Nikephoros also discloses that the voice enjoined him to build a church on the site after he become Emperor.

The shrine that was eventually built grew in fame, and thousands made pilgrimage there to receive healing from their illnesses. Afterward, when Emperor Justinians [527-565 A.D.] was healed, he also built a magnificent church and monastery at the Spring. In fact, according to the history, the great Emperor Justinian suffered from many ailments. As he was walking outside the walls of Constantinople, he beheld a Maiden at the Spring. She instructed him to drink of the water, and he would be healed. The Emperor drank deeply, and was indeed healed. The Maiden, in the meanwhile, had vanished. Justinian took the apparition to be a sign from the Virgin Mary, and built a shrine on the site. The feast day of the shrine has been celebrated on the Friday after Pascha since that time, and people who desire healing have visited it throughout the ages…Justinian was also vouchsafed a vision of a small chapel with a large crowd of people and a priest in front of a spring. "It is the Spring of miracles," he was told. Consequently, the Emperor built not only a larger church but a monastery at the site using surplus materials from the Church of Hagia Sophia. In the 1050s, the Byzantine historian George Kedrenos recorded that the monastery was built in the year 560 A.D.

Nikephoros Kallistos, writing in the 14th century about the holy waters (HAGIASMA), quotes from various sources a total of 63 miracles, of which 15 occurred in his own lifetime. According to Kallistos’ description, the church was ofa rectangular plan, with entrances at each of the four sides. Part of the church was built underground, so that two marble stairways, with twenty-five steps each, led down to the Holy Spring. The richly decorated church had a gilded ceiling, fine wall paintings and holy icons. Of the wall paintings, Kallistos mentins the Feast of the Meeting of Christ in the Temple, the Transfiguration, the Crucifixion, the Appearance of Christ to the Holy Myrrh-bearing Women, the Ascension, and the Pentecost. He also refers to two icons depicting some of the senses of miracles by means of our Lady of Zoodochos Pete. The chronicler gives the names of the iconographers: Ignatios and the Hieromonk Gabriel. Near the chuch were side Chapels, or PARECCLESIA, erected in honor of Saint Efastratios, and Saint Anna with the Theotokos. [Source: The Great Synaxaristes of the Orthodox Church]

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"Glory Be To GOD
For
All Things!"

– Saint John Chrysostomos

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With sincere agape in His Holy Resurrection,
The sinner and unworthy servant of God

+ Father George

My beloved brothers and sisters in Our Risen Lord, God and SaviorJesus Christ.

"TO THOSE WHO FIND HARD TO BEAR
ALL THE DIFFERENT KINDS OF DIFFICULTIES
WHICH COME UPON US FROM ALL SIDES.
By Saint Gregory Palamas

THAT EVIL WHICH IS EVIL IN ITSELF, namely sin, originates from us. On the other hand, what our senses perceived as evil, because it is grievous and painful, can also be from God Who, like a physician, USES IT TO RESTRAIN AND HEAL WHAT IS TRULY EVIL. When those who have sinned can be cured, He tends them in all sorts of ways, but if they are incurable, He even takes away their life for the salvation of the rest. Therefore, we are to blame for our own misfortunes, since we make ourselves deserving of cauterizations, whereas He is our Benefactor and Savior in this, as He removes the real evil. Sometimes He EXPOSES THE VALIANT TO ATTACKS BY AFFLICTIONS WHICH ARE NOT ESSENTIALLY EVIL, AS A CHALLENGE. Just as illness was not creat by God, although the creature who suffers from it was, so sin was NOT MADE BY Him, although the rational soul created by Him willingly turns aside after it. This soul was honored with FREE WILL and INDEPENDENT LIFE, as without this honor it would have been pointless for it to be rational. Thus it received a will free from all necessity, and if it remains attentively in God and is united with Him by love, it keeps its good and natural life. But if it becomes as though satiated by this sacred residing in God, turning towards things below and the pleasures of the flesh by veering away from what is by nature good, it falls sick with what is evil by nature, sin, creating death for itself, alas, by voluntarily falling away from life.

"He is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil of men" [Joel 2:13; Jonah 4:2], though only for those who repent and turn from their wicked ways. "Turn ye unto Me and I will turn unto you, saith the Lord" (Zechariah 1:3)… But what are the Lord’s Commandments? Unfailing reverence and love for Him, PURITY AND CHASTITY OF OUR BODIES, MUTUAL LOVE, NOT DESIRING ANYTHING THAT IS OUR NEIGHBOR’S, NOR DOING WRONG IN ANY RESPECT, BUT DOING AS MUCH GOOD AS WE CAN, AND GENERALLY EACH ACTING TOWARDS OUR NEIGHBOR AS WE WOULD FIND ACCEPTABLE FOR HIM TO ACT TOWARDS US…

"…Seeing that He chastises mercifully, clearly awaiting our conversion, may we acknowledge Him after our suffering, turn back to Him and, laying aside the works of darkness, may we all come to belong to the light (cf. Romans 13:12; Ephesians 5:11-14). Let us love one another and show our sincerity THROUGH LOVING DEEDS, that God’s love may also dwell in us, glorified in action among all the nations who make war on us. Let each of us stop desiring what his neighbor possesses that, when we abstain from all injustice, we might have God’s righteousness to help us, putting the ungodly under our feet and making their property our own…Let us make our lives more pleasing to God and chaste, that God, the Father of purity may love us like His children and lift us out of each of all harm and corruption, assisting us in every respect and fighting alongside us against those who war against us. Let us order ALL OUR DEEDS, WORDS, AND THOUGHTS ACCORDING TO WHAT IS AGREABLE TO GOD, AND SO, TURNING BACK TO HIM, PURE IN EVERY WAY, MAY WE FALL DOWN AND WEEP BEFORE THE LORD OUR GOD, SEEKING FORGIVINESS OF OUR FORMER SINS.

Then He too will turn to us, CLEANSE FROM ALL SIN, MAKE US WHITER THAN SNOW (cf. Psalm 51:7) and more radiant than gold, and glorify us together with Himself now and for unending ages. In His words He has shown us His love for mankind by many different means: through the Parable of the Prodigal son (Luke15:11-12), through His sympathy for the humbled tax-colector (Luke 18:10-14 and 19:1-10), and through His concern for the sheep that, like us, had gone astray (Matthew 18:12-13; Luke 15:4-7). By His actions He has demonstrated to us His indescribable compassion: throughthe thief who was crucified with Him and joined Him in His Kingdom (Luke23:43), through Mnasseh, a king who lived in a most unlawful fashion, but later repented and was accepted (2 Kings 21:1-18, 2 Chronicles 33:11-20; Pt. of Man 1-15), and through the mercy He showed to the Ninevites, forgiving a host of sins over many years on account of three days of repentance (Jonah 3:10). He bowed the heavens and came down to us — O how inexpressible the greatness of His kindness! — and made Himself a herald of repentance for us (cf. Matthew 4:17; Mark 1:15), teaching us by word and deed how to lay hold of it, and promising to those who choose to follow Him obediently not just deliverance from evil but THE HEAVENLYAND PRE-ETERNAL KINGDOM.

May we all attain to this, by performing WORKS OF REPENTANCE IN CHRIST, the Giver of repentance, to Whom belongs glory unto the ages of ages. Amen. [Source: Saint Gregory Palamas.  The HOMILIES]

__________________

"Glory Be To GOD
For
All Things!"

– Saint John Chrysostomos

+ + +

With sincere agape in His Glorious and Divine Resurrection,
The sinner and unworthy servant of God

+ Father George