My beloved brothers and sisters in Christ God,

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

SPIRITUAL STRUGGLE AND
GROWTH

Saint John Cassian states, "Our second struggle is against the demon of unchastity and the desire of the flesh, a desire which begins to trouble man from the time of his youth. This harsh struggle has to be fought in both soul and body, and not simply in the soul, as is the case with other faults. We, therefore, have to fight it on two fronts.

"Bodily fasting alone is not enough to bring about perfect self-restraint and true purity. It must be accomplished by CONTRITION OF HEART, INTENSE PRAYER TO GOD, FREQUENT MEDITATION ON THE SCRIPTURES, TOIL AND MANUAL LABOR. These are able to check the restless impulses of the soul and to recall it from its shameful fantasies. HUMILITY OF SOUL more than everything else, however, and WITHOUT IT NO ONE CAN OVERCOME UNCHASTITY. In the first place, then, we must take the utmost care TO GUARD THE HEART FROM BASE THOUGHTS, for, according to the Lord, ‘our of the heart cometh forth evil thoughts, MURDERS, ADULTERIES, FORNICATION, THEFTS, FALSE TESTIMONIES, BLASPEMIES’ (Matthew 15:19).

PROVIDENCE is, according to the God-bearing Fathers, the care that comes from God to the things that are. They also define it thus: PROVIDENCE IS THE WILL OF GOD THROUGH WHICH EVERYTHING THAT IS RECEIVES SUITABLE DIRECTION…

It follows from the common notions that God is good and beyond goodness and ETERNALLY WILLS WHAT IS GOOD FOR EVERYTHING and that He is wise and beyond wisdom, or rather the SOURCE OF WISDOM, and certainly KNOWS EVERYTHING THAT IS GOING TO HAPPEN, and that He is powerful, o rather INFINITELY POWERFUL, and certainly brings about in a Divinely fitting way in everything what is known to Him and what He wills FOR THE GOOD AND WHAT IS FITTING. For God IS GOOD and WISE AND POWERFUL, and pervades everything visible and invisible both universals and particulars, both small and great, indeed everything that possesses existence in any way whatever. He is not diminished by the boundlessness of His Goodness and Wisdom and Power, and conserves everything in accordance with the LOGOS of its being, both in relation to themselves and to others and in accordance with the indissoluble harmony and permanence that relates everything one to another.

Saint Makarios says, "The devil TRIES TO DISRUPT OUR HOPE IN CHRIST AND OUR LOVE FOR Him in a thousand ways. Inwardly he brings AFFLICTION ON THE SOUL BY MEANS OF EVIL SPIRITS, OR HE FILLS IT WITH FOUL AND IMMORAL THOUGHTS BY STIRRING UP ITS MEMORY OF FORMER SINS, so as to make it grow sluggish and TO DESPAIR OF EVER ATTAINING SALVATION. His aim IS TO CHEAT THE SOUL INTO THINKING THAT IT GENERATES THESE THOUGHTS OF ITS OWN ACCORD and that they are not sown in it maliciously by an ALIEN SPIRIT. Or else INFLICTS BODILY SUFFERING AND BRINGS ON US VILIFICATION AND TRIBULATION THROUGH AGENCY OF OTHER PEOPLE. But the more he shoots his fiery arrows at us, the more WE MUST ENKINDLE OUR HOPE IN GOD, KNOWING WITH CERTAINTY THAT HE DELIBERATELY PERMITS SOULS THAT LONG FOR HIM TO SUFFER THESE THINGS, SO AS TO DISCOVER IF THEY TRULY LOVE HIM."

Saint Gregory of Sinai states: "Unless your life and actions are accompanied by A SENSE OF GRIEF, you cannot endure the incandescence of stillness. If with this sense of grief you meditate–before they come to pass–on the many terrors that await us prior to and after death you will achieve both PATIENCE AND HUMILITY, the twin foundations of stillness. Without them, your efforts to attain stillness will always be accompanied by APATHY and SELF-CONCEIT."

Saint Makarios of Egypt writes: "It is altogether impossible to attain the Holy Spirit UNLESS YOU ALIENATE YOURSELF FROM ALL THE THINGS OF THIS WORLD AND DEDICATE YOURSELF TO THE PURSUIT OF CHRIST’S LOVE. The intellect must divest itself of every material concern and give its attention solely to achieving this one goal, thus becoming worthy OF UNITING IN ONE SPIRIT WITH CHRIST. As Saint Paul writes: "He who is joined to the Lord IS ONE SPIRIT" [1 Corinthians 6:17]. The soul that is wholly attached to some worldly thing like riches or glory or natural affection IS NOT ABLE TO ESCAPE AND TRANSCEND THE DARKNESS OF THE POWERS OF EVIL."

Furthermore, Saint Makarios of Egypt says, "One MUST GUARD THE SOUL AND NOT ALLOW IT TO COMMUNE WITH IMPURE PERNICIOUS THOUGHTS. Just as the body is defiled through intercourse with another body, so THE SOUL IS CORRUPTED THROUGH COUPLING WITH EVIL AND POLLUTED THOUGHTS, ASSENTING TO THEM, AND UNITING WITH THEM. Not simply thoughts of cunning and unchastity, but OF EVERY VICE: UNBELIEF, GUILE, SELF-ESTEEM, ANGER, ENVY, CONTENTIOUSNESS, and so on. That is what Saint Paul means when he says: "Let us cleanse ourselves from all defilement of flesh and spirit, bringing to perfection HOLINESS IN THE FEAR OF GOD" (2 Corinthians 7:1). For corruption and unchastity work also through SHAMELESS THOUGHTS IN THE HIDDEN PLACES OF THE SOUL. We read: ‘If anyone corrupt the temple of God, God shall bring this same one to corruption; FOR THE TEMPLE OF GOD IS HOLY, WHICH YOU ARE" (1 Corinthians 3:17). Therefore, the person who corrupts his soul and intellect by assenting to shameless thoughts and uniting with them IS LIABLE TO PUNISHMENT. Just as one should guard the body against visible sins, so one should guard the soul, WHICH IS THE BRIDE OF CHRIST, AGAINST SHAMELESS THOUGHTS. Saint Paul states: "I myself betrothed you to one Husband, in order to present you as a pure virgin to the Christ" (2 Corinthians 11:2). So, in the Scriptures, we hear: "KEEP THINE HEART WITH THE UTMOST CARE; FOR OUT OF THESE ARE THE ISSUES OF LIFE" (Proverbs 4:23). And again, "FROWARD THOUGHTS SEPARATE FROM GOD" (Wisdom of Solomon 1:3).

Saint Maximos the Confessor writes: "Consequently, as one receives wisdom, another knowledge, another faith and another something else from among the gifts enumerated by the great Apostle, in like manner one receives through the Spirit IN PROPORTION TO HIS FAITH the gift of love which is perfect and immediate in relation to God, having no trace of anything material in it, and someone else receives through the same Spirit the gift of perfect love for his neighbor."

Saint Makarios of Egypt says, "Love bears with all things, patiently, accepts ALL THINGS; LOVE NEVER FAILS. This phrase ‘never fails,’ makes it clear that, unless they have been granted total deliverance from the passions through the most complete and active love of the Spirit, even those who have received spiritual gifts are still liable to falter: THEY ARE STILL IN DANGER AND MUST STRUGGLE IN FEAR AGAINST THE ATTACKS LAUNCHED ON THEM BY THE SPIRITS OF EVIL. Saint Paul shows that not to be in danger of falling or liable to passion is such a lofty state that the tongues of Angels, prophecy, all knowledge, and gifts of healing are as nothing compared to it."

On Struggling with the Passions

SPIRITUAL WARFARE is not directed against things or their images, but THE PASSIONS AND THE DEMONS WHO INSTIGATE THEM. Saint Maximos points out that "a thing, a representation, a passion all differ. A thing is, for instance, a man, woman, gold, and so on; a representation is a mere recollection of one of these things; a passion is unreasonable affection or senseless hate for one of the foregoing. …the God-loving mind wars against neither things nor representations, BUT AGAINST THE PASSIONS joined with these representations. Thus, he does not war against the woman, nor against him who offends him, nor against their images, BUT AGAINST THE PASSIONS THAT RE JOINED WITH THE IMAGES. …The monk’s whole war is against the demons, that he may separate the passions from the representations; otherwise, he will not be able to look on things with detachment." (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.

SAINT MARY OF EGYPT, THE GREAT ASCETIC (Part IV)

Abba (Father) Zosimas kept his word and kept silent about his encounter. In his soul, he prayed to God to give him another chance to see the dear countenance OF THE ASCETIC. How anxious he was for the year to pass by! Then, as she prophesied, when the Great Fast arrived again, Zosimas could not depart with the other brothers. Only he was held back by illness; for he lay ill with a fever. And then he remembered what the Saint had said to him, "And even if thou shouldest wish to depart, thou shalt not be able to do so." The days passed in the monastery and, at last, he recovered from his illness.

His fellow ascetics then returned from their wilderness retreats for Holy Week. On Great Thursday, the day of the Mystical (Last) Supper, he did as he had been ordered by the Venerable woman. After he placed some of the Most Immaculate Body and Blood into a small chalice, he then collected some figs, dates, and lentils soaked in water. Next, he placed the edibles into a small basket and then departed for the desert. He reached the banks of the river Jordan, where he sat down and waited for the blessed woman. After tarrying a long while, he began to doubt her arrival. He begged God to allow him to behold her. He then wondered within himself how she would ever cross the river Jordan to him since there was no boat. As he was pondering these things, night fell.

Now there was a full moon that illumined all. He soon thereafter caught sight of the holy woman, as she stood on the other side of the river. Zosimas got up, rejoicing and glorifying and thanking God. Again, nevertheless, the thought came to him that she would not be able to traverse the river. Then he saw that she made the Sign of the Cross over the waters of the Jordan. He, consequently, clearly witnessed that she at once stepped upon the waters and began moving across the surface toward him. When he wanted to prostrate himself, she cried to him, while still walking on the water, "What art thou doing, Abba Zosimas? Thou art a priest and carrying the Divine Mysteries (Sacraments)!" He obeyed her. On reaching the shore, she said to the elder, "Bless me, father, bless me!" He answered trembling, for a state of confusion had overcome him at the sight of the miracle. He understood clearly then how far he was from perfection. She requested that he recite aloud the Symbol of Faith (Creed) and the Lord’s Prayer. With the latter, she uttered the closing verses. Then, according to the custom of that time, she gave him the kiss of peace on his lips. Having partaken of the Holy Mysteries, she raised her hands to the heavens and sighed with tears in her eyes, exclaiming: "Now lettest Thy slave depart in peace, O Master, according to Thy word; for mine eyes have seen Thy salvation."

Then she requested of Elder Zosimas another favor. She asked hi to come again to the same place where she first met him, that is, at the dry streambed. He, however, wished to stay with her then and follow her, saying, "From this day on I should like to follow thee, O slave of the True God, and always behold thy holy countenance. May God vouchsafed that I will be enabled to follow thee! But now fulfill the one and only wish of an old man, by taking a little of the food which I have brought for thee. He showed her the basket. She, then, just touched the lentils with the tips of her fingers and, taking three grains, said that "the grace of the Spirit is sufficient to preserve undefiled the essence of my soul." Then she said, "Pray for me, a miserable wretch, and do thou remember me, for God’s sake." Touching the Saint’s feet and asking for her prayers for the Church, the empire, and himself, he let her depart with tears. He then released her and took his leave, sighing and filled with sorrow; for he dared not hold for long one who could not be held. Meanwhile, she again made the Sign of the Cross over the river Jordan and stepped onto the waters, and crossed over as before. But then he began blaming himself for not having asked the Saint her name. He consoled himself somewhat by telling himself he would do so next year.

When another year had passed, on Cheesefare Sunday, he departed the monastery and went into the desert. He reached the same spot but could see no sign of anyone. He walked about, imploring the Lord to reveal His angel in the flesh. He then observed that, on the opposite bank of the river, her face was turned toward the east and the rising of the sun. She appeared to have reposed. Her hands were crossed, according to custom. Zosimas, running up, shed tears over the Saint’s feet and kissed them, not daring to touch anything else. For a long time, he wept. He then recited the appointed psalms. He then wondered whether or not he should bury her. He discerned words traced on the ground by her head: "Abba Zosimas, bury on this spot the body of humble Mary. In this place, where thou hast found me, return to dust what is dust, and do thou pray to the Lord for me, who departed in the Egyptian month of Pharmouthi, called April by the Romans, on the first day, on the very night of our Lord’s Passion, after having partaken of the Divine Mysteries." Reading this, the elder was heartened to have learned the Saint’s name. He then looked at the letters and had the thought, "But she told me that she did not know letters, so who wrote these words?" He then perceived that, as soon as she had partaken of the Divine Mysteries on the shore of the river Jordan, she had been at once transported to the place where she reposed. He then considered that, the distance which he had taken twenty days to cover, Mary had evidently traversed the same expanse within that hour. She then, at once, had surrendered her soul to God, leaving her holy relics INCORRUPT AND UNTOUCHED. Zosimas praised God and wept profusely. He espied nearby a small piece of wood left by some traveler in the desert. Taking it up into his hands, in order to dig a grave, he began to scrape at the ground in a strenuous manner. But the earth, hardened and desiccated, would not yield to the efforts of the elder. He grew tired and covered with sweat. he sighed from the depths of his soul and, lifting up his eyes, he saw a great lion standing close to the Saint’s body and licking her feet. At the sight of the lion, he trembled with fear, especially when he called to mind Mary’s words that she had never seen wild beasts in the desert. But guarding himself with the Sign of the Cross, the thought came to him that the power of the one lying there would protect him, expressing affection by every movement. Zosimas said to the lion, "Hearken, O wild beast, since the power of God has brought thee forth in order to help me: do thou commence digging. The great one ordered that her body was to be buried. But I am old and have not the strength to dig the grave, for I have no spade and it would take too long to go and fetch one. So canst thou carry out the work with thy claws? Then we can commit to the earth the relics of the Saint," While he was still speaking, the lion, with its front paws, began to dig a hole deep enough to bury the body.

Father Zosimas returned t the monastery glorifying and blessing our Lord. On reaching the monastery, he divulged everything to the brethren. All the fathers marveled on hearing of God’s miracles. With fear and love did they keep the memory of the Saint. Abbot (Egoumenos) John, as Saint Mary had previously disclosed to Abba Zosimas, found a number of things wrong in the monastery. He remedied them with God’s help when he found certain people in the monastery who were in need of correction. Thus, Venerable Mary’s words did not prove futile and fruitless. As for Saint Zosimas, he died in the same monastery. He was almost 100 years old when he passed on to eternal life.

The memory of this righteous woman is celebrated on the first of every April, but the same is also appointed for today (Fifth Sunday of the Great Fast), since the end of the sacred Forty-Day Fast now draws near, IN ORDER TO ROUSE THE SLOTHFUL AND THE SINNERS TO REPENTANCE, HAVING HER EXAMPLE. [Source: The Great Synaxaristes of the Orthodox Church]

THROUGH HER PRAYERS, O GOD, HAVE MERCY ONS US AND
SAVE US. AMEN.

________________

"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,

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

SAINT MARY OF EGYPT, THE TRUE
PARADIGM OF REPENTANCE (Part III)

Mary then found herself in the desert WHERE SHE WOULD SPEND THE NEXT 47 YEARS. Abba (Father) Zosimas asked how she managed to find food. She answered, "I had two and a half loaves of bread when I crossed the Jordan. Soon they dried up and became hard as a rock. Eating then admitted, "Believe me, father, seventeen years I passed in this desert fighting wild beasts–mad desires and passions. The demons also were tempting me. When I was about to partake of food, I began to miss the meat and fish which abound in Egypt. I also used to regret not having wine which I loved so much. For I drank a lot of wine when I lived in the world, while here I had not even water. My terrible thirst was such that my heart was on fire. The mad desire for profligate songs also entered me and disturbed me greatly, egging me on to sing satanic songs that I had once learned. But when such desires entered me, I struck myself on the breast and reminded myself of the vow that I had made before going into the desert. In my thoughts, I returned to the icon of the Mother of God who had received me; and I dared to cry out to her, my surety, in prayer. I implored her to chase away the thoughts to which my miserable soul was succumbing. And, after weeping for long and beating my breast, I, the wretched one, was straightway vouchsafed a light which seemed to shine on me from everywhere and to dispel my wicked thoughts. Hence, after the violent storm, abiding calm descended."

"And how can I tell thee about the thoughts that urged me on to fornication? Indeed, how can I express them to thee, Abba Zosimas? A fire was kindled in my miserable heart, which seemed to consume me completely and to awake in me a thirst for embraces. As soon as this craving came to me, I flung myself on the earth and watered it with my tears, as if I saw before me my witness, who had appeared to me in my disobedience and who seemed to threaten punishment for the crime. Sometimes I prostrated myself for a day and a night. I would not rise from the ground until a calm and sweet light descended, which enlightened me and chased away the thoughts that possessed me. But always I turned my eyes of my mind to my protectress, asking her to extend help to one that was sinking fast in the waves of the desert. I always had her as my helper and the receiver of my repentance. And thus I lived for seventeen years amid constant dangers. And since then, even till now, the Mother of God helps me in everything and leads me as it were by the hand."

Zosimas asked again how she sustained herself, saying, "Can it be that thou didst not require food and clothing?" She answered: "After finishing the loaves of bread I had, those of which I spoke, thereafter, for 17 years, I fed on herbs and all that can be found in the desert. The clothes that I had when I crossed the river Jordan became torn and worn out long ago. I suffered greatly from the extreme temperature changes in the desert: from bitter cold to broiling heat. At times I was scorched by the sun, and other times I was shivering from the frost. I frequently fell to the ground, lying prone without motion and with little breath. I struggled with many afflictions and with terrible temptations. But from that time till now, the power of God, in numerous ways, has guarded my sinful soul and my lowly body."

Speaking thus and much more, even citing Scripture, from the books of Moses, Job, and the Psalms, Zosimas asked her, "And so, my lady, thou has read the psalms and other books?" She smiled at these words and said to the elder, "Believe me, I have not seen a human face ever since I crossed the Jordan, except thine own countenance this day. I moreover have not seen a beast or a living being ever since I came into the desert. I NEVER LEARNED FROM BOOKS, my father. I have never even heard anyone who sang and read from them. But the Logos/Word of God is living and effective. God’s word energizes, and it admonishes and TEACHES ONE KNOWLEDGE. And so, this is the end of my tale. But, as I asked thee in the beginning, so even now I implore thee for the sake of the Incarnate Logos/Word of God: do thou pray to the Lord for me who am such a sinner." Thus concluding her history, she bowed down before him. And with tears, the elder exclaimed, "Blessed be God Who does great things–untraceable, glorious, and also marvellous–of which there is no number! Blessed is God Who has shown me how He rewards those who fear Him! For, truly, ‘Thou didst not abandon those seeking Thee, O Lord" [Psalm 9:10].

Mary then implored Zosimas not to divulge her presence in the wilderness, that is, until God should take her from among men. She then told him to depart in peace, concluding, "Again, next year, during the Great Forty-Day Fast, do not cross the Jordan, as is your custom in the monastery." Zosimas was amazed to hear that she knew the rules of the monastery and could only remark, "Glory to God Who bestows gifts on those who love Him!" She continued, "Remain, Abba, in the monastery. And even if thou shouldest wish to depart, thou shalt not be able to do so. And at sunset of the holy day of the Mystical Supper, put some of the Life-Giving Body and Blood of Christ into a holy vessel, one worthy to hold such Mysteries, and bring it for me. And wait for me on the banks of the river Jordan, that section adjoining the inhabited parts of the land, so that I can come and partake of the Life-Giving Mysteries (Sacraments). For, since the time I communicated in the Church of the Forerunner, before crossing the Jordan even to this day, I have not approached the Holy Mysteries. AND I THIRST FOR THEM WITH IRREPRESSIBLE LOVE AND LONGING. Bring me the Life-Giving Mysteries, ask–nay, implore–thee to grant me my wish. Bring me the Life-Giving Mysteries at the very hour when our Lord had His Disciples partake of His Mystical Supper. Furthermore, with regard to Abba John the hegoumenos (Abbot) of the monastery where thou livest, speak to him and say, ‘Be taking heed to thyself and to thy brethren for there is much in the monastery that is not well and that needs correction.’ Only do not say this now, but when God guides thee. Pray for me!" When these words, she vanished into the depths of the desert. Zosimas, falling down on his knees and bowing down to the ground on which she had stood, sent up glory and thanks to God. And, after wandering through the desert, he returned to the monastery on the day that all the brethren returned. (Source: The Great Synaxarises of the Orthodox Church)

(To be continued)

___________________

"Glory Be To GOD
For
All Things!"

– Saint John Chrysostmos

+ + +

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.

THE FIFTH SUNDAY OF THE GREAT FAST: THE LIFE OF OUR
HOLY MOTHER MARY OF EGYPT. (Part II)

"Know, O my good man", says St. Mary to Father Zosimas, "that I am only a sinful woman, though I am guarded by Holy Baptism. And I am no spirit, but earth and ashes, and flesh alone." And with these words, she guarded herself with the sign of the Cross on her forehead, eyes, mouth, and breast, saying, "Let God lead us away from the Evil One and his designs, O Abba (Father) Zosimas, for the Adversary wars against us mightily."

Hearing and seeing this, the elder fell to the ground and, embracing her feet, he said with tears: "I adjure thee, by the name of Christ our God Who was born of a Virgin–for Whose sake thou hast stripped thyself, for Whose sake thou hast exhausted thy flesh–do not hide from thy slave who thou art and whence and how thou camest into this desert. Tell me everything, so that the marvelous works of God may become known." This, and much more to the same effect, was uttered by Father Zosimas. But the woman raise him up and said: "I am ashamed, father, to speak to thee of my disgraceful life-forgive me for God’s sake! But as thou hast already seen my naked body, I shall likewise lay bare before thee my work, so that thou mayest know with what shame and obscenity my soul is filled. I was not running away out of modesty, as thou has thought. For about what have I to be modest? Was I not the chosen vessel of the devil? But I confess all to thy holiness, without hiding anything. I only implore thee, first of all, to pray unceasingly for me, so that I may find mercy on the Day of Judgement."

The elder already began weeping as the woman began her story. "My native land, honorable father, was Egypt. Already during the lifetime of my parents, when I was twelve years old, I renounced their love and went to Alexandria, I am ashamed to recall how there I at first ruined my maidenhood and, then, unrestrainedly and insatiably, gave myself up to sensuality. It is more becoming to speak of this briefly so that thou mayest know to what degree was my passion and my lewdness. For about seventeen years–forgive me–I lived in that vile condition. I was like a fire of public debauchery. And it was not for the sake of gain–here I speak the pure truth. Often when they wished to pay me, I refused the money. I acted in this way so as to make as many men as possible try to obtain me, doing free of charge what gave me pleasure. Do not think that I was rich and that was the reason why I did not take money. I lived by begging, often by spinning flax. At the same time, I had an insatiable desire and an irrepressible passion for wallowing in filth. This was life to me. To execute kind of insult to nature on account of my lust: this I regarded as life.

"That is how I lived. But then, one summer, I saw a large crowd of Libyans and Egyptians running toward the sea. I learned that they were all going to Jerusalem for the Feast of the Exaltation of the Precious and Life-Giving Cross, which would take place in a few days. I asked to go along with them. One fellow remarked, ‘No one will hinder thee if thou hast money to pay for the journey and for food.’ I answered, ‘To tell thee the truth, I have neither money nor food. But I shall go with them and shall go aboard. And they will feed me, whether they want to or not. I have a body–they will take it instead of pay for the journey.’ Zosimas, weeping, urged her to continue her account. "Shamelessly, as usual, I mixed with the crowd, saying in a bawdy manner, ‘Take me with you to the place in which you are going. You will not find me superfluous. ‘I also added a few more obscene words, calling forth general laughter. Seeing my readiness to be promiscuous, they readily took me aboard the boat. Mary then described briefly the depravity that took place a sea. She also said that she had corrupted many men in Jerusalem as well.

"The holy day of the Feast of the Exaltation of the Cross dawned," she continued, "while I was still flying about and hunting for youths. At daybreak, I observed that everyone was hurrying to the church, so I hastened along with the rest." She told Abba (Father) Zosimas that at the hour of the Elevation of the Cross, how she was struggling to mingle with the pilgrims. "I had at last squeezed through, but with great difficulty, almost to the entrance of the temple, from which the Life-Giving Tree of the Cross was being shown to the faithful. But when I trod on the doorstep, which everyone else passed over with ease, I was stopped by some force which prevented my entering." She added that trying, again and again, she found herself standing alone in the courtyard. "Thinking that this had happened because of my womanly weakness, I again began to work my way into the crowd, trying to elbow myself forward." She disclosed that all her attempts to step over the threshold were fruitless. "I alone seemed to remain unacceptable by the church. It was as if a detachment of soldiers stood there to oppose my entrance.

"Having repeated my attempt three or four times, at last, I felt exhausted and had no more strength either to push or to be pushed; so I went aside and stood in a corner of the porch. Only then, with great difficulty, did I begin to understand the reason why I was barred from being admitted to see the Life-Giving Cross. The word of salvation gently touched the eyes of my heart. And I stood weeping, when I saw above me the icon of the Most Holy Lady, Mother of God, who gavest birth in the flesh to God the Logos/Word, I know, O how well I know, that it is no honor or praise to thee when one so impure and depraved as I should gaze upon thine image, O Ever-virgin, who didst keep thy body and soul with purity. Rightly do I inspire repulsion and disgust before thy virginal purity. But I have heard that God, Who was born of thee, became man for the very purpose of calling sinners to repentance. Then help me, for I am a lone woman and have no other help. Order the entrance of the church to be opened to me. Permit me to see the Venerable Tree upon which He, Who was born of thee and suffered–even for me, unworthy though I am. Be my faithful guarantor before Thy Son, that I will never again insult and defile my body by the impurity of fornication. Moreover, as soon as I have seen the Tree of the Cross, I will renounce the world and its temptations and will go wheresoever thou shouldest lead me."

"Thus I spoke. And it was as if I acquired the fire of faith as a kind of hope and confidence in the mercy of the Mother of God. I, thereupon, left the place where I had been standing and praying. And I went again and merged with the crowd that was pushing its way into the temple." Mary then said that she was filled with astonishment and fear, seeing the way before her cleared. She made a prostration on the floor and worshipped God.

Upon emerging from the church, she went before the Theotokos icon again, saying, "O Loving Lady, thou has shown me thy great love for all men. Glory to God Who receives the repentance of sinners through thee! What more can I recollect or say, I who am so sinful? It is time for me, O Lady, to fulfill my vow, according to thy witness. Now lead me by the hand along the path of repentance!" Mary then heard a voice from on high, "If thou will cross the Jordan, thou shall find a great rest." Mary then cried out to the Theotokos, "O Lady, Lady, do not forsake me!" With these words on her lips, she left the courtyard of the church and set off on her journey toward the Jordan.

"As I was leaving the church," Mary remembered, ‘a Christian stranger glanced at me and gave me three copper coins, saying: "Sister, take these in the name of the Christ." And, taking the money, I bought three loaves of bread and took them with me on my journey, s a blessed gift." Mary then described how she asked for directions to the path leading to the Jordan. She ran through the city gates, going along for some thirty kilometers until sunset he reached the Church of Saint John the Baptist which stood on the banks of the river Jordan and north of the Dead Sea. After praying therein, she partook of the Mysteries (Sacraments) and partook of a portion of her loaves. Taking some water from the river Jordan, she lay down and passed the night on the ground. In the morning she found a small boat and crossed to the opposite bank. (Source: The Great Synaxaristes of the Orthodox Church)

[To be continued]

________________

"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.

ON THE FIFTH SUNDAY OF THE GREAT FAST OUR HOLY ORTHODOX
CHRISTIAN CHURCH COMMEMORATES OUR VENERABLE MOTHER
MARY OF EGYPT,

Couplet

The spirit was carried off, the flesh was decamped long ago;
conceal, O earth, the mortified bones of Mary.

An Abridged Life of Saint Mary of Egypt

Mary, our Venerable Mother, hailed from Egypt. She flourished during the years of the great Justinian I, Emperor from 527-565. Her biography was recorded in Greek by Saint Sophronios of Jerusalem (Patriarch from 634-638 A.D.) The Fifth Sunday in the Great Fast was formerly dedicated to the Parable and the Rich Man and Lazaros [Luke 16:19-31].

There was a certain elder in one of the monasteries of Palestine, a priest of holy life and speech, who, from childhood, had been brought up in monastic ways and customs. The elder’s name was Zosimas, a man of the right Orthodox Faith. After leading an exemplary monastic life, at the age of fifty-three he began to be tormented with thoughts, which were saying to him, "IS THERE ANY MONK ON EARTH WITH WHOM I MAY BECOME ACQUAINTED WHO COULD TEACH ME ANYTHING NEW, OR WHO HAS THE POWER TO HELP ME IN ANY OTHER FORM OF ASCETIC DISCIPLINE THAT I DO NOT KNOW OR HAVE NEVER PRACTICED? Is there anyone else leading A CONTEMPLATIVE LIFE in the desert who has not faltered and has fulfilled all aspects of this ascetical conduct of life? Then again, is there anyone in the wilderness who has excelled me in practice or contemplation? [It was not as if he thought himself superior to all; for if someone had exceeded hi in struggles, he wished to learn from such a one.]

An Angel of God appeared to him and said, "Zosimas, valiantly hast thou exerted thyself, as far as this is within the power of man; and thou hast successfully gone through the ascetic course. But there is no man who has attained perfection. Before thee lies unknown struggles, greater than those that thou has accomplished. That thou mayest know how many other ways lead to salvation, leave thy native land, like the renowned Patriarch Abraham, and go to the monastery by the river Jordan. There thou shalt discover others who have achieved greater feats of excellence."

Zosimas did as he was bidden. Zosimas met with the Egoumenos (Abbot) and after an interview, he was received into the monastery. He observed elders (gerontes) proficient both in action and the contemplation of God, aflame in spirit, working for the Lord. Their inexhaustible food was the word of God, while they sustained their bodies on bread and water–that is, as much as their love for God allowed them. Seeing these feats, Zosimas was greatly edified and prepared for the struggle that lay before him.

After many days, the time of the Great Fast was approaching. The fathers had a special tradition, which they observed at the commencement of Forgiveness Sunday. After the priest celebrated the Holy Liturgy, and all partook of the Holy Body and Blood of Christ, the brotherhood entered the refectory and ate a little fasting fare. All, afterward, gathered inside the church, where they prayed earnestly and made prostrations. The elders, then, kissed one another and asked forgiveness. Each one made a prostration to the Egoumenos and asked for his blessing and prayers for the struggle that lay before him. After this, the gates of the monastery were thrown open. Most of them went out into the desert and crossed the river Jordan. Each departing farther took with him as much as he could, or wanted, in the way of food, according to the needs of his body. In this way, they spent the whole of the fast and used to return to the monastery a week before Pascha (the Feast of the Resurrection of Christ), that is, on Palm Sunday.

Father Zosimas did the same as the other fathers of that brotherhood. He, too, went afar off, deep into the desert. He, however, harbored a secret hope in his breast. He yearned to find some desert dweller with whom he could satisfy his thirst and longing for further knowledge and instruction. Abba (Father) Zosimas wandered on, tirelessly, as if hurrying to some definite destination. He had already walked for twenty days. On that day, as he was wont on the previous days, he paused at noon, turned to the east, and began chanting and reciting the customary prayers of the Office of the Sixth Hour. He used to break his journey, thus, at fixe hours of the day, to rest a little, to chant psalms, and to pray on bent knees.

As he sang thus, without his eyes from the heavens, in his peripheral vision there appeared the shadowy illusion of a human body. The being appeared naked, with skin darkened as if burned up by the heat of the sun. The hair on the head was white as wool; it was not long but fell just below the neck. Zosimas was so filled with joy unspeakable at beholding a human form that he ran after the figure. In the midst of the pursuit, however, the form fled from him. Undaunted, he gave chase. Though he closed the gap between them, he became exhausted and was unable to run any further. Meanwhile, that fleeing figure kept moving, descending into the wadi and climbing up again on the other side of a dry river bank. Zosimas cried out to the form until he finally heard a woman’s voice, saying, "Forgive me for Jesus Christ’s sake, but I cannot turn toward thee and show thee my face, Father Zosimas. For I am a woman and naked, as thou seest, with the uncovered shame of my body. But, if thou shouldest like to fulfill one wish of a sinful woman, throw me thy cassock so that I can cover my body and can turn to thee and ask for thy blessing." Here, terror seized Zosimas, for he heard that she called him by name. He perceived that she was manifestly blessed with the gift of foresight.

He at once obliged her and removed his outer mantle, old and tattered as it was. He hurled it in her direction, turning away his glance as he did so. She retrieved the garment from the desert floor and was able to cover at least a part of her body. Then she turned to Zosimas and said, "Why dost thou wish, Abba (Father) Zosima, to see a sinful woman? What shouldest thou wish to hear or learn from me, O thou who hast not shrunk from such great struggles? Why hast thou put thyself to so much trouble now?" Zosimas cast himself on the ground and asked for her blessing. She likewise bowed down before him. And thus, for a long while, they lay on the ground prostrate and asked for each other’s blessing. And one would alone could be heard from both: "BLESS ME!" After a long while the woman said to the elder, "Abba Zosimas, it is thou who must give blessings and pray. Thou art dignified by the Priesthood. As a priest of the Most High, thou hast, for many years, been standing before the Holy Altar and offering the Sacrifice of the Divine Mysteries (Sacraments). Thou has been praying for the forgiveness of sin of others. For this reason, do thou bless me." This flung Zosimas into even greater terror. He was bathed in perspiration and found it difficult to enunciate his words. His heart was beating rapidly and he was gasping. He sighed, as tears welled up in his eyes, and then said, "O mother, filled with the Spirit, by thy mode of life, it is evident that thou livest with God and hast died in the world. O Saint of God, THE GIFT OF CLAIRVOYANCE GRANTED TO THEE IS EVIDENT. For thou hast not only addressed me by my name but also thou hast recognized that I am a priest, though thou hast never seen me before this day. But since grace is manifested not by rank or office, but by spiritual temper or way of life, thou oughtest to give me thy blessing for the sake of the Lord and pray for one who requires thy help."

Then, giving way before the elder’s persistence, the woman said: "May God, the Holy One, Who loves salvation for the sinners, may He bless thee!" Zosimas answered, "Amen." Both, then, rose to their feet. Then the holy woman asked the elder, "Why has thou come, O man of God, to me who am so sinful?" Why dost thou wish to converse with a woman not only bereft of clothing but also wanting in every virtue? Though I know one thing, O Father Zosimas the grace of the Holy Spirit has brought thee to render me a service in time. God has brought thee to this point. But tell me, father, how are the Christian people living? And the world at large and the emperors, how are they faring? How is the Church of God proceeding and being guided? "All is well by thy prayers, O venerable mother! Christ has granted stable peace to all. But still, the unworthy petition of an old man and pray fo the whole world and for me who am a sinner, so that my wanderings in the desert may not be fruitless." She answered, "Thou who art a priest, Abba Zosimas, it is thou who oughtest to beseech God for my sake and on behalf of the world. This is thy calling. But inasmuch as thou hast commanded this of me, I will gladly do what thou has bidden me." (Source: The Great Synaxaristes of the Orthodox Church)

(To be continued)

________________

"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.

THURSDAY OF THE FIFTH WEEK OF THE GREAT FAST:
THE GREAT CANON OF SAINT ANDREW OF CRETE.

"Do Thou grant, O Jesus, easy and means of compunction,
for now, are they singing a great canon to Thee."

Biographical Data of Saint Andrew

The Great Canon was composed by Saint Andrew, Archbishop of Crete. He is commemorated by the Holy Church on the 4th of July. He was born in Damascus in the year 660 A.D. to his pious parents, George and Gregoria. When Andrew was seven years old, he was still unable to speak. The unhappy lad, however, after much prayer, accompanied his parents to a certain church where he received the Mysteries (Sacraments) and his tongue was loosed. Early in life and while at school, he desired to dedicate his life to Christ. At fifteen, he was placed under the guidance of Bishop Theodore at Jerusalem, during the absence of a Patriarch for that See. Andrew became his spiritual son and secretary. At length, he received the orders of Reader and Subdeacon. In due course, as soon as Andrew became a monk, the Patriarch made him a Deacon and then Archdeacon.

Following these elevations, the holy youth descended into the Judaean Desert near Jerusalem, to spend his time in prayer and contemplation at the well-known Monastery of Saint Savvas. He remained there for ten years, surpassing many of the older monks. Then, one day, after the dismissal of the office of Orthros (Matins) in church, he began to meditate in his cell upon the Biblical events that the canticles glorified. He often felt that attention should be given to the hymns from the Holy Scripture, that is: Moses and the children of Israel crossing the Red Sea, the hymns of Moses before his repose, the prayers of Hannah, Avvoukoum, Isaiah, Jonas, the holy Three Children, and the words of the Virgin upon the Annunciation; and Zacharias’ prayer for his son John. Therefore, he put into writing his meditations into short verses. For each canticle, he composed several verses which explained or reflected upon the meaning of the Biblical Event. Once he collected the verses, he embellished them by inserting a short refrain between them. The work was complete after he organized the text into nine Odes. When the brotherhood learned of his compositions, they decided to incorporate them into their services. Thus, they chanted the canticles with these short strophes, which came to be known as the Canon. Our Holy Father composed many of these canons, which mostly centered on sin and repentance.

The Great Canon

The Great Canon of Saint Andrew of Crete is the longest Orthodox Canon. "From the end of the 7th century onwards, the kontakion hymn was gradually replaced by the Canon, which used the same basic principles of construction. Following the example of the nine Biblical canticles, it consists of nine (often only eight) odes which each consist of a number of stanzas. Sometimes this results in very voluminous products like, for example, the Great Canon by Saint Andrew of Crete, A PENITENTIAL HYMN OF ABOUT 250 STANZAS.

Nothing else compares with Saint Andrew’s survey of the Old and New Testaments which is a dialogue set to music between Saint Andrew and his soul. The majority of canons contain eight odes, numbered from Ode One to Ode Nine, without that of Ode Two. The most penitential canons comprise all Nine Odes.

The themes are self-evident. One IS URGED TO EXAMINE ONE’S LIFE AND SOUL. An appeal to repent and change recurs, COUNSELING THE SOUL TO IMITATE THE GOOD EXAMPLES PROVIDED IN THE Holy Bible, remembering THAT DEATH and JUDGMENT ARE ALWAYS NEAR. CONFESSION, PENITENCE, LAMENTATION, AND MOURNING ARE PROMOTED THROUGH THE RECOUNTING OF LIFE-ALTERING EVENTS IN THE HOLY SCRIPTURES. Whether or not Saint Andrew wrote the Canon for his own devotions, IT IS APPLICABLE TO US ALL. Furthermore, the Life of Saint Mary of Egypt is also read when the entire Canon is sung. She had flourished earlier, during the years of the great Justinian I, Emperor from 527-563 A.D. Her biography, a stirring account OF REPENTANCE, was read at the point when the entire Canon was sung. It had been recorded by the holy Sophronios (560-639 A.D.), Patriarch of Jerusalem.

O Venerable Andrew, thrice-blessed Father, who now beholds the
things of God, not through the corruptible senses of the body but
noetically in the powers of the soul, cease not to pray to God for
those who sing of thee, as thou art united with the Almighty.

[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.

THE DIVINE BEATITUDES OF THE LORD, GOD, AND SAVIOR JESUS CHRIST [Part II]

BLESSED ARE THE PURE IN HEART, FOR THEY SHALL SEE GOD" (Mt. 5:8).

Saint Peter of Damascus explains: "It is through detachment that one is enabled to fulfill the 6th Commandment: ‘Blessed are the pure in heart’ [Mt. 5:8]. The ‘PURE IN HEART’ are those WHO HAVE ACCOMPLISHED EVERY VIRTUE REFLECTIVELY AND REVERENTLY AN DHAVE COME TO SEE THE TRUE NATURE OF THINGS. In this way, they find peace in their thoughts."

Saint John Klimakos says, "If the face of a loved one clearly and completely changes us, and makes us cheerful, happy, and carefree, what will the Face of the Lord not do when He makes His presence felt invisibly in a pure soul?"

Saint Jerome writes: "He is not referring to those who have no consciousness of sin when speaking of the ‘pure in heart.’ A pure person is conspicuous for his pure heart; the temple of God cannot be polluted. THEOSIS (deification), in Patristic Tradition, IS THE VISION OF GOD (THAT IS, CHRIST) OR GLORIFICATION. One who has attained the state OF ILLUMINATION is a dwelling place, a temple, of the Holy Spirit Who prays within him. It is the will of God, such a person is led to Divine vision or THEOSIS, beholding Christ in glory."

"BLESSED ARE THEY WHO HAVE BEEN PERSECUTED ON ACCOUNT OF
RIGHTEOUSNESS, FOR THEIRS IS THE KINGDOM OF THE HEAVENS" (Mt. 5:10).

Saint John Chrysostom states: "On account of righteousness," that means, on account of virtue, for protection given to others, and for piety. For it is always His custom to speak of righteousness as the entire philosophy of the soul, THAT IS THE TRUE PHILOSOPHY OF THE SPIRITUAL LIFE OF VIRTUE, DISCIPLINE, AND DOCTRINE."

Saint Jerome writes, "He has expressly added ‘for the sake of justice (or righteousness)’ to those who have been persecuted. For many suffer persecution on account of their sins, and they are not just. At the same time, observe that the 8th Beatitude of the true circumcision is terminated with martyrdom."

"BLESSED ARE YE WHENEVER THEY REPROACH YOU AND PERSECUTE YOU, AND SAY EVERY EVIL WORD
AGAINST YOU FALSELY ON ACCOUNT OF ME" (Mt. 5:11).

In the Gospel of Saint Luke, we read similarly: "Blessed are ye whenever hate you, and whenever they separate you, and reproach you, and cast out your name as evil, on account of the Son of Man" (Lk. 6:22). Saint Ambrose writes: "When men hate you, have fortitude. But He does not mean that deserved hatred on account of guilt, but He speaks of the one who suffers persecution on account of guilt, but He speaks OF THE ONE WHO SUFFERS PERSECUTION ON ACCOUNT OF THE Faith, for such a one shall attain THE CROWN OF SUFFERING IF HE DISREGARDS THE FAVOR OF MEN AND PURSUES DIVINE GRACE.

Saint Peter tells us that "if, when you do good and suffer, you endure, THIS IS A GRACE FROM GOD [1 Peter 2:20]. For TO THIS YOU WERE CALLED, BECAUSE CHRIST ALSO SUFFERED FOR US, LEAVING BEHIND FOR YOU AN EXAMPLE, THAT YOU SHOULD FOLLOW HIS FOOTSTEPS [1 Peter 2:21).  This LITERALLY means, "For this is a grace if for the sake of consciousness of God ANYONE ENDURE GRIEFS, SUFFERING, UNJUSTLY" (τούτο γάρ χάρις, εί διά συνείδησιν Θεού υποφέρει τις λύπας, πάσχων αδίκως) [1 Peter 2:20-21].

"BE REJOICING AND BE EXCEEDINGLY GLAD, FOR YOUR REWARD IS GREAT IN
THE HEAVENS. FOR SO THEY PERSECUTED THE PROPHETS WHO WERE BEFORE
YOU" (Mt. 5:12).

Saint Jerome writes: "I do not know who among us can fulfill these words, that when our reputation is torn to pieces by abusive speech, we should exult in the Lord. He who pursues empty fame cannot fulfill this. Therefore, we ought to rejoice and exult, so that a reward may be prepared for us in the heavens. We read it elegantly written elsewhere not to seek glory and you will not grive when you are without glory."

The Psalmist says, "And let the brilliancy of the Lord our God be upon us" [Psalm 89:17]. "There is a single energy of God and the Saints," writes Saint Maximos, who was one of their number; they are, according to Saint Gregory Palamas, "LIVING ICONS OF CHRIST, BEING THE SAME AS HE IS, BY GRACE RATHER THAN BY ASSIMILATION." Saint Athanasios states: "For ‘if He should be made manifest’ (εάν φανερωθή), says Holy Scripture, "WE SHALL BE LIKE HIM" (όμοιοι Αυτώ εσόμεθα) [1 John 3:2], like, that is, NOT IN ESSENCE but IN SONSHIP, which we shall partake from Him."

Saint Symeon the New Theologian writes: "We shall be like Him. How so? Because ‘of His fullness we all received’ [John 1:16]. ‘On the other hand, we are one in the nature of humanity as His kinfolk, and have been accorded the name of His brethren… For God wills that by the Holy Spirit WE ARE UNITED TO HIM AND CLEAVE TO HIM, AND BECOME ONE BOD AND COHEIRS WITH HIM." Elsewhere, Saint Symeon says: "And this is not all, but He also bestows on them ‘THE MIND OF CHRIST" (1 Cortinthians 2:16), which shines above their heads, and which reveals mysteries to them which it is not lawful for a human tongue to utter. In addition, He GIVES THEM NEW EYES AND NEW EARS. It is impossible to say all the things I want to say, …eah of them becomes a temple of God in perception and in knowledge." [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.

THE SERMON ON THE MOUNT: THE DIVINE BEATITUDES OF
OUR LORD, AND GOD, AND SAVIOR JESUS CHRIST TO THE
WORLD.

"Then He opened His mouth and
taught them, saying:

Blessed are the poor in spirit,
For theirs is the Kingdom of
heaven.

Blessed are those who mourn,
For they shall be comforted.

Blessed are the meek,
For they shall inherit the
earth.

Blessed are those who
hunger and thirst for
righteousness,
For they shall be filled.

Blessed are the merciful,
For they shall obtain mercy.

Blessed are the pure of heart;
For they shall see God.

Blessed are the peacemakers,
For they shall be called sons
of God.

Blessed are those who are
persecuted for
righteousness sake
For theirs is the Kingdom
of heaven.

Blessed are you when they revile
and persecute you, and say all
kinds of evil against you falsely
for My sake.

Rejoice and be exceedingly glad,
for great is your reward in heaven,
for so they persecuted the prophets
who were before you."
[Matthew 5:2-12]

Gospel Reading:
Sunday of Saint John Klimakos (Matthew 4:23-5:13, Gk, usage]

Saint Peter of Damascus writes: "We ought to repudiate every dream and every idle word or action. We should ever meditate on God’s name, in every place and in all that we do as something more precious than breath itself. We should sincerely abase ourselves before God, WITHDRAWING THE INTELLECT FROM ALL WORLDLY THOUGHTS, SEEKING ONLY THAT GOD’S WILL MAY BE DONE. The intellect will then begin to see that its faults are like the grains of sand of the sea. This IS THE COMMENCEMENT OF OUR SOUL’S ILLUMINATION AND SIGN OF ITS HEALTH. THE SOUL BECOMES CONTRITE AND THE HEART BECOMES HUMBLE, AND TRULY REGARDS ITSELF AS THE LEAST OF ALL THINGS. Then we begin to understand God’s blessings, whether particular or all-embracing, of which the Holy Scripture speaks; and we begin to understand also our own offenses. We START IN KEEPING ALL THE COMMANDMENTS, FROM THE FIRST TO THE LAST, FULLY AWARE OF WHA WE ARE DOING. For the Lord has established them like A LADDER, AND WE CANNOT MISS ONE RUNG AND GO ON TO THE NEXT: AS WITH STEPS, WE MUST GO FROM THE FIRST TO THE SECOND, FROM THE SECOND TO THE THIRD, AND SO ON. In the end, they make man a god, through the grace of Him Who has given the Commandments to those who CHOOSE TO KEEP THEM."

"BLESSED ARE THE POOR IN SPIRIT, FOR THEIRS IS THE KINGDOM OF
THE HEAVENS" (Mt. 5:3).

Saint Peter of Damascus states: "Blessed are the poor in spirit", that is, those who quail with fear of God and are inexpressibly contrite in soul. For the Lord has established this as the basic commandment, knowing that without this even living in heaven would be profitless, for one would still possess the same madness through which the devil, Adam, and many others have fallen."

Saint John Chrysostom comments: "What is meant by the "poor in spirit"? The humble and contrite mind. For by spirit herein He speaks of the soul and the faculty of choice. For since many are humble involuntarily, but forced under circumstances, He lets these pass (for this is no matter of praise), and calls them happy first who by choice humble and restrain themselves. And on what account does He not say ‘the humble’ but ‘the poor’? For this is more than that. He means those who are awestruck and tremble at the commandments of God… By this, He has prepared a suitable remedy TO THE DISEASE OF PRIDE, since the greatest of evils and those which injured the whole world had their entering in FROM PRIDE.

"BLESSED ARE THEY WHO MOURN, FOR THEY SHALL BE COMFORTED" (Mt. 5:4).

Saint Gregory of Nyssa writes: "There is more than one kind of sorrow, and so says Saint Paul: "For the sorrow in accordance with God works out repentance to salvation, not to be regretted; but the sorrow of the world worketh out death" [2 Corinthians 7:10]. For surely if a soul bewails its wicked life because it feels its bad effects, such suffering cannot be excluded from the sorrow that is called blessed…We should not think it a loss to be deprived of some of the pleasant things of this life, but rather to lose the better things for the sake of enjoying the others."

Saint Ephraim the Syrian states: "Mourn, repent, turn to Me," is what the Lord is saying. ‘I shall give thee rest, there, where there is neither pain, nor weeping, nor concerns, nor cares, nor lamenting. Turn to me, O sons of men. I shall give thee rest where there is "neither male and female; for ye are all one in Christ Jesus" (Galatians 3:28).

Saint John Klimakos says, "The fount of tears after Baptism has become greater than Baptism, though this be a bold saying." But REPENTANCE IS THE FRUIT OF BAPTISMAL GRACE. THE GIFT OF TEARS IS THE INFALLIBLE SIGN THAT THE HEART HAS BEEN OVERWHELMED BY THE LOVE OF GOD. "When our soul departs from life," says Saint John of the Ladder, "we shall not be accused because we have not worked miracles, or have not been theologians, or have not seen visions, but we shall all certainly have to give an account before God because we have not wept unceasingly on account of our sins." The spiritual gift of these tears not only consummates repentance but ALSO PRODUCES THE FIRSTFRUITS OF INFINITE JOY."

"BLESSED ARE THE MEEK, FOR THEY SHALL INHERIT THE EARTH" (Mt. 5:5).

Saint Maximos the Confessor writes: "The person who with the clear eye of faith beholds the beauty of the blessings of the age to be readily OBEYS THE COMMAND TO LEAVE HIS COUNTRY AND HIS KINDRED AND HIS FATHER’S HOUSE; AND HE ABANDONS THE FLESH, THE SENSES, AND SENSORY THINGS, TOGETHER WITH PASSIONATE ATTACHMENTS AND INCLINATIONS. In times of temptations and conflict," he rises above nature because he has put the Cause of nature first, just as Abraham put God before Isaac."

Saint Jerome wrote: "He does not mean the land of Judaea or the land of this world, not the accursed land that brings forth thorns and thistles. For the cruelest warrior can possess that land. Rather, he means the land that the psalmist desires: ‘I believe that I shall see the good things of the Lord in the land of the living" (Psalm 26:16). One who possesses land in this way and who triumphs after the victory is described in another psalm to prosper and reign on account of truth and meekness and justice. For here below people possess land not through meekness, but THROUGH ARROGANCE.

"BLESSED ARE THEY WHO HUNGER AND THIRST AFTER RIGHTEOUSNESS, FOR THEY SHALL BE FILLED" (Mt. 5:6).

Saint Gregory of Nyssa writes: "If the Logos/Word calls blessed the hunger of those who desire righteousness, He includes in this every other form OF VIRTUE, such as FORTITUDE, OR TEMPERANCE… None of the things that are covered in this life for the sake of pleasure will satisfy those who run after them… Therefore, we learn from the Lord this sublime doctrine that the only truly and solidly existing thing is our zeal for virtue… As for those who waste their lives in absurd lusts, even if their soul should constantly be occupied with licentiousness, yet it will not always be able to enjoy it. For satiety stops the greed of the glutton, and the drinker’s pleasure is quenched at the same time as his thirst. These all require a certain interval of time to rekindle the desire for the delights, which enjoyment carried to satiety has caused to flag.

"The possession of virtue on the other hand, where it is once firmly established, is neither circumscribed by time nor limited by satiety. It always offers its disciples the ever-fresh experience of the fullness of its own delights. Therefore, God the Logos/Word promises TO THOSE WHO HUNGER FOR THESE THINGS THAT THEY SHALL BE FILLED."

"BLESSED ARE THE MERCIFUL, FOR THEY SHALL FIND MERCY" (Mt. 5:7).

Saint Mark the Ascetic states: "Just as thought is made manifest through actions and words, so is our future reward through the impulses of the heart. Thus a merciful heart will receive mercy, while a merciless heart will receive the opposite."

Saint John Chrysostom writes: "Herein He seems to me to speak of those who show mercy not only by means of money but ALSO THROUGH THEIR ACTIONS. Manifold are the ways to show mercy, and this commandment is broad. What then is the prize? ‘They shall find mercy.’ The recompense seems to be equal, but it is a far greater accomplishment. Now whereas they showed mercy as men, they find mercy from the God of all. The mercy of man that of God IS NOT THE SAME THING, BUT IS AS WIDE AS THE INTERVAL BETWEEN EVIL AND GOODNESS, SO FAR IS THE ONE REMOVED FROM THE OTHER."

Saint Jerome says, "Mercy is understood not only in almsgiving but in every sin of a brother. For we are to carry the burdens of one another."

[Source: The Great Synaxaristes of the Orthodox Church]

(To be continued)

________________

"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.

ON THE FOURTH SUNDAY OF THE GREAT FAST, THE HOLY CHURCH
COMMEMORATES OUR HOLY FATHER AMONG THE SAINTS,
HEGUMEN OF MOUNT SINAI, JOHN, THE AUTHOR OF THE LADDER (CLIMACUS).

Couplet

John who lived in the flesh, was dead to the world,
though he appeareth breathless and dead, yet he
liveth forever. By leaving his writings, the Ladder
of Ascent, he indicateth his own path of ascent.

Our Venerable Father reposed on the 30th of the month of March. The biography of the blessed John, the Abbot of Mount Sinai, subsequently called "Scholastikos" or "Sinaites" was recorded by Daniel, a monk of Raithu. He is also surnamed Klimakos (Climacus) or of the Ladder, as the author of this edifying and inspiring book. He is deemed one of the great ascetics and monastic writers who flourished during the 6th century. The Saint’s composition, entitled The Ladder of Paradise or The Heavenly Ladder or Ladder of Divine Ascent, is placed side by side with the ladder seen in a vision by Patriarch Jacob. The ladder was fixed on the earth, but the top reached heaven, and the Angels of God ascended and descended on it. The Lord also stood upon it and made promises to the Patriarch. And Jacob said, "The Lord is in this place, and I knew it not."

The city of John’s birth is unknown to us. Our Saint had received a general education but took monastic vows at the age of 16. He took himself to Mount Sinai where he rejoiced to take up the yoke of Christ in the eremitical life. After he was assimilated into monastic life, he completely banished his own will. John, therefore, bowed his neck in submission and entrusted himself to a godly spiritual father and teacher, namely, Abba (Father) Martyrios. The latter took the young John, then about 20 years old, and tonsured him on the holy peak of Mount Sinai. The spiritual father lived for another fifteen years and was translated to his much-desired Lord.

Then John, as a true disciple, with deep sorrow and shedding warm tears, buried Abba Martyrios. Thereafter, John entered THE STADIUM OF SOLITUDE, bearing, as mighty arms, the prayers and commands of his late elder (Geronda). By these weapons, he would defeat the passions and overturn the power of the wicked rebelliousness and provocations of the demons. He then hastened to dwell in a cell about five miles from the main church of the monastery, in a place that is known today as Thola. John was then about 35 years old.

Here he would spend some 40 years without ever relaxing his regimen. John partook of all edibles, that is, whatsoever the land thereabout yielded and the monastic rule permitted. He ate very little–certainly never to satiety–just enough the support life. In a word, he ate so sparingly that it was a matter of tasting rather than of eating. Thus, he extinguished the flame of carnal desires. He had no association with human society. He strived not to succumb to the acquisition of things. Oftimes, he was bereft of the necessities of life. From unceasing remembrance of death, he thereby engaged himself only with godly works.

Which of the virtues did the Saint receive from God for his self-restraint and steadfastness of spirit? IT WAS HUMILITY, which IS ABOVE ALL AND IS PARAMOUNT FOR THE PURIFICATION OF A MAN. He also possessed THE GIFT OF TEARS. He exercised tremendous self-control in the matter of sleep, so much so that he resembled an earthly Angel or heavenly man. John would sleep one hour during the night, but the remainder of the day ws devoted TO WORK AND PRAYER. Before he retired for the night, he prayed for many hours, and then he would read.

On account of his manner of life, there were those who desired to hear his soul-benefitting exhortations. The Monk Moses sought the help of many fathers to intercede with John on his behalf that he might be accepted as a disciple. Therefore, after being greatly importuned by their entreaties, John yielded and received Moses. John, who was endowed WITH CLAIRVOYANCE, saved his disciple, who was on an errand, from being crushed to death by a teetering boulder.

The man of God was also an excellent physician who brought to light THE WOUNDS OF THE HEART. On one occasion, the Monk Isaac asked Abba John to deliver him from being troubled by the demon of flesh-loving fornication. The divine father wondered at Isaac’s faith and profound humility, and said to him, "Let us stand, brother, and pray together; for the good and most compassionate Lord does not wish to overlook our humble entreaty, but He wills to grant what we request." Indeed, the favor was procured by the Saint’s intercession.

John, an experienced teacher, was a man endowed with much good reason. However, certain brethren, envious and malignant, pierced with the arrow of jealousy, sought to hinder John in any way they could manage. They slandered John, accusing him of being a prattler and of merely talking foolishness. The Saint knew that it was possible, by the grace of God, to bear all temptations; for they work to one’s profit. The holy man remained silent for about twelve months. The sweet waters, therefore, of his teachings ceased flowing, so that he might cut short the aversion of the miscreants that sought a pretext. Consequently, those of ill-intent were censured by the silence and utter patience and humility accomplished by the Saint. They came to acknowledge the damage and injury they ushered in. They then besought John to resume again and open the fountain of his teachings and water the thirsty souls. They also asked for forgiveness for their sin. And John, who never learned to gainsay or contradict, straightway hearkened and again commenced his salutary and saving teachings, even as earlier.

John was judged to be another Moses, revealed by God in their days. They, therefore, compelled him to accept the office of governing them. John was already in his seventies when this took place. On the very day that John became HEGOUMENOS, there came to the monastery about six hundred visitors. While all were sitting and eating, John noticed a man with short hair. He was dressed like a Hebrew, in a white tunic. He walked about like a manager, giving instructions to the cooks, stewards, cellarers, and others. When the pilgrims departed and the servants were sitting at the table, they looked for this man who had walked about giving instructions. But he had disappeared. Then the slave of God, John said, "Cease looking! Our lord Moses, the holy Prophet, and lawgiver, has done nothing stranger by serving in his own place!"

The blessed John, as did Moses, ascended the mountain and entered into the unapproachable darkness. He crossed over the heavenly degrees with his mind, drawing near to God through ineffable contemplation. For, after purifying his soul and constantly cleansing its eye, he perceived the vision of God. In the future, as Moses of old, he would come down to his fellows, bearing the tables of God’s law, his Ladder. John had attained the heights of perfection in this life, guiding those new Israelites, the monks of Sinai. He resembled Moses in every way, save one: Moses was unable to attain to the earthly Jerusalem, but this new Moses was vouchsafed to reach the Jerusalem above.

Now when the people of the congregation asked Moses for water to drink, Moses cried to the Lord. Moses was then instructed to take the rod and smite the rock. Water then gushed forth from the barren rock. In like manner did Abbot (Egoumenos) John call upon the Lord and make the sign of the Cross; for there had been a drought in Palestine. At the request of the inhabitants, Abbot John prayed and heavy rains fell. He, thereupon, provided not only spiritual drink but also water during a drought.

"In truth, like Moses we have thee as a lawgiver of asceticism, and like David as
a rule of meekness of the monastics, and we bless thee, O father."

About two day’s journey from Mount Sinai, there was the Monastery of Raithu. The two monasteries were in constant and close contact. The Abbot of Raithu, whose name also was John, perceived the spiritual height of John of Sinai. John of Raithu begged John of Sinai to write a book, like the divine-written tablets of Moses, for the instruction of the new Israelites who had escaped from the spiritual Egyptians and from the sea of life.

John, conspicuous for his humility, responded by letter, calling himself a pauper and beggar as regards the virtues. Yet, pressed by obedience, he compiled with John of Raithu’s holy order. He then asked the Abbot of Raithu if he would embellish the work afterward. Thereupon, the one preeminent in virtue composed the book in sentences wherein much is said with few words.

The language is simple and contains many comparisons drawn from the world, together with proverbs and sayings. He quotes Holy Scripture and the God-inspired Fathers. The book comprises 30 Steps, corresponding TO THE THIRTY YEARS OF OUR SAVIOR’S EARTHLY AGE WHEN HIS PUBLIC MINISTRY COMMENCED. It deals with the VICES and VIRTUES, directions for both the active and contemplative life, and then concludes with a homily to pastors.

The Venerable John governed the brotherhood for about four years. Since he desired his former solitude, he, therefore, left his brother George in his place. Soon after, as the Saint was dying, George entreated him that they not b separated. The holy John assured George that their prayers were heard. When John attained the age of fourscore years he passed away in the little hermitage of his youth, a retreat which had been so precious to him. Indeed, Geroge followed his master within a few days. our Holy Father John left behind a memory flowering, flourishing, abiding forever, sufficing to profit those who wish to emulate him.

By the intercessions of Saint John, have mercy on us
and save us, O God. 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.

A TREE AGAINST THE TREE

For the Feast of the Exaltation of the Cross, celebrated by the Holy Church on the 14th of September, we hear it said to Christ: "Thou didst set a tree against the tree." On the day of the Veneration of the Cross, Saint Theodore the Stoudite entreats our Lord: "Thou hast made the instrument of death into a Source of Life. Sanctify THOSE WHO VENERATE IT." For the Feast in September, we are told that A TREE BEGUILED OUR FOREFATHER. Therefore, "it was fitting that the wood should and that the sufferings of the one who was condemned on account of the tree should be done away through the passion of Him Who is passionless. So, although "one tree SPROUTED FORTH DEATH IN PARADISE, yet the Cross BLOSSOMED FORTH LIFE SINCE THE SINLESS LORD WAS NAILED TO IT." And, PARTAKING OF THY FRUIT, O TREE OF THE CROSS, WE HAVE GAINED INCORRUPTION. WE ARE RESTORED ONCE MORE TO EDEN, AND WE HAVE RECEIVED GREAT MERCY." We also hear "the fiery sword no longer guards the gate of Eden; for in a strange and glorious way the wood of the Cross has quenched its flames. The sting of death and the victory of Hades are now destroyed. For Thou art come, my Savior, crying to those in Hades, "Return again to Paradise."

We also hear that "one of the soldiers pierced His side with a spear, and straightway blood and water came out [John 19:34]. "Indeed, "when a spear pierced Thy pure side, water with blood gushed forth, inaugurating a covenant and cleansing sins." Saint John Chrysostom states: "An ineffable mystery was accomplished: For, ‘blood and water came out.’ Not simply without a purpose, or by chance, did those founts come forth, but because by means of these two together the Church consists. And the initiated in the Mysteries (Sacraments) know it, being BY WATER INDEED REGENERATED, AND NOURISHED BY THE BLOOD AND THE FLESH. Hence the Mysteries (Sacraments) TAKE THEIR BEGINNING; THAT WHEN THOU APPROACHES TO THAT AWFUL CUP, THOU MAYEST SO APPROACH, AS DRINKING FROM THE VERY SIDE." Saint John of Damascus also observes that Christ "CAUSED THE FOUNTAIN OF REMISSION TO WELL FORTH FOR US OUT OF HIS HOLY AND IMMACULATE SIDE: WATER FOR OUR REGENERATION, AND THE WASHING AWAY OF SIN AND CORRUPTION, AND BLOOD TO DRINK AS THE HOSTAGE OF LIFE ETERNAL.

Baptism into Christ’s Death

Saint Gregory Palamas exhorts us in this fashion: "Surely, we ought to honor and use this Divine Trophy OF THE FREEDOM OF HUMANITY. Its appearance alone puts the serpent, THE ORIGINATOR OF EVIL, to flight. It triumphs over him and disgraces him, proclaiming him defeated and crushed. It glorifies and magnifies Christ, and displays His victory to the world. If it were really necessary to disregard the Cross because Christ suffered upon it, then His death would be neither honorable nor salutary. Again, how should we say that ‘AS MANY AS WERE BAPTIZED INTO CHRIST JESUS WERE BAPTIZED INTO HIS DEATH? [Romans 6:3]. And how can we share in His Resurrection ‘IF WE HAVE BEEN PLANTED TOGETHER IN THE LIKENESS OF HIS DEATH’? [Romans 6:5].

Again, what means ‘we were baptized into His death? Saint John Chrysostom explains that "IT IS WITH A VIEW TO OUR DYING AS HE DID. FOR THE BAPTISM IS THE CROSS. What the Cross then, and the burial, is to Christ, that the Baptism has become to us, even if not in the same respects. For in the flesh, He died and was buried, but we have done both to sin."

The Ordinances of the Faith and a New Way of Life

Saint Gregory Palamas, expounding on the Cross of Christ, writes: "It was upon the Cross where the ‘bond written against us, in the ordinances, which was contrary to us’" [Colossians 2:14] — because OF OUR DISOBEDIENCE when our forefather stretched out his hand to the tree–WAS NAILED. What is he saying? Let us hear what the Apostle Paul writes to the Colossians: "And you, being dead in the transgressions and the uncircumcision of your flesh, did He make alive together with Him, HAVING FORGIVEN US ALL THE TRANSGRESSIONS, HAVING BLOTTED OUT THE BOND WRITTEN AGAINST the US, IN THE ORDINANCES, WHICH WAS CUSTOMARY TO US. And He hath TAKEN AWAY OUT OF THE MIDST, HAVING NAILED IT TO THE CROSS. And having PUT OFF FROM HIMSELF THE PRINCIPALITIES AND THE POWERS, HE MADE AN EXAMPLE OF THEM OPENLY, TRIUMPHING OVER THEM IN IT [Colossians 2:13-15]… So we hear in this Epistle to the Colossians THAT CHRIST HAS FORGIVEN US ALL THE TRANSGRESSIONS [Colossians 2:13].

The Meaning of the Sign of the Cross to the Christians

Saint John Chrysostom writes: "When therefore thou signest thyself (make the sign of the Cross), THINK OF THE PURPOSE OF THE CROSS, AND QUENCH ANGER, AND ALL THE OTHER PASSIONS. When thou signest thyself, FILL THY FOREHEAD WITH ALL COURAGE, MAKE THY SOUL FREE. And ye know assuredly what are the things that give freedom. Therefore, also Saint Paul leading us there, I mean unto the freedom that beseems us, did on this wise lead us unto it, HAVING REMINDED US OF THE CROSS AND BLOOD OF OUR LORD. ‘YOU W1 ERE BOUGHT WITH A PRICE; CEASE MAKING YOURSELVES SLAVES OF MEN’ [1 Corinthians 7:23]. It is as if he were saying, ‘CONSIDER, THE PRICE THAT HAS BEEN PAID FOR YOU, AND YOU WILL BE A SLAVE TO NO MAN’, BY THE PRICE MEANING the Cross.

Boast Not Except in the Cross of Our Lord Jesus Christ

Let us say with Saint Paul "But may it not be for me to boast, EXCEPT IN THE CROSS OF OUR LORD JESUS CHRIST, through Whom THE WORLD HAS BEEN CRUCIFIED TO ME, AND I TO THE WORLD" [Galatians 6:14]. This means, according to Saint John Chrysostom, that "WHAT HE HERE ALLS THE WORLD IS NEITHER THE HEAVEN NOR THE EARTH, BUT THE AFFAIRS OF LIFE, THE PRAISE OF THE PEOPLE, RETINUES, GLORY, WEALTH, AND ALL SUCH THINGS AS HAVE A SHOW OF SPLENDOR. INDEED, "THE CROSS IS OUR GLORY, AND THE SUM OF ALL OUR BLESSINGS, AND OUR CONFIDENCE, AND ALL OUR CROWN."

We conclude with the words of Saint Theodore: "AS WE CELEBRATE TODAY THE JOYFUL VENERATION OF THY LIFE-GIVING CROSS, O CHRIST OUR SAVIOR, WE PREPARE OURSELVES FOR THY MOST HOLY PASSION." (Source: The Great Synaxaristes of the Orthodox Church)

________________

"Glory Be To GOD
For
All Things!"

– Saint John Chrysostom

+ + +

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

+ Father George