My beloved spiritual brothers and sisters in Christ God,

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

JOY AND GLADNESS

"Fill our hearts with joy and gladness." The Divine Eucharist is a joyous celebration, and we cannot over-emphasize its joyous character. We thank and praise God for having freed us from corruption and death and for having granted us life without end in His heavenly Kingdom. Truly Christ has vanquished death. DEATH NO LONGER EXISTS. WE HAVE BEEN REDEEMED. A LIFE WITHOUT END AWAITS US AFTER THIS SHORT LIFE. We partake of the Lord with joyous hearts, as the first Christians did: "BREAKING BREAD IN THEIR HOMES, THEY PARTOOK OF FOOD WITH GLAD AND GENEROUS HEARTS (Acts 2:46). Celebrating the divine Eucharist on the tomb of a martyr on the anniversary of his or her entrance into the Kingdom was a joyous occasion. As we have read, the writer of the Martyrdom of Saint Polycarp prays that "the Lord will permit us to gather ourselves together (synagomenois), as we are able, in gladness and joy to celebrate the BIRTH-DAY OF HIS MARTYRDOM.

Christ has fulfilled ALL (passan) the dispensation (Oikonomia) of the Father. Our offering was accepted by God because IT FULFILLED THE DIVINE PLAN OF SALVATION KATA PANTA, "IN EVERYTHING." Now it is for us to enjoy in huble thanksgiving and gratitude the fruits of the salvation that Christ obtained for us: "Let us BE GLAD and REJOICE in His salvation" (Isaiah 25:9). THIS IS HIS PLEDGE: "Truly, truly, I say to you, you will weep and lament, but the world will rejoice; you will be sorrowful, but your sorrow will turn into JOY… So you have sorrow now, bu I will see you again and your hearts will REJOICE and no one will take your joy from you" (John 16:20-22). Let us quote the words of the Resurrection Sermon of Saint John Chrysostom one more time "Let everyone enter into the JOY of our Lord… The table is full, indulge yourselves supmtuously. The calf is ample, let no one go away hungy. Let all enjoy THE BANQUET OF FAITH."

The Divine Eucharist is not only a memorial sacrifice; IT IS A COMMEMORATION OF ALL THE SALVIFIC EVENTS, INCLUDING THE LORD’S GLORIOUS RESURRECTION FROM THE DEAD, HIS ASCENSION INTO HEAVEN, AND HIS SITTING IN GLORY AT THE RIGHT HAND OF THE FATHER. ALL IS ACCOMPLISHED. We praise and glorify the Triune God, especially after having partaken of the Sacred Mysteries. Christ IS ETERNALLY RISEN, NO LONGER TO DIE AGAIN: "For we know the Christs being raised from the dead WILL NEVER DIE AGAIN; DEATH HAS NO LONGER DOMINION OVER HIM" (Romans 6:9). Christ IS THE FIRST FRUITS of the New Creation (1 Corinthians 15:20). His Resurrection stands as a pledge and foundation of Christian hope. Let us lift up our droopy hands (see Hebrews 12:12) and minds: "LET US LIFT UP OUR HEARTS" ("Ανω σχώμεν τάς καρδίας"), if indeed we have them lifted to the Lord, "Let us be grateful for receiving a Kingdom that cannot be shaken" (Hebrews 12:28).

The JOYOUS character of the Eucharistic meal AS A FORETASTE OF THE MYSTICAL HEAVENLY REPAST THAT WILL TAKE PLACE IN HEAVEN, SHOULD BE PRESENT WHENEVER (osakis, every time (1 Corinthians 11:25-26) we gather together to celebrate the Divine Mysteries. Let us ask ourselves: do we display THE INNER GREAT JOY–REAL EXULTATION (AGALIASIS, a word carrying eschatological overtones) — and simplicity of heart of the first Christians (Acts 2:46)? Do we eagerly anticipate to enter "the JOY of the Lord (Matthew 25:21-23)? Do we long to sit at the table with the Lord in His Kingdom, as much as He does (Luke 22:16-18)? Although we should always BE AWARE OF OUR SINFULNESS AND SHOULD STRUGGLE TO ERADICATE SIN FROM OUR LIVES, WE SHOULD NEVER LET OUR SINS OPPRESS US AND DEPRESS US; WE SHOULD NEVER LET A PREOCCUPATION WHETHER WE ARE "WORTHY" TO PARTAKE OF THE CUP OF SALVATION ROB AWAY FROM US OUR JOY IN THE LORD, Who loved us and gave Himself FOR US (cf. Galatians 2:20).

The sacrificial character of the Divine Eucharist should not be an occasion of gloominess and sadness, BUT A CAUSE OF JOY, GRATITUDE AND THANKSGIVING. The Orthodox Church does not dwell on Divine Eucharit as a propitiatory sacrifice, but AS A FORETASTE OF THE ETERNAL ENJOYMENT IN HEAVEN AND AS A PARTICIPATION OF THE GOOD THINGS GOD FATHER HAS PREPARED FOR THOSE WHO LOVE HIM: "You have prepared a table before me, in the presence of those who afflict me… and your cup inebriates me with the best wine" (Psalm 22[23]:5). For it is written. ‘What no eye has seen, nor ear heard, nor the heart of man conceived, what God has prepared for those who love Him" (1 Corinthians 2:9). And to the Thessalonians he says, "Rejoys always" (1 Thessalonians 5:16), as he does to the Philippians, "REJOYS in the Lord always" (Philippians 4:4). We are to take these persistent "always" to their full value.

God created man so that he may REJOICE in the material and spiritual gifts granted to him through Jesus Christ , by the energy of the Holy Spirit. In the words of Saint Maximos the Confessor: "God, full beyond all fulness, brought creatures into being not because He had need of anything, but SO THAT THEY MIGHT PARTICIPATE IN Him IN PROPORTION TO THEIR CAPACITY AND THAT HE HIMSELF REJOICE IN His WORKS (cf. Psalm 103 [104]:31, through seeing them JOYFUL and ever filled to overflowing WITH HIS INEXHAUSTIBLE GIFTS." (Source: The Heavenly Banquet. Understanding the Divine Liturgy by Fr. Emmanuel Hatzidakis)

___________________

"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 ARENA OF THE VIRTUES"
If one was to open up the spiritual treasure chest of the Church he would discover in it a plethora of priceless jewels and stones. Every Orthodox Christian has access to this treasure chest and its contents. No one else outside the Orthodox Church can make a claim of it. In other words, it is the inheritance of all Orthodox Christians who remain loyal to the Faith and Holy Tradition. The spiritual wealth that has been inherited by us must never be either ignored or squandered aimlessly but must be used for the good of all of mankind.

Life can be described as a wrestling arena where the fight to win takes place. When one enters life’s arena the struggle and fight begins. The spiritual struggle is of course against evil and sin. First, we must overcome ourselves and our passions in order to crush our evil opponent and declare victory. There is a Church hymn that says, "The arena of the virtues has been opened. Let all who wish to struggle for the prize now enter." The victory, however, can only be accomplished with the help of our Lord and Savior Jesus Christ Who reminds us that we can do nothing without Him.

Those of us who have lived a long life can attest that life is a constant battle. From the time that one is born until his death, the battle continues relentlessly. It is the reason that after decades of living one feels worn out and exhausted. However, no matter how tired one is the spiritual struggle must continue until the very end if we are to obtain eternal life.

By the grace of the Holy Spirit, the believer is transformed and his life is changed forever. At the Mysterion of Baptism the priest offers the following blessing: "… and grant that he who is baptized in it MAYBE CHANGED so as to put off the old man, which is corrupt according to the deceitful lusts, AND TO PUT THE NEW, WHICH RENEWETH HIM ACCORDING to THE IMAGE OF THE Creator; that as he is planted together in the likeness of Thy Death through Baptism, he may become also a partaker of Thy Resurrection; and as he hath guarded the gift of Thy Holy Spirit and increased his PORTION OF GRACE, may he RECEIVE THE PRIZE OF THE HIGH CALLING, AND BE NUMBERED AMONG THE FIRST-BORN WHO ARE WRITTEN IN HEAVEN IN THEE OUR GOD AND LORD JESUS CHRIST."

Our spiritual challenge is to live in Christ Jesus. It is to retain our inner communion and union with Him. As a Christian one must have unceasing remembrance of our Lord and Savior Christ. That the Cross of our Redeemer may be engraved in the heart of all Christian faithful that cannot ever be erased or discarded. My prayer with all my heart is that the Name of the Lord be written in the heart, the mind, and soul of all our brethren. As disciples of Christ God the Cross is the indispensable sign of all His true followers and friends.

The contemporary Orthodox Christian is experiencing an adentity crisis. The influence of the secular society upon the Christian is powerful and it has created confusion and often places the believer in a dilema. It creates uncertainty of what is true and genuine, or of what path to take. We rely on the Holy Church to guide each of us to "come and see" the eternal dwelling place of the Great Philanthropos and King. Just as the sun follows the same path, rising and setting, we too must be constant and consistent with the spiritual path which we follow daily. It is said that "our rising from sleep is actually a small resurrection, and from that perspective we behold each sunrise as something new, just as our nightly sleep is a small death, so we see each sunset differently."

The world which we live in is undboubtedly an arena in which our faith is tested. Just as the venerable Prophets of the Old Testament, we too ought to learn how to live a life dedicated to the service of Almighty God. A divinely enlighten person is a virtuous person. However, who today even knows what virtue is? The Holy Apostle Peter in his Second General Letter writes: "…as His divine letter given to us all things that pertain to life and godliness, through the knowledge of Him who called us by glory AND VIRTUE" (v. 3). "Virtue" (Gr. Arete) is translated as "excellence" or "power." It is spiritual and moral excellence attained by virgorous and courageous faith. Saint Peter also in the same letter says, "…add to your faith virtue, to virtue knowledge, to knowledge self-control, to self-control perseverance, to perseverance godliness, to godliness brotherly kindness, and to brotherly kindness love" (vs. 5-7).

In Orthodox Christian Catechism we learn of the Seven Capital Virtues: Humility, Liberality, Chastity, Mildness, Temperance, Happiness and Diligence. There are also the Seven Grievous Sins or Vices: Greed, Lust, Anger, Gluttony, Envy and Sloth. It is up to each Christian to know right from wrong, to know the difference between virtue and vice, and by prayer and faith to chose rightly and prudently. Our Savior has blessed us with the gift of discernment and therefore have the ability and wisdom to chose His Divine commandments and to always do His will and give thanks for all things.

____________________

"Glory Be To GOD
For
All Things!"

My beloved spiritual brothers and sisters in Christ God,

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

ON JUNE 30th
OUR HOLY ORTHODOX CHRISTIAN CHURCH COMMEMORATES
THE GREAT FEAST OF THE SYNAXIS (ASSEMBLY) OF THE HOLY,
GLORIOUS, AND ALL-PRAISED TWELVE APOSTLES.

Although each of the Twelve-Apostles has his own Feast Day during the ecclesiastical year, the Orthodox Church has set aside this day for a general Feast of ALL OF THEM, including Saint Paul. The names and Feast Days of the Twelve are:

PETER – June 29th and January 16th.
ANDREW – November 30th.
JAMES the son of Zebedee — April 30th.
JOHN the Theologian–September 26th and May 8th.
PHILIP — November 14th.
BARTHOLOMEW — June 11th and August 25th.
THOMAS — October 6th.
MATTHEW the Evangelist – November 16th.
JAMES the son of Alphaeus — October 9th.
THADDEUS (or Jude the brother of James)– June 19th.
SIMON the Zealot — May 10th.
MATTHIAS– August 9th.
PAUL — June 29th.

Let us also remember here how these holy and selfless men in
the history of the world died and finished their earthly course:

Peter was CRUCIFIED upside down.
Andrew was CRUCIFIED.
James was BEHEADED.
John the Theologian died in a WONDROUS WAY.
Philip was CRUCIFIED.
Bartholomew was CRUCIFIED, then FLAYED and BEHEADED.
Thomas was PIERCED with FIVE SPEARS.
Matthew was BURNED by fire.
James the son of Alphaeus was CRUCIFIED.
Thaddeus was CRUCIFIED.
Simon the Zealot was CRUCIFIED.
Matthias was STONED, then BEHEADED with an axe when dead.
Paul was BEHEADED.

+

Apolytikion (Dismissal) Hymn of the Feast of the Twelve Apostles. Third Tone

O HOLY Apostles, intercede with the Merciful God that He grant
unto our souls forgiveness of offences.

Kontakion Hymn. Second Tone

NOW Christ God, the Rock, doth glorify the rock of faith illus-
triously, the first of the disciples’ choir with great Paul together
with all the company of the Twelve today; as we keep their
memory with faith, we glorify Him that glorified them all.

_____________

"Glory Be To GOD
For
All Things!"

My beloved spiritual brothers and sisters in Christ God,

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

CELESTIAL PARTICIPATION AND
CONCELEBRATION

There may be only two or three faithful gathered together in the Lord’s Name, but they ARE NOT ALONE: He IS PRESENT IN THE MIDST OF THEM (cf. Matthew 18:20), and SO ARE His HOLY ANGELS and His Saints. The Divine Liturgy takes place IN THE PRESENCE AND WITH THE PARTICIPATION OF THE SPIRITUAL WORLD. Celebrant clergy and concelebrant people have the distinct awareness THAT THEY ARE NOT ALONE, BUT ARE SURROUNDED BY "A CLOUD OF WITNESSES" (Hebrews 12:1), by THE SPIRITUAL POWERS and the SAINTS. Their holy icons, which cover walls, columns, and ceiling of the church, ARE A CONSTANT REMINDER OF THEIR ACTUAL PRESENCE, BY THE GRACE OF GOD, whenever the Awesome Mysteries (Sacraments) are celebrated.

CELESTIAL and earthly members of the Church ARE UNITED IN THEIR THANKSGIVING AND PRAISE OF THE Triune God. As sojourners on earth we pray for one another and all together we pray to the Saints, asking FOR THEIR INTERCESSIONS, so that with the PAHRRESIA (BOLDNESS) which they have, THEY MAY BRING OUR PRAYERS BEFORE THE FEARFUL THRONE OF GOD. Likewise, we ask them to intercede FOR THE SOULS OF OUR DEPARTED BROTHERS AND SISTERS IN CHRIST. The BLOODLESS SACRIFICE is offered FOR THE LIVING AND THE DEAD. The Saints, the GLORIFIED MEMBERS OF THE CHURCH, are offered to God the Father together with us and with the head of the Body, Jesus Christ, and are "REMEMBERED" (MADE PRESENT) THROUGHOUT THE DIVINE LITURGY.

COMMUNION with the heavenly Church is what distinguishes the Orthodox Christian Faith from all the Christian confessions: "THIS IS OUR PREEMINENCE, OR PRIMOGENITURE, OUR GLORY: THE CONSTANT REMEMBRANCE OF THE HEAVENLY CHURCH." For the Orthodox Christians, our life on this earth is IN UNITY WITH THE HEAVENLY CHURCH. Apostles, Martyrs, Confessors, Prophets, and Righteous departed this life before us, the VENERABLE "ASSEMBLY OF THE FIRST-BORN WHO ARE ENROLLED IN HEAVEN" (cf. Hebrews 12:23) "TOGETHER WITH "INNUMERABLE ANGELS IN FESTAL GATHERING" (cf. Hebrews 12:22), LEAD US TO WORSHIP OF THE "GOD OF ALL" and to His INCESSANT DOXOLOGY.

Every time we offer ourselves and one another, we do it commemorating the Most Holy Theotokos and Eve-Virgin Mary and all the Saints WHO PLEASED GOD. In so doing we call upon them TO BE PARTICIPANTS and CONCELEBRANTS with us. We are fully aware and cognizant OF THEIR PRESENCE, and we offer the Holy Oblation IN UNITY WITH THEM. Heaven and earth praise and glorify God together.

The Divine Eucharist brings THE MEMBERS of the Church together, and by bringing them together She realizes what She is: AN Ecclesia, the gathering OF THE PEOPLE OF GOD (see 1 Corinthians 11:18). As "MEMBERS OF His Body" (Ephesians 5:30), the faithful come together and become ONE with Christ. The Didache admirably captures THIS RELATIONSHIP IN THE BEAUTIFUL IMAGE OF THE BROKEN BREAD WHICH WAS SCATTERED OVER THE HILLS AND WA THEN GATHERED TOGETHER TO BECOME ONE. The Lord gathers us TO FEED US His Body, that is Himself, and TO MAKE US ALL ONE BODY. He makes us His body and thus He becomes ONE BODY, as a bridegroom becomes "one flesh" (Ephesians 5:31) with the beloved bride. We must point out that THE BONDING ELEMENT OF THE UNION IS LOVE (AGAPE).

The Divine Eucharist is an expression of the Church as the people (LAOS) and household (OIKOS) of God, as the Body of Christ MYSTICALLY UNITED WITH Her Head (see Ephesians 1:22-23) and AS A MANIFESTATION OF THE Kingdom to come. It is rather an expression OF THE COMMUNION OF THE PEOPLE OF GOD and a reflection OF THE COMMUNION THAT EXISTS BETWEEN THE Persons of the Holy Trinity. The Divine Eucharist constitutes the chief manifestation of the Church’s identity and the characteristic act of the Christian Community… It is therefore the Mystery OF UNITY, the Mystery which realizes and MANIFESTS THE UNITY OF THE Church.

There is a deeper connection between the Divine Eucharist and the Ecclesia. When we receive the Divine Eucharist (Holy Communion) WE ARE IN FULL COMMUNION WITH THE Body of Christ. We have a near tautology here: the Divine Body WE COMMUNE UNITES US WITH His Ecclesial Body, the Holy Church. "Body of Christ" is a double reality: IT MEANS THE EUCHARISTIC BODY AND THE ECCLESIAL BODY. The two are nearly identical. The one reality makes possible the other. Without the one, the other reality does not have any hypostasis. The Church makes OUR UNION WITH (the Eucharistic) Christ possible, precisely because THE MEMBERS OF THE CHURCH WE ARE MEMBERS OF His Body, the Holy Church. Being members of the Church ENABLES US TO BE UNITED WITH CHRIST. Unless ONE IS A MEMBER OF THE CHURCH ONE CANNOT HAVE ACCESS TO THE DIVINE EUCHARIST.

From the above comments, it should be clear that the Divine Eucharist is a communal act, an act OF THE PEOPLE OF GOD gathered together, NOT A PRIVATE SACRAMENT (NO SACRAMENTS IS). So much so that the very name by which this act is known is "THE ACT OF THE PEOPLE" — LEITOURGIA. We need to emphasize the ecclesial dimension of the Divine Eucharist AS A COMMUNAL EVENT versus an expression of individual piety ALL THE MYSTERIES (SACRAMENTS) of the Church ARE COMMUNAL IN CHARACTER, but the Divine Eucharist IS THE PAR EXCELLENCE COMMUNAL EVENT. It CANNOT be otherwise, since the Mysteries (Sacraments) RE THE ACTS OF THE COMMUNITY OF GOD. the Holy Church, the Ecclesia OF THE CALLED. THEREFORE THE MYSTERIES (SACRAMENTS) OF THE CHURCH CAN NEVER BE ACTS OF INDIVIDUALISTIC DEVOTION AND PIETY.

The Divine Eucharist "SEALS" the New Covenant of God with His NEW PEOPLE. The New Covenant, prophesied by Prophet Jeremiah (see Jeremiah 31:31), is NOT entered into with such individual, BUT WITH THE NEW PEOPLE OF GOD, the Ecclesia, FOUNDED BY Christ (Matthew 16:18). (Source: The Heavenly Banquet. Understanding the Divine Liturgy by Father Emmanuel Hatzidakis)

__________________

"Glory Be To GOD
For
All Things!"

My beloved spiritual brothers and sisters in Christ God,

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

LET US PRAY TO THE LORD. KYRIE ELEISON.

Every Orthodox Christian believes in the power of prayer and the need to pray unceasingly. Saint John Chrysostom says that as Christians we converse with God a the time of prayer we become similar to the Angels and dissimilar to the irrational beings. The work par excellence of the Angels is PRAYER AND WORSHIP. By praying with much awe and presenting themselves to us as an example, the Angels teach us to learn and to know that w3 must pray to God WITH JOY and with FEAR. We must pray both with FEAR of being found UNWORTHY OF THE PRAYER WHICH CONNECTS US WITH GOD, but also WITH FULLNESS OF JOY FOR THE MAGNITUDE OF HONOR WHICH IS BESTOWED UPON THE HUMAN RACE THROUGH THE VERY POSSIBILITY OF PRAYER. Divine Providence has made us capable of enjoying constant communion with God, through which we appear not to be mortal and transient. Even though by nature WE ARE MORTAL, it is through our conversation with God that we are transferred INTO IMMORTAL LIFE. For the one who WHO HOLDS CONVERSATION WITH GOD MUST BE BY NECESSITY ABOVE DEATH AND EVERY MORAL AND SPIRITUAL CORRUPTION. And by the same token, as it is most essential for one who enjoys the rays of the sun to be free of darkness, so also the one who enjoys conversation with God must no longer be mortal, precisely because the magnitude of this honor transfers us into the realm OF SPIRITUAL IMMORTALITY. It is impossible for those who pray and speak to God to have mortal souls. The death of the soul IS PRECISELY IMPIETY and A SINFUL LIFE, WHILE THE LIFE OF THE SOUL, IS THE WORSHIP OF GOD AND A WAY OF LIFE IN THE BELIEVER THAT IS BECOMING TO SUCH WORSHIP.

LET US PRAY TO THE LORD. KYRIE ELEISON.

Morning Prayers

+ In the Name of the Father and the Son and the Holy Spirit.
Amen.

Glory to Thee, our God, glory to Thee.

Lord Jesus Christ, have mercy on me.

Heavenly King, the Spirit of consolation, the Spirit of Truth,
You are everywhere present and You fulfill all things,
You are the treasury of virtues and the Giver of Life.
Come, and dwell in us,
Cleanse us of every stain,
And save our souls, O Holy Spirit of God.

Holy God, Holy Mighty, Holy Immortal
have mercy on us. (3)

Glory to the Father and the Son and the Holy Spirit,
Now and forever and to the ages of ages. Amen.

All-Holy Trinity, have mercy on us.
Lord forgive our sins.
Master, pardon our transgressions.
Holy One, visit and heal our infirmities
for the glory of Thy Name.

Kyrie Eleison Kyrie Eleison. Kyrie Eleison..

Glory to the Father and the Son and the Holy Spirit.
Now and forever and to the ages of ages. Amen.

Our Father…

+

A Prayer to our Lord and Savior Jesus Christ.

O Christ our God,
At all times and at every hour, in heaven, and on earth,
Thou art worshipped and glorified;
Thou are long-suffering, Most Merciful, Most Compassionate,
Thou love the righteous and have mercy upon the sinners;
Thou call everyone to salvation
through the promise of future blessings;
Receive, O Lord, our prayers at this hour
And direct our life toward Thy commandments.
Sanctify our souls, make our bodies chaste;
Correct our thoughts; purify our intentions;
And deliver us from every grief and pain that comes from evil.
Encompass us by Thy Holy Angels,
So guarded and guided by them
We may attain the unity of the faith
And in the knowledge of Thine unapproachable glory;
For Thou are blessed unto the ages of ages. Amen.

+

A Prayer to the All-Holy Theotokos
(Saint Gregory of Neoceasaria)

All Holy Virgin Mother of God, we humans cannot offer to You
the hymn and the praise that is appropriate to You, for your proper
praise is superior to any human melody. From You God, Himself
received flesh and was born as a human being. The totality of
nature in heaven and on earth offers You its boundless respect.
For You have become an Angelic Throne of Cherubim. As
a reflection of Light, You shine brightly in the imperceptible world
and in all the ends of heaven and earth and in the whole universe,
where the Unoriginate Father is praised, Whose power always
overshadowed You; where the Son is worshipped, the Son to Whom
gave birth; where the Holy Spirit is glorified, the Spirit which enacted
in your womb the birth of the Great King. Through You, who are full
of grace, the Holy and Consubstantial Trinity is revealed in the world
to become known by human beings. We pray to You and beseech
You, Most Blessed Theotokos, to make us also worthy of Your
perfect grace that we too may partake of it with You in Christ
Jesus, our Lord, in whom the glory and the power abides unto the
ages of ages. Amen.

The Holy Fathers of the Church teach that unceasing prayer is a proper goal, FOR SPIRITUAL GROWTH
COMES THOUGH SUCH DISCIPLINE. For centuries, Christians have used the "JESUS PRAYER" OR THE
"PRAYER OF THE HEART" as a way to pray unceasingly from the heart. "O LORD JESUS CHRIST, SON
OF GOD, HAVE MERCY ON ME A SINNER."

+

THROUGH THE PRAYERS OF OUR HOLY FATHERS AND MOTHERS
LORD JESUS CHRIST HAVE MERCY ON US AND SAVE US. AMEN.

______________

"Glory Be To GOD
For
All Things!"

My beloved spiritual brothers and sisters in Christ God,

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

THREE GREAT CHRISTIAN VIRTUES

VIRGINITY, which is classified into virginity of the body and that of the soul, cures the passion of self-indulgence. Virginity is practiced within the overall perspective determined by our Orthodox Tradition. It is not just a matter of avoiding certain bodily sins, indispensable as that is, but also rejecting sensual pleasure within the soul, as well as throwing out thoughts and desires concerning carnal matters. Virginity is practiced through WHOLEHEARTED PRAYER to God, the prayer of the NOUS in the heart, which is an act of perfect love and consecration to God. Such prayer is a sign that a person IS A TEMPLE of the All-Holy Spirit.

POVERTY is divided into physical and mental poverty, as the monk should not just reject possessions and money, but whatever he regards as sacred property or wealth, especially what is referred to as “THE WEALTH OF THE MIND” which prevents him from making his way to God without distractions. The purpose of poverty or common ownership is, on the one hand, to enable the monk to fight THE PASSION OF LOVE FOR MONEY AND POSSESSIONS AND, ON THE OTHER, TO ENABLE HIM TO BE CONSTANTLY FREE TO DEVOTE HIMSELF WHOLLY TO GOD. It is not just a sociological virtue, but a virtue to be seen in the perspective of a monk’s RENUNCIATION AND HIS JOURNEY TO DEIFICATIION (THEOSIS).

OBEDIENCE belongs in the context of the monk’s RELEASE FROM THE OBSESSIVE THOUGHT AND POWERFUL PASSION OF LOVE OF PRAISE. This passion led to Adam’s Fall because he wanted to become God WITHOUT THE ASCETICISM THAT GOD HIMSELF HAD IMPOSED ON HIM. He would have been able to achieve deification (theosis) THROUGH OBEYING GOD’S commandments but, as Saint John Climacus says, DISOBEDIENCE BROUGHT DEATH. This is why OBEDIENCE SETS THINGS RIGHT AND LEADS MAN TO THE STATE THAT Adam was in before the Fall. Elder (Geronda) Ephraim of Katounakia emphasized the importance of obedience, and indeed taught that a monk comes to the monastery IN ORDER TO BE OBEDIENT; OBEDIENCE WILL LEAD TO PRAYER, AND PRAYER WILL LEAD TO THEOLOGY.

These three monastic virtues, which ARE ACTUALLY CHRISTIAN VIRTUES, are what constitute THE EVANGELICAL LIFE. With modification, THEY CAN BE LIVED BY Christians WHO DESIRE TO BE SAVED. The three are closely interrelated. If someone practices just one of them and neglects the others, he ends up with Pharisaic righteousness, HE BECOMES A HYPOCRITE and is dominated by SELF-SUFFICIENCY that does not lead to salvation.

If we examine the matter carefully, we see that THE THREE PASSIONS (LOVE OF RICHES, LOVE OF SENSUAL PLEASURE, AND LOVE OF PRAISE) ARE THE DEEPEST, WORST PASSIONS OF HUMANKIND. They are the SCOURGE OF HUMAN BEINGS and CONTEMPORARY SOCIETY. Love of riches aggravates social problems and makes them worse, because wealth is concentrated in the hands of a few people at the expense of the majority. The poor struggle in acquiring wealth with the result that there are constant clashes between people on the personal and social levels. Love of sensual pleasure is connected with all kinds of sensual deviations, which not only create immense problems IN A PERSON’S SOUL, pangs of conscience, a sense of guilt, and depression, but also problems in the community, including murder and possessiveness. As for LOVE OF PRAISE, it gives rise to inner insecurity, as well as various ideological and philosophical trends that are a threat to social cohesion.

The three monastic virtues (VIRGINITY, POVERTY, AND OBEDIENCE) HEAL MAN AND SET HIM FREE FROM THE TYRANNICAL PASSIONS (SELF-INDULGENCE, AVARICE, AND LOVE OF PRAISE) WITHIN HIM. Most significantly of all, The monk who strives to live these three virtues and do battle with the corresponding passions is delivered from SELF-LOVE, WHICH IS THE MOTHER OF ALL THE PASSIONS. Thus, he acquires the love of God and his fellow human beings. This is the method BY WHICH MAN IS HEALED AND DEIFIED, and which makes a monk a vessel of the All-Holy Spirit as he receives WITHIN HIM THE GRACE OF GOD THAT PURIFIES, ILLUMINES AND DEIFIES HIM. (Source: Orthodox Monasticism as the Way of Life, of Prophets, Apostles, and Martyrs by Metropolitan of Nafpaktos HIEROTHEOS).

____________________

“Glory Be To GOD
For
All Things!”

My beloved spiritual brothers and sisters in Christ God,

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

INSPIRATION

The Latin West, beginning with St. Augustine, identifies revelation with the Bible. Inspiration is understood as dictation: the Holy Spirit dictates and the inspired writer puts down word per word what he hears. This understanding leads to the beliefs of a literal interpretation of the Holy Scripture and to ‘the heresy of three sacred languages.’ For us, the Sacred Scriptures are God-inspired (Theopneustoi), because they were written by holy people. We furthermore believe that these inspired texts lead unerringly to salvation, but only those who are holy. "God-inspired" means that "THEY UNERRINGLY GUIDE THOSE IN THE CHURCH WHO ARE WALKING ON THE PATH OF THE DEIFIED TOWARDS DEIFICATION (THEOSIS). Outside this path, THE SAME WORDS LEAD TO DECEPTION" (Protobresbter Ioannis Romanides). According to this understanding, the Holy Scriptures lead those who are already on this path of our ultimate goal, THEOSIS (a condition or state OF UNION WITH GOD). This presupposes that they are ACTIVE MEMBERS OF THE CHURCH, AND THAT THEY STRUGGLE TO SANCTIFY THEMSELVES THROUGH THE SACRAMENTS, PRAYER, AND THE ASCETIC LIFE OF THE CHURCH. THOSE WHO HAVE NOT YET ATTAINED THEOSIS (DEIFICATION) SHOULD FOLLOW THE INTERPRETATION OF THE HOLY FATHERS OF THE CHURCH.

This understanding of inspiration, expounded brilliantly by Father John Romanides of blessed memory, explains why so many biblical scholars and students CAN MISENTERPET THE HOLY SCRIPTURE AND BE LED TO HERESY. The one who interprets the Holy Scripture must be himself inspired IN ORDER TO UNDERSTAND THEM AND EXPRESS THEM CORRECTLY:

" Not only he who writes about mathematics,
but also he who interprets what is written by
the mathematician must know mathematics.
The same holds true precisely for the delivered
texts of every science whatsoever. And for
what reason should Holy Scripture be exempt?
In it is recorded the experience of the deified
Prophets concerning God, His Kingdom, and
His glory. How does the general scientific rule
apply in this case? That, in other words, those
who correctly read and interpret this experience
of the deified be those who belong to the
community of those deified in Christ."

TO COMPREHEND THE HOLY SCRIPTURE, WE NEED DIVINE ILLUMINATION TO OPEN OUR MNDS AND OUR HEARTS (Luke 24:45) TO THE DIVINE LIGHT, THE SAME LIGHT THAT ILLUMINED THE INSPIRED WRITERS. We must have the necessary presuppositions TO COMPREHEND THE HOLY SCRIPTURES. WE MUST STRUGGLE TO CONQUER THE PASSIONS, CULTIVATE THE VIRTUES, FOLLOW THE DIVINE COMMANDMENTS, LEAD A LIFE OF HOLINESS IN THE FEAR OF GOD, PARTICIPATE IN THE DIVINE MYSTERIES (SACRAMENTS), DO ALL THESE THINGS THAT ARE PLEASING TO GOD, AND TO EXPERIENCE THE PRESENCE AND POWER OF THE LIVING CHRIST IN US THROUGH THE ACTION OF THE HOLY SPIRIT. Otherwise, Saint Symeon the New Theologian (+ A.D. 1022) tells us, THE WORDS OF THE HOLY SCRIPTURE WON’T REACH US, THE TREASURE CONTAINED IN THEM WILL REMAIN HIDDEN FROM US.

"A man might pick up the entire chest [full of the knowledge of