My beloved brothers and sisters in Christ Our Only True Lord, God, and Savior,

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

AN EVALUATION OF HETERODOX BAPTISM
By Patrick Barnes

Given that Holy Baptism is the “DOORWAY INTO THE CHURCH,” the question of the validity of heterodox (Non-Orthodox) sacraments is crucial to our topic. Non-Orthodox Christians who wrestle with this issue often phrase it in this way:

If I (speaking as a Protestant have put on Christ through
Baptism (Galatians 3:27), and if His Body is the Church
(Ephesians 5:30); and if His Body is the Church (Eph. 1:
22-23), then am I not also a member of the Church? And
if the Orthodox Church is the ‘one True Church,’ how can
I not be a member of it in some sense?

A full treatment of how Orthodox should view the sacraments of heterodox Christians is beyond the scope of this work. What follows is merely a brief summary of what has been stated so eloquently and thoroughly by others.

Although certain Orthodox would argue differently today, the traditional teaching is that the Church does not recognize the spiritual “validity” or efficacy of heterodox sacraments per se — i.e., in and of themselves, apart from the Church. Baptism is only given by and in the Church, “the eternal keeper of [ecclesia] grace” (Saint Seraphim of Sarov). Those who have never been in visible communion with the Orthodox Church are from Her standpoint, UNBAPTIZED. This is the only theologically consistent position that can be derived from a thorough study of Holy Tradition – in particular, the Sacred Cannons.

THE SACRED CANONS AND ECCLESIAL BOUNDARIES

Apostolic Canons 46, 47, and 50 are the earliest written decrees, or pastoral guidelines, reception
of converts:

Canon 46: We order that a bishop or presbyter that recognized
the baptism or sacrifice of heretics be defrocked. For “what

accord has Christ with Belial? Or what has a believer in common
with an unbeliever?” (2 Corinthians 6:15).

Canon 50. If a bishop or presbyter conduct an initiation [i.e. baptism]
and perform not three immersions, but one immersion — that administered
into the Lord’s death — let him be anathema.

Canon 1 of the Synod of Carthage (A.D. 258), confirmed and upheld by the Sixth Ecumenical Synod, is another authoritative and representative expression of the Church’s position regarding the non-Orthodox. It is worth quoting it as it aptly summarizes the Orthodox view of heterodox sacraments:

“While assembled in Council beloved brethren, we read letters sent by you, concerning those among the heretics and schismatics presuming to be baptized who are coming over to the catholic Church which is one, in which we are baptized and regenerated… Decreeing now also by vote what we firmly and securely hold for all time, we declare that no one can possibly be baptized outside the catholic Church, there being but one baptism, and this existing only in the catholic Church… will sprinkle you with clean water, and cleanse you, and I will give you a new heart, and I will give you a new spirit” (Ezekiel 36:25). But how can he who is himself unclean, and with whom there is no Holy Spirit, purify and sanctify water, with the Lord saying in the book of Numbers: “And everything the unclean man touches shall be unclean” (Num. 19:22? How can he who was not able to rid himself of his own sins, being as he is outside the Church, baptize and grant remission of sins to another? …Moreover, it is necessary that he who has been baptized be chrismated, so that receiving the chrism he becomes a partaker of Christ. But the heretic cannot sanctify oil, seeing the he has neither altar nor Church. It is not possible for there to exist any chrism whatsoever among the heretics. For it is obvious to us that oil can by no means be sanctified among them for such worthy use. And we ought to know and not ignore that it has been written: “Let not the oil of a sinner anoint my head,” which the Holy Spirit even long ago declared in the Psalms (Psalm 140:6); lest anyone be tracked down and led astray from the right way and be chrismated by the heretics, the enemies of Christ.”

After reiterating the point that one who is outside the Church is deprived of all mysteriological Grace, the
Synod concludes:

“Baptism being one, and the Holy Spirit being one, there is also
but one Church, founded upon (Peter the Apostle of old confessing)
ONENESS by Christ our Lord. And for this reason, whatever is
performed by them [i.e., the heretics] is reprobate, being as it is
counterfeit and void. For nothing can be acceptable or desirable
to God which is performed by them, whom the Lord in the Gospels
calls His foes and enemies: “Whoever is not with Me is against Me,
and whoever does not gather with Me scatters” (Matthew 12:30)…

THE PRINCIPLE OF ECONOMY: EXPLAINED AND APPLIED Thus, when the Orthodox Church receives converts by means other than Baptism, it is always and only by what is called economy (Gr., oikonomia). Since this term is both critical to our study and often misunderstood, let us consider Bishop Kallistos Wares’ superb explanation of it in his scholarly work Eustratios Argenti: A Study of the Greek Church Under Turkish Rule:

“The Greek word oikonomia signifies literally means”the management of a household or family” (so Liddell and Scott), OIKONOMOS a “STEWARD”. in a religious context economy can be exercised either by God or by the Church. I indicates God’s MANAGEMENT OF HIS 3,:16 HIS PROVIDENTIAL ORDERING OF THE WORLD AND IN PARTICULAR THE SUPREME ACT OF DIVINE PROVIDENCE, THE INCARNATION, WHICH THE GREEK FATHERS CALL “the Economy” without further qualification [cf. also St. John 3:16; St. Matthew 9:13).  But since the activity  of the Church is integrally connected with the action of God in Christ, the term economy can be used not  only of what God does but of what the Church does.  In a wider sense it covers ALL THOSE ACTS WHEREBY THE CHURCH ORDERS THE AFFAIRS OF HER OWN HOUSEHOLD AND PROVIDES FOR THE NEEDS OF HER MEMBERS.  In a narrower sense it signifies THE POWER TO BIND AND LOOSE, CONFERRED BY THE RISEN CHRIST (John 20:22-23]; and so IT COVERS ANY DEPARTURE FROM THE STRICT RULES OF THE CHURCH [Gk. akriveia), whether in the direction of greater rigour or (as is more usual) OF GREATER LENIENCY.  Economy therefore includes much of what is covered by the Western term,  “DISPENSATION,” but it extends to many other things as well and is not simply a term in Canon Law.

(3) The aim of all “economic” activities of the Church is practical — the salvation of souls [cf. 1 Timothy 2:4; Acts 14:27]. The Church has rules, but unlike the Old Israel is not rigidly bound to them; it lies within her power of household management or economy to contravene the strict letter of the law IF THE PURPOSE OF THE LAW WILL THEREBY BE MORE FULLY ACHIEVED. (Closely linked with the concept of economy is the idea of PHILANTHROPIA, LOVING KINDNESS TOWARDS MEN: the Church, following the example of Jesus her Head, MAKES ALLOWANCES FOR THE WEAKNESSES OF MEN AND SEEKS NEVER TO LAY ON THEM A BURDEN TOO HEAVY FOR THEM TO BEAR.) Because economy is something practical, its application need not be everywhere the same, but may be changed according to circumstances. Its exercise in one way at a particular time and place creates no binding precedent for the future, and does not commit the Church to following the same practice in other places and at other times. “He who does something by economy”, wrote Saint Theophylact of Bulgaria, “does it, not as good in an unqualified sense, but as profitable on a particular occasion.” [Resources: The Non-Orthodox: The Orthodox Teaching on Christians Outside of the Church]

(To be continued)

__________
“Glory Be To GOD
For
All Things!”
– Saint John Chrysostomos
+ + +

With sincere agape in His Divine and Glorious Diakonia (Ministry),
The sinner and unworthy servant of God
+ Father George

My beloved brothers and sisters in Christ Our Only True Lord, God, and Savior,

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

ON JUDGING OTHERS
By Saint Dorotheos of Gaza

Many Holy Fathers have taught that we are to judge no one, that as one draws closer to God in ascetic struggle, he will begin to see that he truly is "chief among sinners" –as Orthodox Christians pray before every partaking of Holy Communion– , and that all other should be esteemed higher than himself. With this in mind we offer for consideration these wise and instructive words of Saint Dorotheos of Gaza (6the century):

"Why are we so ready to judge our neighbor? Why are we so concerned about the burden of others? We have plenty to be concerned about, each one has his own debt and his own sins. It is for God alone to judge, to justify or to condemn. He knows the state of each one of us and our capacities, our deviations, and our gifts, our constitution and our preparedness, and it is for Him to judge each of these things according to the knowledge that He alone has. For God judges the affairs of a bishop in one way and those of a prince in another. His judgment is for an abbot or for a disciple, He judges differently the senior and the neophyte, the sick man and the healthy man. Who could understand all these judgments except the One Who has done everything, formed everything, knows everything? I remember once hearing the following story: a slave ship put in at a certain port where there lived a holy virgin who was in earnest about her spiritual life. When she learned about the arrival of the ship she was glad, for she wanted to buy a small serving maid for herself. She thought to herself, ‘I will take her into my home and bring her up in my way of life so that she knows nothing of the evils of the world.’ So she sent an enquiry to the master of the ship and found that he had two small girls who he thought would suit her. Whereupon she gladly paid the price and took one of the children into her house. The ship’s master went away. He had not gone very far when he met the leader of a dancing troupe who saw the other small girl with him and wanted to buy her; the price was agreed and paid, and he took her away with him. Now take a look at God’s mystery; see what His judgment was. Which of us could give any judgment about this case? The holy virgin took one of these little ones to bring her in the fear of God, to instruct her in every good work, to teach her all that belongs to the monastica state and all the sweetness of holy commandments of God. The other unfortunate child was taken for the dancing troupe, to be trained in the works of the devil. What effect would teaching her this orgiastic dancing have, but the ruin of her soul? What can we have to say about this frightful judgment? Here we have two little girls taken away from their parents by violence. Neither knew they came from: one is found in the hands of God and the other falls into the hands of the devil. Is it possible to say that what God asks from the one He asks from the other? Surely not! Suppose they both fell into fornication or some other deadly sin; is it possible that they both face the same judgment or that their fall is the same? How does it appear to the mind of God when one learns about the Judgment and about the Kingdom of God day and night, while the other unfortunate knows nothing of it, never hears anything good but only the contrary, everything shameful, everything diabolical? How can He allow them to be examined by the same standard?"

Some Saints even prayed for the conversion of the Devil himself and all his fallen angels! What unfathomable love has been shed abroad in the hearts of these ascetic-warriors! For those who have tasted true humility born of prayer and spiritual struggle, the thought of passing eternal judgment upon others is abhorrent. God alone is the Righteous Judge of Mankind. Our speculation should cease with this affirmation. In this way we follow the Patristic dictum so eloquently set for by Saint Gregory the Dialogist over fourteen hundred years ago: "WHO IS ABLE TO ENTER INTO THE SECRET JUDGMENTS OF GOD? WHEREFORE THOSE THINGS WHICH IN DIVINE EXAMINATION WE CANNOT COMPREHEND, WE OUGHT RATHER TO FEAR THAN CURIOUSLY TO DISCUSS." (Resources: The Non-Orthodox)

_____________
"Glory Be To GOD
For
All Things!"
– Saint John Chrysostomos
+ + +

With sincere agape in His Divine and Glorious Diakonia (Ministry),
The sinner and unworthy servant of God
+ Father George

My beloved brothers and sisters in Christ Our Only True Lord, God, and Savior,

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

OBSERVING THE HOLY APOSTLES’ FAST

Jesus said:

"However, this kind does not
go out except by PRAYER and
FASTING" [Matthew 17:21]

Orthodox Christians understand fully well that having a spiritual life requires both Prayer and Fasting. It is true that all sin in thought, word and act daily and therefore spiritual warfare is real and unrelenting. Keeping ourselves wholesome and pure is fundamental to a Christian or a spiritual life. As the eye is the "lamp of the body," so the mind (Gk. nous) is the spiritual eye of the soul: it illuminates the whole inner man. The heart of true discipleship lies in disentangling ourselves from the chains of earthly things, attaching ourselves to God, the True "treasure." We have need for certain material things, but we use them according to God’s will and purposes. We must never allow ourselves to become enslaved by material and perishable things that add nothing to our relationship with our Lord and/or to our salvation.

Our Holy Orthodox Church has designated certain seasons throughout the ecclesiastical year to strengthen our commitment, adoration, and devotion to our God and Savior Jesus Christ. One of these sacred seasons is the Apostles’ Fast. The Fast (also known as the Saints Peter and Paul Fast) is a sacred period of prayer and fasting that begins on the Monday after All Saints ( Gk. Hagion Panton) [the Second Monday after Pentecost) and concludes on June 29th, the Feast of Saints Peter and Paul. It is one of the Four Major Fasting periods in the Orthodox Church.

The fast is a time of gratitude and remembrance, honoring the Holy Apostles’ sacrifices and their missionary work. It is also a period of preparation for the Feast of Saints Peter and Paul, where Orthodox Christians reflect on their divine teachings and great examples. While not as austere as Holy and Great Lent, the Holy Apostles’ FAst involves abstaining from certain foods, including red meat, poultry, meat products, eggs, dairy products, fish, oil, and wine. Fish, oil, and wine are often allowed on most days except Wednesdays and Fridays. The fasting rules are similar to those observed during the Holy Nativity FAst (preceding Christmas). The fast is seen as an emulation of the Apostles’ own practices of prayer, fasting,and missionary work. It is a time for every Orthodox Christian to reflect on the innumerable sacrifices and contributions of the Holy Apostles, seeking to embody their unwavering faith and commitment to Our Lord, God, and Savior Jesus Christ.

Our Holy Orthodox Church does not demand that the faithful starve themselves when they fast but simply abstain from certain foods and generally eat less and seek spiritual nourishment instead. Jesus fasted to overcome temptation, giving us an example of our own power and our limitations. The hunger of His flesh does not control Him; rather, He controls His flesh. When Jesus was tempted by the devil "He answered and said, "It is written, ‘Man shall not live by bread alone, but by EVERY WORD THAT PROCEEDS FROM THE MOUTH OF GOD" [Matthew 4:4).

By rejecting the first temptation, Jesus rejects a kingdom based on materialism, earthly well-being, the "bread which perishes." He teaches us not to love ease and comfort, to accept willingly the struggle necessary to purify us from evil. While Adam and Eve disregarded the Divine word given them, subordinating their souls to the passions of the body, the New Adam, our Lord Jesus Christ, conquers all temptations, that He might give our nature POWER TO CONQUER THE Adversary.

Historically after the Divine Ascension, the Holy Apostles had been told by the Lord Jesus to go and make disciples of all nations. But He also had told them to first wait for the promise of the Holy Spirit, and so they spent time in prayer until the promise was fulfilled on the day of Pentecost. After this, the Holy Tradition of the Church tells us that the Holy Apostles, as part of their preparation to spread the Holy Gospel message began a fast with prayer to ask God to strengthen their resolve and to be with them in their missionary challenge.

Therefore, we, as Orthodox Christians offer prayers of thanksgiving to Our Almighty God for giving us the Holy Apostles who became our teachers and examples of our Christian Faith. We are all inspired indeed by their endurance, martyrdom, and sacrifice. It is also a true reminder that we are the spiritual descendants of the Holy Apostles, and are called to continue their divine mission.

__________
"Glory Be To GOD
For
All Things!"
– Saint John Chrysostomos
+ + +΅

With sincere agape in His Divine and Glorious Diakonia (Ministry)
The sinner and unworthy servant of God
+ Father George

My beloved brothers and sisters in Christ Our Only True Lord, God, and Savior,

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

THE DIVINE LITURGY IS A "CELEBRATION" [PANEGYRIS]

Every Divine Liturgy is A FESTAL EVENTS, A "CELEBRATION" (PANEGYRIS) [Hebrews 12:23], by "all [the people of God] gathered at the same place" [Acts 2:1]. The Divine Liturgy was celebrated AS A JOYOUS EVENT since the beginning by "the Ecclesia of the firstborn" (Hebrews 12:23) in the presence of "the Firstborn" [Romans 8:29]. The Christians assemble to CELEBRATE TOGETHER "THE BREAKING OF THE BREAD" [Acts 2:42] with "glad and generous hearts" (Acts 2:46). "Thus it was A JOYOUS SERVICE OF THANKSGIVING," notes Archbishop Paul of Finland, and, we add, IT MUST CONTINUE BEING ONE.

As the people of God, clergy and laity, come together to celebrate the Holy Mysteries (Sacraments), they are all active participants, singing and praising the Lord together. Joyful singing is a fundamental feature of all the services of the Orthodox Church–especially of the Divine Liturgy. For this reason the Divine Liturgy is not celebrated during the weekdays of Holy and Great Lent, as it would be unbecoming with its festive character. It is no wonder there is so much singing in the Divine Liturgy. The Divine Liturgy mirrors WHAT IS HAPPENING IN HEAVEN WHERE SINGING IS UNENDING, as we see in the Book of Revelation. The Heavenly Jerusalem is filled with the new song of hte redeemed! [Revelation 14:3].

Singing in church goes back to the Jewish worship and the psalms (songs) of David. Our Lord showed us the example. After instituting the Mystical (Last) Supper the Gospels record: "And when they had sung a hymn, they went out to the Mount of Olives" [Matthew 26:30; Mark 14:26]. Therefore, Saint John Chrysostom comments: "We like the hymns and verses by nature and the Lord instituted THE SINGING OF PSALMS FOR OUR PLEASURE AND BENEFIT. Saint Paul in his letter to the Ephesians writes: "Be filled with the Spirit, addressing one another in psalms and hymns and spiritual songs, SINGING AND MAKING MELODY TO THE LORD WITH ALL YOUR HEART, ALWAYS AND FOR EVERYTHING GIVING THANKS IN THE NAME OF OUR LORD JESUS CHRIST TO GOD THE FATHER" [Ephesians 5:18-20]. Similarly he urges the Colossians: "Sing psalms and hymns and spiritual songs with thankfulness in your hearts to God" (Ch. 3, v. 16). Saint Paul wrote these two letters while he was in prison, where in the midst of all his physical suffering and afflictions he did not cease to pray and to sing, as we read in Acts: "About midnight Paul and Silas were praying and singing hymns to God, and the prisoners were listening to them" (Acts 16:25).

From other early testimonies we learn that the Church WAS A SINGING CHURCH FROM THE BEGINNING. For example, the Jewish historian Philo of Alexandria (A.D. 40) tells us that the Christians often composed and sang songs and hymns and spent the whole night singing. The Roan Governor of Bithynia Pliny wrote (A.D. 110-112) about the activities of the Christians, in what is one of the earliest descriptions of a Church service we possess. He comments: "on an appointed day they ave been accustomed to meet before daybreak, and to recite a hymn antiphonally to Christ, as to a god." It is remarkable that these brave Christians did not refrain from singing in their gatherings despite the danger involved (on account of which they met before dawn).

It has been observed that, "Our Liturgy is the richest of the liturgical types of other religions and confessions when it comes to the singing element. All of our services are A CONTINUOUS SONG–OR SHOULD BE. The sacred melodies transport us from earth to heaven. The Divine Liturgy is A CONTINUOUS CELEBRATION. The Orthodox Church never knew of "low" masses and a multiplication of individual masses of intention that the West experienced. We chant from beginning to end. However, the Liturgy was NEVER MEANT TO BE A PERFORMANCE OR A SPECTACLE. It is chiefly A PARTICIPATORY SERVICE. THEREFORE THE FAITHFUL SHOULD PARTICIPATE IN THE SINGING AS WELL. Saint Augustine (A.D. 430) wrote: "Truly I see nothing better, more useful or more holy that THE PEOPLE COULD DO THAN SINGING." The Liturgy IS A SHARED ACTIVITY OF A PEOPLE GATHERED TOGETHER. NO OTHER SIGN BRINGS OUT THIS COMMUNAL DIMENSION SO WELL AS SINGING."

A CONCELEBRATION

CONCELEBRATION is a term applied when there is more than one celebrant priest or bishop celebrating the Divine Liturgy. In a non-technical application of the term, however, every Divine Liturgy IS A CONCELEBRATION, because the Divine Liturgy CANNOT BE CELEBRATED BY THE PRIEST ALONE. Therefore, we are to understand celebration as being always A CONCELEBRATION, S JOINT CELEBRATION OF THE PEOPLE WITH THEIR PRIEST OR BISHOP.

"The people standing in the church ARE NOT PASSIVE ATTENDEES BUT ARE CO-CELEBRANTS WITH THE OFFICIATING PRIEST OR BISHOP, and they must be able to follow the course of the Liturgy and PARTICIPATE IN THE PRAYERS. ONLY IN THIS WAY CAN THE LITURGY BE REAL LITURGY–COMMON WORSHIP–AND THE CHURCH AN ECCLESIA–THE PEOPLE OF GOD ASSEMBLED FOR THE EUCHARIST."

We should NOT lose sight of the horizontal dimension of concelebration, which UNITES THE FAITHFUL AS ONE BODY, HAVING ONE VOICE, EXCHANGING THE KISS OF PEACE AMONG THEM, AND FINDING THEIR UNITY PARTICULARLY IN THE ONE Bread and the one Cup of the One Lord they partake. This is pointed out by Saint John Chrysostom. [Resources: The Heavenly Banquet]

___________
"Glory Be To GOD
For
All Things!"
– Saint John Chrysostomos
+ + +

With sincere agape in His Divine and Glorious and Inspiring Descent,
The sinner and unworthy servant of God
+ Father George

My beloved brothers and sisters in Christ Our Only True Lord, God, and Savior,

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

DEATH AND RESURRECTION OF OUR
LORD, GOD, AND SAVIOR
JESUS CHRIST.

The Crucifixion and Resurrection of Christ were originally celebrated jointly, as a single feast. Although eventually the two events came to be celebrated separately according to their chronological order, their unity remained. CRUCIFIXION, DEATH AND RESURRECTION were understood AS A SINGLE LIFE-SAVING EVENT, celebrated over a three-day period, keeping track with the historical events. If early on the Church emphasized in its liturgical commemoration the Passion of Christ, in subsequent times He combined it with the Resurrection of the Lord. The hymnology of Holy and Great Friday speaks of the Resurrection.

The unity of Crucifixion and Resurrection is clearly seen in the weekly celebration of the event, the Divine Liturgy, which is an older and more genuinely Christian commemoration of PASCHA than the annual one. Thus in the Anamnesi, during the Anaphora of the Liturgy of Saint Basil the Great, we see the commemoration encompassing ALL SAVING EVENTS. The emphasis of the Eucharistic service is, of course, more on the Resurrection of the Lord than on His Passion or on any other event. This is quite amazing, considering that the Divine Eucharist IS BASED ON THE WORD OF THE LORD, "THIS IS MY BODY WHICH IS BROKEN FOR YOU… THIS IS MY BLOOD… WHICH IS POURED OUT FOR YOU." The Divine Liturgy closes with a prayer to Christ "RISEN FROM THE DEAD."

The Holy Body and Blood of the Lord communed by the faithful ARE THE "DIVINE," HOLY, PURE, IMMORTAL, HEAVENLY, LIFE-GIVING, AND AWESOME MYSTERIES OF CHRIST." In a post-communion prayer, the faithful address Christ as the "Loving Master, Who died and rose for our sake, and granted to us these awesome and Life-Giving Mysteries for the well being and sanctification of our souls and bodies."

THE RESURRECTIONAL CHARACTER
OF THE DIVINE LITURGY

We need to expand on the Resurrectional Character of the Liturgy. In the Divine Liturgy we "REMEMBER" Christ, especially a Christ IMMOLATED FOR THE SALVATION OF THE WORLD. We remember"those events which seem to denote nothing but weakness: His Cross, His Passion, His Death–these are the happenings which He asks us to commemorate." Yet,

the remembrance of the Passion and Death of Our Lord and Savior Jesus Christ, as a remembrance of the same Christ Who arose,, is always within the Light of the Resurrection. It is characteristic that the day par excellence of this remembrance, THE DAY OF THE Holy Eucharist is NOT Friday, but SUNDAY. Furthermore, it should be noted that on the day of Christ’s Passion, Great and Holy Friday, the Orthodox Church DOES NOT ALLOW THE CELEBRATION OF THE DIVINE LITURGY. The Divine Liturgy is the remembrance of Christ’s Passion and Death which only has meaning in the light of the Resurrection.

In fact, we may say that WITHOUT THE RESURRECTION "The Eucharist would be merely the remembrance of a departure with no return. The Divine Eucharist is especially tied to the Lord’s Resurrection, celebrated on the "first day of the week" (Acts 20:6-11; cf. 1 Corinthians 16:2), that is on the weekly commemoration of the Death and Resurrection of the Lord. The early Church seems to be aware only of the SUNDAY CELEBRATION. The weekly celebration of the Divine Eucharist on "the Lord’s Day" gives a resurrectional character to the service. The "remembrance" is that of the crucified, but also risen and glorified Lord. Later on, the Divine Eucharist was celebrated on the anniversaries of the Martyrs (dies natalis, birthday), which is an attestation of the faith in the Resurrection of the dead. The direct connection of the Divine Eucharist with the Resurrection is also shown by the fact that the Divine Eucharist was celebrated OVER THE TOMB OF A MARTYR, AND IN CURRENT PRACTICE, ON A Table in which are embedded the holy relics of Saints.

There is another "connecting link" between the Divine Eucharist and the resurrection. The Divine Eucharist has a direct bearing over the General Resurrection of the dead. The Lord said categorically, "He who eats My Flesh and drinks My Blood has eternal life, and I will raise him up at the last day" (John 6:54). The resurrection of the dead will not come from the outside. Christ, Who enters the heart OF THE BELIEVING COMMUNICANT and KEEPS THE SOUL ALIVE, will affect the resurrection of the body "FROM WITHIN." He Who is "the Resurrection and the Life" (John 11:25) WILL RAISE THE DEAD "TO THE RESURRECTION OF LIFE" (John 5:29). "The dead in Christ" (1 Thessalonians 4:16), i.e., those who have Christ within them and live His life, "WILL RISE… AND SHALL ALWAYS BE WITH THE LORD" (1 Thessalonians 4:17). As Saint Irenaeus of200) Lyons (A.D. 200) tells us, those who "RECEIVE THE EUCHARIST, ARE NO LONGER CORRUPTIBLE, HAVING HOPE OF THE RESURRECTION TO ETERNITY."

The Holy Anaphora in Saint Basil’s Liturgy, after teh words of the Institution, "Do this in remembrance of Me" (Luke 22:19; 1 Corinthians 11:24), continues: "For as often as you eat this Bread and drink this Cup, you proclaim My Death, and you confess My Resurrection" (cr. 1 Corinthians 11:26). Therefore in our Offering (Oblation) and in partaking of the CONSECRATED GIFTS we "remember" primarily these two main events (DEATH AND RESURRECTION), WHICH ACCOMPLISHED OUR SALVATION. However, the Body and Blood we partake is that of the Eternally Resurrected Christ.

Twice in the Divine Liturgy (before the Procession with the Holy Gifts and after receiving Holy Communion) the priest recites, albeit in current practice inaudibly, a prayer which mentions the Resurrection four times:

"Having beheld the Resurrection of Christ, let us worship the Holy Lord Jesus, the Only Sinless One. We venerate Your Cross, O Christ, and we praise and glorify Your Holy Resurrection. You are our God. We know no other than You, and we call upon Your Name. Come, all faithful, let us venerate the Holy Resurrection of Christ. For behold, through the Cross joy has come to all the world. Blessing the Lord always, let us praise His Resurrection. For enduring the Cross for us, He destroyed death by death." [Resources: The Heavenly Banquet]

___________
"Glory Be To GOD
For
All Things!"
– Saint John Chrysostomos
+ + +

With sincere agape in His Divine, Blessed and Glorious Descent,
The sinner and unworthy servant of God
+ Father George

My beloved brothers and sisters in Christ Our Only True Lord, God, and Savior,

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

EIGHT DIFFERENT ASPECTS OF THE DIVINE EUCHARIST

5) The Divine Eucharist is not only a memorial of the Mystical (Last) Supper but also A COMMEMORATION OF THE LORD’S SACRIFICE ON THE CROSS: “This is My Body which is BROKEN for you… This is My Blood which is POURED OUT for you…” This is sacrificial language. Christ was the SACRIFICIAL VICTIM, “the Lamb of God Who takes away the sin of the world” [John 1:29], the “Lamb led to the slaughter” [Isaiah 53:7; Acts 8:32]. We were RANSOMED with His blood (1 Peter 1:19): “Christ our Pascha was SACRIFICED FOR US” (1 Corinthians 5:7). The EUCHARIST IS THE COMMEMORATION OF THE SACRIFICIAL OFFERING ON THE CROSS OF JESUS CHRIST TO GOD AND FATHER, IN THE FORM OF BREAD AND WINE, “FOR THE SALVATION OF THE WORLD” (1 John 4:14). In fact, IT IS THE SAME SACRIFICE OFFERED UPON THE CROSS “ONCE FOR ALL” (Hebrews 10:10) {except without the shedding of blood), extended mystically, yet REALLY, through time. The Divine Eucharist is “THE MOST PERFECT SACRIFICE OF PEACE AND THANKSGIVING AND PRAISE POSSIBLE FOR MAN TO OFFER GOD.”

6) Furthermore the Divine Eucharist is COMMUNION by the faithful of the Body and Blood of Our Risen Savior Jesus Christ. The Lord said, “RECEIVE, EAT; THIS IS MY BODY… DRINK OF THIS: THIS IS MY BLOOD…” (Matthew 26:26-27). He also said, “TRULY, TRULY, I SAY TO YOU, UNLESS YOU EAT THE FLESH OF THE SON OF MAN AND DRINK HIS BLOOD, YOU HAVE NO LIFE IN YOU; HE WHO EATS MY FLESH AND DRINKS MY BLOOD HAS ETERNAL LIFE, AND I WILL RAISE HIM UP AT THE LAST DAY” (John 6:53-54). We eat His Body and drink His Blood TO HAVE LIFE IN US–His life–and TO BE RAISED TO A RESURRECTION OF ETERNAL LIFE WITH HIM. Through Holy Communion Christ ENTERS INTO OUR LIVES AND SANCTIFIES OUR BODIES AND SOULS, WHEN WE RECEIVE HIM IN PURITY: “PURITY OF HEART IN THE FAITHFUL IS A CONDITION FOR THE HOLY COMMUNION.” Through Holy Communion we receive FORGIVENESS OF OUR SINS, COMMUNION WITH THE HOLY SPIRIT, AND INHERITANCE OF THE KINGDOM OF GOD. Holy Communion also UNITES US WITH EACH OTHER: “BECAUSE THERE IS ONE BREAD, WE WHO ARE MANY ARE ONE BODY, FOR WE ALL PARTAKE OF THE ONE BREAD” (1 Corinthians 10:17).

7) In addition, the Divine Eucharist is a CONTINUOUS PENTECOST. Every Divine Liturgy is “A CONTINUATION OF THE MYSTERY OF PENTECOST,” because in every Divine Eucharist God the Father is invoked upon to send His Holy Spirit TO COME DOWN AND SANCTIFY THE HOLY GIFTS AND THOSE PRESENT: “SEND DOWN YOUR HOLY SPIRIT UPON US AND UPON THESE GIFTS HERE PRESENTED.” In the EPICLESIS (INVOCATION) the Holy Spirit DESCENDS UPON THE HOLY GIFTS AND UPON THE CHURCH GATHERED, “WITH ONE MIND IN THE SAME PLACE” (omothymadon epi to auto) (Acts 2:1). Christ’s presence IS MYSTICALLY REAL though the Holy Spirit, by the goodwill of the Father. THE CONSECRATION IS AN ACT OF THE HOLY TRINITY. THE INVOCATION IS THAT THE GIFTS MAY BE CHANGED INTO THE BODY AND BLOOD OF THE LORD, BUT THE PURPOSE OF THE CHANGE IS THE SANCTIFICATION OF THE COMMUNICANTS (THE FAITHFUL) AND THEIR UNION WITH GOD.

8) Finally, the Divine Eucharist is a JOYOUS, SPIRITUAL MEAL and a FORETASTE OF THE BANQUET OF THE KINGDOM. The Divine Eucharist is a pledge of our salvation an of the establishment of God’s Kingdom and of our participation in THE HEAVENLY BANQUET. After instituting the Divine Eucharist the Lord told His disciples: “But I say to you, I will not drink of this fruit of the vine from now on until that day when I drink it new with you in My Father’s Kingdom” (Matthew 26:29). The Divine Eucharist is a foretaste of the celebration in heaven and of our participation in the heavenly “marriage feast” (Matthew 22:2). The Divine Eucharist EXPRESSES THE JOYOUS ANTICIPATION OF THOSE WHO ARE ALREADY EXPERIENCING THE KINGDOM: “AND I SHALL DWELL IN THE HOUSE OF THE LORD FOREVER” (Psalm 22(23): 6).

The eight themes or aspects or dimensions of the Divine Eucharist outlined here–REAL PRESENCE, LOVE MEMORIAL, THANKSGIVING, REMEMBRANCE, SACRIFICE, CONTINUOUS PENTECOST, COMMUNION, AND SPIRITUAL BANQUET — IN A MYSTERIOUS WAY ARE REALIZED IN THE PRESENT, IN THE LIVES OF THE COMMUNICANTS WHO PARTAKE OF THE GIFTS WORTHILY. They are all lived in the present, but have a direct bearing upon our Eternal Life. All these aspects of the Divine Eucharist are understood on two planes or levels AN EARTHLY ONE AND A HEAVENLY ONE. The Divine Eucharist takes place in the present, but its fruits ARE LIFE EVERLASTING IN GOD’S KINGDOM. “The Church in the Divine Eucharist celebrates and lives not only the ‘actualization of the Sacrifice of Christ on the Cross, but also foretastes and lives the eschatological (future) Kingdom of the RESURRECTED CHRIST AS AN EXISTING REALITY.” [Resources: The Heavenly Banquet)

________
“Glory Be To GOD
For
All Things!”
-Saint John Chrysostomos
+ + +

With sincere agape in His Holy and Glorious Descent,
The sinner and unworthy servant of God
+ Father George

My beloved brothers and sisters in Christ Our Only True Lord, God, and Savior,

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

WHAT IS THE DIVINE EUCHARIST?

The Divine Eucharist IS THE GREATEST GIFT OF GOD TO MAN ON EARTH. Saint Ignatius of Antioch the God-bearer (A.D. 117) simply calls it "the Gift of God." Because this "gift" is Christ: "Receive, eat: this is My Body; drink of This: this is My Blood." The Divine Liturgy is invaluable, because IN IT WE COMMUNE GOD, Who is "the life of the world" [John 6:51).  As Saint of Kronstadt (+ 1908) says, "If one were to put all of the world's most precious things on one side of a scale, and the Divine Liturgy on the other, the scales would tip completely in favor of the Liturgy."  Elsewhere the same Saint says, "There is nothing; upon earth holier, higher, grander, more solemn, more life-giving than the Liturgy.  The temple, at this particular time, BECOMES AN EARTHLY HEAVEN; THOSE WHO OFFICIATE REPRESENT CHRIST HIMSELF, THE ANGELS, THE CHERUBIM, SERAPHIM, AND APOSTLES."

In the Orthodox Christian Holy Tradition the holy Prophets, Saints, Holy Fathers of the Church, holy Martyrs, holy Confessors are role models indeed and intercessors, who are honored and venerated but not worshipped. The glorification of the Saints is a process conducted. by the Church to recognize individuals whose lives have been pleasing to God and whose lives serve as an example for the faithful to emulate. The Saints, when still on earth, penetrated in spirit into the world above. Some of them saw choirs of Angels, others were blessed to behold the image of God (Isaiah, Ezekiel), and still others were exalted to the Third Heaven and heard there mystical, unutterable words, as for example, the Holy Apostle Paul. All the more when they are in heaven, are they capable of knowing what is happening on earth and of hearing those who appeal to them, since the Saints in heaven "are equal unto the angels" [Luke 20:36).