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.

HOLY LENT, A SEASON OF SPIRITUAL
SPRING AND RENEWAL.

As Orthodox Christians continue their spiritual journey through Holy and Great Lent, a 40-day, proactive journey of repentance, fasting, and prayer it is understood by them that the Holy Church designed this unique period to purify the heart and realign our soul with the Almighty God, serving as a direct preparation for the All-Holy Pascha (Resurrection). It is understood as an “ASCESIS” (spiritual exercise) that facilitates salvation by breaking the power of passions and fostering union with God.

The path leading to our Lord Jesus Christ is not an easy one for it requires sacrifice, toil, faith, patience, obedience, repentance, humility and the willingness to surrender to God’s will. The way is strewn with all kinds of obstacles, trials and challenges. In order to overcome all obstacles the believer needs to be willing to submit to Christ entirely, in other words to surrender to Him body and soul. It cannot be done half way or as an afterthought. The All-knowing God knows how sincere and committed a person is and if he or she truly wishes to follow and obey Him.

We have now reached the Sunday of the Cross. On this day the divine service of Orthros (Matins) concludes with the solemn Veneration of the Precious and Life-Giving Cross. The Veneration of the Holy Cross in Lent prepares us for the commemoration of the Crucifixion which is soon to follow in Holy and Great Week, and at the same time it reminds us that the entire Lent is a period when we are crucified with our Lord, God and Savior Jesus Christ, The Crucifixion and Resurrection are interconnected with each other. The Synaxarion at Orthros states, “Through the Forty-Day Fast, we too are in a way crucified, dying to the passions.” For the non-believers the cross does not make any sense. Who among the people would choose humiliation, pain, suffering and death as the way to salvation? And yet our Lord Himself calls to all who wish to follow Him to “let him deny himself, and take up his cross and follow Me” (Mark 8:34). The cost of discipleship is self-denial, carrying one’s cross ( a symbol of suffering), and obedience to Christ. Our Lord Christ instructs His followers to separate themselves from their sins and from the inclination of their hearts towards evil (Genesis 8:21), crucifying the flesh with its passions and desires (Galatians 5:24). Furthermore, our Lord is very clear when He says, “And whoever does not bear his cross and come after Me CANNOT BE MY DISCIPLE” (Luke 14:27).

Every Christian must take his/her salvation seriously and not flippantly. Being a Christian is much more than attending church services once in a while, fasting from time to time and “giving up chocolate,” being selective of the Christian teachings and what we are willing to adhere to. Christianity is not a “religion of convenience,” but a life-long commitment to follow our Lord Jesus Christ with a total and unconditional agape. Our understanding is that we are the servants and His is the Lord. We are the ones who serve Him and not the other way around. At the end of the Orthodox baptism the candidate is shorn or tonsured in a crosswise manner symbolizing the willingness of the newly baptized Christian to offer his/her personal strength to God just as in the Old Testament story of Samson. Father Schmemann states that the cutting of the hair “is a sign that the life which now begins is a life of offering and sacrifice.” The life of the Christian is to conform to Christ’s life, a life of the Cross and Resurrection.

Saint Basil the Great writes, “True fasting consists of rejecting evil, holding one’s tongue, suppressing hatred, and banishing lust, as well as avoiding evil words, lying, and betrayal of vows.” Holy and Great Lent is indeed a time of renewal for through repentance, prayer and abstaining not only from food but from evil thoughts, words, and deeds. We are cleansed from all wicked infirmities and we begin once again a life of blessedness close to our Creator and Savior. A follower of Christ works for loving relationships toward all but his commitment to the All-Merciful and Loving God carries absolute priority even over family ties. Jesus gives several examples of what it means to carry one’s cross, the cost of discipleship. To be a true disciple of Christ means to count the cost, and pay it.

Prophet Joel advises us; “Return to the Lord your God, for He is gracious and merciful, slow to anger, and abounding in steadfast love” (Joel 2:13).
Lent is a time to rediscover God in our lives. It is a gift and an opportunity to redirect our lives toward God and manifest His Great Mercy more perfectly and profoundly. “Therefore put to death your members which are on the earth: fornication, uncleanness, passion, evil desire, and covetousness, which is idolatry, in which you yourselves once walked when you lived in them” (Colossians 3:5-7). As we died with Christ, so we must experience death daily by “killing” old sinful and disintegrating passions. As we were raised with Christ, so we must experience life daily by the virtuous and unifying desires of the “new man” which we all are in the body of Christ” (Colossians 3:10-14).

“The fear of the Lord is pure, enduring unto ages of ages; the judgment of the Lord are true, altogether justified” (Psalm 19).

“Once our heart is purified of the passions, we are able personally to communicate with God. Within the larger experience of what we have called the “teaching” of God, there are different steps and stages. Previously we had the silence of creation. Now we have the voice of God. Creation keeps silent, for now we have the Lord speaking, teaching, and revealing. His saving commandments, first there was silence, now there is the speech, communication.

“The fear of the Lord is pure.” In using the word “fear,” the psalmist does not mean what we normally understand by this word. Here, “fear” is another word for the teaching of the Lord, for His statues and commandments. When you keep the commandments of the Lord, you will begin to have an authentic, substantive relationship with God. And your stance toward God, your approach to an contact with Him, will initially take the form of “fear,” because “the fear of the Lord is the beginning of wisdom” (Proverbs 1:7). God’s law calls forth fear and respect, and this is what initially binds us to Him. Moreover, the psalmist says that this fear is “pure,” which means that it is untainted, holy, and therefore makes us holy because it binds us to God. When the “fear of the Lord” enters our heart we begin directly to communicate with God, to experience UNION WITH HIM.”

Spiritually, my friends, the yearly observance of Holy and Great Lent is only a prelude of what is to come. There is so much more to our Orthodox Christian Faith than observing them and celebrating these solemn and holy days each year. We haven’t even begun to understand the depth and height of our Holy Tradition. We must never be satisfied with the usual few elementary lessons and basic information which we have been given by our parents over the years but look deeper and discover how vast our Orthodox Christian faith is. [Resources:  Psalms and the Life of Faith and New Testament]

“I beseech you therefore, brethren, by the mercies of God,
that you present your bodies a living sacrifice, holy,
acceptable to God, which is your reasonable service.
And do not be conformed to this world, but be transformed
by the renewing of your mind, that you may prove what is
good and acceptable and perfect will of God” (Romans 12:1-2).

[Please note: To be “REASONABLE” or “SPIRITUAL” is to live according

________
“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 KINGDOM OF GLORY

With the end of this age and the TRANSFORMATION OF THE WORLD INTO A NEW AND BETTER WORLD, there is revealed THE ETERNAL KINGDOM OF GOD, THE KINGDOM OF GLORY.

Then will come to an end the Kingdom of Grace, the existence of the Church on earth, the MILITANT CHURCH; it will enter into this Kingdom of Glory and will merge with the Heavenly Church, THE CHURCH TRIUMPHANT. “Then cometh the end, when He shall have delivered up the Kingdom to God, even the Father; when He shall have put down all rule and all authority and power. For He must reign, till He hath put all enemies under His feet. The last enemy that shall be destroyed is DEATH… And when all things shall be subdued unto Him (the Father), then shall the Son also Himself be subject unto Him that put all things under Him, that God may be all in all” (1 Corinthians 15:24-26, 28). These words concerning the end of the Kingdom of Christ must be understood AS THE FULFILLMENT OF THE SON’S MISSION, which He accepted from the Father, and which consists of the conducting of mankind to God through the Church. Then the Son will reign in the Kingdom of Glory together with the Father and the Holy Spirit, and “of His Kingdom there shall be no end,” as the Archangel announced to the Virgin Mary (Luke 1:33), and as we read in the Symbol of Faith: “And His Kingdom will have no end.” Saint Cyril of Jerusalem says of this: “For will not He Who reigned before overthrowing His enemies, reign all the more after He has conquered them?” (Catechetical Lectures).

Death will have no power in the Kingdom of Glory. “The last enemy that shall be destroyed is death… Then shall be brought to pass the saying that is written, Death is swallowed up in victory” (1 Corinthians 15:26, 54). “There shall be time no longer” (Revelation 10:6), The eternal blessed life is presented vividly in the twenty first chapter of Revelation: “And I saw a new heaven and a new earth, for the first heaven and the first earth were passed away and there was no more seas (Revelation 21:1), In the future Kingdom everything WILL BE SPIRITUALIZED, IMMORTAL, AND HOLY.

But the chief thing is that those who attain the future blessed life and become “partakers of the Divine Nature” (2 Peter 1:4) WILL BE PARTICIPANTS IN THAT MOST PERFECT LIFE, WHOSE SOURCE IS IN GOD ALONE. In particular, the future members of the Kingdom of God will be vouchsafed, like the Angels, to SEE God” (Matthew 5:8), TO BEHOLD HIS GLORY NOT AS THOUGH A DARK GLASS, NOT BY MEANS OF CONJECTURES, BUT FACE TO FACE. And not only will they behold this glory, but THEY THEMSELVES WILL BE “PARTAKERS” of it, shining like “THE SUN IN THE KINGDOM OF THEIR FATHER” (Matthew 13:43), being “fellow heirs” with Christ, sitting with Christ on a throne and sharing with Him the royal grandeur” (Revelation 3:21), Romans 8:17; 2 Timothy 2:11-12).

As is symbolically depicted in Revelation: “They shall be no more, neither thirst any more; neither shall the sun light on them, nor any heat. For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters; and God shall wipe away all tears from their eyes” (Revelation 7:16-17). As the Apostle Paul says, drawing from the words of the Prophet Isaiah: “Eye hath not seen, nor ear heard, neither have entered into the hearts of man, the things which God hath prepared for them that love Him” (1 Corinthians 2:9; cf. Isaiah 64:4). Blessedness in God will be all the more desirable in that it will be “ETERNAL WITHOUT END: “The righteous (shall go) into life eternal” (Matthew 25:46),

However, this glory in God, in the thought of the Holy Fathers of the Church, will have its degrees, corresponding TO THE MORAL DIGNITY OF EACH ONE. One may conclude this also from the words of Holy Scripture: “In My Father’s house are many mansions” (John 14:2); “He shall reward every man according to his works” (Matthew 16:27); “every man shall receive his own reward according to his own labor” ( 1 Corinthians 3:8); “one star different from another star in glory” (1 Corinthians 15:41). Saint Ephraim the Syrian says: “Just as everyone takes enjoyment of the rays of the sensual sun according to the purity of his power of seeing and of the impressions that are given, and just as in a a single lamp which illumines a house each ray has its place, while the light is nor divided into many lamps; so also the future age ALL THE RIGHTEOUS SHALL DWELL INSEPARABLY IN A SINGLE JOY, BUT EACH IN HIS OWN DEGREE WILL BE ILLUMINATED BY THE SINGLE MENTAL SUN, AND DO THE DEGREE OF HIS WORTH HE WILL DRAW IN JOY AND REJOICING AS IF IN A SINGLE ATMOSPHERE AND PLACE, AND NO ONE WILL SEE THE DEGREES THAT ARE HIGHER AND LOWER, LEST LOOKING ON THE SURPASSING GRACE OF ANOTHER AND UPON HIS OWN DEPRIVATION, HE WILL THEREBY HAVE SOME CAUSE IN HIMSELF FOR SORROW AND DISTURBANCE. May this not be there, where there is neither sorrow nor sighing; but everyone according to the Grace purify to him in his measure will rejoice inwardly, while outwardly all will have a single contemplation and a single joy” (Saint Ephraim the Syrian, “On the Heavenly Mansions”).

The above Orthodox theological teachings of the Church is given to all those Christians who adhere to the Holy Tradition and are preparing spiritually to celebrate the All-Holy Pascha and Resurrection of our Lord, God, and Savior Jesus Christ, the Son of God and Redeemer of all mankind.

“For the grace of God that brings salvation has appeared to all men, teaching us that, denying ungodliness and worldly lusts,
we should live soberly, righteously, and godly in the present age, looking for the blessed hope and glorious appearing of our
great God and Savior Jesus Christ, Who gave Himself for us, that He might redeem us from every lawless deed and purity for
Himself His own special people, zealous for good works” (Titus 2:11-14). [Resources:  Orthodox Dogmatic Theology]

_____________
“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 INESCAPABLE HUMAN EXPERIENCE
OF PAIN AND SUFFERING.

“My brethren, take the prophets, who spoke
in the name of the Lord, AS AN EXAMPLE OF
SUFFERING AND PATIENCE” (James 5:10).

It is not possible to traverse through our earthly life and to avoid either pain or suffering. The faithful Prophets, Saints, Martyrs, and the Holy Fathers and Mothers of the Church attest to this very fact. These Holy people of God are truly the models and examples for us in how to practice “suffering and patience.” Consequently Christians, from the New Testament era even till today, have honored or venerated these faithful and righteous servants of God.

Orthodox Christian Holy Fathers and Mothers view pain and suffering not as punitive, but as divine medicine (therapeutic) that purifies one’s soul, breaks down pride, ego, arrogance, and fosters humility and meekness. It is likened to a “crucible” or spiritual surgery that burns away sinful passions and fosters dependence on God. Suffering IS ESSENTIAL TO OUR SALVATION and is considered a manifestation of God’s agape, allowing believers to participate in Christ’s Passion and grown in virtue. Like gold in a furnace, suffering burns away spiritual impurities, pride, and self-indulgence. Trials and tribulations strip away illusions of self-sufficiency, forcing reliance on the Almighty God. Furthermore, pain acts as a wake-up call to spiritual sickness, leading to repentance and in many cases, protecting the soul from greater, eternal harm. Enduring, “with thanksgiving, with hope in God and without muttering” allows, “the soul, the landlord. [to] rejoice eternally in the heavenly palace.”

Saint John of Kronstadt described the Lord as an, “artful physician” using “sorrows, illnesses, and misfortunes, in order to purify us.” Our holy Father among the Saints Saint John Chrysostomos noted that because of the Fall, pain is necessary because, “not hurting usually corrupts you” and keeps us from “doing evil.” And Saint Macarius of Optina taught that “without sorrows we cannot be humbled nor come to spiritual wisdom.” Also Saint Paisios the Athonite emphasized that, “when the body is tested, then the soul is sanctified.” As we can see, suffering is considered inevitable for those following our Lord, God and Savior Jesus Christ, a path through which, “we must through many tribulations enter the Kingdom of God.”

Orthodox Christian theology teaches that Our Lord and Savior, being PERFECT GOD, is at the same time also PERFECT MAN. As Man, our Lord Christ was born when for Mary, His mother, “the days were accomplished that she should be delivered” (Luke 2:6). He gradually “grew and waxed in spirit” (Luke 2:40). Living the physical life natural to a man, the Lord also lived the life of the soul as a man. He strengthened His spiritual powers with fasting and prayer. He experienced human feelings: JOY, ANGER, SORROW. He expressed them outwardly: “He was troubled in spirit” (John 13:21), showed dissatisfaction, shed tears–for example, at the death of Lazarus. The Gospels reveal to us a powerful spiritual battle in the Garden of Gethsemane on the night before He was taken under guard: “My soul is exceeding sorrowful, even unto death” (Matthew 26:38)–thus did the Lord describe the state of His soul to His Holy Disciples.

The rational, conscious human will of Jesus Christ unfailingly placed all humans striving in submission to the Divine will in Himself. A strikingly evident image of this is given in the Passion of the Lord, which began in the Garden of Gethsemane: “O My Father, if it be possible, let this cup pass from Me: nevertheless, not as I will, but as Thou wilt” (Matthew 26:39). “Not My will, but Thine, be done” (Luke 22:42),

Concerning the truth of our Savior’s fully human nature, the Holy Fathers of the Church speak thus: Saint Cyril of Alexandria: “If the nature which He received had not had a human mind, then the one who entered into battle with the devil was God Himself; and it was therefore God Who gained the victory. But if God was victorious, then I, who did not participate in this victory at all, do not receive any benefit from it. Therefore I cannot rejoice over it, for I would then be boasting of someone else’s trophies.”

The Church has always strictly guarded the correct teaching of the TWO NATURES OF THE LORD JESUS CHRIST, seeing in this an indispensable condition of faith, without which salvation is impossible.

Orthodox theology teaches that Jesus Christ is one Person (the Logos/Word) in two distinct Natures–DIVINE and HUMAN–UNITED WITHOUT CONFUSION OR CHANGE. Because Christ assumed a “PERFECT AND COMPLETE HUMAN NATURE” (body, soul, will, and emotion), He truly experienced ALL NATURAL HUMAN LIMITATIONS, INCLUDING HUNGER, THIRST, PAIN, GRIEF, EXHAUSTION, AND DEATH. However, our Lord and Savior Jesus Christ assumed human nature that was NOT sinful in itself, but subject to the physical consequences of the Fall (hunger, thirst, death). These are called “blameless passions” or “natural human weaknesses” that He took upon Himself for our salvation.

When our Lord Christ was speared, crucified, or whipped, the pain was experienced fully by His human body. He did not merely “appear” to suffer (as heresy known as Docetism), but truly felt the agony of the crucifixion. The Holy Gospels record our Lord sleeping (Mark 4:38), being hungry (Matthew 4:2), and thirsty (John 19:28), all of which confirm the reality of His HUMAN NATURE. Orthodox theology insists the Jesus was truly one of us–like us in all things, except WITHOUT SIN–so that He could REDEEM OUR ENTIRE BROKEN HUMAN NATURE.

While going through life here on earth all human beings, without exception, experience both pain and suffering and eventually death. As followers of Jesus Christ, Christians, are strengthened by the Divine example of Him Who sacrificed His life on the Cross to save us. When we encounter trials and tribulations in life we must confront them with faith and courage. No Christian must cower before the many challenges in life but instead to endure whatever we face with the hope that the All-Merciful God is with us ready to come to our aid when asked.

The true and genuine Christian believer has the image of Christ on the Cross suffering and in agony while he or she may be going through something similar but not as intense. Jesus’s suffering and pain went beyond the physical because as a PERFECT MAN He was unjustly made to suffer by the hands of “lawless” and sinful men. One of the hymns chanted on Holy and Great Thursday states: “Thou wast crucified, for my sake, that Thou mightiest pour forth salvation for me. And Thy side was pierced with a spear, that it might cause rivers of life to flow for me. Thou wast fastened with the nails; and so realizing the depth of Thy Passion and the height of Thy might, I will cry unto Thee, Glory to Thy passion and to Thy Crucifixion, O Life-Giving Savior” (Beatitudes, Tone 4).

No human being seeks willingly to feel pain or to suffer. As a matter of fact mankind has invented a variety of ways to either reduce physical pain or suffering or to eliminate them all together by using drugs or anesthesia. However, there are human conditions which cannot be seen that cause unbearable pain and suffering such as emotional or psychological illness or trauma and of course spiritual injury of the soul brought about sin. Disappointments, betrayals by friends or relatives, lack of love, infidelity, adultery, physical, mental and emotional abuse, abandonment, selfishness, estrangement from God, and unkindness can also inflict pain and suffering to an innocent person. Needless to say, the Christian’s only treatment is to turn to the healing power of God. It is by the grace of God that we, as Christians, are able to endure all that life throws at us. Our faith in Him and in His unconditional love will give us the hope and strength to overcome all our suffering and pain.

Orthodox Christianity offers comfort in suffering through unceasing and heartfelt prayer–specifically the JESUS PRAYERS (LORD JESUS CHRIST, SON OF GOD, HAVE MERCY ON ME A SINNER”)-which transforms pain into a means of union with Christ’s Passion and a source of divine strength. Rather that just asking for relief, prayer is used to find INNER PEACE, surrender to God’s will, and cultivate gratitude, ultimately acting as “spiritual medicine: that anchors the soul. We must understand and view it as an opportunity to share in the sufferings of Christ our Lord, turning pain into a “a beautiful” experience of His agape. Elder Paisios advised focusing on praying for others during one’s own suffering to find comfort. (Resources: Orthodox Dogmatic Theology and Holy Bible)

_______________
“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 FORTY HOLY MARTYRS OF SEBASTIA OR SEBASTE

Apolytikion (Dismissal) Hymn. First Tone

Be Thou entreated for the sake of the sufferings of Thy Saints which
they endured for Thee, O Lord, and do Thou heal all our pains, we pray,
O Friend of man.

Kontakion Hymn. Plagal of Second Tone

Having left every military array of the world, ye cleaved unto the
Master Who is in the Heavens, O Forty Prizewinners of the Lord:
for having passed through fire and water, O blessed ones, ye
rightly received glory from Heaven and a multitude of crowns.

These were all soldiers in the Roman army , but believed firmly in the Lord Jesus. When a persecution arose in the time of Licinius, they were all taken for trial before the Commander, who threatened to strip them of their military status. To this one of them, Saint Candidus, replied: “Do not take only our military status, but also our bodies; nothing is dearer or of greater honor to us than Christ our God.” Then the Commander ordered his servants to stone the holy Martyrs to death. But when the servants threw the stones at the Christians, the stones turned back and fell on them themselves, causing them grievous injuries. One stone fell on the Commander’s face and smashed his teeth. The torturers, in bestial fury, bound the holy Martyrs and threw them into a lake, setting a watch all round it to prevent any of them escaping. There was a terrible frost, and the lake froze around the bodies of the Martyrs. To make the torture worse, the torturers built and lit baths by the lake, in the sight of the freezing sufferers, with the idea that one of them might deny Christ and acknowledge the idols of Rome. In fact, one of them did abjure, came out of the water and went into the baths. But during the night a strange light appeared from heaven, which heated the water in the lake and the bodies of the Martyrs, and with that light there descended from heaven thirty-nine wreaths for their heads. One of the sentries on the shore saw this, confessed the name of Christ and went into the lake to be worthy of the fortieth wreath in place of the traitor. And the fortieth was seen to descend upon him. The next day, the whole town was amazed to see the Martyrs still alive. Then the wicked judges commanded that their legs be broken and their bodies thrown into the water, so that the Christians should not be able to find them. On the third day the Martyrs appeared to the local bishop. Peter, and told him to search beneath the water and bring out their holy relics. The bishop went out on a dark night with his clergy, and saw where the Martyrs’ relics were glowing in the water. Every bone that had been broken off from their bodies rose to the surface and burned there like a candle. They gathered them, and gave them burial, and the souls of these Holy Martyrs went to Him Who was martyred for us all and rose with glory, the Lord Jesus Christ. They suffered with honor and were crowned with unfading glory in A.D 320.

Our Holy Orthodox Church in all times, following Sacred Tradition, has shown honor to holy relics. This honor has been expressed (a) in the reverent collection and preservation of the remains of the Saints of God, as is known from accounts even of the 2nd Century, and then from the testimonies of later times (b) in the solemn uncovering and translation of holy relics; (c) in the building over them of churches and altars; (d) in the establishment of feasts in memory of their uncovering or translation; (e) in pilgrimages to holy tombs, and in adorning them; and (f) in the constant rule of the Church to place holy relics of holy Martyrs at the dedication of altars, or to place holy relics in the holy Antimension, up on which is performed the Divine Liturgy.

This very natural honor given to the holy relics and other remains of the Saints of God has a firm foundation in the fact that God Himself has deigned to honor and glorify them by innumerable signs and miracles—something for which there is testimony throughout the whole course of the Church’s history.

Even in the Old Testament, when Saints were not venerated with a special glorification after death, there were signs from the bodies of the righteous. Thus, the body of a certain dead man, after being touched to the bones of the Prophet Elisha in his tomb, immediately came to life, and the dead man arose (IV [II] Kings 13:21). The body of the Holy Prophet Elijah was raised up alive into heaven, and the mantle of Elijah, which was left by him to Elisha, parted by its touch the waters of the Jordan River for the crossing of the river by Elisha.

Turning to the New Testament, we read in the Book of the Acts of the Apostles that handkerchiefs and belts (“aprons”) from the body of the Apostle Paul were placed upon the sick, and the diseases of the sick were cured, and evil spirits departed from them (Acts 19:12). The Holy Fathers and Teachers of the Church have testified before their hearers and readers of the miracles occurring from the remains of the Saints, and often they have called their contemporaries to be witnesses at the uncovering of the holy relics of Sts. Gervasius and Protasius: “You have known and even seen yourselves many who have been delivered from demons, and even more of those who had no sooner touched the garments of the Saints with their hands than immediately they were healed of their infirmities.

Already from the beginning of the 2nd Century there is information on the honor given by Christians to the remains of saints. Thus, after describing the Martyr’s death of Saint Ignatius the God-bearer Bishop of Antioch, a person who witnessed this death states that “Of what remained from his body (he was torn to pieces by beasts in the circus), only the firmest parts were taken away to Antioch and placed in a linen as an invaluable treasure of the Grace which dwelt in the Martyr, a treasure left to the Holy Church,” (Resources: The Prologue from Ochrid and Orthodox Dogmatic Theology)

___________
“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 OUR PASSOVER (Gr. PASCHA)

PASSOVER, the central rite and symbol of Judaism, is based on the experience of the liberation of the Hebrew people from bondage in Egypt (Exodus 12:1–15:21). It is called Passover both because the Lord passed over the homes of the Hebrews, sparing them from the death that came to the first-born in Egypt, and because the Hebrews passed over the Red Sea as if it were dry land. Passover celebrates God’s steadfast love and devotion to His people and their freedom in Him.

Throughout the rest of the Old Testament, Passover preeminently signifies God’s rescue and forging together of His chosen people, Israel. The Lord repeatedly brings this even to mind as He encourages and exhorts His people to return to their COVENANTAL RESPONSIBILITIES (Judg 6:7-10). Through His saving work, CHRIST BECOMES OUR PASSOVER (PASCHA in Greek), Through Him WE EXPERIENCE LIBERATION FROM SIN, DEATH, AND THE DEVIL. Saint Paul exclaims, "Christ, OUR PASSOVER, was sacrificed for us. Therefore let us keep the feast" (1 Co 5:7-8). He is the PASCHAL LAMB (Isaiah 53:7; John 1:29; Revelation 5:6-14) Who gave Himself up in sacrifice "ONCE FOR ALL" (Hebrews 10:10-14) TO RECONCILE US WITH GOD. At every Pascha— "Easter" –the Church sings Today a Sacred Pascha is revealed to us, a New and Holy Pascha, a Mystical Pascha, a Pascha worthy of veneration, a Pascha which IS CHRIST THE REDEEMER.

In many typological details,, the Passover of the Jews clearly points towards Christ AS OUR PASSOVER.

1. The Passover lamb, whose blood was smeared by the Hebrews on their doorposts IN THE SIGN OF THE CROSS, was a male without blemish; JESUS WAS A MALE WITHOUT BLEMISH WHO DIED ON THE CROSS.

2. The blood of the Passover lamb saved the first-born of the Hebrews from death; THE BLOOD OF CHRIST SAVES ALL THOSE BELIEVING IN HIM FROM ETERNAL DEATH (Romans 5:8-10);

3. The Passover lamb had none of its bones broken (Exodus 12:10, 46); JESUS ALSO HAD NO BONES BROKEN AS HE WAS SACRIFICED (John 19:31-36).

4. The Hebrews escaped from the burden of slavery in Egypt by passing through the Red Sea; CHRISTIANS PASS "FROM EGYPT, FROM THE BURDEN OF SIN," BEING "SET FREE AND SAVED" THROUGH THE WATERS OF HOLY BAPTISM (Saint Gregory of Nyssa). For in the waters of Baptism, WE ARE "BAPTIZED INTO HIS DEATH," "CRUCIFIED WITH HIM," AND RAISED UP "IN THE LIKENESS OF HIS RESURRECTION" TO "WALK IN NEWNESS OF LIFE" (Romans 6:3-11).

Saint John Chrysostomos marvels at the power of Christ’s BLOOD:
If the type of it had such great power… in the midst of Egypt, when smeared on
the doorpost, much more the reality… IF DEATH SO SHUDDERED AT THE SHADOW, TELL
ME HOW WOULD IT NOT HAVE DREADED THE VERY REALITY? THIS BLOOD IS THE
SALVATION OF OUR SOULS; BY IT THE SOUL IS WASHED, AND MADE BEAUTIFUL AND…
MORE GLEAMING THAN GOLD. (see Revelation 7:13-14).

Sustained and strengthened by the Blood of Christ our Passover, we resume daily our journey to the Eternal Promised land, the PROMISED KINGDOM TO COME.

"The children of Israel said to them, ‘Would we have died, smitten by the Lord in the land of Egypt when we sat by the pots of meat and ate bread to the full. For you brought us out into this desert to kill this whole assembly with hunger." Then the Lord said to Moses, "Behold, I will rain bread out of heaven for you and the people shall go out and gather a certain quota every day, that I may test them, whether they will walk in My Law or not…Also Moses said, ‘The Lord’s glory shall be seen when He gives you meat to eat in the evening, and in the morning bread to the full; for the Lord hears your complaints you make against Him…So it was that quail came up at evening and covered the camp, and in the morning the dew lay all around the camp. But when the layer of dew lifted, there, on the surface of the desert, was a small round substance, white like coriander seed, like frost on the ground…Thus Moses said to them, "This is the bread the Lord gives you to eat…Now the children of Israel called its name MANNA, and it was white like coriander seed, and the taste of it was like wafers made with honey…". (Exodus 16:3-31).

In Orthodox Christian theology, the ancient MANNA is a temporal, typological precursor (shadow) to the Holy Eucharist, which is the TRUE, ETERNAL, AND SUBSTANTIAL "NEW MANNA." While the Old Testament MANNA sustained physical life temporarily IN THE WILDERNESS, the Holy Eucharist IS THE LIVING BREAD FROM HEAVEN (CHRIST’S BODY AND BLOOD) THAT PROVIDES ETERNAL LIFE, SPIRITUAL SUSTENANCE, AND UNION WITH GOD. Manna sustained the Hebrew people for 40 years yet they still died. The Holy Eucharist is the Bread of Life; those who partake in it will LIVE FOREVER. Again, the Holy Eucharist is spiritual food that is Supernatural in nature, providing nourishment for the soul. Also, Manna lasted only one day (except the Sabbath) and spoiled if kept. The Holy Eucharist is the abiding permanent PRESENCE OF CHRIST THE SAVIOR. Our Merciful Lord Jesus Christ directly compares Himself to the Manna, stating, "Your ancestors ate the manna in the wilderness, but they died" (John 6:49), emphasizing THAT THE NEW, LIVING BREAD ALLOWS THE BELIEVER TO LIVE FOREVER. Furthermore, the Old Testament manna was a divine gift for physical survival in a physical desert, whereas the Holy Eucharist is the DIVINE, LIVING PRESENCE OF CHRIST THAT TRANSFORMS THE BELIEVER AND GRANTS IMMORTALITY. (Source: Old and New Testaments and The Orthodox Study Bible].

________
"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 WILDERNESS" (Matthew 4:1) IS A SPIRITUAL BATTLEGROUND

Our Lord and Savior Jesus Christ "was led up by the Spirit into the WILDERNESS to be tempted by the devil. And when He had FASTED FORTY DAYS AND FORTY NIGHTS, afterward He was hungry" (Matthew 4:1-2). To be "tempted" is to be tested in fundamental areas of faith. As in Mark, the "Spirit" leads, or "throws," Jesus into "the wilderness" after His baptism at the River Jordan to be tested by a struggle with "the devil." We who are baptized into Him need NOT be defeated when temptations come along because, like our Lord and Savior Christ, we are aided by the Holy Spirit. The "wilderness" is indeed a battleground, a picture of the world, at once the dwelling of demons and a Source of Divine Tranquility and contemplation.

Our Lord, God and Savior Jesus Christ reverses ancient Israel’s dallying with temptation in the "wilderness." The ancient Israelites were tested FORTY YEARS IN THE WILDERNESS, during which they were disloyal and disobedient. So the Almighty God humbled them by letting them go hungry, then feeding them with MANNA, all to help them realize their dependency upon Him (Deuteronomy 8:2-3). Jesus is tested with hunger for 40 days and nights, but He does not sin. 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. Jesus’ fasting "forty days" IS THE FOUNDATION OF OUR CHURCH’S FORTY-DAY LENTEN OBSERVANCE BEFORE HOLY AND GREAT WEEK. It is a spiritual preparation for the PASSION and RESURRECTION OF OUR LORD JESUS CHRIST.

The number 40 symbolizes a s40thacred period of preparation, purification and, or temptation (trial), rooted in Holy Scripture. Prophet Moses fasted for 40 days on Mount Sinai. Israelites wandered for 40 years in the wilderness. Our Lord Jesus Christ fasted 40 days in the wilderness and He appeared to His Disciples for 40 days after His Resurrection. Our Holy Church in the very beginning blessed the number 40, as a specially significant number: such as, the Fortieth day after birth, the Fortieth day after death, the forty day repentance, and, finally established the 40-day Fast, Lent. The number 40 was pointed out and determined by God Himself, and was revealed from above as THE APPOINTED MEASURE OF FULFILLMENT OF SOME ASCETICAL FEATS AND EVEN THE PREOCCUPATIONS IN THE LIFE OF THE FOREFATHERS, THE PROPHETS. At all times, from the beginning of the world, the term of repentance and correction of sinners was usually determined by the number of forty days, and sometimes even by a year (Genesis 6:4-16; Acts 7:22-36; Exodus 34:28; 3 Kings 19:8; Ezekiel 4:6). Our Savior Himself, fulfilling the Law, is brought into the Temple on the 40th day,

The world for Christians in general is a spiritual desert, a wasteland and a wilderness constantly tempted by the evil one and his demons. Those Christians who are vigilant and alert are able to testify on the rampant wickedness taking place throughout the world and its catastrophic results. Orthodox Christians living "in the world" treat daily life as a spiritual testing ground, a battleground or "wilderness." The Holy Church in the middle of this wilderness serves as an "oasis," a place of safety, the Ark of salvation, and a holy temple where the believes will find spiritual nourishment "the Bread of Life," the Holy Eucharist, the Sacred Body and Precious Blood of our Lord, God and Savior Jesus Christ. However, we are reminded by traditional hermits and ascetics who sought physical deserts (like the Judean wilderness) to escape temptations, and to build an inner refuge to our hearts.

Orthodox theology views Christ’s Crucifixion and Resurrection as the ultimate Victory, wherein He breaks Satan’s tyranny, destroys the power of death, and descends into Hades to release captives. Satan is considered a defeated adversary and enemy stripped of his authority over humanity, although he remains a tempter to be fought through faith, prayer and sacramental life. Therefore the evil one may be able to tempt people but cannot compel them to commit sin, rebel against his/her Savior or to be disobedient to God. However, Orthodox Christians are called to engage in spiritual warfare, relying on Our Lord’s Victory through the sign of the Cross, prayer and the Mysteria (i.e., baptism, confession/repentance, fasting, and Holy Communion). Also, according to the Orthodox Faith, our Lord and Savior Jesus Christ is the Supreme Exorcist, and the Church continues this practice, fighting to banish sin and evil from the lives of the faithful.

The Christian man or woman ought to give their entire attention, time, and adoration to our Lord Jesus Christ only. Our whole life should revolve around Him, His Gospel and His commandments. Our devotion must be authentic and true and give glory to His Name. We, too, are His disciples and followers,and, as all those believers over the many centuries, to be loyal and serve Him with dignity, honesty, and devotion. When the Orthodox Christian makes the sign of the Cross, he/she invites the grace of the Holy Cross to bless you, to protect you, to guide you, to strengthen your faith, and to lead you on the path to salvation. Psalm 16:11 states, "You will show me the path of life; in Your presence is fullness of joy." And Psalm 17 celebrates the victory of David which is fulfilled in the Victory of our Lord Christ over death and hell. It is most urgent that no one believer wanders off in the vastness of the wilderness and desolate desert. No one should lose his/her direction and the only objective in life is to follow Christ the Savior and King of kings faithfully.

Holy and Great Lent is there to remind us all of our Divine Creator, and to taste hunger, thirst, suffering, yearning, and to feel the presence of God Who is always with us. What kind of a world, what kind of life, and what kind of future would humanity have, if there was no God, no Savior, no Eternity, no Kingdom of Heaven? It would literally be hell on earth. There would be no hope, no light, no agape, no forgiveness, no paradise, and of course, there would be no Savior to save mankind from sin, evil, and death. Holy Lent is our personal encounter with our Savior Himself. He awaits at the door of our heart and knocks to let Him enter. Will you open the door for Him?

_____
"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.

ORTHODOX SPIRITUALITY AND THE "GIFT OF TEARS."

In Orthodox spirituality, the "gift of tears" is a profound, divine grace that softens the heart, washes away sin, and facilitates deep repentance (penthos: grief). Often called a "second baptism," these tears are considered a spiritual, not merely emotional, phenomenon that cleanses the soul, bridges the gap between God and humanity, and brings a unique experience of "joyful sorrow." In the Gospel of Saint Luke we are told of the forgiveness of a sinful woman who "stood at His feet behind Him weeping; and she began to wash His feet with her tears, and wiped them with the hair of her head" (Luke 7:38). Those tears were indeed "tears" of repentance.

Tears are a sign of inner transformation, helping to purify the heart, foster humility, and guide the believer toward a closer union with God. Saint Gregory the Theologian refers to tears as a "baptism of tears," an effective purification that cleanses the soul after the initial baptism of water. However, while holy tears are a gift, the tradition of the Church distinguishes them from tears caused by pride, self-pity, or demonic influence. The Holy Fathers of the Church encourage the faithful on meditating on the words of prayers, especially during the Divine Liturgy or in private confession, to cultivate this state of heartfelt contrition. The gift of tears leads one to a paradoxical state of "joyful sorrow" (penthos), where profound sorrow for one’s sins and the fallen state of the world is simultaneously paired with the joy of God’s love and mercy.

In Greek "joyful sorrow" is known as "Harmolype" (χαρμολύπη) is a foundational Orthodox belief meaning "bright sadness" or "joyful sorrow," representing a spiritual state of repentance that mixes sorrow or grief for sin with the joy of God’s agape and resurrection. It is particularly central to the Lenten season, especially Holy and Great Week, where divine services are solemn and sad, yet anticipate the joy of the Resurrection or Pascha. It helps the faithful to navigate the fallen world, keeping them aware of their frailty while remaining anchored in hope and thanksgiving. It is described as a, "new sense of life" that allows for spiritual growth, sometimes linked with the "pain of heart" needed for true agape and sincere prayer.

This "bright sadness" permeates most of the hymnology of the Holy Lenten Triodion. These hymns fill our liturgical divine services with a sadness that is at once bitter, as we consider the dreadful state we find ourselves in, and yet filled with joy, the bright promise of God’s presence and forgiveness. "Bright sadness", writes Father John Breck, "may be the most powerful and important experience we can know. It brings to our mind and heart, in the most direct and personal way, the ultimate purpose of our life and the object or end of our most passionate desire. It reminds us of who we are, as beloved children of God, created in His image and invited to glorify and enjoy Him forever."

It comes to us through our ascetic struggle during the Lenten season, as it does through the sacred beauty of the Church’s liturgical divine services. Saint Paisios said that for love to blossom in the heart, we must pray with pain of heart. In explaining this he said that when we hurt some part of the body–our hand, for example– all our attention and energy focuses on where we hurt. So too it is a hurting and broken heart that focuses our spiritual attention.

The Lenten divine services concentrate heavily on personal repentance, humbling oneself before God, and the need of spiritual catharsis or cleansing, with the "Kyrie eleison," "Lord, have mercy" chanted in a slow, mournful, and solemn tone. Our spiritual attitude during Holy Lent ought to be very much like that of the Prodigal son who "when he came to himself, he said, ‘How many of my father’s hired servants have bread enough to spare, and I perish with hunger! ‘I will arise and go to my father, and I will say to him, ‘Father, I have sinned against heaven and before you, and I am no longer worthy to be called your son. Make me like me like one of you hired servants.’ And he arose and came to his father. But when he was still a great way off, his father SAW HIM AND HAD COMPASSION, AND RAN AND FELL ON HIS NECK AND KISSED HIM. And the son said to him, ‘Father, I have sinned against heaven and in your sight, and I am no longer worthy to be called your son.’ (Luke 15:17-21). It is with the same spirit of repentance and contrition that we sinners return to our Heavenly Father and seek His loving forgiveness. It is extreme need that brings the prodigal son to his senses, but what draws him homeward is unquestionably his father’s unconditional agape.

In this poignant Parable we witness his father’s reaction to his son’s return home. "But the father said to his servants, ‘Bring out the best robe and put it on him, and put a ring on his hand and sandals on his feet. And bring the fatted calf here and kill it, and let us eat and be merry; for this my son was dead and is alive again, he was lost and is found." (Luke 15:22-24), The father does not censure the contrite son, but celebrates his homecoming as one who came alive from the dead. The symbolic significance of the "robe" is righteousness (Isaiah 61:19), the "ring" (a signet ring) is family identity (Hag. 2:23), and "sandals" refer to walking according to the gospel (Ephesians 6:15).

Let us return home to our heavenly Father and Savior with repentance, tears of contrition and with the knowledge that He awaits for us with open arms to embrace and kiss us with His Fatherly agape. Our Lord, God and Savior Jesus Christ says: "I say to you that likewise there will be more joy in heaven over one sinner who REPENTS than over ninety-nine just persons who need no repentance" (Luke 15:7). This joy is triggered by a change of heart and mind (metanoia) of one individual, even if only one person repents, heaven celebrates and the Angels rejoice.

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

+ + +
With sincere agape in Christ’s Holy 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 NOBLE ACT OF PERSONAL SACRIFICE

"Therefore be imitators of God as dear children. And walk
in love, as Christ also has loved us and given Himself for us,
AN OFFERING AND A SACRIFICE TO GOD FOR A SWEET
SMELLING AROMA" [Ephesians 5:2).

"But this Man, after He HAD OFFERED ONE SACRIFICE
FOR SINS FOREVER SAT DOWN AT THE RIGHT HAND
OF GOD, FROM THAT TIME WAITING TILL HIS ENEMIES
ARE MADE HIS FOOTSTOOL. FOR BY ONE OFFERING
HE HAS PERFECTED THOSE WHO ARE BEING
SANCTIFIED" (Hebrews 10:12-14).

A priest "stands," a king sits. Christ is both, Old Testament priests stood "daily" and vainly repeated ineffectual "sacrifices." Our Lord Jesus Christ OFFERS HIS "ONE" PERFECT "SACRIFICE" AND SITS. HIS WORK IS COMPLETED. The Church "REPEATEDLY" does certain things, but she does NOT REPEAT CHRIST’S SACRIFICES; SHE PARTICIPATES IN CHRIST’S ONCE-FOR-ALL SACRIFICE." The completeness of Christ’s sacrifice establishes the prophesied New Covenant: Sacrifice for sin is complete, sanctification is perfect.

Our Lord, God and Savior Jesus Christ "has defined the moral duty of man briefly in the two Commandments of the law: the commandment to love God with one’s whole heart, soul, mind, and understanding; and the commandments to love one’s neighbor as oneself. But at the same time our Savior taught that the authentic fulfillment of these commandments is impossible without some degree OF SELF-RENUNCIATION, SELF-SACRIFICE: IT DEMANDS STRUGGLE."

"And where does the believer find strength for struggle? He receives it THROUGH COMMUNION WITH CHRIST, THROUGH LOVE FOR CHRIST WHICH INSPIRES HIM TO "FOLLOW AFTER HIM." This struggle of following Him Christ called His "yoke"; "Take My yoke upon you… For My yoke is easy, and My burden is light" (Matthew 11:29-30). He also called it A CROSS. Long before the day of His Crucifixion, our Lord taught: "If any man come after Me, let him deny himself, and take up his cross, and follow Me" (Matthew 16:24). "He that taketh not his cros, and followeth Me, is not worthy of Me" (Matthew 10:38).

"The Orthodox path of the Christian is "IS THE PATH OF THE CROSS AND OF STRUGGLE." In other words, it is the path of patience; of the bearing of sorrows, persecutions for the name of Christ, and dangers from the enemies of Christ; of despising the goods of teh world for the sake of Christ; of battling against one’s passions and lusts.

"Such a path of following Christ was taken by His Holy Apostles. "I am crucified with Christ," wirtes the Apostle Paul (Galatians 2:20). "God forbid that I should glory, save in the Cross of our Lord Jesus Christ, by Whom the world is crucified unto me, and I unto the world" (Galatians 6:14). Following the path of our Savior Christ, the Holy Apostles FINISHED THE STRUGGLE OF THEIR LIFE WITH A MARTYR’S DEATH.

"All believers are called to struggle according to their struggle: "They that are Christ’s have crucified the flesh with the passions and lusts" (Galatians 5:24). The MORAL LIFE cannot exist without INWARD BATTLE, without SELF-RESTRAINT. The Holy Apostle writes: "For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the Cross of Christ, whose end is destruction, whose god is their belly, and whose glory is in their shame, who mind earthly things" (Philippians 3:18-19).

"The whole history of the Church has been built ON STRUGGLES: at first the sufferings of the Martyrs in the earliest Christian age; then the self-sacrificing labors of the pillars of the Church, the hierarchs and then the personal acetic struggles, spiritual attainments in the battle with the flesh, on the part of the Desert Dwellers and other strugglers– "earthly angels and heavenly men," the righteous ones who have lied in the world without being deified by the world. And thus up to now Christianity IS ADORNED WITH CONFESSORS and MARTYRS FOR FAITH IN CHRIST. And the Holy Church supports iin believers this duty of SELF-RESTRAINT and SPIRITUAL CLEANSING by means of instructions and examples from the Gospel and the whole Sacred Scripture, BY THE EXAMPLE OF THE SAINTS, BY THE RULES OF THE CHURCH TYPICON, BY VIGILS, FASTS, AND APPEAL TO REPENTANCE.

"Such is the lot not only of each separate Christian but of the Church herself as a whole: TO BE PERSECUTED FOR THE CROSS OF CHRIST, AS WAS SHOWN IN THE VISIONS TO THE HOLY APOSTLE JOHN THE THEOLOGIAN IN THE APOCALYPSE (REVELATION). The Church in many periods of her history has endured totally open sorrows and persecutions and the Martyr’s death of her best servants–what one contemporary priest and Church writer has called the "harvest of God" —while in other periods, even in periods of outward prosperity, she has endured sorrows from inward enemies, from the unworthy manner of life of her members, and in particular of the people who are assigned to serve her.

Thus is defined the DOGMA OF THE CROSS. THE CROSS IS THE PATH OF THE CHRISTIAN AND THE CHURCH." [Resources: Orthodox Dogmatic Theology)

I sincerely pray that everyone, without exception, appreciate the depth of our Orthodox Chrstian faith and live accordingly having in mind always THE CROSS OF OUR LORD, GOD AND SAVIOR JESUS CHRIST.

Let us not treat Holy and Great Lent superficially and trivialize its sacred purpose and the goal of our personal spiritual journey. There is so much more to our Christian faith then adhering reluctantly to the practice of certain fasting rules. Our faith in our Lord and Savior Jesus Christ must be true and so deep that we will never betray Him no matter what sorrows we experience, no matter what persecutions we endure, no matter the sacrifice we must make for His Name and Glory.

Through the prayers of our holy Fathers,
Lord Jesus Christ our God, have mercy
on us and save us. Amen.

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

With sincere agape in His Divine and Glorious Diakonia (Minstry),
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.

PRAYER AND THE PSALMS

"If you are not able to pray or keep vigil, at least force yourself to study the psalms. The psalms give expression to prayer, repentance, doxology, and thanksgiving; they recount feelings and experiences that can give strength even to the weakest soul. When someone passes out you give him a shot of something strong and he revives. That’s how it is with the psalms; read them and you too will be revived" (Elder Aimilianos, On Abba (Father) Isaiah).

There are many today that claim to know the "Gospel" but do they? Geronda (Elder) Aimilianos who truly knows the Holy Scripture advises us thus: "When one undertakes to examine Scripture in an idle, intellectual way, he creates hatred and quarrelling. Why? Because the intellectual approach to Holy Scripture does not help us to turn and reflect on our sins, but instead makes us focus on problems and concepts related to the study of Holy Scripture, with the result that our logical and intellectual faculties are aroused to no real purpose. "Knowledge" by itself does not add anything. On the contrary, it encourages the cultivation of the individual and his private sense of things; it fosters THE SELF-SUFFICIENCY OF HIS PERSONAL OPINIONS, WHICH HE THEN SEEKS TO JUSTIFY AND IMPOSE ON OTHERS. This kind of approach to Holy Scripture immediately places you in conflict with others; it opposes your will and opinion to theirs, prompting you to disagree and argue with them, and to make enemies of your brothers. Filled as I am with my own opinions about things, I am not able to receive anything from God.

The correct way, Geronda Aimilianos says, "is to read the Holy Scripture with humility and to allow God to tell us what He wants to tell us. It’s one thing to read Holy Scripture because you want to collect information, and another thing to read it because you want to acquire its true content, that is, the Holy Spirit. This kind of knowledge IS THE LIFE OF GOD (cf. John 17:3) THE ENTRY AND EXTENSION OF GOD INTO OUR LIFE; IT IS GOD’S DESCENT AND DWELLING AMONG US. We can judge whether or not our study of Holy Scripture is authentic based ON THE NUMBER OF TEARS WE SHED WHEN WE STUDY. To be sure, I can also read Holy Scripture without shedding tears, and without a strong sense of my sins, but with the hope that God’s grace through my reading of Holy Scripture, will break open my hardened heart. Read Holy Scripture, then, BUT DON’T FORGET ABOUT YOUR SINS AND REDUCE HOLY SCRIPTURE TO AN OBJECT OF INTELLECTUAL INQUIRY, FOR AT THAT POINT IT CEASES BEING THE WORD OF GOD AND YOU START SEEING IT AS SOMETHING HUMAN. The criterion for your study should be this: THE WAY YOUR READ THE HOLY BIBLE SHOULD BRING PEACE TO YOUR HEART, COMMUNION WITH GOD, LOVE OF NEIGHBORS, AND THE CONSCIOUSNESS OF YOUR OWN SINFULNESS; THE RECOGNITION OF HOW UNWORTHY AND ILL-PREPARED YOU ARE TO STAND BEFORE GOD."

PSALM 63 [62]

A Psalm of David, when he was in the desert of Judea.

O God, my God, to You I rise early at dawn.
My soul has thirsted for You;
how often my flesh has longed for You,
in a desert land, parched and impenetrable.

Thus have I appeared before You in Your sanctuary,
that I might see Your power and Your glory.

For Your mercy is better than life itself;
my lips will praise You.

Thus I will bless You throughout my life,
and in your name I will lift up my hands.

Let my soul be filled as with marrow and fatness,
and with joyful lips my mouth will praise You.

If I remembered You on my bed,
in the early hours of the dawn I meditated on You,
For You are my helper,
and in the shelter of Your wings I will rejoice.

My soul clings closely behind You,
Your right hand has upheld me.

But as for them, in vain they sought after my soul,
and they shall descend into the lowest parts of the earth.

They will be given to the edge of the sword;
they will be served up to the foxes.

But the king shall rejoice in God;
all who swear by Him will be praised,
for the mouth of those who speak unjustly has been stopped.

Having a life in Christ takes commitment and diligence. The Christian faces common worldly cares daily along with working out his/her own salvation. The believer, however, ought to have certain priorities in life and our Creator has made it perfectly clear that He must always be first in everything. Therefore, nothing should distract us from our duty to Him knowing full well that "for without Me you can do nothing" (John 15:5). Without our Lord, God and Savior Jesus Christ we can do nothing–nothing which is properly motivated and gives glory to God. We all depend on Him for everything including the very air that we breathe. Our daily duty is to offer prayers of thanksgiving to our Heavenly Father Who lovingly provides us with all necessities of life and protects us from every evil that threatens us.

Along with our daily prayer we ought to incorporate the Holy Scripture, even if it is a paragraph from the Holy Bible. Saint John Chrysostomos exhorts the Christian: "What are you saying? It is not your duty to read Scripture because you are distracted by innumerable cares? On the contrary, it is your duty more than those others, more than the monks; they do not have such need of help as do you who live in the midst of such cares. You need treatment all the more, because you are constantly under such blows and are wounded so often. The reading of Scripture is a great defense against sin. Ignorance of Scripture is a great misfortune, a great abyss. Not to know anything from the word of God is a disaster. This is what has given rise to heresies, to immorality, it has turned everything upside down." [Resources: New Testament and Psalms and the life of faith]

"The Grace of our Lord Jesus Christ,
and the love of God and Father, and
the communion of the Holy Spirit be
with you all."

_________
"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.

COMMUNING WITH OUR MERCIFUL AND ALL-LOVING GOD THROUGH THE SACRED PSALMS

The Orthodox Christian appreciates the opportunity throughout the year, especially during holy Lent, to strengthen his/her commitment to our Lord, God and Savior Jesus Christ and to commune with Him directly through prayer and worship. The sacred Psalms have a unique power. For they are at once thoroughly human and utterly divine. The entire range of the human experience is voiced in the Book of Psalms in the Old Testament. Every virtue and weakness, every emotion and passion of our mortal race is explored and expressed in terms both frank and poignant. By the sake token, we receive the Psalms as God inspired, "God-breathed Scripture" (2 Timothy 3:16), inspired by the Holy Spirit and thus an aspect of the Divine self-revelation. This means that when one reads a Psalm in faith, one both speaks to God and listens to God simultaneously. Because of their unique universality and power, the Psalms constitute the prayer book par excellence of the Church.

Among the authors of the Psalms are David the king, the temple musicians, and Prophet Moses. The major theme — the songs of God’s people. Each Psalm has its own theme. The Psalms are of many types, including; (a) prophecies of the coming Messiah, (b) prayers for the king, (c) personal lamentations, (d) songs of praise, and (e) hymns for special feasts. The Psalms have become for the Church, as for ancient Israel, a book of prayer and praise. All find their fulfillment in our Lord Jesus Christ, the Son of God. Not only do the Psalms predict specific events of our Lord Christ’s life, but in them He Himself intercedes for and with His people before the Father. The Psalms can also be seen as a dialogue between the Church, the body of Christ, and Christ her Head. Therefore, they make the most sense to us when they are prayed or chanted, not only read.

The Book of Psalms, or Psalter, is used in the Orthodox Church in three primary ways:
(a) In the daily cycle or prayers. The liturgical tradition appoints certain Psalms as "fixed" portions of the daily services. These will be pointed out in the notes throughout the text as Psalms for morning prayers, evening prayers, and prayers of the Hours. (b) In the weekly order of the morning and evening services (Orthros/Matins) and Vespers/Esperinos). When these are done in their entirety, as in the Monasteries, all the Psalms are chanted in the course of each week, starting at Saturday Vespers/Esperinos and concluding at Orthros/Matins the following Saturday. (c) In the observance of the Church year, the liturgical tradition selects particular Psalms or verses for special feasts or seasons as prophetic statements illustrating the work of our Lord Christ for us. For example, the Passion Song of Psalm 21 ("They pierced My hands and My feet") is used in our Church on Great and Holy Friday. Thus, using the Psalms is crucial to our understanding of the fullness of Christ’s Ministry to His people.

The purpose of the Psalms serve many functions. They (a) foretell coming events; (b)recall history; (c) frame laws for life; (d) reveal what must be done to obey God’s word; (e) are a treasury of good doctrine; and (f) helps overcome the passions that exercise dominion over our souls, through the power of poetic expression to capture and gradually transform our thoughts.

It is most prudent, therefore, to use the Psalms in faith and to be guided by them as the Chrstian believer draws near to the Almighty God and Creator.

Being both truly human and truly divine, the Psalms as a whole form and extraordinary verbal icon of the Person of Jesus Christ. In the Psalms we see His Passion predicted, we hear His life of prayer before the Father, we observe His victory over death in types and shadows. In the Psalms the Holy Apostles and Holy Fathers of the Church found an abundance of Christological teaching as they struggled to comprehend the incomprehensible act of Divine Incarnation. If the Book of Prophet Isaiah can justifiably be called "the Fifth Gospel," the Book of Psalms may with equal fitness be termed the "Sixth" Gospel.

My personal advice is for the Orthodox faithful to read at least a Psalm in the morning and a Psalm before sleeping at night. There are 151 Psalms which comprise the Book of Psalms. By using them daily along with your personal prayers you will be edified, inspired, and comforted. Your prayers will become more meaningful and your relationship with our Merciful Lord more profound. [Resources: The Orthodox Study Bible and Psalms and the Life of Faith]

Psalm 1

BLESSED is the man Who walks not in the counsel of the ungodly,
Nor stands in the way of sinners, nor sits in the seat of the troublesome;
But his will is in the law of the Lord, and in His law he meditates day
and night.
He shall be like a tree planted by streams of waters, that produces its
fruit in its season; and his leaf shall not wither, and whatever he does
shall prosper, not so are the ungodly, not so, but they are like the dust
the wind drives from the face of the earth. Therefore the ungodly shall
not rise in the judgment, nor sinners in the counsel of the righteous;
for the Lord knows the way of the righteous, but the way of the
ungodly shall perish.

A MOST BLESSED AND JOYFUL LENTEN SEASON TO ALL OF YOU!

___________
"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