A MORE PROFOUND UNDERSTANDING OF THE ORTHODOX DIVINE LITURGY

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.

A MORE PROFOUND UNDERSTANDING OF THE
ORTHODOX DIVINE LITURGY.

If someone would ask us, “Do you understand what is going on in the Divine Liturgy?” like the eunuch in the Book of Acts we would in all honesty reply, “How can I, unless some one guides me?” [Acts 8:31]. It is not uncommon to hear people say in frustration, “I don’t get anything out of the Liturgy” If this is how you feel, this commentary is meant to help you reach a better understanding of the Divine Liturgy.

The word “Liturgy” (Λειτουργία, leitourgia) comes from the Greek words λειτώ (leito, public), and έργον (ergon, work). In its original setting of ancient Athens, Greece, it meant “any duty imposed on a private citizen by public authority, from building war ships [sic for “war ships”] to providing a chorus for a play.” Therefore somewhat loosely and not precisely, we call Liturgy a work for the public — a public work! In Christian usage it means the celebration of Divine Eucharist by the people of God.

Of course we realize that the Divine Liturgy is not primarily a learning experience, as it is perceived in certain Christian quarters (although the first part is supposed to be instructional). However, in order to experience the richness of the Divine Liturgy, WE MUST HAVE A BASIC UNDERSTANDING OF WHAT IS HAPPENING. OUR GOAL IS TO PROVIDE SUCH BASIC UNDERSTANDING FOR THE INQUISITIVE WORSHIPPER, while keeping in mind that the Divine Eucharist is a Mystery (Sacrament).

The Areopagitic text (A.D, 500) calls the Divine Liturgy the “Mystery of Mysteries.” Mystery (Gk. Μυστήριον, Mysterion) is a liturgical act or sacred service of the Church by which we receive the Gifts of the Holy Spirit, known by the collective name of grace. “Everything in the Church IS A HOLY MYSTERY,” however the Divine Euchrarist is the par excellence Mystery, called “ta Hagia Mysteria” the Holy Mysteries. The Sacred Mysteries of the Church are performed so that we may be TRANSFORMED AND RENDERED HOLY BY THE GRACE OF THE HOLY SPIRIT. Of course we should be aware that although the sanctifying grace bestowed by the Divine Mysteries is given to us freely IT DOES NOT MEAN THAT WE DO NOT CONTRIBUTE TO THEM. The Lord demands from us TO BECOME SUSCEPTIBLE TO RECEIVE THEM AND TO KEEP THEM. WE SHOULD OFFER OURSELVES TO GOD AS THE “GOOD SOIL” OF THE Parable, or else THEIR RECEPTION WOULD BE IN VAIN.

It would be insufficient to approach the Divine Liturgy as a text, as a historical document, or even as a depository of revealed truths. It would be equally insufficient to approach it as inspirational literature and as a text of Orthodox spirituality. Even as we try in this modest endeavor to facilitate the worshipper to reach a fuller understanding of what is taking place in the Divine Liturgy, at the same time we should realize that we must move the level of “understanding” to that of experiencing the Divine Mysteries unfolding in its course. Ultimately, “not even the most thorough knowledge about this Sacrament can change its supra rational, hidden character.” Therefore, the aim of our liturgical experience IS TO BECOME RECIPIENTS OF THE HOLY SPIRIT, TO EXPERIENCE GOD AND BE DEIFIED (THEOSIS) BY HIS UNCREATED GRACE, TO “BECOME OF THE SAME BODY AND BLOOD WITH CHRIST, TO UNITE WITH THE THEANTHROPIC, the God-man Christ–and THUS BE SAVED!

Going to church is not about fulfilling a “requirement” or a religious “obligation,” as it is understood by certain Christians; IT IS ABOUT FULFILLING A NECESSITY OF A SOUL THAT THIRSTS FOR GOD AND WANTS TO CONSUME HIM, OR RATHER TO BE CONSUMED BY Him. In the Divine Liturgy we particularly commemorate the Mystical (Last) Supper, that is, WE LIVE THROUGH IT AND PARTAKE OF ITS REALITY MYSTICALLY, YET REALLY, IN THE PRESENT. The Lord told His disciples that those who KEEP EATING (trogon) His Flesh and keep drinking (pinon) His Blood as with Him, and He with them [cf. John 6L56).  “For as often as you eat this Bread and drink this Cup, you proclaim the Lord’s Death until He comes,” says Saint Paul [1 Corinthians 11:26).  The Church is oriented towards the Coming of the Lord.  Her main worshipping act has a distinct eschatological orientation.

 
ORIGINS OF THE DIVINE EUCHARIST
 
   The origins of the words and sacred acts of this central Mystery of our faith are well known.  The Divine Eucharist traces its origins directly to the Eucharistic meal the Lord had with His disciples in the Upper Room in Jerusalem before His betrayal.    The events are narrated by all three Synoptic Evangelists and by Saint Paul.  We perpetuate this meal because the Lord told us through His disciples, “DO THIS IN REMEMBRANCE OF ME” [Luke 22:19; 1 Corinthians 11:24]. Since then, “ON THE FIRST DAY OF THE WEEK,” the Church has been gathering together “TO BREAK BREAD” [Acts 20:7).
 
  As we read in the Acts, the disciples continued to worship in the Temple (Acts 3:1,  11:19, 21:26) and the synagogue (Acts 9:20, 13:5, 14:42, 14:1, 17:12, 19:8),  To this worship practice they added the Eucharistic meal.  The Lord was crucified on Friday, the day before the Jewish Sabbath, and had risen from the dead on the day after the Sabbath, called “THE FIRST DAY OF THE WEEK” (Acts 20:57).  On this day, which came to be known as “THE LORD’S DAY (Gk. HMERA KYRIOU OR KYRIAKI) (Revelation 1:10), the followers of the Lord gathered together TO PARTAKE OF “THE LORD’S SUPPER” (1 Corinthians 11:20), that is to celebrate Liturgy (Acts 13:2).  The typical pattern of worship for the early believers was synagogue worship on the Sabbath morning, and the gathering together again on the same evening after sunset, which was already the “NEXT DAY”, the Lord’s Day, TO SHARE THE EUCHARISTIC MEAL.  [Resources: The Heavenly Banquet]

(To be continued)

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

With sincere agape In His Divine Descent upon His Holy Disciples and Apostles,
The sinner and unworthy servant of God
+ Father George

OBSERVING AND CELEBRATING SACRED EVENTS IN THE LIFE OF OUR LORD JESUS CHRIST, PROPHETS, AND THE HOLY MEN AND WOMEN OF GOD IN ORTHODOX TRADITION

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 and Celebrating Sacred Events in the Life of our Lord Jesus Christ,
Prophets, and the Holy men and Women of God.

It is a general practice in Orthodox Christian Tradition to commemorate and honor important events in the life of our Lord and Savior Jesus Christ, holy Prophets, Saints, Martyrs, Confessors and holy men and women of God throughout the year. For the Orthodox Christtians these observances are not simply a custom but most meaningful and inspirational and essential to the spiritual growth of all the faithful. These feasts, known as Great Feasts and Saint’s days, are understood as opportunities to participate in the past and present through liturgical worship.

These commemorate Major Events in the Divine Life of our Lord and God Jesus Christ, such as His Nativity,, Baptism, Annunciation, Transfiguration, Crucifixion, and Resurrection, Ascension, Pentecost, among others. The Greatest of all Feasts is the celebration of Christ’s Resurrection which is the climax of the liturgical year. These Sacred Feasts mark Christ’s Ascension into Heaven and the Descent of the Holy Spirit. There are Twelve Great Feasts observed by Orthodox Christians which are fixed or movable feasts that commemorate significant happenings in the life of our Lord and God Jesus Christ and the Theotokos and Ever-Virgin Mary.

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).


   Our Holy Church has always held the teaching of the invocation of the Saints, being fully  convinced that they intercede for us  before God in heaven.  This we see from the ancient Liturgies.  In the Divine Liturgy of the Holy Apostle James (Iakovos) it is said:  "Especially we performed the memorial of the Holy and Glorious Ever-Virgin Mary, the Blessed Theotokos.  Remember her, O Lord God, and by her pure and holy prayers spare and have mercy on us." Saint Cyril of Jerusalem, explaining the Liturgy of the Church of Jerusalem, remarks: "Then we also commemorate (in offering the Bloodless Sacrifice) those who have previously departed: first of all, patriarchs, prophets, apostles, martyrs, so that by their prayers and intercessions God might receive our petition."

  Numerous are the testimonies of the Holy Fathers of the Church and Teachers of the Church, especially from the 4th century onwards, concerning the Church's veneration of the Saints.  But already from the beginning of the 2nd century there are direct indications in ancient Christian literature concerning faith in the prayer of the Saints in heaven for their earthly brethren.

   Again, we do not merely commemorate the past, but we make the past present.  We actualize the event being celebrated so that we are also participating in it.  The celebration of a Great Feast of the Church is never a one-day affair.  There is the "afterfeast" and htne, finally, the "leavetaking" (Gr. "Apdosis").  There are wonderful and most inspiring hymns or troparia which reveal the significance of the celebration and Divine Acts of our Lord God Christ, as well as the life of the particular Saint, Prophet, Evangelist, Martyr, etc.  Everything that is conducted in the Orthodox Christian Tradition has a profound effect on the believers.  Nothing is trivialized or made static and routine.

   Today especially when people are seeking to find meaning in their mundane lives they need not look any further for the Orthodox Christian Faith provides everything that one needs to find spiritual fulfillment, hope, agape, and inspiration.  All lead to the Almighty God and Creator.  It is the grace of God that accomplishes all when the person looking has faith.  The believer experiences constant spiritual renewal and life-long growth.  Those who truly practice the Holy Gospel  and adhere to the commandments of our Lord and Savior Jesus Christ find inner peace and enduring joy.  

   Some contemporary Christians are confused about what it means to be a Christian and to live a Christian life.  Others are struggling and move from one Christian denomination or tradition to another searching to find the one where they will find happiness and contentment.  They are looking for the authentic Church of Christ, true and unadulterated Christianity which remains steadfast, uncompromising, consistent and traces her roots to the Divine Founder and Head of the Church Jesus Christ.  

  The whole history of the Church has been built on struggles: at first the sufferings of the holy Martyrs in the earliest Christian age; then the self-sacrificing labors of the pillars of the Church, the hierarchs and then the personal ascetic 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 lived in the world without being defiled by the world.  And thus up to now Christianity is adorned with Confessors and Martyrs for faith in Christ.  And the Holy Church supports in believers this duty of self-restraint and spiritual cleansing by means of instructions and examples from the Holy Gospel and the whole Sacred Scripture, by the example of the Saints, by the rules of the Church typicon, by vigils, fasts, and appeals 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).

   We must one obey the Church and not some man whose thinking is opposed to that of the Church, eminent or intellectually gifted though that man may be?  Because the Church was founded by the Lord Jesus Christ and is guided by the inspiration of the Holy Spirit of God.  Also because "the Church" signifies the community of the Saints, an orchard of choice, fruit-bearing trees.  It a person remains opposed to the community of the Saints, that means that he is unholy.  Why, therefore, listen to him?  "The Church is an enclosure," says the wise Saint John Chrysostom.  "If you are within, the wolf cannot enter, but if you stray outside, the wild beasts will get you…  Do not wander from the Church; there is nothing more impregnable than the Church.  She is your hope and your salvation.  She is higher than the heavens, firmer than rock, wider than the world; she never grows old, but is forever renewing her youth." [Resources:  Orthodox Dogmatic Theology and The Prologue from Ochrid]

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

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


ON MONDAY AFTER HOLY PENTECOST: THE SACRED FEAST OF OUR GOD THE HOLY SPIRIT

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 MONDAY AFTER HOLY PENTECOST: THE FEAST OF
OUR GOD THE HOLY SPIRIT.

It is the Tradition of the Orthodox Church , on the day after every Great Feast, to honor those through whom it came to pass–Our Lady on the day after the Lord’s Nativity, Joachim and Anna after our Lady’s Nativity, the Holy Baptism the day after Theophany, and so forth–on this Holy Day WE HONOR OUR GOD THE ALL-HOLY SPIRIT, THE COMFORTER promised by Our Savior to His Holy Disciples and Apostles [John 14:16], Who DESCENDED UPON THEM AT HOLY PENTECOST AND GUIDED THEM "INTO ALL TRUTH" [John 16:13], and through them, us.

Apolytikion (Dismissal) Hymn. Plagal of Fourth Tone

BLESSED art Thou, O Christ our God, Who has shown fort the
fisherman as supremely wise by sending down upon them the
Holy Spirit, and through them didst draw the world into Thy net,
O Befriender of man, glory to Thee.

Kontakion Hymn. Plagal of Fourth Tone

ONCE, when He descended and confounded the tongues, the Most
High divided the nations and when He divided the tongues of fire,
He called all men into unity; and with one accord we glorify the All-
Holy Spirit.

Post-Feast of Pentecost

HOLY PENTECOST: GLORY TO THE FATHER AND TO THE SON AND TO THE HOLY SPIRIT Part IV

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 PENTECOST: GLORY TO THE FATHER AND TO THE SON
AND TO THE HOLY SPIRIT. [Part IV]

A Prayer to the Holy Trinity

Most Holy Trinity, have mercy on us!
Lord, cleanse us from our sins!
Master pardon our transgressions!
Holy One, visit and heal our infirmities,
for Your name’s sake.

Kyrie eleison. Kyrie eleison. Kyrie eleison.

Glory to the Father and to the Son and to the

Holy Spirit, now and ever and unto ages of
ages. Amen.

The COMING OF THE HOLY SPIRIT into the heart of man is called by the Holy Fathers of the Church "SOBER INTOXICATION" [Saint Dionysios the Areopagite]. Saint Isaac the Syrian, referring to such states, speaks of the fact that all the person’s powers are plunged "IN DEEP INTOXICATION". It is called intoxication because THERE IS GREAT JOY AND GLADNESS, AND ITIS CHARACTERIZED AS "SOBER" BECAUSE THE PERSON DOES NOT LOSE HIS SENSES NOR HIS REASON. When a person is taken possession of by the Holy Spirit HE REMAINS FREE, OR TO EXPRESS IT BETTER, HE ACQUIRES REAL FREEDOM, WHICH DOES NOT FUNCTION AS A POWER OF CHOICE, AS PHILOSOPHICAL ETHICS SAYS, BUT AS NATURAL WILL, AS AN OVERCOMING OF DEATH. The Holy Apostle Paul writes characteristically: "The spirits of Prophets are subject to the Prophets" (1 Corinthians 14:32). This means that the man who is a Prophet is not subject to his gift of grace, but THE GIFT OF GRACE IS SUBJECT TO THE PROPHET, which is to say that MAN’S FREEDOM IS NOT ABOLISHED, NOR ARE THE ENERGIES OF HIS MIND AND SOUL SUSPENDED.

Saint Nicodemos the Hagiorite says that there are THREE KINDS OF INTOXICATION. First, that which comes with too much wine, which is the cause of many evils. Second, is the intoxication which is activated by the passions. Third, is the intoxication caused by the Holy Spirit. The Holy Apostles underwent this third intoxication on the day of Pentecost, because THEN THEY RECEIVED THE HOLY SPIRIT, DISCOVERED THE PLACE OF THE HEART, KNEW CHRIST BETTER, BECAME MEMBERS OF THE BODY OF CHRIST, DEVELOPED A GREAT LOVE AND LONGING FOR CHRIST, AND THIS WAS EXPRESSED, AS THE HOLY FATHERS EXPLAIN, BY PRAYER.

"…The order of the Divine Economy and SALVATION of the human race is: "Father, Son and Holy Spirit, since the Father sends the Son and the Son sends the Holy Spirit. But the order of man’s deification (theosis) is just the opposite: MAN IS LED BY THE HOLY SPIRIT TO THE SON, AND THROUGH THE SON HE RECOGNIZES THE FATHER.

We find the same teaching in many Saints of the Church. We should mention the teaching of Saint Symeon the Theologian, who says that IF CHRIST IS THE DOOR, THE HOLY SPIRIT IS THE KEY TO OPENING THE DOOR AND THIS IS HOW WE REACH THE HOUSE OF THE FATHER. In this perspective there are special prayers to the Holy Spirit, such as the prayer: "Heavenly King, Comforter, the Spirit of truth, everywhere present and filling all things, the treasure of blessings and giver of Life. Come and abide in us and cleanse us from all impurity, and save our souls, O Good One."

Here one sees the order of this knowledge of God. The heart of man is cleansed by the Holy Spirit, then it knows Christ, and then it is brought to the Father… In Orthodox Theology we speak of enhypostatic grace and energy. We see this during the Divine Liturgy. All the prayer of the offering is prayer to the Father to send the Holy Spirit and TRANSFORM THE BREAD AND WINE INTO THE BODY AND BLOOD OF CHRIST. In fact, the Holy Spirit DOES TRANSFORM THE GIFTS INTO THE BODY AND BLOOD OF CHRIST, AND WE SHARE THE PRECIOUS GIFTS AND BECOME A DWELLING OF THE TRIUNE GOD.

The Holy Fathers of the Church teach that while the Holy Spirit is active IN THE WHOLE CREATION AND IN ALL PEOPLE, nevertheless each person partakes of His energies in accordance with his receptivity. One must have A RECEPTIVE ORGAN IN ORDER TO RECEIVE THE MANIFOLD GIFTS OF THE HOLY SPIRIT.

Saint Maximus the Confessor, referring to this, says THAT THE SAINTS ACQUIRE DIFFERENT GIFTS OF GRACE NOT BY THEIR NATURAL POWER, BUT BY DIVINE POWER. All the gifts of grace are given by the Holy Spirit but this happens ACCORDING TO THEIR RECEPTIVITY. The Holy Spirit DOES NOT INSPIRE WISDOM IN THE SAINTS WITHOUT THEIR HAVING THE NOUS THAT RECEIVES WISDOM, NOR KNOWLEDGE IF THERE IS NO POWER OF REASON, NOR FAITH WITHOUT THE NOUS AND REASON BEING INFORMED ABOUT THE THINGS TO COME, NOR GIFTS OF HEALING, WITHOUT NATURAL LOVE TOWARDS MEN. This means that the Saints receive THE GIFTS OF THEOLOGY, GIFTS OF KNOWLEDGE, GIFTS OF HEALING, IF THERE IS AN ORGAN TO RECEIVE THIS GIFT.

This is the case not only for the gifts of theology, but also for other gifts of grace. They are called gifts of grace because they are granted by God, but IN ACCORDANCE WITH THE SPIRITUAL CONDITION OF EACH PERSON. Saint Maximos the Confessor once again points out THAT EACH OF THE FAITHFUL RECEIVES THE ENERGY OF THE HOLY SPIRIT ACCORDING TO HIS FAITH AND THE CONDITION OF HIS SOUL.

Saint Diadochos of Photiki teaches that by Holy Baptism WE RECEIVE THE HOLY SPIRIT IN OUR HEART AND BECOME A MEMBER OF THE Body of Christ. However, we cover this grace with passions, but it is not lost completely, BUT IS COVERED BY THEM. We must, on the one hand, THROW OUT THE ASHES OF THE PASSIONS, AND ON THE OTHER HAND THROW ON AS WOOD THE DOING OF THE COMMANDMENT. But in order for the wood to be ignited by the sparks of Divine Grace, we must blow strongly with the prayer, "LORD JESUS CHRIST, SON AND WORD OF GOD, HAVE MERCY ON ME" WHILE OUR NOUS RETURNS TO THE HEART. THIS PRAYER IS CALLED "NOETIC AND HOLY PRAYER."

Analyzing his thought, Saint Diadochos of Photiki says that when this prayer stays in the heart a long time it not only cleanses it from passions, but when it finds the spark of Divine Grace it sets alight a strange and wonderful fire, which burns up the attacks of evil thoughts, sweetness the heart and the whole inner world and illuminates the nous. And Saint Gregory Palamas says that HE WHO GATHERS HIS NOUS INTO HIS HEART AND LIFTS IT UP TO GOD IS BEAUTIFULLY CHANGED.

In reality, through the energy of the Holy Spirit, when the person is made a receptive vessel, the fire of Divine Grace is set alight in his heart. Saint Basil the Great says that THERE IS A REAL "BURNING OF THE SPIRIT WHICH REKINDLES THE HEART." An indeed it is maintained that this burning which illuminates souls and destroys the stubble and thorns, was active in the Holy Apostles who spoke in fiery tongues, it shone round the Apostle Paul, it warmed the hearts of Cleopas and those with him, this fire is something which will banish the demons, but also a power of resurrection, an energy of IMMORTALITY, ILLUMINATION OF THE HOLY SOULS, SUPPORT OF THE RATIONAL POWERS.

PENTECOST was in history once, but it is brought back in the lives of the saints. When the deified (theosis) attain a state of spiritual life, they share in Pentecost and become apostles of Jesus Christ. PENTECOST is the high point OF GLORIFICATION AND DEIFICATION (THEOSIS). All who follow the same journey with the Holy Disciples arrive at this vision of God and partake of the grace and energy of Pentecost.

The Holy Apostle Paul is clear when he says: "those who are led by the Spirit of God are sons of God" [Romans 8:14]. NOT ALL PEOPLE WHO WERE CREATED BY GOD ARE CHILDREN OF GOD, BUT ONLY THOSE WHO ARE LED BY THE HOLY SPIRIT. SONSHIP IS CONNECTED WITH INNER NOETIC PRAYER: "And by him we cry, ‘Abba, Father" (Roman 8:15). The spirit of God which will be present in the heart of man "testifies with our spirit that we are God’s children" (Romans 8:16). He is himself a son of God who has the Holy Spirit within him, which testifies with our spirit and confirms that the man is a child of God. However, the presence of the Holy Spirit in our heart IS CONFIRMED BY THE INNER PRAYER OF THE HEART WHICH COMES WITH A CRY.

If anyone DOES NOT HAVE THE SPIRIT OF GOD in him, he does NOT belong to Christ, which means that he is not a living member of the Body of Christ. Even if he has been baptized at some time, the grace of Holy Baptism remains INACTIVE, and this man is A DEAD MEMBER OF THE CHURCH. This is said by the Holy Apostle Paul in an important and revealing passage: "AND IF ANYONE DOES NOT HAVE THE SPIRIT OF CHRIST, HE DOES NOT BELONG TO CHRIST" (Romans 8:9). NO ONE BELONGS TO CHRIST IF HE DOES NOT HAVE THE HOLY SPIRIT, WITH THE PRECONDITIONS WHICH WE HAVE SEEN BEFORE. By contrast, IF ANYONE HAS IN HIM THE HOLY SPIRIT, HE IS REALLY A MEMBER OF THE BODY OF CHRIST, SINCE HE IS NOT "CONTROLLED BY THE SINFUL NATURE BUT BY THE SPIRIT" (Romans 8:8-9). [Resources: The Twelve Feasts of the Lord]

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

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

HOLY PENTECOST: THE MANIFESTATION OF GOD THE HOLY SPIRIT (Part III)

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 PENTECOST: THE MANIFESTATION OF GOD THE HOLY SPIRIT (Part III)

"… And in the Holy Spirit, the Lord, the
Giver of Life, Who proceeds from the Father;
Who with the Father and the Son together
is worshipped and glorified; Who spoke by
the Prophets…" (Creed)

The MANIFESTATION OF THE HOLY SPIRIT AS A STRONG WIND is significant, because it shows that the Holy Spirit conquers all things, passes over the walls of the evil one, demolishes the cities and every fortification of the enemy. At the same time He humbles the proud, lifts up the humble of heart, puts together what is badly damaged, breaks the bonds of errors and releases what is confined (Saint Gregory Palamas). By the power of the Holy Spirit MAN CAN BECOME A LIVING MEMBER OF THE CHURCH AND CONQUER ALL THE POWERS OF THE ENEMY, OVERCOME EVEN DEATH ITSELF.

The fact that Christ’s work and that of the Holy Spirit DO NOT DIFFER FROM EACH OTHER is also seen from the way which the Holy Spirit was manifested on the day of Pentecost. The Evangelist Luke, who is also the author of the Acts of the Apostles, writes: "Then there appeared to them forked tongues as of fire, and one sat upon each of them. And they were filled with the Holy Spirit" (Acts 2:3-4).

Saint Gregory Palamas, analysing this fact, makes very theological observations, which we should point out here, because they show THE EQUALITY IN HONOR AND GLORY OF THE Holy Spirit and Christ.

First, the perceptible manifestation of the Holy Spirit came IN THE FORM OF TONGUES TO SHOW THE UNION WITH THE LOGOS/WORD OF GOD, BECAUSE NOTHING IS MORE CLOSELY RELATED TO THE WORD THAN THE TONGUE. So He showed by this that the Holy Spirit’s work does not differ from that of the Logos/Word of God. At the same time He is manifested perceptibly by the tongue in order to show that the teacher of truth needs a tongue favoured with grace.

The tongues in which the Holy Spirit was manifested were FIERY. This too has great significance. It shows the Holy Spirit and His CONSUBSTANTIALITY with the Father and the Son, for God IS A "CONSUMING FIRE." This manifestation indicates that the Holy Spirit HAS THE SAME NATURE AND ENERGY AS THE FATHER AND THE SON. Moreover, the tongues of fire also show THE DOUBLE MANNER OF ACTION OF THE HOLY APOSTLES’ PREACHING. Fire gives light and inflames. It is the same with Christ’s teaching: IT ILLUMINES THOSE WHO OBEY AND PUNISHES THOSE WHO DISOBEY. Of course this fire in which the Holy Spirit made His appearance was not created, but UNCREATED, so the Holy Evangelist did nto say "tongues of fire", but "TONGUES AS OF FIRE."

The tongues of fire were SEPARATED ON THE HEADS OF THE HOLY APOSTLES. This too has its own meaning, because it wants to show that only Christ has the whole divine power and energy, for He has the same nature as the Father and the Holy Spirit. The GRACE WHICH THE SAINTS RECEIVE IS NOT GOD’S NATURE, BUT HIS ENERGY, WHICH GIVES DIFFERENT GIFTS OF GRACE TO EACH ONE. No one else has the whole divine grace but Christ alone, Who has ALL THE FULLNESS OF THE GRACE OF GOD IN THE FLESH.

The fact that these tongues came to rest on the heads of the Holy Apostles MANIFESTS THE VALUE OF THE LORD, AS WELL AS THE UNITY OF THE Spirit of God. It is NOT a matter of created energy, but OF GOD’S UNCREATED ENERGY, and this is why it is presented as if seated, A SIGN OF ROYAL GLORY. At the same time, while the grace and energy of the Holy Spirit is separated it remains single. Actually the Holy Spirit is present and working "INSEPARABLY SEPARATED AND WHOLLY SHARED, LIKE THE SUN’S RAYS." That is to say that while all receive the sun’s ray, at the same time they also receive the sun’s energy undivided. When an Orthodox Christian receives Holy Communion, PARTAKING OF THE Sacred Body and Precious Blood of Christ, HE DOES NOT PARTAKE OF A PIECE OF THE Body of the Lord, BUT OF THE WHOLE Body of Christ. In the Divine Liturgy the priest says: "the Lamb of God, which is broken AND NOT DIVIDED, IS BROKEN AND SHARED…".

Therefore the energy of the Holy Spirit is also ENERGY OF THE LOGOS/WORD and the FATHER, it is energy of the TRIUNE GOD. Man’s SALVATION IS PARTICIPATION IN THE UNCREATED ENERGY OF THE HOLY TRINITY.

After promising to His Disciples that He would send the Holy Spirit, Christ gave a clear command: "stay in the city of Jerusalem UNTIL YOU HAVE BEEN CLOTHED WITH POWER FROM ON HIGH" [Luke 24:49]. The Holy Disciples kept this command and remained together in the Upper Room in Jerusalem IN STILLNESS AND PRAYER, WAITING FOR THE OUTPOURING OF THE GIFT OF THE HOLY SPIRIT. Therefore the holy Evangelist Luke assures us: "And they were continually in the temple, praising and blessing God" (Luke 24:53).

"…It is well known that with Holy Baptism, which IS REGARDED AS AN INTRODUCTORY MYSTERY (SACRAMENT) because IT INTRODUCES US INTO THE CHURCH AND WE BECOME MEMBERS OF THE Body of Christ, WE HAVE CLOTHED OURSELVES WITH HIMSELF: "FOR AS MANY OF YOU AS WERE BAPTIZED INTO CHRIST HAVE PUT ON CHRIST" [Galatians 3:27).  But at the same time WE CLOTHE OURSELVES IN THE HOLY SPIRIT AS WELL, ACCORDING TO CHRIST'S EXPLICIT PROMISE.  Moreover, this is THE PURPOSE OF THE TWO MYSTERIES (SACRAMENTS) OF BAPTISM AND CHRISMATION, WHICH ARE INTERCONNECTED.


  The Christian's clothing himself in the Holy Spirit IS NOT OUTWARD AND SUPERFICIAL, BUT INWARD, LIKE THE UNITING OF IRON WITH FIRE.  Iron that is made red-hot is alight completely, NOT a small part of it.  Thus ALL who receive the Holy Spirit feel that FILLS THEIR HEART, HE GIVES LIGHT TO THEIR EYES, SANCTIFIES THEIR EARS, STIFLES THEIR BAD THOUGHTS, IDEAS SPRING UP, WISDOM IS GRANTED, PERSONS ARE FILLED WITH GRACE.  The same thing happens as happened with the Archdeacon and Protomartyr (First Martyr) Stefanos (Stephen), who before the Sanhedrin first showed the blessing which the Holy Spirit had granted him in his soul, and then also manifested the glory of the person (Maximos Chrysocephalus).  Thus the ENERGY OF THE HOLY SPIRIT SANCTIFIES, ILLUMINATES AND ENLIGHTENS THE PERSON'S WHOLE BEING.

   "… Among the gifts with which the one who receives the gift of the Holy Spirit IS ENDOWED IN THE SAINTLY LIFE, WHEN THE PERSON STRUGGLES TO KEEP GOD'S COMMANDMENTS TO THE HIGHEST DEGREE AND TO LIVE IN PURITY OF SOUL AND BODY, THE MARRIED LIFE IN CHRIST WITHIN THE SOCIAL CUSTOMS, THE PASTORAL DIACONATE IN CHRIST WITH HIS MANY CARES, etc.  – IN OTHER WORDS, ALL THE GIFTS OF GRACE THAT THE HOLY SPIRIT GRANTS.  Thus the Holy Spirit "WHOLLY MAKES UP THE INSTITUTION OF THE CHURCH", WHICH IS THE BODY OF CHRIST.  [Resources:  The Twelve Feasts of the Lord by Metropolitan of Nafpaktos HIEROTHEOS]

(To be continued)

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

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

HOLY PENTECOST (Part II)

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 PENTECOST (Part II)

The Great Feast of Holy Pentecost is included in what the Orthodox Church calls the "Twelve Feasts", because it is the LAST FEAST OF THE DIVINE ECONOMY. The Incarnation of Christ was aimed at VICTORY OVER DEATH and the COMING OF THE HOLY SPIRIT INTO THE HEARTS OF MEN. Moreover, it is well known that the purpose of the Ecclesiastical and spiritual life IS THAT WE SHOULD BECOME MEMBERS OF THE Body of Christ and RECEIVE THE Holy Spirit. These two ARE INSEPARABLY LINKED TOGETHER.

The holy hymnographer calls Pentecost the last feast concerning man’s REFORMATION and RENEWAL: "Let us believers joyfully celebrate a last feast: it is Pentecost, fulfillment and deadline of a promise". Thus, if the ANNUNCIATION TO THE THEOTOKOS IS THE BEGINNING OF THE INCARNATION OF THE LOGOS/WORD and the Divine Economy, PENTECOST IS THE END, SINCE IT IS THEN THAT MAN, THROUGH THE HOLY SPIRIT, BECOMES A MEMBER OF THE RISEN Body of Christ.

We can also place Pentecost, as well as what relates to the Holy Spirit and Christ, in this framework because Christology CANNOT BE UNDERSTOOD APART FROM PNEUMATOLOGY, NOR PNEUMATOLOGY APART FROM CHRISTOLOGY.

The DESCENT OF THE HOLY SPIRIT TOOK PLACE ON SUNDAY. And here we see the VALUE OF SUNDAY, for the Great Feasts of the Lord took place on it. According to Saint Nicodemos the Hagiorite, THE CREATION OF THE WORLD BEGAN ON THE FIRST DAY, THAT IS TO SAY ON SUNDAY, FOR IT WAS THEN THAT LIGHT WAS CREATED; THE RENEWAL OF CREATION BEGAN ON SUNDAY WITH THE RESURRECTION OF CHRIST; THE COMPLETION OF CREATION TOOK PLACE ON SUNDAY WITH THE DESCENT OF THE HOLY SPIRIT. The making of creation was done by the Father with the cooperation of the Sona and the Holy Spirit, THE RENEWAL WAS DONE BY THE SON WITH THE GOOD WILL OF THE FATHER AND THE COOPERATION OF THE HOLY SPIRIT, AND THE COMPLETION OF CREATION WAS DONE BY THE HOLY SPIRIT, WHICH PROCEEDS FROM THE FATHER AND IS SENT BY THE SON.

The Christian Pentecost in which we celebrate the Descent of the Holy Spirit COINCIDES WITH THE Jewish Pentecost. It was on the day when the Jews were celebrating Pentecost that the Holy Spirit Descended upon the Holy Apostles and made them MEMBERS OF THE RISEN BODY OF CHRIST. Pentecost IS THE SECOND MOST IMPORTANT FEAST OF THE JEWS AFTER THE PASSOVER, and they were celebrating MOSES’ RECEIVING GOD’S LAW ON MT. SINAI ACCORDING TO THE TRADITION. Forty days after the first feast of the Passover, Moses had gone up on Mt. Sinai and received God’s Law. But in parallel with that, the Jewish Pentecost was an expression of their thankfulness for the harvest of fruits.

The difference between Sinai and the Upper Room in Jerusalem is seen in the difference between THE LAW OF THE OLD TESTAMENT and THE LAW OF THE NEW TESTAMENT. In the old time the law was given ON STONE TABLETS, now the Law IS ENGRAVED IN THE HEARTS OF THE HOLY APOSTLES. The Apostle Paul says: "You show that you are a letter from Christ, the result of the Living God, not on tablets of stone BUT ON TABLETS OF HUMAN HEARTS" (2 Corinthians 3:3). The Descent of the Holy Spirit FULFILLED THE PROPHECY OF THE PROPHET JEREMIAH, as the Apostle Paul wrote: "I will put my law in their minds and write them on their hearts. I will be their God, and they will be my people" (Hebrews 8:10).

The FEAST OF PENTECOST IS A FEAST OF THE HOLY SPIRIT, BECAUSE WE LEARN FROM THE DESCENT OF THE HOLY SPIRIT THAT GOD IS THREEFOLD. Previously too, both obscurely in the Old Testament and in Christ’s teaching, people were learning THE TRINITARIAN CHARACTER OF GOD, but at Pentecost they acquired practical experience of His THREEFOLD HYPOSTASIS. Thus Pentecost IS A FEAST OF ORTHODOX THEOLOGY.

In spite of the fact that the Father IS THE ORIGINATOR, the Son BEGOTTEN OF THE FATHER and the Holy Spirit SENT OUT, THEY HAVE THE SAME NATURE – ESSENCE – AND OPINION – ENERGY. ALL THREE PERSONS OF THE HOLY TRINITY ARE CONSUBSTANTIAL, LIKE-MINDED, OF THE SAME POWER, AND NONE IS GREATER THAN THE OTHER. In other words, the Son and the Holy Spirit ARE NO LESS IN VALUE THAN THE FATHER. And when we speak of First, Second, and Third Persons of the Holy Trinity, WE ARE NOT COMPARING THEM IN VALUE, SUPERIORITY AND POWER, BUT ACCORDING TO THEIR WAY OF BEING (Saint Basil the Great), In the end, human logic, human understanding and words ARE UNABLE TO FORMULATE THE MYSTERY OF THE TRIUNE GOD.

Many names have been given to the Holy Spirit. One of them, which also shows the work which it does in the Church as well as in the lives of the people is the name "COMFORTER". Our Lord and Savior Jesus Christ Himself used this word for the Holy Spirit when He said to His Disciples shortly before His Passion: "I will ask the Father, and He will give you another Comforter to be with you forever – the SPIRIT OF TRUTH" (John 14:16-17). And a little further on, the Holy Spirit is characterized by our Lord Christ as the "PARACLETOS" ("PARACLETE), the Comforter Who will teach the Disciples and will remind them of everything He has said during His life. "But the Paraclete, the Holy Spirit, Whom the Father WILL SEND in My name, will teach you ALL THINGS AND WILL REMIND YOU OF EVERYTHING I HAVE SAID TO YOU" (John 14:25). Having the assurance that the Holy Spirit is the Comforter, WE PRAY TO HIM: "O Heavenly King, Comforter, Spirit of Truth, Thou are everywhere and fill all things. Treasury of blessings and Giver of Life: come and abide in us, and cleanse us from every impurity, and save our souls, O Good One!"

The Holy Spirit COMFORTS THE PERSON who is struggling against sin, trying to keep Christ’s commandments in his life. This struggle is heard, because the fight is against the evil spirits. Therefore the Holy Spirit is a comforter, or one Who consoles men, as Saint John Chrystostomos says. It is a mark of God that He consoles men, so God is characterized by the same term as the Holy Spirit…The fact that our Lord Christ says that He will send "another Comforter" means that He too is a Comforter. "For it is one and I am the other". In this way we can see that EQUALITY IN HONOR OF CHRIST AND THE HOLY SPIRIT.

"…All who receive the Holy Spirit and ARE MEMBERS OF THE CHURCH are NOT ONLY to be restored to the previous state in which Adam was, but WILL RISE STILL HIGHER BECAUSE THEY ARE UNITED WITH CHRIST. A person having the Holy Spirit BECOMES A PROPHET, ACQUIRES PROPHETIC GIFTS, as we see in the lives of the Saints, knows the mysteries of Christ, sees and experiences the Kingdom of God. By the power and energy of the Holy Spirit the Prophetic gift becomes a natural condition in the person. NOETIC PRAYER is an indication of the gift and of the energy of the Holy Spirit…

"…In the Old Testament it says that he WHO LISTENS "RECEIVES FAVOR FROM THE LORD" (Proverbs 8:35). And the Holy Apostle Paul writes: "for it is God Who works in you to will and to act according to His good purpose" (Philippians 2:13). This means that the Holy Spirit came down into the hearts of the Apostles and is working in men through THEIR OWN WILL AND NOT AS SERVANTS. But men must respond to the energy of the Holy Spirit WITH THEIR WILL, SINCE GOD DOES NOT VIOLATE THEIR FREEDOM. However, desire and free will must be reinforced by GOD BECAUSE IN THE FALLEN STATE MAN IS ENSLAVED, HE IS AN ATTACHED BEING. [Resources: The Twelve Feasts of the Lord]

(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

ON 8th of JUNE, Our Holy Orthodox Church celebrates HOLY PENTECOST – THE DESCENT OF THE HOLY SPIRIT UPON THE APOSTLES

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

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

On the 8th of June, Our Holy Orthodox Church
celebrates HOLY PENTECOST – THE DESCENT
OF THE HOLY SPIRIT UPON THE APOSTLES.

Apolytikion (Dismissal) Hymn of Pentecost. Plagal o Fourth Tone

BLESSED art Thou, O Christ our God, Who hast shown forth the
fishermen as supremely wise by sending down upon them the
Holy Spirit, and through them didst draw the world into The net.
O Befriender of man, glory to Thee.

Kontakion Hymn of the Feast. Plagal of Fourth Tone

ONCE, when He descended and confounded the tongues, the Most
High divided the nations; and when He divided the tongues of fire,
He called all men into unity; and with one accord we glorify the All-
Holy Spirit.

After the Savior’s Holy Ascension into the Heavens, the Eleven Apostles and the rest of His Disciples, the God-loving women who followed after Him from the beginning, His Mother, hte Most Holy Virgin Mary, and His brethren–all together about 120 souls-returned from the Mount of Olives to Jerusalem. Entering into the house where they gathered, they went into the Upper Room, and there they persevered in prayer and supplication, awaiting the coming of the Holy Spirit, as their Divine Teacher had promised them. In the meanwhile, they chose Mathias, who was elected to take the place of Judas Isacariot among the Apostles.

Thus, on this day, the Seventh Sunday of All-Holy Pascha, the tenth day after the Holy Ascension and THE FIFTIETH DAY AFTER PASCHA, at the Third Hour of the day from the rising of the sun, there suddenly came a sound from Heaven, as wehn a mighty wind blows, and it filled the whole house where the Holy Apostles and the rest with them were gathered. Immediately after the sound, there appeared TONGUES OF FIRE THAT DIVIDED AND RESTED UPON THE HEAD OF EACH ONE. FILLED WITH THE HOLY SPIRIT, ALL THOSE PRESENT BEGAN SPEAKING NOT IN THEIR TONGUE, BUT IN OTHER TONGUES AND DIALECTS, AS THE HOLY SPIRIT INSTRUCTED THEM.

"And there were dwelling in Jerusalem Jews, devout men, from every nation under heaven. And wehn this sound occurred, the multitude came together, and were confused, because everyone heard them SPEAK IN HIS OWN LANGUAGE. Then they were all amazed and marvelled, saying to one another, "LOOK, ARE NOT ALL THESE WHO SPEAK GALILEANS? AND HOW IS IT THAT WE HEAR, EACH IN OWN LANGUAGE IN WHICH WE WERE BORN? Parthians and Medes and Elemites, those dwelling in Mesopotamia, Judea and Cappadocia, Pontus and Asia…" [Acts 2:5-9]. "So they were amazed, and perplexed, saying to one another, ‘Whatever could this mean?’ Others mocking said, ‘They are full of new wine.’ But Peter, standing up with the Eleven, raised his voice and said to them, ‘Men of Judea and all who dwell in Jerusalem, let this be known to you, and heed by words. For these are not drunk, as you suppose, since it is only the third hour of the day. But his is what was spoken by the Prophet Joel [Joel 2:28]: "And it shall come to pass in the last days, says God, That I will pour out of My Spirit on all flesh your sons and your daughters shall prophesy, your young men shall see visions, your old men shall dream dreams…That whoever calls on the name of the LORD shall be saved" [Acts 2:12-21].

And Peter preached Jesus of Nazareth unto them, proving in many ways that He is the Christ the Lord, Whom the Jews crucified but God raised from the dead. On hearing Peter’s teaching, many were smitten with compunction and received the word. Thus, THEY WERE BAPTIZED, and on that day THREE THOUSAND SOULS WERE ADDED TO THE Faith of Christ.

Such, therefore, are the reasons for the current’s feast: THE COMING OF THE ALL-HOLY SPIRIT INTO THE WORLD, THE COMPLETION OF THE LORD JESUS CHRIST’S PROMISE, AND THE FULFILLMENT OF THE HOPE OF THE SACRED DISCIPLES, WHICH WE CELEBRATE ON THIS DAY. This is THE FINAL FEAST OF THE GREAT MYSTERY AND DISPENSATION OF GOD’S INCARNATION. On this LAST and GREAT, and SAVING DAY OF PENTECOST, the Holy Apostles of the Savior, who were UNLEARNED FISHERMEN, made WISE NOW of a sudden by the Holy Spirit, clearly with Divine Authority spoke the HEAVENLY DOCTRINES. They became HAROLDS OF THE TRUTH AND TEACHERS OF THE WHOLE WORLD. On this day THEY WERE ORDAINED and began their Apostleship, of which THE SALVATION OF THOSE THREE THOUSAND SOULS IN ONE DAY WAS THE COMELY AND MARVELOUS FIRST FRUIT.

Some erroneously hold that Pentecost is the "BIRTHDAY OF THE CHURCH." But this IS NOT TRUE, for the Teaching of the Holy Fathers is THAT THE CHURCH EXISTED BEFORE ALL OTHER THINGS. In the second vision of The Shepherd of Hermas we read: "Now brethren, a revelation was made unto me in my sleep by a youth of exceeding fair form, who said to me, ‘Whom thinkest thou the aged woman, from whom thou receivedst the book, to be? I say, ‘The Sybil.’ ‘Thou art wrong.’ saith he, ‘she is not.’ ‘Who then is he?’ I say. ‘The CHURCH,’ saith he. I said unto him, ‘Wherefore then is the aged?’ ‘Because, saith he, ‘SHE WAS CREATED BEFORE ALL THINGS; THEREFORE IS THE AGED, AND FOR HER SAKE THE WORLD WAS FRAMED." Saint Gregory the Theologian also speaks of "The Church of Christ… BOTH BEFORE AND AFTER CHRIST." Saint Epiphanius of Cyprus writes, "The Catholic Church, which EXISTS FROM THE AGES, IS REVEALED MOST CLEARLY IN THE INCARNATE ADVENT OF CHRIST." Saint John Damascene observes, "The Holy Catholic Church of God, therefore, IS THE ASSEMBLY OF THE HOLY FATHERS, PATRIARCHS, PROPHETS, APOSTLES, EVANGELISTS, AND MARTYRS WHO HAVE BEEN FROM THE VERY BEGINNING, TO WHOM WERE ADDED ALL THE NATIONS WHO BELIEVED WITH ONE ACCORD." According to Saint Gregory the Theologian, "The Prophets ESTABLISHED THE CHURCH, the Apostles CONJOINED IT, and the Evangelists SET IT IN ORDER." The Church EXISTED FROM THE CREATION OF THE ANGELS, FOR THE ANGELS CAME INTO EXISTENCE BEFORE THE CREATION OF THE WORLD, AND THEY HAVE ALWAY BEEN MEMBERS OF THE CHURCH. Saint Clement, Bishop of Rome, says in his Second Epistle to the Corinthians, THE CHURCH "WAS CREATED BEFORE THE SUN AND MOON"; and a little further on, "The Church EXISTED NOT NOW FOR THE FIRST TIME, BUT HATH BEEN FROM THE BEGINNING." (2 Corinthians 14).

That which came to pass at Pentecost, then, WAS THE ORDINATION OF THE HOLY APOSTLES, THE COMMENCEMENT OF THE APOSTOLIC PREACHING TO THE NATIONS, AND THE INAUGURATION OF THE PRIESTHOOD OF THE NEW ISRAEL. Saint Cyril of Alexandria says that "Our Lord Jesus Christ herein ORDAINED THE INSTRUCTORS AND TEACHERS OF THE WORLD AND THE STEWARDS OF HIS DIVINE MYSTERIES…SHOWING TOGETHER WITH THE DIGNITY OF APOSTLESHIP, THE INCOMPARABLE GLORY OF THE AUTHORITY GIVEN THEM…REVEALING THEM TO BE SPLENDID WITH THE GREAT GREAT DIGNITY OF THE APOSTLESHIP AND SHOWING THEM FORTH AS BOTH STEWARDS AND PRIESTS OF THE DIVINE ALTARS…THEY BECAME FIT TO INITIATE OTHERS THROUGH THE ENLIGHTENING GUIDANCE OF THE HOLY SPIRIT." Saint Gregory Palamas says, "Now therefore…the Holy Spirit descended…showing the Disciples to be supernal luminaries…and the distributed grace of the Divine Spirit came through THE ORDINATION OF THE APOSTLES UPON THEIR SUCCESSORS." And Saint Sophronius, Bishop of Jerusalem, writes, "After the VISITATION OF THE COMFORTER, the Apostles became high priests." Therefore, together with THE BAPTISM OF THE HOLY SPIRIT WHICH CAME UPON THEM WHO WERE PRESENT IN THE UPPER CHAMBER, WHICH THE LORD HAD FORETOLD AS RECORDED IN THE ACTS, "YE SHALL BE BAPTIZED WITH THE HOLY SPIRIT NOT MANY DAYS HENCE" (Acts 1:5), The Apostles WERE APPOINTED AND RAISED TO THE HIGH PRIESTLY RANK, according to Saint John Chrysostom. On THIS DAY COMMENCED THE CELEBRATION OF THE HOLY EUCHARIST BY WHICH WE BECOME "PARTAKERS OF THE DIVINE NAME" (2 Peter 1:4). For before Pentecost, it is said of the Apostles and disciples only that THEY ABODE IN "PRAYER AND SUPPLICATION" (Acts 1:14); IT IS ONLY AFTER THE COMING OF THE HOLY SPIRIT THAT THEY PERSEVERED IN THE "BREAKING OF BREAD," ..THAT IS, THE COMMUNION OF THE HOLY MYSTERIES—"AND IN PRAYER" (Acts 2:42).

The Feast of Holy Pentecost, therefore, DETERMINED THE BEGINNING OF THE PRIESTHOOD OF GRACE, AND NOT THE BEGINNING OF THE CHURCH. Henceforth, the Holy Apostles proclaimed the GOOD TIDINGS (NEWS) "IN COUNTRY AND TOWN," PREACHING AND BAPTIZING AND APPOINTING, SHEPHERDS, IMPARTING THE PRIESTHOOD TO THEM WHOM THEY JUDGED WERE WORTHY TO MINISTER, As Saint Clement writes in his First Epistle to the Corinthians (1 Corinthians 4:2). (Resources: The Great Horologion)

(To be continued)

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

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

THE ASCENDING LORD IS THE KING OF GLORY Part IV

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

CHRIST IS RISEN! TRULY HE IS RISEN!

THE ASCENDING LORD IS THE KING OF GLORY [Part IV]

What took place in the life of our Lord Jesus Christ should also take place IN THE LIFE OF THE CHRISTIANS. Moreover, the imitation of Christ IS NOT JUST OUTWARD CONFORMITY to some precepts and external commandments, but PARTICIPATION IN CHRIST. WE MUST LIVE CHRIST’S PASSION, CROSS AND RESURRECTION IN OUR OWN LIFE.

This also applies to His Divine Ascension. The Holy Apostle Paul is clearly speaking about participation in Christ’s Ascension, when he says: "For the Lord Himself will come down from heaven, with a loud command, with the voice of the archangel and with the trumpet call of God, and the dead in Christ will rise first. After that, we who are still alive and are left will be caught up together with them in the clouds to meet the Lord in the air. And so we will be with the Lord forever" [1 Thessalonians 4:16-17].

Saint Diadochos of Photiki says that what happened to Christ at His Ascension will also happen to the Saints. Christ assumed the human body and deified it (theosis), and so man too can be deified (theosis) THROUGH THE RICHES OF GOD’S GRACE. "For he who belongs to the Incarnate God through the body can also belong to those deified by the riches of his grace, be made gods by the generous God." That is to say that people can become gods, through the riches of the generous God.

We must go up to where Christ is and enjoy His Ascension, using action and vision of God. The action IS PURIFICATION OF THE HEART BY KEEPING THE GOSPEL COMMANDMENTS, AND THE VISION IS ILLUMINATION OF THE NOUS AND ITS ASCENT TO SPIRITUAL VISIONS OF GOD.

Saint Nikodemos the Hagiorite says that just as the Prophet Elijah threw down his sheepskin and thus ascended "as if to heaven," so also WE, CARRYING OUT ACTION, SHOULD THROW OFF THE LOVE OF PLEASURE, VANITY, AND LOVE OF MONEY AND IN GENERAL ALL ATTACHMENT TO THINGS OF WORLDLY LIFE.

The experience OF THE VISION OF GOD IS ILLUMINATION OF THE NOUS, ILLUMINATION OF THE HEART AND SEEING GOD. Saint Gregory Palamas, analyzing the Holy Apostle Paul’s thought, says that WE SHOULD LOOK TOWARDS THE BEGETTER ABOVE. For now we do not simply come from the first man, the earthly one, but from the SECOND MAN, THE LORD OF HEAVEN. GOD IS HEAVENLY, AND WE MUST BECOME HEAVENLY. And just as we bore the image of the earthly, SO WE MUST ALSO BEAR THE IMAGE OF THE HEAVENLY. When we discard our relationship with the garments of skin, we must stand on the holy ground, EACH ONE DEMONSTRATING HIS OWN HOLY GROUND WITH VIRTUE AND AN UNFALTERING INCLINATION TOWARDS GOD. OUR HEARTS SHOULD TURN UPWARDS, BEHOLDING THE GREAT SPECTACLE OF OUR NATURE MADE COETERNAL WITH THE FIRE OF DIVINITY.

Therefore it is possible through ACTION and VISION to experience Christ’s Divine Ascension in ONE’S PERSONAL LIFE, TO ASCEND WITH CHRIST AND APPLY THE SAYING OF Saint Gregory the Theologian: "AND IF HE ASCENDS UP INTO HEAVEN, ASCEND WITH HIM."

Since WE ARE MEMBERS OF THE CHURCH IN WHICH THE WHOLE WORK OF THE DIVINE DISPENSATION IS EXPERIENCED, WE HAVE OBLIGATIONS. As citizens of the incorporeal WE MUST BE FAR REMOVED FROM DESIRES OF THE FLESH. As members OF HOLY HUMANITY and TEMPLES OF GOD WE MUST LIVE IN HOLINESS. Since God has granted us the ROYAL HOUSE, the Church, instead of hell, we must MAKE OUR PEACE WITH GOD (Proklos, Archbishops of Constantinople).

It is necessary TO PRACTICE PURITY OF THE BODY AND SOUL. A person must keep the eye of his soul AS A WATCHFUL GUARD SO THAT WHEN THE ROBBER DEVIL COMES TO POLLUTE HM WITH BODILY SINS, HE WILL BE READY TO SAY: "I AM NOT GOING TO TURN TRAITOR TO THE LORD’S POSSESSION" (Saint Epiphanius). That is to say, I WILL NOT BETRAY THE PROPERTY WHICH BELONGS TO THE LORD CHRIST.

After Christ’s Disciples had passed through all the trials, the purification, the experience of the Cross, then they remained in the Upper Room and in this way received the Holy Spirit. And we, when we worship Christ, MUST RETURN TO JERUSALEM, WHICH MEANS PEACE. WE MUST MAKE PEACE WITH OURSELF AND OTHERS. And not only should we return to Jerusalem, but we should wait in the upper room, which is our nous, where WE SHOULD BE IN CONSTANT PRAYER AND TAKE CARE TO PURIFY OURSELVES FROM PASSIONS AND BASE THOUGHTS. In this way we shall attain the VISITATION OF THE Comforter and worship in truth the Father, Son and Holy Spirit (Saint Gregory Palamas).

Our Lord Christ’s Ascension is celebrated in hymns and spiritual chants, but at the same in action and vision of God , which means with PURITY AND ILLUMINATION OF THE NOUS. Within this struggle and illumination the person rejoices at the great meaning and very deep content of the feast. Then he can rejoice exceedingly over this feast of the Lord.

Christ’s Divine Ascension is the jewel of all the feasts of the Lord, THE COMPLETION OF ALL THAT CHRIST DID FOR US, THROUGH THE WORK OF THE DIVINE DISPENSATION. This consummate feat INVITES US TO SPIRITUAL PERFECTION AND FULLNESS, TO PARTICIPATE IN CHRIST’S ASCENSION AND THE EXPERIENCE OUR OWN ASCENSION. [Resources:  The Twelve Feasts of the Lord]

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

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



THE HOLY ASCENSION OF OUR LORD, GOD, AND SAVIOR JESUS CHRIST, “THE KING OF GLORY.” Part III

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

CHRIST IS RISEN! TRULY HE IS RISEN!

THE HOLY ASCENSION OF OUR LORD, GOD, AND SAVIOR
JESUS CHRIST, “THE KING OF GLORY.” [Part III]

Saint John Chrysostom speaking on the presence of the holy Angels at the Ascension says that the TWO ANGELS appeared and said to the Disciples what was mentioned before, for two basic reasons. First, to comfort grieving at the separation. Also the fact that Christ said that He would come again belongs to the same perspective. Secondly, to teach that Christ had ascended to Heaven, and this because the space of the sky is the highest and the eyes of the Disciples could not penetrate it and see where He is re-established. Furthermore, so that the Disciples would not think that He had gone up “as if to heaven” like the Prophet Elijah, but “INTO HEAVEN.”

In another analysis as well the Psalm of David has been mentioned in which some are presented commanding the leaders to open the Gates, and indeed they repeat it twice. The command is: LIFT UP THE GATES, O YOU RULERS AND BE LIFTED UP, YOU EVERLASTING DOORS, AND THE KING OF GLORY SHALL COME IN. The rulers ask: “Who is the King of glory?” And the answer given the first time is: “THE LORD STRONG AND MIGHTY, THE LORD MIGHTY IN BATTLE”, and the second time, “THE LORD OF THE POWERS, HE IS THE KING OF GLORY” [Psalm 24:7-10].

In order for this interpretation to be better understood, we must say that according to early Church Tradition the Angels, which are NOETIC SPIRITS, are DIVIDED INTO THREE TRIADS, of which the FIRST is close to the THRONE OF GOD, the Last Triad IS ON THE EARTH AND SERVES HUMAN BEINGS and the intermediate Triad IS BETWEEN HEAVEN AND EARTH. According to this interpretation, THE LOWER ANGELS ARE ON EARTH, THE NEXT HIGHER ARE IN THE SECOND HEAVEN, CALLED THE FIRMAMENT, AND THE OTHER ANGELS, WHICH ARE ABOVE ALL THE OTHERS, ARE IN THE FIRST HEAVEN, WHERE GOD IS.

When the orders of Angels the Higher Angels, THE RULERS OF THE FIRMAMENT, THE SECOND HEAVEN, TO OPEN THE GATES FOR THE King of glory to come in. The ANGELIC GUARDS are gates which are everlasting and have NEVER BEEN OPENED BEFORE. And when Christ DESCENDED AGAIN THEY WERE CLOSED. Therefore the Mystery of Christ’s Economy was unknown even to the Angels (Saint John Chrysostom). The Angels of the firmament asked to know who this king of glory was. This question WAS ABOUT THE BODY AND THE SYMBOLS OF THE PASSION, THAT IS TO SAY ABOUT THE WOUNDS OF THE CROSS (Saint Gregory the Theologian). They were puzzled, that is, about the presence of the King of glory WITH A BODY AND WOUNDS. Then the Angels of the firmament (the second heaven) ordered the rulers, the Angels of the First Heaven, to open the gates for the King of glory to come in. And to the similar question of these Angels as well, the answer was that Christ is the Lord of the powers, the King of glory.

No one should think that the Angel’s question “who is the King of glory” is strange and invalid. It is true for two basic reasons, First, because since the Angels ARE CREATED BEINGS, THEY DO NOT HAVE FOREKNOWLEDGE, NOR DO THEY KNOW EVERYTHING. ONLY GOD HAS THIS KNOWLEDGE, AND TO THOSE TO WHOM HE WISHES TO REVEAL IT. The Angels, as well as the Saints, know ONLY what they are taught (Theodorite). The second reason for the Angels’ puzzlement, as we said, IS DUE TO THE UNION OF DIVINE AND HUMAN NATURE, TO CHRIST’S PASSION AND TO HOW CHRIST HAD THE WOUNDS OF THE CROSS ON HIS RISEN BODY. Fear is born in the soul from anything supernatural. Just as a man (a person) is frightened when he sees an Angel and therefore bows down, etc., so ALSO THE ORDERS OF THE BODILESS ANGELS, ON SEEING A BODY ABOVE THE CLOUDS, HAVE PUZZLEMENT ALONG WITH THE FEAR (Saint Athanasius the Great). Likewise, the wonderment of the Angels is due to how deified what was assumed, how He raised to heaven the earthly body, how He placed the fallen nature on the right hand of the Father’s Throne, how He made a Church of Angels and men, and in general how He defied (theosis) man and RESTORED HIM TO HIS FORMER GLORY (Saint Macarius Cyrosocephalos).

Saint Gregory the Theologian, referring to Christ’s Ascension and interpreting the passage of the Prophet Isaiah, 63:1-2, says: “Set forth the beauty of the array of the Body that suffered, adorned by the Passion, and made splendid by the Godhead, that which nothing cna be more lovely or more beautiful.” The body of Christ assumed WAS BEAUTIFIED, MADE SPLENDID AND ADORNED BY THE PASSION AND HIS RESURRECTION.

At His Ascension Christ HAD WOUNDS OF THE CROSS ON HIS Body and He is on the Throne of the Father with these. Saint Nicodemos the Hagiorite collected Patristic passages in which one can see why Christ after His Resurrection left on His Body the wounds made by the nails and the spear, while He could have healed them. He gave FIVE REASONS. FIRST, TO ADORN AND BEAUTIFY HIS BODY. Just as the windows in houses are a decoration, because they transmit the light of the sun, so it is too WITH THE BODY OF CHRIST (Saint Gregory Palamas). SECOND, He left the wounds open for Thomas to feel them and to theologise about the Resurrection, to confess that He is GOD and man. THIRD, to SHOW THE GREAT LOVE WHICH HE HAS FOR MAN, BECAUSE HE SUFFERED AND IN FACT BOASTS ABOUT THESE MARKS OF THE CROSS. FOURTH, He left the holes open SO THAT WE MAY TAKE SHELTER IN THEM IN TIME OF TRIAL AND BE COVERED, JUST AS THE PIGEON RUNS TO ITS NEST WHEN IT IS PURSUED BY A HAWK. FIFTH, He left the wounds FOR THE JEWS TO SEE AND RECOGNIZE ON THE DAY OF JUDGMENT. In the Book of Revelation (Apocalypse) it says characteristically: “Look, he is coming with the clouds, and ever eye will see him, even those who pierced him” (Revelation 1:7).

The Devil’s pain is great as Saint Epiphanius presents it, because as he confesses, when as Lucifer he sinned in heaven he was flung down to earth and when He found him hidden in the channels of the Jordan, He caught him and chewed him like a dragon. He wants to rule the earth, but he hears the voice: “THE EARTH IS THE LORD’S AND THE FULLNESS THEREOF, THE WORLD AND ALL WHO DWELL THEREIN.”
From these words it can be seen that Christ’s Ascension COMPLETELY DESTROYED THE POWER OF THE DEVIL, BECAUSE THE EVIL DEMON SAW CHRIST’S FINAL VICTORY, AND EVEN HIS FAINTEST HOPES WERE FRUSTRATED WHEN HE SAW THE HUMAN NATURE OF CHRIST ASCENDING TO HEAVEN AND BEING PLACED ON THE RIGHT OF THE THRONE OF GOD. THEREFORE THE FEAST OF THE ASCENSION IS THE FULLNESS OF THE FEASTS OF THE LORD.

The Holy Disciples obeyed Christ’s command and, after worshiping Him, “they returned to Jerusalem with great joy. And they were continually in the temple, praising God” (Acts 24:52-53). Indeed, as it says in the Acts of the Apostles they were up into the Upper Room and “they all joined together persevering in prayer and supplication, along with the women and Mary the Mother of Jesus, and with His brothers (Luke 24:52-53).

FIRST. The Holy Disciples left the Mount of Olives with great joy. Although they had been deprived of their Master Christ, they were exceedingly glad, precisely because they had THE ASSURANCE THAT THEY WOULD RECEIVE THE HOLY SPIRIT, AND THEN THEY WOULD BE MEMBERS OF His Body. Actually, being deprived of Christ in the flesh was a blessing, because they gained another communion and unity with Him. Moreover, Christ had assured them: “And I, if I am lifted up from the earth, will draw all men to Myself” (John 12:32). Thus the Disciples’ joy had two reasons. First, THE HOPE OF PARTAKING OF THE HOLY SPIRIT AND SECOND, THE FACT THAT THEY WERE GRANTED TO BE PERSONAL EYES AND EAR WITNESSES OF SUCH GREAT MYSTERIES.

SECOND. Between the Divine Ascension and Pentecost there was A PERIOD OF PRAYER, SUPPLICATION AND STILLNESS, HESYCHIA OF BOTH BODY AND SOUL. No one can partake of the Holy Spirit UNLESS HE/SHE IS IN A STATE OF PRAYER AND INNER NEPSIS. Moreover, the practical life, which is the keeping of Christ’s commandments, PREPARES THE GROUND FOR WHAT IS CALLED PURE PRAYER, AND PRAYER IS THE BASIC PRECONDITION FOR ACQUIRING AND PARTAKING OF THE GIFT OF THE ALL-HOLY SPIRIT. [Resources: The Twelve Feasts of  the Lord by Metropolitan of Nafpaktos Hierotheos]

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

With sincere agape in His Glorious, Grace-Filled and Redeeming Resurrection,
The sinner and unworthy servant of God
+ Father George

THE LORD’S DIVINE ASCENSION Part II

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

CHRIST IS RISEN! TRULY HE IS RISEN!

THE LORD’S DIVINE ASCENSION [Part II]

FORTY DAYS AFTER HIS RESURRECTION Christ ascended into heaven, where He had been previously, according to His own words to the Disciples before His Passion: "Does this offend you? What then if you should see the Son of Man ASCEND where He was before?" [John 6:61-62]. Of course this DOES NOT MEAN that Christ, as God, was not in heaven during the time of His Incarnation, but that He WOULD GO UP EVEN WITH HIS HUMAN FLESH. Moreover, His COMING DOWN FROM HEAVEN IS MEANT AS DIVINE CONDESCENSION AND NOT AS A CHANGE OF PLACE.

The Feast of the Lord’s Ascension has great meaning and importance for the Christian and spiritual life, because it is CONNECTED WITH THE DEIFICATION (THEOSIS) OF EVERY PERSON. In what follows, presenting the central Christological points of this Great Feast of the Lord, we shall also establish its great value.

First we must see exactly what Holy Scripture says about the Divine Ascension. The Old Testament makes prophecies about this Great Event, and the New Testament presents it. Just as we have prophecies about all the happenings of the Lord in the Old Testament, this is true for the Divine Ascension as well. The Prophet Ezekiel saw a vision, which certainly refers to Christ’s Ascension: "Then the glory of the Lord departed from the threshold of the temple and stood over the cherubim. And the Cherubim lifted their wings and mounted up from the earth in my sight" [Ezekiel 10:18-19].

What was prophesied in the Old Testament was realized in the New Testament by the Incarnation of the Logos/Word of God. Thus Christ’s Ascension is mentioned many times in the New Testament. First, in the teaching of Christ Himself. In His speech to the Disciples before His Passion He said the following: "I came forth from the Father and have come into the world, Again I LEAVE THE WORLD AND GO TO THE FATHER" [John 16:28]. And in another situation Christ gave assurance: "No one has ascended to heaven but THE ONE WHO CAME DOWN FROM HEAVEN, THAT IS, THE SON OF MAN WHO IS IN HEAVEN" [John 3:13].

Secondly, we see the Ascension in the stories of the Evangelists, who refer to this event. Concretely, it is told by the Evangelist Mark (Mark 16:19) and by Saint Luke, both in his Gospel (Luke 24:50-53) and in the Acts of the Apostles, which he himself wrote: (Acts 1:3 and 9-11). The details of the event of the Ascension and of the way in which it happened are described in the Book of Acts of the Apostles.

From these passages which have been cited it is very clear that the Church attaches great meaning to the Event of the Divine Ascension, because, CHRIST’S ASCENSION EXPRESSES THE DEEPEST MEANING OF THE SPIRITUAL LIFE. Before going on to the theology of the Ascension we should look at why Christ WAS RAISED UP FORTY DAYS AFTER HIS RESURRECTION, because what happened in Christ’s life is NOT WITHOUT REASON. All things have their reason and purpose.

Saint Nicodemos the Hagiorite, calling on the witness of Macarius Chrysocephalos and Gregory of Agrigentum, says that Christ in His HUMAN NATURE HAD THREE BIRTHS, the First from the Ever-Virgin Mary, the Second by Baptism and the Third by Resurrection. And with reference to these three births He was called FIRST-BORN, BECAUSE IN THE FIRST HE IS FIRST-BORN AMONG MANY BROTHERS" ACCORDING TO COMMUNION OF THE FLESH, in the Second He was called first-born OF THE NEW CREATION, and in the Third, first-born OF THE DEAD.

To be sure, Our Lord and Savior Jesus Christ could have raised human nature to Heaven immediately after His Resurrection, but He did not do it, lest the Resurrection SHOULD SEEM TO BE AN ILLUSION. After His Resurrection our Lord Christ showed Himself to His Holy Disciples, PERFORMED MIRACLES AND THUS STRENGTHENED THEIR FAITH SO THAT THEY BECAME WITNESSES TO HIS RESURRECTION. In this way, after undoing the suspicion that He was an illusion and referring to the things concerning the coming of the Holy Spirit and His Ascension, in the end He made them spectators of His Ascension (St. Athanasios the Great). In this way we have A TRUE WITNESS OF THIS DIVINE HAPPENING.

Finally, Our Savior and God Jesus Christ, in great charity and love is humbled and accepts the infirmity of human nature. Just as He has assumed all the so-called INNOCENT PASSIONS, so also He accepts THE INFIRMITY OF HUMAN NATURE AND DOES EVERYTHING, IS HUMBLED, IN ORDER TO SAVE MAN.

The Greek word for ‘ascension’ is ‘analipsis’. This word is used to point TO THE ASCEND OF THE GODMAN TO HAVEN WHERE HE SITS WITH GOD THE FATHER. He was always sharing THE THRONE WITH HIS FATHER, BUT NOW HE IS INCARNATE SHARING THE THRONE. Observing Christ’s Ascension to heaven, we are looking at a "peculiar racecourse," because the Creator of the world borne up in a human chariot" (Saint Epiphanius of Cyprus).

Christ IS THE FIRST AND ONLY ONE WHO HAS GONE UP TO HEAVEN WITH THE BODY WHICH HE ASSUMED FROM PANAGIA, THE ALL-HOLY MOTHER OF GOD, THE THEOTOKOS. On this subject we have assurance from Christ Himself , Who said: "No one has ascended to heaven but the one who came from heaven, the Son of Man Who is in heaven" [John 3:13).


  The holy icon of our Lord's Ascension is splendid.  The Holy Disciples were astonished and watched with joy and wonder as He ascended into heaven.  Saint Luke reports; "Now when He has spoken these things, while they watched, He was taken up, … and while they looked steadfastly towards heaven as he went up…" (Acts 1:9-10).  Between the time of the Ascension and that of the New Coming of Christ IS NO EMPTINESS, BECAUSE THERE IS THE CHURCH IN WHICH WE BECOME MEMBERS OF THE Body of Christ and PARTAKE OF IT.  Besides, as far as one is an organic member of the Church AND A TRUE MEMBER OF THE Body of Christ, ONE CAN ALSO EXPERIENCE His Ascension, as well as participate in the glory of His Coming.

   During the Event of the Ascension it is said that while the Holy Disciples were looking at Christ Ascending to Heaven, "a cloud hid Him from their sight."  Then two men "dressed in white" stood beside them and said that Christ would come back again in the same way (Acts 1:9-11).  Thus we have plenty of Angels at Christ's Ascension, even with the types and shape of the cloud as well as the type who were wearing white clothing.  Saint John Chrysostom says that this is natural, because if all the air is filled with Angels, it must have been filled much more with the Angelic Powers on the day when Christ Ascended into heaven.

   The Holy Angels are SPIRITUAL CREATURES who are made by God and HAVE A DOUBLE FUNCTION.  The first is TO GLORIFY GOD UNCEASINGLY, as we see in many texts of the Old  and New Testaments, and the scond, TO HELP PEOPLE TO BE SAVED.  The word 'ANGEL' is derived from the verb TO ANNOUNCE and indicates those WHO MAKE KNOWN, WHO CONVEY THE MESSAGE OF MAN'S SALVATION.   The PRESENCE OF THE ANGELS at Christ's Ascension was prophesied in the Old Testament.  The Holy Prophet Ezekiel saw a splendid sight:  "While I watched, the Cherubim spread their wings and rose from the ground, and as they went the wheels went with them" (Ezekiel 10:19]. [Resources: The Twelve Feasts of the Lord]

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

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