ORTHODOX CHRISTIANITY: “BEST-KEPT SECRET” [Part V)

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

CHRIST IS RISEN! TRULY HE IS RISEN!

ORTHODOX CHRISTIANITY: "BEST-KEPT SECRET" [Part V]

The Orthodox Church Today

The original Church, the Church of Saint Peter and Paul, and the Apostles–despite persecution, political oppression, and desertion on certain of its flanks–miraculously carries on today the same faith and life of the Church of the New Testament. Admittedly, the style of Orthodoxy looks complicated to the modern Protestant eye, but given a historical understanding of how the Church has progressed, it may be seen that the simple Christ-centered faith of the Holy Apostles IS FULLY PRESERVED IN ITS DOCTRINES, PRACTICES, SERVICES, AND EVEN IN ITS ARCHITECTURE.

In Orthodoxy today, as in years gone by, the basics of Christian Doctrine, worship, and government are never up for alteration. One cannot be an Orthodox priest, for example, and reject the Divinity of Christ, His virgin birth, Resurrection, Ascension into heaven, and Second Coming. The Church simply HAS NOT LEFT ITS COURSE IN NEARLY TWO THOUSAND YEARS, It is ONE, HOLY, CATHOLIC AND APOSTOLIC. IT IS THE NEW TESTAMENT CHURCH.

Orthodoxy is also, in the words of one of her bishops, "the best-kept secret in America." Although there are more than 250 million Orthodox Christians in the world today, many in the West are not familiar with the Church. In North America for example, the Orthodox Church has, until recently, been largely restricted to ethnic boundaries, not spreading much beyond the parishes of the committed immigrants that brought the Church to the shores of this continent.

Still, the Holy Spirit has continued His work, causing new people to discover this Church of the New Testament. People have begun to find Orthodox Christianity through the writings of the early Church Fathers and through the humble witness of contemporary Orthodox Christians. Significant numbers of evangelicals, Episcopalians, and mainline Protestants are becoming Orthodox, and Orthodox student groups are springing up on campuses worldwide. The word is getting out.

What, then, is the Orthodox Church? IT IS THE FIRST CHRISTIAN CHURCH IN HISTORY, THE CHURCH FOUNDED BY THE LORD JESUS CHRIST, DESCRIBED IN THE PAGES OF THE NEW TESTAMENT. Her history can be traced in unbroken continuity all the way back to Christ and His Twelve Holy Apostles.

What is it that’s missing in the non-Orthodox Churches–even the best of them? FULLNESS. For THE FULLNESS OF THE NEW TESTAMENT FAITH IS TO BE FOUND ONLY IN THE NEW TESTAMENT CHURCH. Being in the Church does not guarantee all those in it will take advantage of the fullness of the faith, but that FULLNESS IS THERE FOR THOSE WHO DO.

For persons who seriously desire THE FULLNESS OF ORTHODOX CHRISTIANITY, action must be taken. Being aware of this ancient Church is not enough. There must be A RETURN TO THIS CHURCH OF THE NEW TESTAMENT. In our day many people have taken ample time to investigate and decide about the Roman Catholic faith, the Baptist, the Lutheran, and so on, but relatively few have taken a serious look at the Orthodox Church. Three specific suggestions will provide those interested with a tangible means of becoming acquainted with Orthodox Christianity ON A PERSONAL BASIS.

1, VISIT: Look up "Orthodox" or "Eastern Orthodox" in the "Churches" on the Internet or ask a neighbor the whereabouts of the nearest Orthodox parish. Pay a visit–several visits. Meet the priest, and ask him to help you study and learn. And be prepared to exercise patience–sometimes a portion of the Divine Liturgy is not always in English! The Service Book in the pew will help.

2. READ: There are a number of books and one could always turn to a canonical Webpage and find accurate information on all aspects of the Church.

3. PARTICIPATE: Almost all Orthodox parishes offered special religious instruction to those interested in joining the Church. It is necessary for anyone who is seriously interested in converting to the Orthodox Faith to learn as much as possible. By participating in these classes one is able to ask questions and to receive the proper answer from the local priest and theologian. There is no pressure of any kind by anyone in the local parish to convince you to join the Church. The best way is to take your time and to be patient, be honest, be sincere, and be humble.

4. CATECHUMEN. To become a true catechumen in the Orthodox Church, one typically begins by engaging with the Church and expressing a sincere desire to learn more and become a member of the Church and if one is not already a Christian, to become a Christian. This process often
involves attending the divine services, engaging with the priest, and eventually enrolling in a catechumenate program, which includes classes, prayer, and a life of repentance. Once the catechumen is deemed spiritually and religiously educated, they will be received into the Church through baptism/chrismation, after which they will be able to receive Holy Communion. However, becoming a catechumen means a genuine commitment to the Orthodox faith and living a life of repentance, a life of prayer and worship, a life of total obedience to our Lord, God, and Savior Jesus Christ.

In a day when Christians are realizing anew THE CENTRALITY AND IMPORTANCE OF WORSHIP, OF THE CHURCH AS THE BODY OF CHRIST, AND THE NEED TO PRESERVE TRUE CHRISTIAN FAITH, THE DOORS OF ORTHODOXY ARE OPEN WIDE. THE INVITATION IS EXTENDED TO "COME AND SEE." Examine her faith, her worship, her ligurgy, her commitment to Christ, her love for God the Father, and her communion with the Holy Spirit.

For 2,000 years the Orthodox Church has, by God’s mercy and grace, kept the faith delivered to the saints. Within her walls is the FULLNESS OF THE SALVATION WHICH WAS REALIZED WHEN "GOD SO LOVED THE WORLD THAT HE GAVE HIS ONLY BEGOTTEN SON, THAT WHOEVER BELIEVES IN HIM SHOULD NOT PERISH BUT HAVE EVERLASTING LIFE" [John 3:16]. (Resources: The Orthodox Study Bible)

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

With sincere agape in our Lord’s Divine, Glorious and Redeeming Resurrection,
The sinner and unworthy servant of God
+ Father George

ORTHODOX CHRISTIANITY: “BEST-KEPT SECRET” (Part IV)

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

CHRIST IS RISEN! TRULY HE IS RISEN!

ORTHODOX CHRISTIANITY: "BEST-KEPT SECRET" (Part IV)

DISAGREEMENTS BETWEEN WEST AND EAST

Tensions began to mount as the first millennium was drawing to a close. While numerous DOCTRINAL, ECONOMIC, AND CULTURAL FACTORS were working to SEPERATE THE CHURCH IN AN EAST-WEST DIVISION, two major issues ultimately emerged above others: (1) THAT ONE MAN, THE POPE OF ROME, CONSIDERED HIMSELF "THE UNIVERSAL BISHOP OF THE CHURCH and (2) THE ADDITION OF A NOVEL CLAUSE (FILIOQUE) TO THE CHURCH’S CREED.

1. THE PAPACY: Among the Twelve, the Holy Apostle Peter was early acknowledged as the leader. He was spokesman for the Twelve before and after Pentecost. He WAS THE FIRST BISHOP OF ANTIOCH and later bishop of Rome. No one challenged his role.
After the death of the Holy Apostles, as leadership in the Church developed the bishop of Rome came to be recognized AS FIRST IN HONOR, even though all bishops WERE EQUALS. But after nearly three hundred years, the bishop of Rome slowly began TO ASSUME A ROLE OF SUPERIORITY OVER THE OTHERS, ULTIMATELY CLAIMING TO BE THE ONLY TRUE SUCCESSOR TO THE APOSTLE PETER. This vast majority of the other bishops of the Church never questioned Rome’s PRIMACY OF HONOR, but they patently REJECTED THE ROMAN BISHOP’S CLAIM AS "UNIVERSAL HEAD OF THE CHURCH ON EARTH." This assumption of papal power became ONE MAJOR FACTOR IN RENDING ROMAN CHURCH, AND ALL THOSE IT COULD GATHER WITH IT, FROM THE HISTORIC ORTHODOX CHURCH.

2. THE ADDITION TO THE CREED: A disagreement concerning the Holy Spirit also began to develop in the Church. Does the Holy Spirit PROCEED FROM THE FATHER? Or does HE PROCEED FROM THE FATHER AND THE SON?

Our Lord Jesus Christ teaches, "BUT WHEN THE HELPER COMES, WHOM I SHALL SEND TO YOU FROM THE FATHER, THE SPIRIT OF TRUTH WHO PROCEEDS FROM THE FATHER, HE WILL TESTIFY OF ME" [John 15:26).  This is the basic statement in the New Testament about the Holy Spirit "PROCEEDING," and it is clear.  He "PROCEEDS FROM THE FATHER."  Thus, when he ancient Council at Constantinople (A.D/ 381) REAFFIRMED THE CREED OF NICEA (A.D. 325), it expanded that the Creed to proclaim these familiar words:  "And in the Holy Spirit, the Lord and Life-Giver, Who PROCEEDS FROM THE FATHER, Who is worshipped and glorified together with the Father and the Son…"


   TWO HUNDRED YEARS LATER, however, at a local council in Toledo, Spain (A.D. 589), King Reccared declared, "The Holy Spirit also should be confessed by us and taught to proceed from the Father and the Son."  The king may have meant well, but HE WAS CONTRADICTING JESUS' TEACHING, CONFESSED BY THE ENTIRE CHURCH, CONCERNING THE HOLY SPIRIT.  Unfortunately, the local Spanish council agreed with HIS ERROR (HERESY), and, centuries later, in what was at least partially A POLITICALLY MOTIVATED MOVE, the Pope of Rome UNILATERALLY CHANGED THE UNIVERSAL CREED OF THE CHURCH WITHOUT AN ECUMENICAL COUNCIL  Though this change was initially REJECTED in both East and West even by some of Rome's closest neighboring bishops, the Pope managed to eventually get the West TO CAPITULATE.  The consequence, of course, in the Western Church has been the tendency to relegate the Holy Spirit TO A LESSER PLACE THAN GOD THE FATHER AND GOD THE SON.  The change may appear small, but THE CONSEQUENCES HAVE PROVEN DISASTROUSLY IMMENSE.  This issue, with the Pope DEPARTING FROM THE ORTHODOX DOCTRINE OF THE CHURCH, BECAME ANOTHER INSTRUMENTAL CAUSE SEPARATING THE ROMAN (LATIN) CHURCH FROM THE HISTORIC ORTHODOX CHURCH, THE NEW TESTAMENT CHURCH.

THE GREAT SCHISM

   Conflict between the Roman Pope and the East mounted–especially in the Pope's dealings with the bishop, or Patriarch of Constantinople.  The Pope even went so far AS TO CLAIM THE AUTHORITY TO DECIDE WHO SHOULD BE THE BISHOP OF CONSTANTINOPLE IN MARKED VIOLATION OF HISTORICAL PRECEDENT.  NO LONGER OPERATING WITHIN THE GOVERNMENT OF THE NEW TESTAMENT CHURCH, THE POPE APPEARED TO BE SEEKING BY POLITICAL MEANS TO BRING THE WHOLE CHURCH UNDER HIS DOMINATION.

   Bizarre intrigues followed, one upon the other, as a series of Roman Popes PURSUED THIS UNSWERVING GOAL OF ATTEMPTING TO CONTROL ALL CHRISTENDOM.  Perhaps the most incredible incident of these political, religious, and even military schemes occured in the year A.D. 1054.  A cardinal, sent by the Pope, SLAPPED A DOCUMENT ON THE ALTAR OF THE CHURCH OF HAGIA SOPHIA IN CONSTANTINOPLE DURING THE SUNDAY WORSHIP, EXCOMMUNICATING THE PATRIARCH OF CONSTANTINOPLE FROM THE CHURCH.

   The Pope, of course, HAD NO LEGITIMATE RIGHT OR AUTHORITY TO DO THIS, BUT THE REPERCUSSIONS WERE STAGGERING. Some dismal chapters of Church history were written during the next decades. THE ULTIMATE CONSEQUENCE OF THE POPE'S ACTION WAS THAT THE WHOLE ROMAN CATHOLIC CHURCH ENDED UP DIVIDED FROM THE NEW TESTAMENT FAITH OF ORTHODOX CHRISTIANITY. 

FURTHER DIVISIONS IN THE WEST

   During the centuries after A.D. 1054, the growing distinction between East and West was becoming indelibly marked in history.  The Eastern Church maintained THE FULL STREAM OF NEW TESTAMENT FAITH, WORSHIP, AND PRACTICE–all the while enduring great persecution.  The Western or Roman Churh bogged down in mny complex problems.  Then, less than five centuries after Rome committed itself TO THE UNILATERAL ALTERATION OF DOCTRINE AND PRACTICE, ANOTHER UPHEAVAL OCCURRED–THIS TIME INSIDE THE WESTERN GATES.

   Although many in the West had spoken out against Roman domination and practice in earlier years, now a little-known German monk named Martin Luther inadvertently launched an attack against certain Roman Catholic practices which ended up affecting world history.  His list of Ninety-Five Theses was nailed to the Church door at Wittenberg in A.D. 1517, signaling THE START OF WHAT CAME TO BE CALLED THE PROTESTANT REFORMATION.  Luther had intended no break with Rome, but he could not be reconciled toits Papal system of government as well as other doctrinal issues.  He was excommunicated in A.D.1521, and the door to future unity in the West slammed shut with a resounding crash.  [Resources: The Orthodox Study Bible]

THE LIFTING OF THE ANATHEMA IN 1964

The mutual lifting of anathema between Pope Paul VI and Ecumenical Patriarch Athenagoras I in Jerusalem in 1964, coupled with the Second Vatican Council, significantly advanced the ecumenical movement. This SYMBOLIC GESTURE fostered dialogue between the Roman Catholic Church and the Eastern Orthodox Church. The event spurred a formal theological dialogue between Orthodox and Roman Catholic theologians, which continues to this day.

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

With sincere agape in Christ’s Holy and Glorious Resurrection,
The sinner and unworthy servant of God
+ Father George

ORTHODOX CHRISTIANITY: “BEST-KEPT SECRET” [Part III]

CHRIST IS RISEN! TRULY HE IS RISEN!

ORTHODOX CHRISTIANITY: “BEST-KEPT SECRET” [Part III]

3. GOVERNMENT: No one seriously questions whether the Holy Apostles of Christ led the Church at her beginning. They had been given the commission to preach the Gospel (Matthew 28:19-20] and the authority to forgive or retain sins (John 20:23). Theirs was by no means a preaching-only mission! They built the Church under Christ’s headship. To govern it, three definite and permanent offices, as taught in the New Testament, were in evidence.

a. The Office of Bishop. The Holy Apostles themselves were the first bishops in the Church. Even before Pentecost, after Judas had turned traitor, Saint Peter declared in applying Psalm 109:8, “Let another take his office” (Acts 1:20). This refers, of course, to the Office of Bishop. Some have mistakenly argued the Office of Bishop was a later invention. Quite to the contrary, the Holy Apostles were themselves Bishops, and they appointed Bishops to SUCCEED THEM TO OVERSEE (EPISCOPOI) THE CHURCH IN EACH LOCALITY.

Occasionally, the objection is still heard that the Office of Bishop and Presbyter were originally identical. The terms are used interchangeably in the New Testament while the Holy Apostles were present, with a Bishop being the PRESIDING ELDER in a local church. After the Holy Apostles’ deaths, however, the Offices of Bishop and Presbyter became distinct throughout the Church. Saint Ignatius of Antioch, CONSECRATED BISHOP by A.D. 70 in the Church from which Saint Paul and Saint Barnabas has been sent out, writes just after the turn of the century that Bishops appointed by the Holy Apostles, surrounded by their Presbyters, were everywhere in the Church.

b. The Office of Presbyter. Elders or Presbyters are mentioned very early in the life of the Church in Acts and the Epistles. Evidently in each place a Christian Community developed, elders were appointed by the Holy Apostles to pastor the people. As time passed, Presbyters were referred to in the short form of the word as “Prests,” then as “Priests,” in full view of the fact that the Old Covenant (Testament) Priesthood had been fulfilled in Christ and that the Church is corporately a PRIESTHOOD OF BELIEVERS. The Priest was not understood as an intermediary between God and the people nor as a dispenser of grace. The role of the Priest was to be the presence of Christ in the Christian Community, and in the very capacity of being the presence of the Chief Shepherd, Jesus Christ, the Priest was to safeguard the flock of God.

c. The Office of Deacon. The third order or Office in the government of the New Testament Church was the Deacon. At first the Holy Apostles fulfilled this Office themselves, but with the rapid growth of the Church, SEVEN INITIAL DEACONS WERE SELECTED (Acts 6:1-7) to help carry the responsibility of service to those in need. One of the Deacons, Stefanos (Stephen), became THE FIRST MARTYR OF THE CHURCH. Through the centuries, the Deacons have not only served the material needs of the Church but have held a key role in the liturgical life of the Church as well. Often called “the eyes and ears of the bishop,” many Deacons have become Priests and ultimately entered the Episcopal Office.

The authority of the bishop, presbyter, and deacon was not anciently understood as being apart from the people but always from among the people. In turn the people of God were called to submit to those who ruled over them (Hebrews 13:17), and they were also called to give their agreement to the direction of the leaders of the Church. On a number of occasions in history, that “Amen” was not forthcoming, and the bishops of the Church took note and changed course. Later in history, many Church leaders departed from the ancient model and usurped authority for themselves. In the minds of some, this brought the ancient model into question, but the problem was not in the model. It was in the deviation.

Also it was the ministry of the Holy Apostles that brought the people of God together as the laity. Far from being just observers, the laity are vital in the gifts and grace of the Spirit. Each member of the laity HAS A ROLE IN THE LIFE AND FUNCTION OF THE CHURCH. Each is to supply something to the whole (1 Corinthians 12:7). The responsibility of the bishops, the priests, and the deacons is to be sure that this is a reality for the laity.

The worship of the Church at the close of its first one thousand years had substantially the same shape from place to place. The doctrine was the same. The whole Church confessed ONE CREED, the same in every place, and had weathered many attacks. The government of the Church was recognizably one everywhere, and this One Church was the Orthodox Church.

QUALIFICATIONS FOR BISHOPS [1 Timothy 3:1-7]

“This is a faithful saying: If a man desires the position of a bishop, he desires a good work. A bishop then must be blameless, the husband of one wife, temperate, sober-minded, of good behavior, hospitable, able to teach; not given to wine, not violent, not greedy for money, but gentle, not quarrelsome, not covetous; one who rules his own house well, having his children in submission with all reverence (for if a man does not know how to rule his own house, how will he take care of the church of God?);not a novice, lest being puffed up with pride he fall into the same condemnation as the devil. Moreover, he must have a good testimony among those who are outside, lest he fall into reproach and the snare of the devil.”

QUALIFICATIONS FOR DEACONS [1 Timothy 3:8-13

 
“Likewise deacons must be reverent, not double-tongued, not given to much wine, not greedy for money, holding the mystery of the faith with a pure conscience.  But let these also first be tested; then let them serve as deacons, being found blameless.  Likewise, their wives must be reverent, not slanderers, temperate, faithful n all things.  Let deacons be the husbands of one wife, ruling their children and their own house well.  For those who have served well as deacons obtain for themselves a good standing and great boldness in the faith which is in Christ.” [Resources: The Orthodox Study Bible]

(see Ordination of Sound Elders (Titus 1:5-9)

(To be continued)

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

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

ORTHODOX CHRISTIANITY: “BEST-KEPT SECRET” Part II

2, WORSHIP. Doctrinal purity was tenaciously maintained, but true Christianity is far more than adherence to a set of correct beliefs alone. The life of the Church is centrally expressed IN HER WORSHIP and ADORATION OF GOD the Father, Son, and Holy Spirit. Jesus Himself told the woman at the well, "the hour is coming, and now is, WHEN THE WORSHIPPERS WILL WORSHIP THE FATHER IN SPIRIT AND TRUTH; for the Father is seeking such to worship Him" [John 4:23].

At the Mystical ("Last") Supper, Jesus INSTITUTED THE EUCHARIST, THE COMMUNION SERVICE, when He took bread and wine, gave a blessing, and said to His Disciples, "THIS IS MY BODY WHICH IS GIVEN FOR YOU; DO THIS IN REMEMBRANCE OF ME" and "THIS CUP IS THE NEW COVENANT IN MY BLOOD, WHICH IS SHED FOR YOU" [Luke 22:19,21]. The Church PARTICIPATED IN COMMUNION AT LEAST EACH LORD’S DAY [Acts 20:7GAV,11]. From such first and second century sources as the Didache, the letters of Saint Ignatius of Antioch and the writings of Saint Justin Martyr, WE ARE ASSURED THE EUCHARIST IS THE VERY CENTER OF CHRISTIAN WORSHIP FROM THE APOSTOLIC ERA ON.

Also, just as the Law, the Psalms, and the Prophets were read in the Temple worship and the synagogue in Israel, so the Church also immediately G1)AVE HIGH PRIORITY TO THE PUBLIC READING OF HOLY SCRIPTURE AND TO PREACHING IN HER WORSHIP, ALONG WITH THE EUCHARISTIC MEAL. Even before the middle of the first century, Christian WORSHIP WAS COMPOSED OF TWO ESSENTIAL PARTS: (1) THE LITURGY OF THE WORD, INCLUDING HYMNS, SCRIPTURE READING, AND PREACHING AND (2) THE LITURGY OF THE FAITHFUL, COMPOSED OF INTERCESSORY PRAYERS, THE KISS OF PEACE, AND THE EUCHARIST. From virtually the beginning CHRISTIAN WORSHIP HAS HAD A DEFINABLE SHAPE OR FORM WHICH CONTINUES TO THIS DAY.

A basic pattern or shape of Christian worship was observed from the start, and, as the Church grew and matured, LITURGY MATURED AS WELL. Hymns, Scripture readings, and prayers were intertwined in the basic foundation. A clear, purposeful procession through the year was forthcoming, which marked and joined in word, song, and praise THE BIRTH, MINISTRY, DEATH, RESURRECTION AND ASCENSION OF THE LORD JESUS CHRIST, AND SANCTIFIED CRUCIAL ASPECTS OF CHRISTIAN LIFE AND EXPERIENCE. The Christian life was lived in reality in the worship of the Church. Far from being just a boring routine, THE RITUAL WORSHIP OF THE HISTORIC CHURCH PARTICIPATED IN THE UNFOLDING DRAMA OF THE RICHNESS AND MYSTERY OF THE GOSPEL ITSELF!

Further, specific landmarks in our salvation and walk with Christ were celebrated and sanctified. Baptism and the anointing with oil, or chrismation, were there from the start. Marriage, healing, confession of sin, and ordination to the ministry of the Gospel are other early rites in the Church. On each of these occasions Christians understood that in a great mystery, grace and power from God were being given according to the individual need of each person. The Church saw these events as holy moments in her life and called them MYSTERIES OR SACRAMENTS.

(To be continued)

____________
"Glory Be To GOD
For
All Things!"
– Saint John Chrysostomos
+ + +
With sincere agape in His Divine, Glorious, and Redeeming Resurrection,
The sinner and unworthy servant of God
+ Father George

ORTHODOX CHRISTIANITY: “BEST-KEPT SECRET”

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

CHRIST IS RISEN! TRULY HE IS RISEN!

There are those who say Orthodox Christianity is one of the world’s best kept secrets. So let us explain what Orthodoxy is and what its historic roots are. To answer the question, we must go back to the pages of the New Testament, specifically to the Book of Acts and the birth of the Church at Pentecost. On that day the Holy Spirit descended on the Twelve Holy Apostles and those gathered in the Upper Room, and by afternoon some three thousand souls believed in Christ and were baptized. The Holy Scriptures record that when the first Christian communities began, "they continued steadfastly in the Apostle’s doctrine and fellowship, in the breaking of bread, and in prayers" [Acts 2:42).

From Jerusalem, faith in Christ spread throughout Judea, to Samaria (Acts 8:5-39), to Antioch and to the Gentiles (Acts 11:19-26). Soon there were new converts and new Churches throughout Asia Minor and the Roman Empire as recorded in Acts and the Epistles.

The Church, of course, was not simply another organization in Roman society. The Lord Jesus Christ had given the promise of the Holy Spirit to "guide you into all the truth" (John 16:13). With the fulfillment of that promise beginning with Pentecost, the Church bore more than mere institutional status. She is not an organization with mystery, but a mystery with organization. Saint Paul called the Church "A DWELLING PLACE OF GOD IN THE SPIRIT" (Ephesians 2:22). The Church is a dynamic organism, THE LIVING BODY OF JESUS CHRIST. She makes an indelible impact in the world, and those who live in her life and faith are personally transformed.

But the New Testament also reveals that the Church had her share of problems. All was not perfection. Some individuals within the Church even sought to lead her off the path the Holy Apostles established, and they had to be dealt with along with the errors (heresies) they invented. Even whole local communities lapsed on occasion and were called to repentance. The church in Laodicea is a vivid example (Revelation 3:14-22). Discipline was administered FOR THE SAKE OF PURITY IN THE CHURCH. But there was growth and maturation, even as the Church was attacked from within and without. The same Spirit Who gave her birth gave her power for purity and correction, and she stood strong and grew, eventually invading the whole of the Roman Empire.

As the Church moves from the pages of the New Testament and on into the succeeding centuries of her history, her growth and development can be traced in terms of specific categories. The first is a category important for all Christian people; DOCTRINE. Did she maintain THE TRUTH OF GOD AS GIVEN BY CHRIST AND HIS HOLY APOSTLES? Second, what about WORSHIP? Is there a discernible way in which the people of God have offered a sacrifice of praise and thanksgiving to Him? Third, consider the Church GOVERNMENT. What sort of polity did the Church practice?

1. DOCTRINE: Not only did the Church begin under the teaching of the Holy Apostles, but she was also instructed to "STAND FAST AND HOLD THE TRADITIONS WHICH WERE TAUGHT, WHETHER BY WORD OR OUR EPISTLE" (2 Thessalonians 2:15). The Holy Apostle Paul insisted that those matters delivered by him and his fellow Apostles, both in person and in the writings THAT WOULD COME TO BE CALLED THE NEW TESTAMENT, be adhered to carefully. Thus followed such appropriate warnings as "in the name of our Lord Jesus Christ… withdraw from every brother who walks disorderly and not according to the traditions which he received from us" (2 Thessalonians 3:6). The doctrines taught by Christ and His Holy Disciples are to be SAFEGUARDED BY "THE CHURCH OF THE LIVING GOD, THE PILLAR AND GROUND OF THE TRUTH" (1 Timothy 3:15) and NOT OPEN FOR RENEGOTIATION. And the Church was still young when a way had to be found for providing this safeguard.

Midway through the first century, a dispute arose in Antioch over adherence to Old Testament laws. The matter could not be settled there; outside help was needed. The leaders of the Antiochian Church, the community which had earlier dispatched Paul and Barnabas as missionaries, brought the matter to Jerusalem for consideration by the Apostles and elders there. The matter was discussed, debated, and a written decision was forthcoming.

James, the brother of the Lord and the first bishop of Jerusalem, put forth the solution to the problem. This settlement, agreed to by all concerned at what is known as the Council of Jerusalem (Acts 15:1-35), SET THE PATTERN FOR ISSUES THAT AROSE. Thus, throughout the History of the Church, we find scores of such councils on various levels to settle matters of dispute and TO DEAL WITH THOSE WHO DO NOT ADHERE TO THE APOSTOLIC FAITH.

The first THREE HUNDRED YEARS OF CHRISTIAN HISTORY were also marked by the appearance of certain heresies or false teachings i.e., Gnosticism, Sabellianism, Montanism and in the 4th to 9th centuries, Arianism, Apollinarianism, pelagianism, Monophysitism, Iconoclasm. All these false teachings and heresies threatened the very unity, harmony and Church-wide disruption. These deadly heresies struck the Church like a cancer. Turmoil spread almost everywhere. The first Church-wide or Ecumenical Council met in Nicea in 325 A.D. to address the great heresy of Arianism. Some 318 bishops, along with many priests, deacons and laymen rejected the new teaching of Arius and his associates, upholding the Apostles’ Doctrine of Christ, affirming the eternality of the Son consubstantiality with the Father. Their proclamation of the Apostolic Teaching concerning Christ included A CREED which with the additions concerning the Holy Spirit made in 381 A.D. at the Council at Constantinople, forms the DOCUMENT TODAY CALLED THE NICENE CREED.

Between the years 325 and 787 A.D., SEVEN SUCH CHURCH-WIDE CONCLAVES WERE HELD, meeting in the cities of Nicea, Ephesus, Chalcedon, and Cosntantinople. Known as THE SEVEN ECUMENICAL COUNCILS, all dealt first and foremost with some specific challenge to the Apostolic Teaching about Jesus Christ.

For the FIRST THOUSAND YEARS OF CHRISTIAN HISTORY, the entire Church, save for the heretics, embraced and defended the New Testament Apostolic Faith. There was no consequential division. This ONE FAITH, preserved through all trials, attacks and tests, this Apostolic Doctrine was called "THE ORTHODOX FAITH."

(To be continued)

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

With sincere agape in Our Risen Lord, God and Savior Jesus Christ,
The sinner and unworthy servant of God
+ Father George

THE UNBELIEVING HEART IS LIKE AN INERT BLACK CHARCOAL

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

CHRIST IS RISEN! TRULY HE IS RISEN!

THE UNBELIEVING HEART IS LIKE AN
INERT BLACK CHARCOAL.

A common practice in the sacred services of the Orthodox Church is the use of incense, a symbol of prayer. As a censer and the burning of incense began to be given symbolic and mystical interpretations, censers were made of silver and gold and were highly ornamented with symbols and even engraved with sacred depictions. After the 10th century, the Orthodox censer assumed a greater meaning. The three chains from which it is suspended came to denote the Holy Trinity, and the four or twelve round bells attached on them signified the Four Evangelists or the Twelve Apostles. The sound of the bells stood for the clarity of the Evangelical and Apostolic preaching.

The incense that is burnt in the censer is a gum secreted by a tree which apart from other names was known by the Greek name ‘Livanon’ from which the current Green name for incense ‘livani’ derives. Originally only the Altar was incensed, but later on censing at other moments of the Euchrarist and other services became prevalent. And besides the altar and holy icons, persons were censed, such as the bishop, the king, and later the entire congregation.

As expected, incense has been interpreted in many ways. It seems that the most prevalent interpretation is that it represents THE PRAYER OF THE MIND AND HEART and is directed to heaven in the words of the Psalmist "LET MY PRAYER BE SET BEFORE YOU AS INCENSE" [Psalm 141:2] sung at the evening prayers or Vespers (Esperinos). As Revelation 5:8 teaches, incense is the visible sign of the prayers of all God’s people. Incense was brought to Christ as a gift at His Birth, and it has been used in the worship of the Orthodox Church from the very beginning.

However, it inorder to burn the incense one needs a burning charcoal. Charcoal by itself is inert. A strong ignition source like a spark, is needed to overcome the inertia of the charcoal. The charcoal can symbolize both the heart and the human soul which without God’s grace is inert but by the grace of the Holy Spirit is ignited with faith and love for God. The burning charcoal, often blown on to start the fire, is likened to God’s breath bringing life. Just as the charcoal needs the fire of the Holy Spirit to ignite , human beings need the fire of the Holy Spirit to bring them light and life. In the New Testament, Christ is likened to a burning ember, suggesting taht as the charcoal burns, so should our heart be alight with prayer.

We put grains of incense on burning charcoal in the censer with a prayer, "We offer thee incense, O Christ our God, for an odor of spiritual fragrance. Receive it upon your heavenly altar and send down UPON US, IN RETURN, THE GRACE OF YOUR HOLY SPIRIT." The Orthodox Priest will sense the faithful in order to honor in them God’s "IMAGE AND LIKENESS" since man was created by Him in His "image and likeness." When you are sensed you should make the sign of the cross to remind yourself of your Holy Baptism and that you are indeed the Temple of the Holy Spirit, made in His image and likeness. Recognize and acknowledge that you are made in the image of God and that you are being restored to the image and likeness through Jesus Christ Who is at work in you through the Holy Spirit to become, like the Holy Apostle Peter writes: "As His divine power has given to us all things that pertain to life and godliness… you may be partakers of the divine nature" [2 Peter 1:3-4].

Theosis (Deification) means we are to BECOME MORE LIKE GOD THROUGH HIS GRACE OR DIVINE ENERGIES. In creation, humans were made in the image and likeness of God (Genesis 1:26) according to human nature. In other words, humanity by nature IS AN ICON OR IMAGE OF DEITY: The Divine image is IN ALL HUMANITY. Through sin, however, this image and likeness of God was marred, and we fell. When the Son of God assumed our humanity in the womb of the Theotokos and Ever-Virgin Mary, THE PROCESS OF OUR BEING RENEWED IN GOD’S IMAGE AND LIKENESS WAS BEGUN. Thus, those who are joined to Christ THROUGH FAITH IN Holy Baptism BEGIN A RE-CREATION PROCESS, BEING RENEWED IN GOD’S IMAGE AND LIKENESS. We become as the Holy Apostle Peter writes, "PARTAKERS OF THE DIVINE NATURE" (2 Peter 1:4).

Historically, THEOSIS (Deification) has often been illustrated by the "sword and fire" example. A steel sword is thrust into a hot fire until the sword takes on a red glow. The energy of the fire interpenetrates the sword. The sword NEVER BECOMES FIRE, BU IT PICKS UP THE PROPERTIES OF FIRE.

By application, the Divine energies interpenetrate the human nature of Christ. Being joined to Christ, OUR HUMANITY IS INTERPENETRATED WITH THE ENERGIES OF GOD THROUGH CHRIST’S GLORIFIED FLESH. Nourished by the Sacred Body and Precious Blood of Christ, WE PARTAKE OF THE GRACE OF GOD–HIS STRENGTH, HIS RIGHTEOUSNESS, HIS AGAPE–AND ARE ENABLED TO SERVE HIM AND GLORIFY HIM. THUS WE, BEING HUMAN, ARE BEING DEIFIED. [Resources: Orthodox Study Bible and A Dictionary of Greek Orthodoxy]

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

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

GOD’S GIFT OF LIFE TO MAN

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

CHRIST IS RISEN! TRULY HE IS RISEN!

GOD’S GIFT OF LIFE TO MAN

"THEN GOD FORMED MAN OUT OF DUST FROM THE
GROUND, AND BREATHED IN HIS FACE THE BREATH
OF LIFE; AND MAN BECAME A LIVING SOUL" [Genesis

2:7].

Our Almighty God formed Adasm’s body "out of dust from the ground." The "breath of life" is the grace of the Holy Spir, the Giver of Life (the Creed). God breathed the breath of life into man’s body, and he became "a living soul." Therefore, Adam was A LIVING SOUL because he possessed A BODY and SOUL, and the GRACE OF THE HOLY SPIRIT.

After Jesus rose from the dead, Jesus breathed on His Disciples, and said, "Receive the Holy Spirit" [John 20:22). For man failed to keep the grace of the Holy Spirit. A disciple’s responsibility IS TO LIVE BY THIS GRACE. In the Orthodox hymn chanted repeatedly at All-Holy Pascha celebrating His Glorious Resurrection states: "Christ is risen from the dead, by death trampling upon Death, and to those in the tombs bestowing life."

Having raised man above all the earthly world, having given him reason and freedom, having adorned him with His own image, the Creator thus indicated to man his especially high purpose. God and the spiritual world lie before man’s spiritual gaze; before his bodily gaze lies the material world.

a) Tke first purpose of man is the glory of God. Man is called to remain faithful to his body with God, to strive towards Him with his soul, to acknowledge Him as his Creator, to glorify Him, to rejoice in union with Him, TO LIVE IN Him. "He filled them with knowledge and understanding," says the most wise son of Sirach with regard to the gifts God has GIVEN TO MAN’ "He set His eye upon their hearts to show them the majesty of His works. And they will praise His Holy Name, to proclaim the grandeur of His works" (Sirach 17:6-10). For if all of creation is called, according to its ability, to glorify the Creator (as stated, for example, in Psalm 148), then of course man, as the VERY CROWN OF CREATION, is all the more intended to be the conscious, rational, constant, and most perfect instrument of the glory of God on earth.

b) For this purpose, man should be worthy of his Prototype. In other words, he is called TO PERFECT HIMSELF, TO GUARD HIS LIKENESS TO GOD, TO RESTORE AND STRENGTHEN IT; HE IS CALLED TO DEVELOP AND PERFECT HIS MORAL POWERS BY MEANS OF GOOD WORKS. This requires that a man take care for his own good, and his true good lies in blessedness in God. Therefore one must say that "BLESSEDNESS" in God is the aim of man’s existence.

Ultimately, this means UNION WITH GOD or DEIFICATION (THEOSIS) through participation in the Uncreated Energies. Archimandrite George of Grigoriou Monastery, Mount Athos, observes concerning this: "Man must not only better himself, become more moral, more just, more chaste, more careful. Of course, all his must happen, but it is not the most important purpose, THE FINAL PURPOSE, FOR WHICH OUR CREATOR AND MAKER CREATED MAN. What is that purpose? DEIFICATION (THEOSIS) — TO UNITE MAN WITH GOD, NOR EXTERNALLY OR SENTIMENTALLY, BUT TRULY" (Deification as the Purpose of Man’s Life, p. 13 –3rd Ed.)

c) Man’s immediate physical gaze is directed to the world Man has been placed as the crown of earthly creation and the king of nature, as is shown in the first chapter of the Book of Genesis. In what way should this be manifested? Metropolitan Macarius speaks of it thus in his Orthodox Dogmatic Theology: "AS THE IMAGE OF GOD, the son and inheritor in teh house of the Heavenly Father, man has been placed as a kind of intermediary between the Creator and the earthly creation: in particular je jas beem foreordained to be A PROPHET for it, PROCLAIMING THE WILL OF GOD IN THE WORLD IN WORD AND DEED; HE IS TO BE ITS CHIEF PRIEST, IN ORDER TO OFFER A SACRIFICE OF PRAISE AND THANKSGIVING TO GOD ON BEHALF OF ALL THOSE BORN OF EARTH, THUS BRINGING DOWN UPON EARTH THE BLESSINGS OF HEAVEN; HE IS TO BE HEAD AND KING, SO THAT BY CONCENTRATING THE AIMS OF ALL EXISTING VISIBLE CREATURES IN HIMSELF, HE MIGHT THROUGH HIMSELF UNITE ALL THINGS WITH GOD, AND THUS KEEP THE WHOLE CHAIN OF EARTHLY CREATURES IN A HARMONIOUS BOND AND ORDER."

Thus was the first man created, capable of fulfilling his purpose and of doing so freely, colunatrily, joyfully, according to the attraction of his soul, and not by compulsion.

Saint Athanasios stated: "The Son of God became man that we might become god." The quote emphasizes the purpose of the Incarnation and the ultimate goal of human life: to share in the divine nature." Another great Holy Father of the Church, Saint Irenaeus said, "The Logos/Word became flesh to make us ‘partakers of the divine nature.’ ‘For this is why the Logos/Word became the Son of man: so that man, by entering into communion with the Logos/Word and thus receiving divine sonship, might become a son of God’." Saint Irenaus highlights the Incarnation as the means by which humanity is united with God. Saint John Chrysostomos explains further: "Christ becomes ours; the life of Christ becomes ours; His blood becomes our blood. Saint John says that God has nothing more to give man than what He gives him in Holy Communion. Man cannot ask anything more of God than what he receives from Christ in Holy Communion."

The idea of man’s royal position on earth causes the Psalmist to praise the Creator ecstatically: "O Lord, our Lord, how wonderful is Thy name in all the earth! For Thy magnificence is lifted high above the heavens… For I will behold the heavens, the works of Thy fingers, the moon, and the stars, which Thou hast founded. What is man, that Thou art mindful of him? Or the son of man, that Thou visitest him? Thou hast made him a little lower than the Angels, with glory and honor hast Thou crowned him, and Thou hast set him over the works of Thy hands… O Lord, our Lord, how wonderful is Thy name in all the earth! [Psalm 8:1, 3-5, 8).

The Patristic teaching finds its fullest expression in the writings of Saint Maximos the Confessor. Vladimir Lossky writes: "It was the Divinely appointed function of the first man, according to Saint Maximos, TO UNITE IN HIMSELF THE WHOLE OF CREATED BEING; AND AT THE SAME TIME TO REACH HIS PERFECT UNION WITH GOD AND THUS GRANT THE STATE OF THEOSIS (DEIFICATION) TO THE WHOLE CREATION…SINCE THIS TASK WHICH WAS GIVEN TO MAN WAS NOT FULFILLED BY ADAM, IT IS THE WORK OF CHRIST, THE SECOND ADAM, THAT WE CAN SEE WHAT IT WAS MEANT TO BE’ (Mystical Theology). [Resources: Orthodox Dogmatic Theology)

______________
"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

SAINTS CYRIL AND METHODIUS, APOSTLES TO THE SLAVIC LANDS May 11th

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

CHRIST IS RISEN! TRULY HE IS RISEN!

On the 11th of May, Our Holy Orthodox Church Commemorates
Saints CYRIL and METHODIUS, Apostles to the Slavic Lands.

Apolytikion (Dismissal) Hymn of Saints Cyril and Methodius. Fourth Tone

SINCE ye were equal in character to the Apostles, and teachers of the
Slavic Lands, O divinely-wise Cyril and Methodius, pray to the Lord of
all to strengthen all nations in Orthodoxy and unity of thought, to
convert and reconcile the world to God, and to save our souls.

Kontakion Hymn of Saints Cyril and Methodius. Third Tone

LET us honor our sacred pair of enlighteners, who, by translating the
divine writings, have poured forth for us a well-spring of divine
knowledge from which we draw abundantly even unto this day: We call
you blessed, O Cyril and Methodius, ye that stand before the Throne of
the Most High and intercede fervently for our souls.

Born in Thessaloniki Greece, Saint Methodius was a military man before becoming a monk on Mount Olympus. His brother Constantine, known as the Philosopher because of his erudition, was Librarian at the Church of Hagia Sophia (Holy Wisdom) in Constantinople; he later became a monk with the name of Cyril (Kyrillos). The Emperor Michael sent them with his brother Methodius to the Khazars in response to their petition for teachers to expound to them the Christian Faith. On their way, they stayed in Cherson, where they recovered from the Black Sea the holy relics of Saint Clement of Rome. Later, they were called by Prince Rostislav of Moravia to instruct his people in the Orthodox Faith (Saint Rostislav died a martyr’s death and is celebrated on October 15). The Saints devised an alphabet for the Slavs, and used it to translate the Greek books into the language of the people. In their Apostolic labours throughout the Balkans, the holy brothers were slandered by certain Germanic bishops who opposed the use of the vernacular in the Church services. Summoned to court at Rome in 867 A.D., they presented their Slavonic translations to Pope Adrian II, who received them with love and full approval. Two years later, Saint Cyril reposed in Rome on February 14th and was buried in the Church of Saint Clement. Saint Methodius was made Bishop of Moravia, but at the intrigues of certain Latin clergy, was cast into prison by the “Holy Roman Emperor” (the Germanici Emperor of the West), where he was cruelly tormented for some three years. In 874 A.D., through the defence of Pope John VIII, he was freed and made Archbishop of Moravia. Because he reproved the lax morals of the German priests in Moravia, he was soon accused of heresy by them, and was forbidden to celebrate the Divine Liturgy in Slavonic. Summoned to Rome again in 879 A.D., he was completely exonerated and allowed once again to use Slavonic tongue for the divine services.
He reposed on April 6, 885 A.D.

The holy brothers converted Kagan to the Christian Faith and baptized him, together with a great number of his nobles and an even greater
number of the people. After some time, they returned to Constantinople, where they compiled a Slavic Alphabet of 38 letters and began to
translate the service books from Greek to Slavonic. At the invitation of Prince Rostislav, they went to Moravia, where with great devotion, they spread and confirmed the Faith, made more copies of the books, brought them priests and taught the young. Saint Methodius’ disciples, the Five Followers, with Saint Clement as bishop at the beginning,
crossed the Danube River and moved towards the south of Macedonia, where, from Ochrid, they continued the work among the
Slavs that Saints Cyril and Methrodius had begun in the north. [Resources: The Great Horologion and The Prologue from Ochrid]

________

“Glory Be To GOD
For
All Things!”
– Saint John Chrysostomos
+ + +
With sincere agape in His Divine, Glorious and Redeeming Resurrection,
The sinner and unworthy servant of God
+ Father George

UNIVERSAL RESURRECTION

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

CHRIST IS RISEN! INDEED HE IS RISEN!

The certainty of the truth of the resurrection and the importance of the belief in the resurrection were expressed by the Holy Apostle Paul in the following words: "If there be no resurrection of the dead, then is Christ not risen; and if Christ is not risen, then is our preaching vain, and your faith is also vain. Yea, and we are found false witnesses of God, because we have testified of God that He raised up Christ: Whom He 2raised not up, if so be that the dead risen not….But now is Christ risen from the dead, and become the firstfruits of them that slept…For as in Adam all die, even so in Christ shall all be made alive" [1 Corinthians 15:13-15, 22).


   However, there is no doubt that the appearance or form of the resurrected righteous will be different from that of resurrected sinners:  "Then shall the righteous shine forth as the sun in the Kingdom of their Father–are words spoken by the Lord only of the righteous (Matthew 13:43).  "Some will resemble light, and others darkness," reflects Saint Ephraim the Syrian in this passage (Homily "On the Fear of God and the Last Judgment").

   From the word of God one must conclude that THE RESURRECTED BODIES WILL BE ESSENTIALLY THE SAME ONE THAT BELONGED TO THEIR SOULS IN THIS EARTHLY LIFE:  "THIS corruptible must put on incorruption, and THIS mortal must put on immortality" [1 Corinthians 15:53]. But at teh same time they will be TRANSFIGURED, and first of all, THE BODIES OF THE RIGHTEOUS WILL BE INCORRUPT AND IMMORTAL, AS IS EVIDENT FROM THE SAME WORDS OF THE HOLY APOSTLE. THEY WILL BE COMPLETELY FREE FROM WEAKNESS AND FROM THE INFIRMITIES OF THE PRESENT LIFE. THEY WILL BE SPIRITUAL, HEAVENLY, NOT HAVING EARTHLY, BODILY NEEDS. LIFE AFTER THE RESURRECTION WILL BE LIKE THE LIFE OF THE FLESHLESS SPIRITS, THE ANGELS, ACCORDING TO THE WORD OF THE LORD (Luke 20:36). As for sinners, their bodies also without any doubt will rie in a new form, but while receiving an incorrupt and spiritual nature, at the same time they will express in themselves the condition of their souls..

With the aim of making faith in the future transfiguration of bodies, the Holy Apostle compares the future resurrection with sowing, a symbol of resurrection given by nature: "But someone will say, ‘How are the dead raised up? And with what body do they come?’ Foolish one, what you sow is not made alive unless it dies. And what you sow, you do not sow that body that shall be, but mere grain–perhaps wheat or some other grain. But God gives it a body as He pleases, and to each see its own body" [1 Corinthians 15:35-38].

With the same aim the Holy Fathers of the Church have indicated that in the world in general NOTHING IS ANNIHILATED AND DISAPPEARS, AND THAT GOD IS POWERFUL TO RESTORE THAT WHICH HE HIMSELF HAS CREATED. Turning to nature, they found in its similarities to the resurrection, such as the sprouting plants from a seed which is thrown in the earth and rots away; the yearly renewal of nature is springtime; the RENEWAL OF THE DAY; THE AWAKENING FROM SLEEP; THE ORIGINAL FORMATION OF MAN FROM THE DUST OF THE EARTH; AND OTHER MANIFESTATIONS.

THE UNIVERSAL RESURRECTION and the events that follow after it are realities which we are incapable of representing fully with our imagination, since we have never experienced them in their authentic future form; nor can we fully understand them with our rational thought, nor resolve those numerous questions which arise before the curious mind in connection with them. Therefore, both these questions themselves and those personal conceptions which have been expressed in answer to them–often in various forms–in the writings of the Holy Fathers and teachers of the Church, do not enter immediately into the subject of dogmatic theology, the duty of which is to sketch the precise truths of faith founded upon Holy Scripture.

THE HERESY OF CHILIASM

Very widespread at the present time is the teaching about a thousand-year kingdom of Christ on earth before the Universal or Last Judgment; this teaching is known by the name of "CHILIASM" (from the Greek CHILIASMOS, a thousand years)…Chiliastic views were spread in antiquity chiefly among heretics. In more recent times these views were resurrected in the Protestant sects. In this teaching there are supposed to be two future judgments, one of the resurrected righteous ones, and then a second, universal one; there are two future resurrections, first one of the righteous, and then another of sinners; there are two future comings of the Savior in glory; there is a future, purely earthly–even though blessed–reign of Christ with the righteous ones as a definite historical epoch…

It is not difficult to see the error of the chiliastic interpretation of the 20th chapter of the Apocalypse (Revelation). Parallel passages in Sacred Scripture clearly indicate that the "first resurrection" SIGNIFIES SPIRITUAL REBIRTH INTO ETERNAL LIFE IN CHRIST THROUGH BAPTISM, A RESURRECTION THROUGH FAITH IN CHRIST, ACCORDING TO THE WORDS, "Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light" [Ephesians 5:14] "Ye are risen with Christ," we read many times in the Apostles (Colossians 3:1 and 2:12; Ephesians 2:5-6). Proceeding from this, by the THOUSAND-YEAR REIGN one must understand the period of time from the very beginning of the Kingdom of Grace of the Church of Christ and in particular of the Triumphant Church of heaven, until the end of the world. The Church which is Militant upon earth in essence also is triumphant in the victory performed by the Savior, but it is still undergoing battle with the "prince of this world," a battle which will end WITH THE DEFEAT OF SATAN AND THE FINAL CASTING OF HIM INTO THE LAKE OF FIRE.

The "second death" is the JUDGMENT OF SINNERS at the Last Judgment. It will not touch those who "have part in the first resurrection" (Revelation 20:6); this means that those who are spiritually reborn in Christ and purified by the Grace of God in the Church WILL NOT BE SUBJECTED TO JUDGMENT, BUT WILL ENTER INTO THE BLESSED LIFE OF THE KINGDOM OF CHRIST.

The Second Ecumenical Synod (381 A.D.), IN CONDEMNING ALL THE HERESIES OF APOLLINARIUS, CONDEMNED ALSO HIS TEACHING OF THE THOUSAND-YEAR REIGN OF CHRIST AND INTRODUCED ALSO HIS TEACHING OF THE THOUSAND-YEAR REIGN OF CHRIST AND INTRODUCED INTO THE VERY SYMBOL OF FAITH (CREED) THE WORDS CONCERNING CHRIST: "AND HIS KINGDOM WILL HAVE NO END"–IT BECAME NO LONGER PERMISSIBLE AT ALL FOR AN ORTHODOX CHRISTIAN TO HOLD THESE OPINIONS. [Resources: Orthodox Dogmatic Theology]

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

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

THE SECOND COMING OF THE SON OF MAN Matthew, chapter 25

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

CHRIST IS RISEN! TRULY HE IS RISEN!

"When the Son of Man comes in His glory, and all the Holy Angels
with Him, then He will sit on the Throne of His Glory. All the nations
will be gathered before Him, and He will separate them one from
another, as a shepherd divides his sheep from the goats. And He
will set the sheep on His right hand, but the goats on the left."
[Matthew 25:31-33]

The above passage reveals an account of the Universal Judgment. Since the Cross is now near for Him, Jesus raises up the hearer to the sight of the Glory of the Son of Man, His JUDGMENT SEAT (THRONE), and the whole world before Him. He shows the Heavens opened and "all the holy Angels" present to witness His Judgment. For if the first coming of the Son of Man was IN HUMILITY, to serve and to die, THE SECOND COMING WILL BE IN "GLORY," AS A KING TO JUDGE "ALL THE NATIONS."

The standard of JUDGMENT is uncalculated mercy toward the needy. The works produced by faith are emphasized, for A SAVING FAITH PRODUCES RIGHTEOUS WORKS. It is possible to fool ourselves about whether we truly believe, but WHAT WE DO REFLECTS OUR TRUE INNER STATE THAT WE WILL NEED NO OTHER EVIDENCE BEFORE GOD’S COURT. The needy are the intimate "brethren" of Christ. "The least of these" (v. 45) may refer primarily to Christian missionaries or to needy Christians and by extension, ALL WHO SUFFER. Our Lord and Savior Jesus Christ identifies Himself with the poor and the outcast and invites to brotherhood all who are kindled with agape for others [1 John 4:20).  These are crowned with grace.


   The spiritual gaze of mankind which believes in Christ, beginning with the time of the Ascension from earth to heaven of the Son of God, has been directed to the greatest future event of world history:  HIS SECOND COMING TO EARTH.

   Testimony to the reality of this expected Coming was given quite definitely many times by the Lord Jesus Christ Himself, together with a whole series of details regarding it (Matthew 16:27 and chap. 24; Mark 8:38; Luke 12:40 and 17:24; John 14:3).  The Angels declared it at the Lord's Ascension (Acts 1:11).  The Holy Apostles often mention it: the Apostle Jude (vv. 14-15); the Apostle John (1 John 2:28); the Apostle Peter (1 Peter 4:13); and the Apostle Paul many times (1 Corinthians 4:5; 1 Thessalonians 5:2-6) and other places.

   The Lord Jesus Christ Himself described to His Disciples the manner of His Coming in the following characteristics:

   IT WILL BE SUDDEN AND OBVIOUS TO EVERYONE:  "For as the lightning cometh out of the east and shineth even unto the west, so shall also the Coming of the Son of Man be" [Matthew 24:27].
His
First of all, there "SHALL APPEAR THE SIGN OF THE SON OF MAN IN HEAVEN; AND THEN SHALL ALL THE TRIBES OF THE EARTH MOURN" (Matthew 24:30). This, according to the Universal interpretation of the Holy Fathers of the Church, WILL BE THE SIGN OF THE LIFE-GIVING CROSS OF OUR LORD.

The Lord will come surrounded by innumerable choirs of Angels, IN ALL HIS GLORY: "And they shall see the Son of Man coming in the clouds of heaven with power and great glory" (Matthew 24:30), "with the holy Angels" (Mark 8:38). "HE SHALL SIT ON THE THRONE OF HIS GLORY" (Matthew 25:31). Thus, the SECOND COMING WILL BE DIFFERENT FROM THE FIRST WHEN THE LORD "HUMBLED HIMSELF, AND BECAME OBEDIENT UNTO DEATH, EVEN THE DEATH OF THE CROSS" (Philippians 2:8).

He will come to "JUDGE THE WORLD IN RIGHTEOUSNESS" (Acts 17:31) and to "REWARD EVERY MAN (PERSON) ACCORDING TO HIS WORKS" (Matthew 16:27). In this the purpose of His Second Coming into the world IS TO BE DISTINGUISHED IN ESSENCE FROM THE PURPOSE OF HIS FIRST COMING, WHEN HE CAME NOT TO "JUDGE THE WORLD, BUT THAT THE WORLD THROUGH HIM MIGHT BE SAVED (John 3:17); He came "TO GIVE HIS LIFE (AS) A RANSOM FOR MANY" (Matthew 20:28).

In the Great Day of the Coming of the Son of Man there will be accomplished THE UNIVERSAL RESURRECTION OF THE DEAD IN A TRANSFIGURED APPEARANCE. Concerning the resurrection of the dead the Lord Christ says: "The hour is coming, in the which all that are in the graves shall hear His (the Son of God’s) voice, and shall come forth: they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation" [John 5:28-29)

The resurrection of the dead will be UNIVERSAL AND SIMULTANEOUS, BOTH OF THE RIGHTEOUS AND OF SINNERS. ALL THE DEAD "shall come forth: they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation (John 5:29).

Saint Nicholas Cavasilas writes: "The resurrection IS THE RESTORATION OF OUR HUMAN NATURE. Such things God gives freely, for just as He forms us without us willing it, so He forms us ANEW THOUGH WE HAVE CONTRIBUTED NOTHING TO IT. On the other hand, the Kingdom and vision of God and Union with Christ are privileges which depend on willingness. They are possible only for those who have been willing to receive them and have loved them and longed for them. For such it is fitting that they should enjoy the presence of the things for which they longed; for the unwilling it is impossible… One need not therefore marvel that while all will live in immortality, IT IS NOT ALL WHO WILL LIVE IN BLESSEDNESS. All equally enjoy God’s Providence for our nature, but it is ONLY THOSE WHO ARE DEVOUT TOWARDS GOD WHO ENJOY THE GIFTS WHICH ADORN THEIR WILLINGNESS" (The Life of Christ, pp. 81-82) — 3rd Edition.

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

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