THE SPIRITUAL MESSAGE REVEALED THROUGH THE 30 RUNGS OF SAINT JOHN’S “THE LADDER OF DIVINE ASCENT” 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.

The Spiritual Message Revealed through the 30 Rungs of
Saint John’s "The Ladder of Divine Ascent." [Part II]

Step 11

ON TALKATIVENESS AND SILENCE

"Talkativeness IS THE THRONE OF VAINGLORY on which it loves to preen itself and show off. Talkativeness IS A SIGN OF IGNORANCE, A DOORWAY TO SLANDER, A LEADER OF JESTING, A SERVANT OF LIES, THE RUIN OF COMPUNCTION, A SUMMONER OF DESPONDENCY, A MESSENGER OF SLEEP, A DISSIPATION OF RECOLLECTION, THE END OF VIGILANCE, THE COOLING OF ZEAL, THE DARKENING OF PRAYER.
Intelligent silence is the mother of prayer, freedom from bondage, custodian of zeal, a guard on our thoughts, a watch on our enemies, a prison of mourning, a friend of tears.. For the person who recognizes his sins has taken control of his tongue, while the chatterer has yet to discover himself as he should.
The lover of silence draws close to God. He talks to Him in secret and God enlightens him. Jesus, by His silence, shamed Pilate; and a man, by his stillness, conquers vainglory… The man who is seriously concerned about death reduces the amount of what he has to say, and the man who has received the gift of spiritual mourning runs from talkativeness as from a fire. The lover of stillness keeps his mouth shut, but the man who likes to ramble outside is driven from his cell by this passion…"

Step 12

ON FALSEHOOD

"From flint and steel comes fire; from chatter and joking comes lying. Lying is the destruction of charity, and perjury the very denial of God…Hypocrisy is the mother of lying and frequently its cause. Some would argue that hypocrisy is nothing other than a meditation on falsehood, that it is the inventor of falsehood laced with lies. The man gifted with fear of the Lord has given up lying, for within him he has conscience, that incorruptible judge… Only when we are completely free of the urge to lie may we resort to it, and then only in fear and our of necessity. A baby does not know how to lie, and neither does a soul cleansed of evil."

Step 13

ON DESPONDENCY

"Despondency or tedium of the spirit, as I have often said, is frequently an aspect of talkativeness and indeed is its first child… Tedium is a paralysis of the soul, a slackness of the mind, a neglect of religious exercises, a hostility to vows taken. Tedium loves to be involved in hospitality, urges the hermit to undertake manual labor so as to enable him to give alms, and exhorts us to visit the sick, recalling even the words of Him Who sais, "I was sick and you came to visit Me" (Matthew 25:36). Tedium suggests we should call on the despairing and the fainthearted, and she sest one languishing heart to bring comfort to another. Tedium reminds those at prayer of some job to be done, and in her brutish way she searches out any plausible excuse to drag us from prayer, as though with some kind of halter.."

Step 14

ON GLUTTONY

"Gluttony is hypocrisy of the stomach. Filled, it mons about scarcity; stuffed, and crammed, it wails about its hunger. Gluttony thinks up seasonings, creates sweet recipes… Gluttony has a deceptive appearance: it eats moderately but wants to gobble everything at the same time. A stuffed belly produces fornication, while a mortified stomach leads to purity. The man who pets a lion may tame it but the man who coddles the body makes it ravenous… Give yourself food that is satisfying and easily digestible, thereby counteracting endless hunger by giving yourself plenty. In this way we may be freed from too great a longing for food as though from a plague by rapid evacuation. And we should note too that most food that inflates the stomach also encourages desire…
Control your appetites BEFORE THEY CONTROL YOU, AND SHAME WILL GREATLY HELP YOU TO MAINTAIN SUCH MASTERY…Begrudge the stomach and your heart will be humbled; please the stomach and your mind will turn proud… Fight as hard as you can against the stomach and let your vigilance hold it in. Make an effort, however little, and the Lord will quickly come to help you…

To fast is to do violence to nature. It is to do what whatever pleases the palate. Fasting ends lust, roots out bad thoughts, frees one from evil dreams. Fasting makes for purity of prayer, an enlightened door of compunction, humble sighing, joyful contrition, and end to chatter, an occasion for silence, a custodian of obedience, a lightening of sleep, health of the body, an agent of dispassion, a remission of sins, the gate, indeed, the delight of Paradise…"

Step 15

ON CHASTITY

"… To be chaste is to put on the nature of an incorporeal being. Chastity is a supernatural denial of what one is by nature, so that a mortal and corruptible body is competing in a truly marvelous way with incorporeal spirits. A chaste man is someone who has driven out bodily love by means of divine love, who has used heavenly fire to quench the fires of the flesh… CHASTITY IS A NAME COMMON TO ALL VIRTUES. A chaste man feels no stirrings or change within himself even when he is asleep… The beginning of chastity is refusal to consent to evil thoughts and occasional dreamless emissions… The chaste man is not someone with a body undefiled bur RATHER A PERSON WHOSE MEMBERS ARE IN COMPLETE SUBJECTION TO THE SOUL, FOR A MAN IS GREAT WHO IS FREE OF PASSIONS .."

Step 16

ON AVARICE

"… Avarice is a worship of idols and is the offspring of unbelief… The miser sneers at the Gospel andis a deliberate transgressor. The man of charity spreads his money about him, but the man who claims to possess both charity and money is a self-deceived fool. The man who mourns for himself has renounced even his body and does not spare it in due season… The man who has conquered this vice has cut out care, but the man trapped by it can never pray freely to God…"

Step 17

ON POVERTY

"The poverty of a monk is resignation from care. It is life without anxiety and travels light, far from sorrow and faithful to the commandments. The poor monk is lord of the world. He has handed all his cares over to God, and by his faith has obtained all men as his servants. If he lacks something he does not complain to his fellows and he accepts what comes his way as if from the hand of the Lord. In his poverty he turns into a son of detachmen and he sets no value on what he has. Having withdrawn from the world, he comes to regard everything as refuse. Indeed he is not genuinely poor if he starts to worry about something. A man who has embraced poverty offers up prayer that is pure, while a man who loves possessions prays to material images…"

Step 18

ON INSENSITIVITY

"…The insensitive man is a foolish philosopher, and exegete condemned by his own words, a scholar who contradicts himself, a blind man teaching sight to others. He talks about healing a wound and does not stop making it worse. He complains about what has happened and does not stop eating what is harmful. He prays against it but carries on as before, doing it and being angry with himself… He talks profountly about death and acts as if he will never die. He groans over the separation of soul and body, and yet lives in a state of somnolence as if he were eternal.."

Step 19

ON SLEEP, PRAYER AND
THE SINGING IN CHURCH
OF PSALMS

Sleep is a natural state. It is also an image of death and a respite of the senses. Sleep is one, but like desire it has many sources. That is to say, it comes from nature, from food, from demons, or perhaps in some degree even from prolonged fasting by which the weakened flesh is moved to long for repose… Some get us in our laziness to hurry up with the singing, while others suggest we should sing slowly in order that we may take pleasure in it. However, the person who considers with sensitivity of heart that he is standing before God will be an immovable pillar in prayer, and none of the demons mentioned above will delude him.
The truly obedient monk often becomes suddenly radiant and exultant during his prayers. He is like a wrestler who was earlier trained and made eager for his enterprise. Everyone can pray in a crowd. For some it is a good thing to pray with a single kindred soul. But solitary prayer is only for the very few.
When chanting hymns with others it may be impossible to pray with the wordless prayer of the spirit. But your mind should meditate on the words being chanted or read…no one should undertake any additional task, or rather, distraction, during the time of prayer…"

Step 20

ON ALERTNESS

"Alertness keeps the mind clean. The alert monk does battle with fornication, but the sleepy one goes to live with it. Alertness is a quenching of lust, deliverance from fantasies in dreams, a tearful eye, a heart made soft and gentle, thoughts restrained, food digested, passions tamed, spirits subdued, tongue controlled, idle imaginings banished. The vigilant monk is a fisherman of thoughts, and in the quiet of the night he can easily observe and catch them…"
[Resources: The Ladder of Divine Ascent]

(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

EXAMINING THE 30 STEPS OR RUNGS OF THE LADDER OF THE DIVINE ASCENT

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.

EXAMINING THE 30 STEPS OR RUNGS OF THE LADDER
OF DIVINE ASCENT.
By Saint John Climacus

Step 2

ON DETACHMENT

"No one can enter crowned into the heavenly chamber without first making the THREE RENUNCIATIONS. He has to turn away from worldly concerns. from men, from family; he must cut selfishness away; and thirdly, he must rebuff the vanity that follows obedience. "Go out from among them," says the Lord: "Go apart from them. Do not touch the uncleanness of the age" [2 Corinthians 6:17].

Who in the outside world has worked wonders, raised the dead, expelled demons? No one. Such deeds are done by monks. It is their reward. People in secular life cannot do these things, for, if they could, what then would be the point of ascetic practice and the solitary life?"

Step 3

ON EXILE

"There is such a thing as exile, and irrevocable renunciation of everything in one’s familiar surroundings that hinders one from attaining the ideal of holiness. Exile is a disciplined heart, unheralded wisdom, an unpublicized understanding, a hidden life, masked ideals. It is unseen meditation, the striving to be humble, a wish for poverty, the longing for what is divine. It is an outpouring of love, a denial of vainglory, a depth of silence."

Step 4

ON OBEDIENCE

"Obedience is a total renunciation of our own life, and it shows up clearly in the way we act. Or, again, obedience, is the mortification of the members while the mind remains alive. Obedience is unquestioned movement, death feely accepted, a simple life danger faced without worry, an unprepared defense before God, fearlessness before death, a safe voyage, a sleeper’s journey. Obedience is the burial place of the will and the resurrection of lowliness. A corpse does not contradict or debate the good or whatever seems bad, and the spiritual father who has devoutly put the disciple’s soul to death will answer for everything. Indeed, to obey is, with all deliberateness, TO PUT ASIDE THE CAPACITY TO MAKE ONE’S OWN JUDGMENT."

Step 5

ON PENITENCE

"Repentance is the renewal of baptism and is a contract with God for a fresh start in life. Repentance goes shopping for humility and is ever distrustful of bodily comfort. Repentance is the daughter of hope and the refusal to despair. (The penitent stands guilty-but undisgraced. Repentance is reconciliation with the Lord by the performance of good deeds which are the opposites of the sins. It is the purification of conscience and the voluntary endurance of affliction. The penitent deals out his own punishment, for repentance is the fierce persecution of the stomach and the flogging of the soul into intense awareness."

Step 6

ON REMEMBRANCE OF DEATH

"To be reminded of death each day is to die each day; to remember one’s departure from life is to provoke tears by the hour. Fear of death is a property of nature due to disobedience, but terror of death IS A SIGN OF UNREPENTED SINS. Christ is frightened of dying but NOT terrified, thereby clearly revealing the properties of His TWO NATURES. Just as bread is the most necessary of all foods, so THE THOUGHT OF DEATH IS THE MOST ESSENTIAL OF ALL WORKS… The man who lives daily with the thought of death is to be admired, and the man who gives himself to it by the hour is surely a Saint…"

Step 7

ON MOURNING

"Mourning which is according to God is a melancholy of the soul, a disposition of an anguished heart that passionately seeks what it thirsts for, and when it fails to attain it, pursues it diligently and follows behind it lamenting bitterly… The tears that come after baptism are greater than baptism itself, though it may seem rash to say so. Baptism received by us as children we have all defiled, but we cleanse t anew with our tears. If God in His love for the human race had not given us tears, those being saved would be few indeed and hard to find. Groans and sadness cry out to the Lord, trembling tears interceded for us, and the tears shed out of All-Holy love show that our prayer has been accepted. If nothing befits mourning as much AS HUMILITY, certainly nothing opposes it as much as laughter…"

Step 8

ON PLACIDITY AND MEEKNESS

"…Freedom from anger is a triumph over one’s nature. It is the ability to be impervious to insults, and comes by hard work and the sweat of one’s brow. Meekness is a permanent condition of that soul which remains unaffected by whether or not it is spoken well of, whether or not it is honored or praised. The first step toward freedom from anger is to keep the lips silent when the heart is stirred; the next, to keep thoughts silent when the soul is upset; the last, to be totally calm when unclean winds are blowing… A sign of utter meekness is to have a heart peacefully and lovingly disposed toward someone who has been offensive, and a sure proof of a hot temper is that a man, even when he is alone, should with word and gesture continued to rage against some absent person who has given offense…"

Step 9

ON MALICE

"…Let your malice and your spite be turned against devils. Treat your body always an an enemy, for the flesh is ungrateful and treacherous friend. The more you look after it, the more it hurts you. Malice is an exponent of Scripture which twists the words of the Spirit to suit itself. Let the prayer of Jesus put it to shame, that prayer which cannot be uttered in the company of malice. The words "prayer of Jesus" are sometimes understood as referring to the Jesus Prayer, "LORD JESUS CHRIST, SON OF GOD, HAVE MERCY ON ME." But more probably Saint John Climacus means the Lord’s Prayer. The petition, "FORGIVE US OUR TRESPASSES AS WE FORGIVE THOSW WHO TRESPASS AGAINST US…"

Step 10

ON SLANDER

"Slander is the offspring of HATRED, a subtle and yet crass disease, a leech in hiding and escaping notice, wasting and draining away the lifeblood of love. It puts on the appearance of love and is the ambassador of an unholy and unclean heart. And it is the ruin of chastity…If you want to overcome the spirit of slander, blamed not the person who falls but the prompting demons. No one wants to sin against God, even though all of us sin without being compelled to it…You can always recognize people who are malicious and slanderous. They are filled with the spirit of hatred. TO PASS JUDGMENT ON ANOTHER IS TO USURP SHAMELESSLY A PREROGATIVE OF GOD, and to condemn IS TO RUIN ONE’S SOUL…"

(To be continued)

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

With sincere agape in His Divine and Glorious Diakonia (Ministry)
+ Father George

THE LADDER OF DIVINE ASCENT

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

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

THE LADDER OF DIVINE ASCENT
By Saint John Climacus

His ladder has THIRTY STEPS OR RUNGS, one for each year in the hidden life of Christ before His baptism. Saint John’s ingenious use of the ladder-image at once catches the reader’s attention, giving to his book as a whole a distinctive flavor and unity. Indeed, his symbolic ladder soon became part of the spiritual imagination of the Christian East, and is frequently represented in panel icons, refectory frescoes and illuminated manuscripts. Saint John is usually shown standing to one side, near the foot, holding a scroll and pointing to the ladder. The monks are struggling laboriously upward, while at the top Christ reaches out His arms to welcome those who have completed the ascent. On the right of the ladder Angels encourage the monks as they climb, on the left demons try to trip them up and pull them off, and at the bottom the dragon of teh abyss waits with open jaws. It is evident that he has arranged his rungs with care, according to a precise scheme.

The work falls into THREE MAIN SECTIONS, of unequal extent. In the first THREE STEPS, Saint John describes the break with the "world," the renunciation both outward and inward that forms the presupposition of any spiritual ascent. Then, in a far long section (Steps 4-26), he discusses the "active life" or "practice of the virtues" (praxis, praktiki), along with the corresponding passions that must be uprooted. Finally, the last four steps are devoted to the "contemplative life" (theoria), to STILLNESS, PRAYER AND UNION WITH GOD.

The basic pattern of the THIRTY STEPS of THE LADDER can be presented thus:

I. The Break with the World
1. Renunciation
2. Detachment
3. Exile

II. The Practice of the Virtues ("Active Life")
(i) Fundamental Virtues
4. Obedience
5. Penitence
6. Remembrance of Death
7. Sorrow

(ii) The Struggle Against the Passions

(a) Passions That Are Predominantly Non-physical

8. Anger
9. Malice
10. Slander
11. Talkativeness
12. Falsehood
13. Despondency

(b) Physical and Material Passions
14, Gluttony
15. Lust
16-17. Avarice

(c) Non-Physical Passions (cont.)
18-20. Insensitivity
21. Fear
22. Vainglory
23. Pride (also Blasphemy)

(iii) Higher Virtues of the "Active Life"
24. Simplicity
25. Humility
26. Discernment

III. Union with God (Transition to the "Contemplative Life")
27. Stillness
28. Prayer
29. Dispassion
30. Love

THE LADDER as a whole, a basic progression from human effort to DIVINE GIFT, from kopos (labor) to CHARISMA (GIFT). Certainly, God’s grace is absolutely INDISPENSABLE FOR THE ATTAINMENT OF ANY VIRTUE, however humble. Yet, while both the DIVINE and the HUMAN elements are present throughout the ascent of the ladder, on the earlier rungs we are chiefly conscious OF OUR TOIL and STRUGGLE, while on the higher rungs we are more and more aware OF THE FREELY GRANTED GRACE OF GOD. What begins as painful warfare ends as spontaneous joy:

"At the beginning of our RELIGIOUS LIFE, we cultivate the virtues, and we do so with toil and difficulty.
Progressing a little, we then lose our sense of grief or retain very little of it. But when our mortal
intelligence turns to zeal and is mastered by it, then we work with full joy, determination, desire, and
a holy flame."

Saint John Climacus is constantly warning us not to attempt TOO MUCH TOO SOON; we cannot "CLIMB THE ENTIRE LADDER IN A SINGLE STRIDE." When, in the monastery at Alexandria, Saint John tried to start a discussion about STILLNESS or INNER SILENCE (hesychia), he was kindly but firmly rebuked by his hosts:

"Father John [they said], we are CORPOREAL BEINGS and we lead A CORPOREAL LIFE. Knowing this, we choose to wage war according to the measure of our weakness." [Resources: The Ladder of Divine Ascent]

(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

SAINT JOHN CLIMACUS THE GERONDA (ELDER) OF THE SINAI (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.

SAINT CLIMACUS THE GERONDA (ELDER) OF THE SINAI (Part II)

As his cell was too near the others, he would often withdraw to a distant cave at the foot of the mountain, which he made an antechamber of heaven by his groans and the tears which fell effortlessly from his eyes like an abundant spring, transfiguring his body as with a "wedding garment." By this blessed affliction and these continual tears, he "did not cease to celebrate daily" and kept perpetual prayer in his heart, which had become like an inviolable fortress against the assaults of evil thoughts (logimoi). Sometimes he was ravished in spirit in the midst of the Angelic choirs, not knowing if he was in the body or out of it, and then with great simplicity he asked God to teach him about the mysteries of theology. When he came out of the furnace of prayer, he sometimes FELT PURIFIED AS IF BY FIRE, AND SOMETIMES TOTALLY RADIANT WITH LIGHT.

As for sleep, he allowed himself just the measure necessary to keep his spirit vigilant in prayer and, before sleeping, he prayed at length, or wrote down on tablets the fruit of his meditations on the inspired Scriptures.

He took great care over many years to keep his virtues hidden from human eyes, but, when God judged that the time had come for him to transmit to others the light he had acquired for the edification of the Church, He led a young monk named Moses to John, who, thanks to the intervention of the other ascetics, succeeded in overcoming the resistance of the man of God, and was accepted as his disciple. One afternoon, when Moses had gone a long way to find earth for their little garden, and had lain down under a large rock to rest, Abba (Father) John, in his cell, received the revelation that Moses was in danger, he immediately seized THE WEAPON OF PRAYER. In the evening when Moses returned, he told John that in his sleep he had, all of a sudden, heard the voice of his elder calling him, at the very moment when the rock began to break away from its moorings and threatened to crush him.

Saint John’s prayer also had the power to heal visible and invisible wounds. It was thus that he delivered a monk from the demon of lust, which had pushed him to the point of despair. On another occasion, he made rain fall. Yet it was above all in the gift of spiritual teaching that God manifested His grace in him. Basing his teaching on his personal experience he generously instructed all those who came to him on the snares which lay in wait for monks in their battle passions and against the prince of this world. This spiritual teaching, however, attracted the jealousy of some who then spread around calumnies about him, accusing him of being a conceited chatterer. Although his conscience was clear. Abba (Father) John did not attempt to justify himself but, seeking rather to take away any pretext from those who sought one, he stopped teaching for a whole year, convinced that it was better to do some slight harm to his friends rather than to exacerbate the resentment of the wicked. All the inhabitants of the desert were edified at his silence and by this proof of humility, and it was only at the insistence of his repentant calumniators that he agreed to receive visitors again.

Filled with all the virtues of the action and contemplation, and having arrived at the summit of the holy ladder through victory over all the passions of the old man, Saint John shone like a star on the Sinai peninsula and was held in awe by all the monks. He thought himself no less of a beginner for all that and, avid to find examples of evangelical conduct, undertook journeys to various Egyptian monasteries. He visited in particular a great coenobitic monastery in the region of Alexandria, a veritable earthly paradise which was governed by a shepherd gifted with infallible discernment. This brotherhood was united by such charity in the Lord, exempt from all familiarity and useless talk, that the monks had scarcely need of the warnings of the superior, for they mutually encouraged each other to a most divine vigilance. Of all their virtues, the most admirable, according to John, was the way they were especially careful never to "injure a brother’s conscience" in the slightest. He was also very edified by a visit to a dependency of this monastery, called "The Prison," where monks who had gravely sinned lived in extreme ascesis and gave extraordinary proofs of repentance, straining by their labors to receive God’s forgiveness. Far from appearing as hard and intolerable, this prison seemed rather to the Saint to be THE MODEL OF MONASTIC LIFE: "A SOUL THAT HAS LOST ITS ONE-TIME CONFIDENCE AND ABANDONED ITS HOPE OF DISPASSION, THAT HAS BROKEN THE SEAL OF CHASTITY, THAT HAS SQUANDERED THE TREASURY OF DIVINE GRACES, THAT HAS BECOME A STRANGER TO DIVINE CONSOLATION, THAT HAS REJECTED THE LORD’S COMMAND…AND THAT IS WOUNDED AND PIERCED BY SORROW AS IT REMEMBERS ALL THIS, WILL NOT ONLY TAKE ON THE LABORS MENTIONED ABOVE WITH ALL EAGERNESS, BUT WILL EVEN DECIDE DEVOUTLY TO KILL ITSELF WITH PENITENTIAL WORKS. IT WILL DO SO IF THERE IS IN IT ONLY THE TINIEST SPARK OF LOVE OR OF FEAR OF THE LORD."

When the Saint had sojourned these 40 years in the desert, he was charged by God, like a second Moses, to be at the head of this new Israel by becoming Egoumenos (Abbot) of the monastery at the foot of the holy mountain (650 A.D.). It is recounted that, on the day of his ENTHRONEMENT, SIX HUNDRED PILGRIMS WERE PRESENT, AND WHEN THEY WERE ALL SEATED FOR THE MEAL, THE GREAT PROPHET MOSES HIMSELF, DRESSED IN A WHITE TUNIC, COULD BE SEEN COMING AND GOING, GIVING ORDERS WITH AUTHORITY TO THE COOKS, THE CELLARERS, THE STEWARDS AND THE OTHER HELPERS.

Having penetrated into the mystical darkness of contemplation, the new Moses, having been initiated into the secrets of the spiritual Law, and coming back down the mountain impassible, his face transfigured by divine grace, ws able to become for all the shepherd, the physician and the spiritual master. Carrying within him the Book written by God, he did not have need of other books to teach his monks the science of the sciences and the art of arts.

The Egoumenos (Abbot) of Raitho, who was also named John, having been informed of the wonderful manner of life of the monks of Sinai, wrote to Saint John, asking him to explain briefly but in an methodical way what those who had embraced the ANGELIC LIFE should do in order to be saved. He who did not know how to go against the wishes of another, thus engraved with the stylus of his own experience the Tablets of the Spiritual Law. He presented this TREATISE AS A LADDER,OF THIRTY STEPS, THAT JACOB, "HE WHO SUPPLANTED THE PASSIONS" CONTEMPLATED WHILE HE WAS LYING ON THE BED OF ASCESIS (Genesis 28:12). In his Orthodox Summa of the spiritual life, which has remained for centuries the outstanding guide TO EVANGELICAL LIVING, BOTH FOR MONKS AND FOR LAY PEOPLE. Saint John does not institute rules but, by practical recommendations, judiciously chosen details and short pithy maxims and riddles often full of humor, he initiates the soul into SPIRITUAL COMBAT AND THE DISCERNMENT OF THOUGHTS. His "word" is brief, dense and tapered, and it penetrates like a sword to the depths of the soul, uncompromisingly cutting out all self-satisfaction, and tracing hypocritical ascesis and egoism to their roots. Like that of Saint Gregory in the theological domain, this "word" is the Gospel put into practice. and it will lead most surely those who let themselves be impregnated by it through an assiduous reading to the gates of heaven, where Christ awaits us.
depar
At the end of his life, the blessed John designated his brother George, who had embraced the hesychast life from the beginning of his renunciation, as his successors a the head of the monastery. When he was about to die, George said to him: "So, you are abandoning me and leaving! I prayed, however, that you would send me to the Lord first, for without you I cannot shepherd this brotherhood." But Saint John reassured him, and said: "Do not grieve and do not be afraid. If I find grace before God, I shall not let you complete even a year after me." And it was so; ten months after John’s falling asleep, George departed in his turn to the Lord. [Resources: Greek Orthodox Archdioce of America)

__________
"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

THE FOURTH SUNDAY IN HOLY AND GREAT LENT: OUR HOLY FATHER JOHN OF THE LADDER

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

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

THE FOURTH SUNDAY IN HOLY AND GREAT LENT: OUR HOLY FATHER OF THE LADDER (CLIMACUS)

Stichera Hymns

Tone Eight

O Holy Father John, truly hast thou ever carried on thy lips the
praises of the Lord, and with great wisdom hast thou studied the
words of Holy Scripture that teach us how to practice the ascetic
life. So hast thou gained the riches of grace, and thou hast become
blessed, overthrowing all the purposes of the ungodly.

Most glorious Father John, with the fountain of thy tears thou has
cleansed thy soul, and by keeping vigils through the night thou hast
gained God’s mercy. Thou wast raised on wings, O blessed one, to
the love of Him and His beauty; an das is right thou dwellest now in
His unending joy, with thy fellow soldiers in the spiritual fight,
O holy Saint of God.

O Holy Father John, though faith thou hast lifted up thy mind on
wings to God; hating the restless confusion of this world, thou hast
taken up thy Cross; and, following Him Who sees all things, thou
hast subjected thy rebellious body to His guidance through ascetic
discipline, by the power of the Holy Spirit.

O Holy Father, hearing the voice of the Gospel of the Lord, thou
hast forsaken the world, counting as naught its riches and its glory;
and so thou hast cried out to all: ‘Love God, and ye shall find eternal
grace. Set nothing higher than His love, that, when He comes in
glory, ye may find rest with all the Saints.’ At their prayers, O Christ,
guard and save our souls.
[Vespers on Saturday Evening]

On this day is commemorated SAINT JOHN CLIMACUS (LADDER), Egoumenos (Abbot) of Sinai (sixth-seventh century), who is assigned a special Sunday in Holy and Great Lent, by virtue of his writings and his own life, HE FORMS A PATTERN OF THE TRUE CHRISTIAN ASCETIC. Saint John is the author of THE LADDER OF PARADISE, one of the spiritual texts appointed to be read in church during Holy and Great Lent. His memorial, like that of Saint Theodore, has been transferred to the movable from the fixed calendar, where he is remembered on 30th March. The first Canon at Orthros (Matins) on this Sunday is based on the Parable of the Good Samaritan [Luke 10:30-37):  THE REPENTANT CHRISTIAN IS LIKENED TO THE MAN WHO FELL AMONG THIEVES.


   Christ's Parable of the Good Samaritan occurs only in the Holy Gospel of Saint Luke, and illustrates Jesus' teaching of who our "neighbor" is:  anyone in immediate need, even a supposed enemy.  Symbolically, the Good Samaritan is Christ Himself, the wounded man IS HUMANITY SET UPON THE DEMONS, AND THE INN is the Church.  Love for neighbor proves our love for God.  Jesus said: "A new commandment I give to you, that you love one another, as I have loved you, that you also love one another.  By this all will know that you are My disciples, if you have love for one another" [John 13:34-35]. What is "new" about Christ’s "COMMANDMENT?" In the Law of Moses, the command was to LOVE YOUR NEIGHBOR "AS YOURSELF." In Christ’s command, we love one another as "I have loved you." This means Christ’s love for us is the TRUE MEASURE FOR HOW WE ARE TO LOVE OUR NEIGHBOR.

Saint John Climacus was probably born in the second half of the sixth century; but his country and origins are alike unknown because, from the beginning of his renunciation of the world, he took great care to live as a stranger upon earth. "Exile," he wrote, "IS A SEPARATION FROM EVERYTHING, IN ORDER THAT ONE MAY HOLD ON TOTALLY TO GOD." We only know that, from the age of sixteen, after having received a solid intellectual formation, he renounced all the pleasures of this vain life for the love of God and went to Mt. Sinai, to the foot of the holy mountain on which God had in former times revealed His glory to Moses, and consecrated himself to the Lord with a burning heart as a sweet-smelling sacrifice.

Setting aside, from the moment of his entry into the stadium, all self-trust and self-satisfaction through unfeigned humility, he submitted body and soul to an elder called Martyrios and set himself, from from all care, TO CLIMB THAT SPIRITUAL LADDER (KLIMAX) AT THE TOP OF WHICH GOD STANDS, AND TO "ADD FIRE EACH DAY TO FIRE, FERVOUR TO FERVOUR, ZEAL TO ZEAL." He saw his shepherd as "the image of Christ" and, convinced that his elder (geronda) was responsible for him before God, he had only once care: TO REJECT HIS OWN WILL and "WITH ALL DELIBERATENESS TO PUT ASIDE THE CAPACITY TO MAKE [HIS] OWN JUDGMENT," SO THAT NO INTERVAL PASSED BETWEEN Martyrios’ commands, even those that appeared unjustified, and the obedience of his disciple. In spite of this perfect submission, Martyrios kept him as a novice for four years and only tonsured him when he was twenty, after having tested his humility. Strategios, one of the monks present at the tonsure predicted that the new monk would one day become one of the great lights of the world. When, later, Martyrios and his disciple paid a visit to John the Savaite, one of the most famous ascetics of the time, the latter, ignoring the elder, poured water over John’s feet. After they had left, John the Savaite declared that he did not know the young monk but, under the inspiration of the Holy Spirit, he had washed the feet of the Egoumenos (Abbot) of Sinai. The same prophecy was confirmed by the great Anastasios the Sinaite (April 21st), whom they also went to visit.

In spite of his youth, John showed the maturity of an elder and great discernment. Thus one day, when he had been sent into the world on a mission, and finding himself with lay-people, he had preferred to give in somewhat to vainglory by eating very little, rather than to gluttony; for, of these two evils, it was better to choose that which is less dangerous for beginners in monastic life. He thus passed nineteen years in the blessed freedom from the care that obedience gives, freed from all conflict by the prayer of his spiritual father and on "a safe voyage, a sleep’s journey," moved towards the harbor of impassibility. On the death of Martyrios, he resolved to continue his ascension in solitude, a type of life suitable for only a small number, who, made strong on the rock of humility, flee from others soas not to be even for a moment deprived of the "sweetness of God." He did not commit himself to this path, one so full of snares, on his own judgment, but on the recommendation of holy elder George Arsilaites, who instructed him in the way of life proper to hesychasts. As his exercise ground, he chose a solitary place called Tholas, situated five miles from the main monastery, where other hermits lived, each not far from the others. He stayed there for forty years, consumed by an ever-increasing love of God without thought for his own flesh, free of all contact with men, having unceasing prayer and vigilance as his only occupation, in order to ‘keep his INCORPOREAL SELF SHUT UP IN THE HOUSE OF THE BODY," AS AN ANGEL CLOTHED IN A BODY.

He use to eat all that was compatible with his monastic profession, but in very small quantities, thus subduing the tyranny of the flesh while not providing a pretext for vainglory. By living in solitude and retreat, he put to death the mighty flame of greed, which, under the pretext of charity and hospitality, leads negligent monks to gluttony, THE DOOR TO ALL PASSIONS, and to the LOVE OF MONEY, "A WORSHIP OF IDOLS AND THE OFFSPRING OF UNBELIEF." He triumphed over sloth (acedia), that death of the soul which attacks hesychasts in particular, and laxity, by the remembrance of death. By meditating on eternal rewards, he undid the chain of sadness; he knew only a single sadness: that "AFFLICTION WHICH LEADS TO JOY" and makes us run within ardor along the path of repentance, purifying the soul from all its impurities.

What still prevented him from arriving at IMPASSIBILITY (APATHEIA)? He had long since conquered anger by the sword of obedience. He had suffocated vainglory, that three-pointed thorn which forever harasses those who battle for holiness, and which entwines itself with every virtue like a leech, by solitude and even more by silence. As a reward for his labors, which he took care to season constantly with self-accusation, the Lord gave him the queen of virtues, holy and precious humility: "A GRACE IN THE SOUL, AND WITH A NAME KNOWN ONLY TO THOSE WHO HAVE HAD EXPERIENCE OF IT, A GIFT FROM GOD." [Resources: The Greek Orthodox Archdiocese of America]

(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

THE SYNAXIS OF THE ARCHANGEL GABRIEL (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.

THE SYNAXIS OF THE ARCHANGEL GABRIEL (Part II)

Apolytikion (Dismissal) Hymn. Fourth Tone

SUPREME Commander of the Hosts of the Heavens, we, the unworthy,
importune and beseech thee that by thy supplications thou encircle us
in the shelter of the wings of thine immaterial glory, guarding us who
now fall down and cry to thee with fervour: Deliver us from dangers of
all kinds, as the Great Marshal of the heavenly Hosts on High.

Kontakion Hymn. Second Tone

SUPREME Commander of God and Minister of the Divine glory, guide
of men and Leader of the Bodiless Hosts: Ask for what is to our profit
and for the great mercy, since thou art Supreme Commander of the
bodiless Hosts.

The most holy, and sacred, and gifted theologian, Dionysios Areopagite, writes, "these essences are divided INTO THREE GROUPS, EACH CONTAINING THREE ORDERS. And the First Group, he says, consists of those who are in God’s presence and are said to be directly and immediately one with Him, namely, THE SERAPHIM with their six wings, the many-eyed CHERUBIM, and those that sit in the holiest THRONES. The Second Group and last, is that of the PRINCIPALITIES, AND ARCHANGELS, AND ANGELS…

"But those who say that the Angels are creators of any kind of essence whatever are the mouth of their father, the devil. For since THEY ARE CREATED THINGS THEY ARE NOT CREATORS. But He Who creates and provides for and maintains all things is God, Who ALONE IS UNCREATE AND IS PRAISED AND GLORIFIED IN THE Father, the Son, and the Holy Spirit."

Saint Gregory Palamas informs us that "although the Angels are superior to us in many ways…yet in some respects they are below us… For example, we, in a greater measure than they, have been created in the image of God." Saint Gregory also asks, "Which of the Angels can imitate the Passion and death of the Lord as it has been imitated by man?" He then says, that "the Angelic nature is endowed both with the intellect and with the word which proceeds from the intellect and may be called spirit, but this spirit is not life-giving, since it has not been joined to a earthly body and has not therefore received the power to give and to sustain life. Whereas, the intellectual and rational nature of the soul, alone endowed with INTELLECT AND WORD AND WITH LIFE-GIVING POWER, HAS ALONE, MORE THAN THE ANGELS, BEEN CREATED IN GOD’S IMAGE."

Since the Archangels receive the commands from the Most High, we see in icons THAT THERE ARE BANDS OR RIBBONS WINDING OR COILING FROM THEIR EARS. This is more than an adornment and hair restraint. IT IS ALSO A SIGN THAT THEY ARE UNDER AUTHORITY. Saint Gregory Palamas notes that "while the Angels are appointed to serve the Creator and have as their only mission to be under authority…man is foreordained NOT ONLY TO BE RULED, but TO RULE OVER ALL THAT WHICH IS ON EARTH. The clothing of the Archangels is similar to what military officers and high-ranking functionaries at the Byzantine Court would wear, such as the chitorn (tunic), lacerna (short-tunic), and chlamyde (military cloak or short mantle).

The Celestial Powers are like fire, like flame, like light, the appearance of which is terrifying for humans. They are divinized creatures, vehicles of the uncreated glory and secondary lights. "Illumined with effulgences past understanding and divinized in a sacred manner, thou, O Garbiel, standest in awe ministering before the throne of grace, and seen as light, thou dost illumine those who honor thee with faith, O sacred Gabriel, ARCHISTRATEGOS (Chief Commander)."

Despite the excellence of their nature, the oeconomy of thy mystery of the Incarnation of the Logos/Word was, according to Saint Paul, hidden from the ages in God, and "MADE KNOWN TO THE PRINCIPALITIES AND TO THE AUTHORITIES IN THE HEAVENLIES THROUGH THE CHURCH, according to the purpose of the ages which He made in Christ Jesus our Lord [Ephesians 3:9-11]. The Holy Apostle Peter concurs that these were things into which Angels desired to look (1 Peter 1:12]. Saint John Chrysostom says that "the Church enlightened Angels and Archangels and Principalities and Authorities. The much-variegated wisdom of God was made manifest to them; for they knew not these things.

The God-Man Jesus was raised "above every Principality and Authority and Power and Lordship, and every name which is named [Ephesians 1:21]," thus exalting the human nature which He had assumed, FORMING THE ONE CHURCH OF ANGELS AND MEN. The Virgin who has given birth to the Fire of the flaming ministering spirits, becomes THE FIRST PARTICIPANT OF DIVINITY AMONG ALL CREATURES. SHE IS MORE EMINENT THAN THE INCORPOREAL ARMIES AND SURPASSES THE CELESTIAL HIERARCHIES. SHE RECEIVES FROM THE ANGELS THE GLORY WHICH BELONGS TO HER.

The Archangel Gabriel also announced the future Incarnation of the Logos/Word to those in the Old Testament. He inspired the Prophet Moses to write the Book of Genesis. He also foretold coming tribulations to the Prophet Daniel and the time of the Messiah’s appearance [Daniel 8:16; 9:21-25]. He explained to Daniel the vision of the horned ram, as portending the destruction of the Persian Empire by the Macedonian Alexander the Great, after whose death the kingdom will be divided up among his generals, from one of whom will spring Antiochus Epiphanes [Daniel 8]. Then, after Daniel had prayed for Israel, we read that the man Gabriel, flying, swiftly touched Daniel and communicated to him the mysterious prophecy of the "SEVEN WEEKS" of years which should elapse before THE COMING OF CHRIST [Daniel 9].

He also appeared to the Virgin Mary’s mother, Anna, and announced the conception of a daughter when Anna was praying in the garden. The Archangel also visited the young Virgin Mary regularly when she lived in the Temple at Jerusalem. He continued to watch over her throughout her earthly sojourn. He appeared to the Priest Zacharias [Luke 1:19], the future father of Saint John the Baptist, and foretold the birth of the FORERUNNER OF THE LORD.

The name of the Archangel Gabriel is mentioned only twice in the New Testament, but it is not unreasonable to suppose with Christian tradition that it is he who appeared to Righteous Joseph, to the shepherds, and also to the Lord in the garden. Thus, many believe that the Archangel was dispatched to Righteous Joseph the Betrothed, appearing to him in a dream and telling him not to fear to take Mary his wife who shall bring forth the Son Whom Joseph was to name JESUS [Matthew 1:20-21]. When our Lord prayed in the Garden of GEthsemane before His Passion, it was the Archangel Gabriel, according to some, whose very name signifies "Man of God," who appeared to Jesus, strengthening Him [Luke 22:43]. He is also accounted to be that Angel who rolled away the stone from Christ’s tomb [Matthew 28:2], and announced the RESURRECTION to the Myrrh-bearers [Matthew 28:47; Mark 16:6; Luke 24:6].

In the Archangel’s manifestations to us, there is simplicity and absence of terror which corresponds to his character AS A COMFORTER. In Christian Tradition, Gabriel is ever the Angel of CONSOLATION while MICHAEL is rather the Angel of JUDGMENT UPON GOD’S ENEMIES. Saint Prokos, Patriarch of Constantinople, interprets Gabriel’s name as meaning "God and man." In accordance with his name,therefore, "Gabriel," comments Proklos, "was most suited to minister in the mystery of the Divine Economy of the Incarnation of the God-Man. [Resources: The Great Synaxaristes of the Orthodox Church]

___________
"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

ORTHODOX CHRISTIANITY COMMEMORATES THE SYNAXIS OF THE ARCHANGEL GABRIEL

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 the 26th of March, the Holy Orthodox Church Commemorates
the Synaxis of the Archangel GABRIEL, who rendered service in
the ANNUNCIATION of the divine, supernatural, and ineffable
Mystery of the Incarnation of JESUS CHRIST.

GABRIEL, the most holy and divine, Archangel, is commemorated today on March 26th. He was chosen by God to announce the gladsome tidings of the Virgin (Luke 1:26). Thus, we glorify the Mother of God and Venerate the Lord’s Messenger who contributed to the mystery OF OUR SALVATION. Today’s Synaxis, celebrated the day after the Annunciation of the Most Holy Virgin Mary, is not the only day we honor the Archangel Gabriel. He is also commemorated on the 8th of November at the Synaxis of the ARCHANGELS and the rest of the bodiless and heavenly ranks. His memory is also celebrated at his other Synaxis on the 13th of July, as well as when he chanted "IT IS TRULY MEET (Gk. Axion Estin) on Mount Athos, on the 11th of June. A SYNAXIS, literally "ASSEMBLY," is a feast or commemorative service usually associated with the Mystery celebrated the previous day. The term SYNAXIS also refers both to the ASSEMBLY for the Eucharist and to the shrine or church where teh Divine Office takes place.

The Archangel is one of the BODILESS HOST or the INCORPOREALS. In the strict sense of the word, the term "incorporeal" IS APPLIED ONLY TO GOD. Saint John of Damascus discusses the Angelic host, writing: "GOD BROUGHT THE ANGELS OUT OF NOTHING INTO BEING AND CREATED THEM AFTER HIS OWN IMAGE, AN INCORPOREAL RACE, A SORT OF SPIRIT OR IMMATERIAL FIRE. In the words of the divine David, we read: "He maketh His Angels spirits, and His liturgists a flame of fire" (cf. Psalm 103:5). Saint Gregory the Theologian has described their lightness and the ardor, and heat, and keenness and sharpness with which they hunger for God and serve Him, and how they are BORNE TO THE REGIONS ABOVE AND ARE QUITE DELIVERED FROM ALL MATERIAL THOUGHT. AN ANGEL, THEN, IS AN INTELLIGENT ESSENCE, IN PERPETUAL MOTION, WITH A FREE WILL, INCORPOREAL, MINISTERING TO GOD, HAVING OBTAINED BY GRACE AN IMMORTAL ESSENCE. All that we can understand is this: THAT IT IS INCORPOREAL and IMMATERIAL. But all that is compared with God, Who ALONE IS INCOMPARABLE, we find to be dense and material. For, in reality, only the Deity is immaterial and incorporeal. The Angel’s nature, then, is rational, and intelligent, and endowed with free will-UNCHANGEABLE IN WILL OR SUBJECT TO FICKLENESS. For all is created is changeable, and ONLY THAT WHICH IS UNCREATED IS UNCHANGEABLE. Also all that is rational is endowed with FREE WILL. As it is, then, rational and intelligent, it is endowed with freewill: and as it is created, it is changeable, having power either to abide or to progress in goodness, or to turn toward evil. It is not susceptible of repentance because it is incorporeal. For it is owing to the weakness of his body that man comes to have REPENTANCE. IT IS IMMORTAL, NOT BY NATURE BUT BY GRACE. FOR ALL THAT HAS HAD BEGINNING COMES ALSO TO ITS NATURAL END. BUT GOD ALONE IS ETERNAL, OR RATHER, HE TRANSCENDS THE ETERNAL: FOR HE, THE CREATOR OF TIMES, IS NOT UNDER THE DOMINION OF TIME, BUT ABOVE TIME.

"The Angels are secondary intelligent lights derived from that first Light which is without beginning, for they have THE POWER OF ILLUMINATION: THEY HAVE NO NEED OF TONGUE OR HEARING, BUT WITHOUT UTTERING WORDS THEY COMMUNICATE TO EACH OTHER THEIR OWN THOUGHTS AND COUNSELS. THROUGH THE LOGOS/WORD, THEREFORE, ALL THE ANGELS WERE CREATED, AND THROUGH THE SANCTIFICATION BY THE HOLY SPIRIT WERE THEY BROUGHT TO PERFECTION, SHARING EACH IN PROPORTION TO HIS WORTH AND RANK IN BRIGHTNESS AND GRACE. They are circumscribed: for when they are in the heavens, they are not on the earth; and when they are sent by God down to the earth, they do not remain in the heavens. They are not hemmed in by walls and doors, and bars and seals, FOR THEY ARE QUITE UNLIMITED. By the word "unlimited," again, I explain: for it is not as they really are that they reveal themselves to the worthy men to whom God wishes them to appear, but IN A CHANGED FORM WHICH THE BEHOLDERS ARE CAPABLE OF SEEING. For that alone is naturally and strictly unlimited which is uncreated For every created thing IS LIMITED BY GOD WHO CREATED IT.

"Further, apart from their essence, they receive the sanctification from the Spirit. Through the Divine Grace they prophesy. They have no need of marriage for they are immortal. Seeing that they are minds, they are in mental places, and are not circumscribed after the fashion of a body. For THEY HAVE NOT A BODILY FORM BY NATURE, NOR ARE THEY TENDED IN THREE DIMENSIONS. BUT TO WHATEVER POST THEY MAY BE ASSIGNED, THERE THEY ARE PRESENT AFTER THE MANNER OF A MIND AND ENERGIZE, AND CANNOT BE PRESENT AND ENERGIZE IN VARIOUS PLACES AT THE SAME TIME. Whether they are equals in essence or differ from one another we know not. God, their Creator, Who knows all things, alone knows. BUT THEY DIFFER FROM EACH OTHER IN BRIGHTNESS AND POSITION, WHETHER IT IS THAT THEIR POSITION IS DEPENDENT ON THEIR BRIGHTNESS, OR THEIR BRIGHTNESS ON THEIR POSITION. Furthermore, they impart brightness to one another, because they excel one another in rank and nature. And clearly the higher share their brightness and knowledge with the lower.

"They are mighty and prompt to fulfill the will of the Deity, and their nature is endowed with such celerity that wherever the Divine glance bids them, there they are straightway found. THEY ARE THE GUARDIANS OF THE DIVISIONS OF THE EARTH. THEY ARE SET OVER NATIONS AND REGIONS, ALLOTTED TO THEM BY THEIR CREATOR. THEY GOVERN ALL OUR AFFAIRS AND BRING US SUCCOR. AND THE REASON, SURELY, IS BECAUSE THEY ARE SET OVER US BY THE DIVINE WILL AND COMMAND, AND THEY ARE EVER IN THE VICINITY OF GOD.

"With difficulty THEY ARE MOVED TO EVIL, yet they are not absolutely immoveable. But now they are altogether immoveable, not by nature but by GRACE AND BY THEIR NEARNESS TO THE ONLY GOOD. THEY BEHOLD GOD ACCORDING TO THEIR CAPACITY, AND THIS IS THEIR FOOD. THEY ARE ABOVE US FOR THEY ARE INCORPOREAL, AND ARE FREE OF ALL BODILY PASSION, YET ARE NOT PASSIONLESS; FOR THE DEITY ALONE IS PASSIONLESS. They take different forms at the bidding of their Master, God, and thus REVEAL THEMSELVES TOMEN AND UNVEIL THE DIVINE MYSTERIES TO THEM. THEY HAVE HEAVEN FOR THEIR DWELLING PLACE, AND HAVE ONE DUTY, TO SING GOD’S PRAISE AND CARRY OUT HIS DIVINE WILL. [ Resources: The Great Synaxaristes of the Orthodox Church]

(To be continued)

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

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

ON THE ANNUNCIATION OF OUR EXCEEDINGLY PURE LADY, MOTHER OF GOD AND EVER-VIRGIN MARY ACCORDING TO ST. GREGORY PALAMAS

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 the ANNUNCIATION of Our Exceedingly Pure Lady,
MOTHER OF GOD and EVER-VIRGIN MARY, According
to Saint Gregory Palamas.

The event which we celebrate on March 25th clearly proves that this mystery is beyond the understanding not only of men but of Angels and even Archangels. The Archangel brought the Good Tidings to the Virgin that she would conceive (Luke 1:26-38). But when she sought to find out the way it would happen and asked him, "How shall this be, seeing I know not a man" (Luke 1:34), the Archangel was completely unable to explain how. He took refuge in God, saying, "The Holy Spirit shall come upon thee, and the power of the Highest shall overshadow thee" (Luke 1:35). It was as if someone had asked Moses, "How was man formed out of the ground? How were bones, nerves and flesh made out of dust, or the senses out of what is insensate? Or how were the internal organs, the various juices and everything else formed from a bone?" If someone had asked these questions of Moses all he would have said was that it was God who took dust from the ground and formed Adam, and took one of Adam’s ribs and made Eve. He would have said the Creator was, but not the way in which these things were done. In the same way, Archangel Gabriel said that the Holy Spirit and the power of the Most High would bring about the birth WITHOUT SEED, but he did not say how. He went on to mention that Elizabeth, who was barren, had conceived in her old age, and all he could say was that with God nothing was impossible (Luke 1:35-37). So how could he explain how she was to conceive and bear a child in virginity?

Nevertheless, the Archangel’s words to the Virgin did contain something more, a reference to a Greater Mystery, "The Holy Spirit," he said, "shall come upon thee, and the power of the Most High shall overshadow thee" (Luke 1:35). Why was this? Because the child to be born WAS NOT TO BE CALLED A PROPHET OR SIMPLY A MAN, LIKE ADAM, BUT THE Son of the Most High, Savior, Deliverer of the human race and Eternal King. When stones fall away from the peak of a mountain top and go right down to the foot, many overhanging crags are left in their place. In the same way, when in Paradise WE FELL AWAY FROM THE DIVINE COMMANDMENT AND THE BLESSED AND GODLY WAY OF LIFE, AND WERE BROUGHT DOWN AS FAR AS HADES, MANY EVILS RESULTED. Not only did the ground yield visible thorns and thistles in accordance with the curse upon our forefather, but we, to an even greater extent, WERE SOWN WITH THE THORNS OF ALL SORTS OF EVIL PASSIONS AND WITH SIN’S DREADFUL THISTLES. Our race did not receive just that sorrow allotted to our First Mother by the curse which condemned her TO BEAR CHILDREN IN SORROW (Genesis 3:16), but almost ALL OUR LIFE BECAME PAIN AND SORROW.

However, God Who made us looked LOVINGLY DOWN ON US in His mercy. He bowed the heavens and CAME DOWN. Having taken OUR NATURE UPON HIM FROM THE HOLY VIRGIN, He RENEWED AND RESTORED IT. Or, rather, He LED IT UP TO DIVINE AND HEAVENLY HEIGHTS. Wishing to achieve this, to bring fulfillment on this day His Pre-eternal counsel, He sent the Archangel Gabriel, as Luke the Evangelist tells us, "to Nazareth, to A VIRGINs espoused to a man whose name was Joseph, of the House of David; and the virgin’s name was Mary" (Luke 1:26-27).

God sent the Archangel to a virgin and made her, WHO CONTINUED A VIRGIN, His Mother by means of A SALUTATION ALONE. If He had been conceived from seed, He would NOT have been a new man, nor sinless, nor the Savior of sinners. The flesh’s impulse to reproduce is NOT subject to our minds, which God has appointed to govern us, and is NOT entirely without sin. That is why David said, "I was shapen in iniquity; and in sin did my mother conceive me" (Ps. 51:5). So if the conception of God had been from seed, He would NOT have been a new man, nor the author of new life which will never grow old. If He were from the old stock and INHERITED ITS SIN, He would NOt have been able TO BEAR WITHIN HIMSELF THE FULLNESS OF THE INCORRUPTIBLE GODHEAD OR TO MAKE HIS FLESH AN INEXHAUSTIBLE SOURCE OF SANCTIFICATION, ABLE TO WASH AWAY EVEN THE DEFILEMENT OF OUR First Parents by its abundant power, and sufficient to sanctify all who came after them. That is why NEITHER AN ANGEL NOR A MAN CAME TO SAVE US, BUT THE LORD HIMSELF, WHO WAS CONCEIVED AND TOOK FLESH IN THE WOMB OF A VIRGIN, WHILE REMAINING UNCHANGED AS GOD…

"…"And the virgin’s name," it says, "was MARY" (Luke 1:27), which means "LADY." This shows the Virgin’s dignity, how certain was her virginity and set apart was her life, EXACT IN EVERY RESPECT AND COMPLETELY BLAMELESS. She properly bore the name of Virgin, and possessed to the full ALL THE ATTRIBUTES OF PURITY. She was a virgin IN BOTH BODY AND SOUL, AND KEPT ALL THE POWERS OF HER SOUL AND HER BODILY SENSES FAR ABOVE ANY DEFILEMENT. This she did authoritatively, steadfastly, decisively and altogether inviolably at all times, as a closed gate preserves the treasures within, and a sealed book keeps hidden from sight what is written inside. The Holy Scripture says of her, "This is the sealed book" (cf. Revelation 5:1-6:1; Daniel 12:4) and "this gate shall be shut, and no man shall enter in by it" (Ezekiel 44:2)…

"…Surely it is obvious to anyone that the Virgin Mother IS BOTH THE BURNING BUSH and THE TONKS. She conceived the Divine Fire within her and WAS NOT BURNT, and an Archangel ministered at the conception, and through her the Bearer of the sins of the world WAS UNITED WITH THE HUMAN RACE, PURIFYING US THOROUGHLY BY MEANS OF THIS INDESCRIBABLE BOND. The Virgin Mother, and she alone, IS THE FRONTIER BETWEEN CREATED and UNCREATED NATURE. All who know God will recognize her as THE ONE WHO CONTAINED HIM WHO CANNOT BE CONTAINED. All who sing hymns to God WILL PRAISE HER NEXT AFTER HIM. She is the cause of the benefits which preceded her, THE PROTECTRESS OF THOSE WHICH CAME AFTER, AND THROUGH HER THOSE GOOD THINGS WHICH ARE ETERNAL SHALL BE RECEIVED. She is THE THEME OF THE PROPHETS, THE FIRST OF THE APOSTLES, THE SUPPORT OF THE MARTYRS, THE DAIS OF THE TEACHERS. SHE IS THE GLORY OF THOSE ON EARTH, THE DELIGHT OF THOSE IN HEAVEN, THE ADORNMENT OF THE WHOLE CREATION. SHE IS THE BEGINNING, FOUNT AND ROOT OF THE HOPE STORED UP FOR US IN HEAVEN.

To which may we all attain BY HER PRAYERS FOR US, to the glory of Him Who was Begotten of the Father before all ages, and, in these last times, became Incarnate of her, even Jesus Christ our Lord. To Whom BELONG ALL GLORY, HONOR AND WORSHIP, NOW AND FOREVER AND UNTO THE AGES OF AGES. AMEN. (Homilies)

___________
"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

THE ANNUNCIATION OF OUR MOST HOLY LADY, THE THEOTOKOS AND EVER-VIRGIN MARY

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 the 25th of March, Our Holy Orthodox Church Commemorates
the ANNUNCIATION OF OUR MOST HOLY LADY, THE THEOTOKOS
AND EVER-VIRGIN MARY.

Apolytikion (Dismissal) Hymn. Fourth Tone

TODAY is the fountainhead of our salvation and the manifestation of
the mystery which was from eternity. The Son of God becometh the
Virgin’s Son, and Gabriel announced the good tidings of grace; for
this cause, let us cry to the Mother of God with him: Rejoice, thou
who art full of grace, the Lord is with thee.

Kontakion Hymn. Plagal of Fourth Tone

WHEN the bodiless one learned the secret command, in haste he
came and stood before Joseph’s dwelling, and spake unto the
Maiden who knew not wedlock: The One Who hath bowed the
Heavens by His descent is held and contained unchanging wholly
in thee. Seeing HIm receiving the form of a servant in thy womb,
I stand in awe and cry to thee: Rejoice, thou Bride unwedded.

The Annunciation ( Gr. Evaggelismos) is the Great Mystery of the Incarnation of God the Logos/Word. It’s one of hte sublime feasts of the Mother of God (Theotokos) celebrated by the Holy Orthodox Church. The narrative we are about to read are about the most important events in world history, THE INCARNATION OF THE ETERNAL SON OF GOD. Saint Photios (810-895 A.D.) remarks that "THIS FESTIVAL IS THE BEGINNING OF ALL THE OTHER FESTIVALS, IN THAT IT GIVES US THE CONTRACT FOR HEAVENLY COMMERCE, ENRICHES THE WORLD WITH THE INVIOLATE WEALTH OF THE LORD’S ADVENT, AND BOTH EFFECTS THE CLEANSING OF OUR HUMAN FRAME AND OFFERS US THE ENJOYMENT OF THE UNDEFILED GOODS; FOR TODAY, THE VIRGIN, ON BEHALF OF OUR WHOLE RACE, IS BEING BETROTHED TO THE COMMON LORD. Verily, the betrothal of the Ever-virgin is the foundation and groundwork of our salvation… With good reason does humanity bear itself proudly and rejoice; for upon receiving the news of a marriage contract with the Lord, it casts off the shameful yoke of slavery."

TODAY IS REVEALED THE MYSTERY FROM ALL ETERNITY

On the day of the Annunciation, the Logos/Word of God ENTERED MANKIND IN A WAY HITHERTO: THE FATHER SENT THE SON; THE SON WAS MADE FLESH BY THE POWER AND OPERATION OF THE SPIRIT. "The Co-eternal Logos/Word of the Father without beginning, not being parted from the things on high, has now descended here below, in His infinite compassion taking pity upon fallen men; and ASSUMING THE POVERTY OF ADAM, HE HAS PUT ON A FORM THAT IS ALIEN TO HIM."

In the dismissal hymn (apolytikion) of this feast, we chant: "Today is the fountainhead of our salvation and the manifestation of the mystery which was from eternity. The Son of God bcometh the Virgin’s Son, and Gabriel proclaimeth the good tidings of grace; wherefore, we also cry to the Theotokos with him: ‘Rejoice, thou who hast been shown grace, the Lord is with thee.’

Saint Irenaeos, Bishop of Lyons (130-200 A.D.), comments that "just as Adam had been created by the Logos/Word of God from the unworked and virgin earth, so also the Logos/Word of God created flesh for Himself from a virgin womb when the Son of God became the new Adam, so as to correct the fall into sin of the first Adam."

THE PROPHETS SPEAK

Let us now hear the renowned hymnographers Saint John of Damascus (675-749 A.D.), Saint Theophanes, and Basil the monk bring forward the Prophets of the Old Testament, who spoke of the Virgin.

In the "Book of Exodus, the bush and the fire showed a strange marvel to Moses, the initiate in sacred things (Exodus 3:2). Seeking its fulfillment in the course of time, he said, ‘I shall observe it brought to pass in the pure Virgin.”"
"The rod of Aaron once put forth shoots (Numbers 17:8), prefiguring O undefiled Virgin, they divine birth. For without seed thou shalt conceive and not suffer corruption; and after bearing child shalt thou remain virgin, giving suck to a Babe Who is God of all."

The Prophet Ezekiel spoke of the Holy Virgin as the Gate through which none might pass, save our God alone [Ezekiel 44:1-3]. Through her did the Lord go; from her did the Most High come forth, yet left her still sealed delivering our life from corruption.

THE SALUTATION OF GABRIEL

"And the angel entered and said to her, ‘Rejoice thou
who hast been filled with grace, the Lord is with thee;
blessed art thou among women" [Luke 1:28], "Be rejoicing, thou who has been filled with grace. Saint Theophylact (1090-1110 A.D.): "Thou didst find grace before the face of God"; this is the meaning of the Greek word keharitomene, "to find favor before God, " that is, "to be pleasing to God." But this indeed is common. For many other women found grace before the face of God, but that which follows was not yet heard of." Saint Basil the Great says, :"The Holy Virgin had received within herself EVERY GRACE OF THE HOLY SPIRIT."

Saint Photios the Great: "The Virgin found favor with God because SHE HAD MADE HERSELF WORTHY BEFORE HER CREATOR; FOR, HAVING ADORNED HER SOUL WITH THE FAIRNESS OF PURITY, SHE HAD PREPARED HERSELF AS AN AGREEABLE HABITATION OF HIM… SHE FOUND FAVOR WITH HIM NOT ONLY BECAUSE SHE HAD KEPT HER VIRGINITY INVIOLATE BUT ALSO SHE HAD MAINTAINED HER DESIRES UNSULLIED."

NEW EVE

Saint Gregory of Nyssa (335-395 A.D.) comments that Mary the Virgin WON SALVATION FOR US. He takes up the Eve-Mary theme: "Woman was defended by woman; the first opened the way to sin; the PRESENT ONE SERVED TO OPEN THE WAY TO RIGHTEOUSNESS. The former followed the advice of the serpent, the latter BROUGHT FORTH THE SLAYER OF THE SERPENT AND BROUGHT TO LIGHT THE AUTHOR OF LIGHT. The former introduced sin through the tree, the latter BRINGS IN GRACE THROUGH THE TREE" –that is, THE TREE OF THE CROSS."

Six months after the Forerunner’s conception, the Archangel Gabriel was sent by God to Nazareth, a town of Galilee, unto Mary the Virgin, who had come forth from the Temple a mature maiden. According to the Holy Tradition handed down by the Holy Fathers of the Church, she had been betrothed to Joseph four months. On coming to Joseph’s house, the Archangel declared: "Rejoice, thou Full of Grace, the Lord is with thee: blessed art thou among women." After some consideration, and turmoil of soul, and fear because of this greeting, the Virgin, when she had finally obtained full assurance concerning God’s UNSEARCHABLE CONDESCENSION and the INEFFABLE DISPENSATION that was to take place through her, and believing that ALL THINGS ARE POSSIBLE TO THE MOST HIGH, answered in humility: "Behold the handmaid of the Lord; be it unto me according to thy word." And at this, THE HOLY SPIRIT CAME UPON HER, AND THE POWER OF THE MOST HIGH OVERSHADOW HER ALL-BLAMELESS WOMB, and the Son and Logos/Word of God, Who EXISTED BEFORE THE AGES, WAS CONCEIVED PAST SPEECH AND UNDERSTANDING, AND BECAME FLESH IN HER IMMACULATE BODY (Luke 1:26-38).

Bearing in her womb the Uncontainable One, the Blessed Virgin went with haste from Nazareth to the hill country of Judea, where Zacharias had his dwelling; for she desired to find Elizabeth her kinswoman and rejoice together with her, because, as she had learned from the Archangel, Elizabeth had conceived IN HER OLD AGE. Furthermore, she wished to tell her of the great things that the Mighty One had been well-pleased to bring to pass in her, and she greeted Elizabeth and drew near to her. When Elizabeth heard Mary’s greeting, SHE FELT HER SIX-MONTH-OLD BABE LEAP IN HER WOMB FOR JOY. By leaping thus even before he had beheld the Light of Life, her babe, Saint John the Baptist, PROPHESIED OF THE DAWNING OF THE SPIRITUAL SUN. Immediately, the aged Elizabeth was filled with the Holy Spirit and recognized her AS THE MOTHER OF HER LORD, and with a great voice blessed her and the Fruit that she held within her-self. The Virgin also, moved by a supernatural rejoicing in the spirit, GLORIFIED HER GOD AND SAVIOR, SAYING, "MY SOUL DOTH MAGNIFY THE LORD, AND MY SPIRIT HATH REJOICED IN GOD MY SAVIOR," and the rest, as the divine Luke has recorded (1:39-55). [Resources: The Great Synaxaristes of the Orthodox Church and the Great Horologion)

__________
"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

THE SIGNING OF THE CROSS BY THE ORTHODOX CHRISTIAN IS AN OPEN CONFEESSION OF FAITH IN THE HOLY TRINITY

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

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

THE SIGNING OF THE CROSS BY
THE ORTHODOX CHRISTIAN IS
AN OPEN OPEN CONFESSION OF
FAITH IN THE HOLY TRINITY.

The Orthodox Christian often crosses himself, inscribes the sign of the Cross on his body. The devotional act is as ancient as the Church and may be considered: (a) A CONFESSION OF FAITH IN THE HOLY TRINITY; (b) A SILENT DECLARATION OF FAITH IN CHRIST AS THE SAVIOR AND REDEEMER OF MANKIND; (c) AS A PRAYER.

It is a confession of faith in the Holy Trinity because as we cross ourselves we say: "IN THE NAME OF THE FATHER, AND OF THE SON AND OF THE HOLY SPIRIT.

It is a silent prayer, because by inscribing it on our bodies we bring to mind the fact of the Crucifixion of Christ rom which springs up the power of salvation.

The Orthodox Christian makes the sign of the Cross to begin and end his private devotions, when he or she enters the church, venerates the holy icons, the Holy Gospel, or the Holy Cross. He makes the sign of the Cross when the name of the Holy Trinity, the Mother of God, and the Saints is pronounced during the Divine Liturgy or any Divine Service. Finally, he/she makes the sign of the Cross at prayers before and after meals, and at any appropriate time as an act of piety.

Saint Kosmas Aitolos, concerning the sign of the Cross, writes the following: "Listen, my brethren, how the sign of the Cross is made and what it means. First, just as the Holy Trinity is glorified in heaven by the Angels, so should you join your THREE FINGERS OF YOUR RIGHT HAND. And being unable to ascend into heaven to worship, raise your hand to your head (because the head means heaven) and say: "Just as the Angels glorify and worship the Holy Trinity in heaven, so do I, as a servant glorify and worship the Holy Trinity. And as the fingers are three seperate, and are together, so is the Holy Trinity three Persons but ONE GOD." LOWERING your hand to your stomach, say: "I worship you and adore you, my Lord, because you condescended and took on flesh in the womb of the Theotokos for my sins." Place your hand on your right shoulder and say: "I beg you, my God, to forgive me and to put me on your right with the righteous." Placing your hand again on your left shoulder say: "I beg you, my Lord, do not put me on the left with the sinners." Christians began to use two fingers (around the 4th century) to make the sign of the Cross, each finger representing one of the Natures of Christ- fully God and fully Man. Historians believe they made the sign this way to guard against the heresy of Monophysitism which rejected the Council of Chalcedon (451 A.D.) and claimed that Christ had only one Divine Nature. Around the 9the Century, the practice of using THREE FINGERS became prevalent in most of the Orthodox East and West. By the 12th century, most Churches in the East (with the exception of the Russian Church, which accepted the practice in the 1600s) adopted the practice of making the sign of the Cross with three fingers.

Whenever the Orthodox Christian makes the sign of the Cross it must be made with faith, conviction, humility and devotion. It must NEVER be done in a hurry or without belief and reverence. As the instrument our Lord and Savior Jesus Christ chose to bring about His Ever-Memorable and Life-Giving death, the Cross holds a sacred place in the heart of all Orthodox Christians. We make the sign of the Cross to affirm what we believe about our Lord Christ as the Incarnate Son of God and all that He did for us. By making the sign of the Cross we invoke the grace of the Holy Spirit Who illumines our hearts and souls and we faithfully and obediently surrender our will to the will of God. "Thy will be done on earth as it is in heaven."

There are no limitations when and how often an Orthodox Christian may make the sign of the Cross. The Cross is the protector of the oecumene, the Cross is the beauty of the Church, the Cross is the strength of the Christian, the Cross is the wounding of the devil. No matter what the circumstance, the Orthodox Christian signs the Cross upon himself inviting God’s blessing, protection, enlightenment, inspiration, power, and grace.

How to make the Sign of the Cross:

1. Join the thumb, index, and middle fingers of
your RIGHT hand. [Symbolic of the Holy Trinity)

2. Rest the other two fingers of your right hand
down against your palm. (Symbolic of the Two Natures of Christ, Divine and Human.)

3. Take that hand and touch your joined
fingertips to your forehead. (Let your fingers rest there for a moment)

4. Then bring your fingertips down to your
abdomen. (Again, let your fingers rest here a moment)

5, Move your fingertips to touch the front of
your right shoulder.

6. Finally, touch your fingertips to the front of
your left shoulder.

Again making the sign of the Cross for the Orthodox Christian is an absolute and most important spiritually. It is a way also of identifying ourselves to those around us and letting them know fearlessly that we are servants of our Savior and Redeemer Jesus Christ. By making the sign of the Cross we express our profound faith and agape (love) for Him. By making the sign of the Cross we are reminded of our Lord’s words: "If anyone desires to come after Me, let him deny himself, and take up his cross DAILY and follow Me" [Luke 9:23). For the Orthodox Christian the Cross is a symbol of suffering by Christians in imitation of Christ. Self-denial is for the sake of Christ and the Gospel, for a better life; it is not a punitive end in itself.

_____

"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