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 Holy Orthodox Church Commemorates the Great Holy Father of the
Church, SAINT GREGORY PALAMAS, ARCHBISHOP OF THESSALONIKI
on the 2nd Sunday of Holy and Great Lent.

IT IS NO COINCIDENCE that the Holy Orthodox Church celebrates the memory of Saint Gregory Palamas (1296-1359 A.D.), Archbishop of Thessaloniki, Greece, on the Second Sunday of Holy and Great Lent, immediately following the Sunday of the Triumph of Orthodoxy and preceding the Sunday of the Precious and Life-Giving Cross; for by so doing, She underlines the fact that, in his holy life and teaching, Saint Gregory stands as an unsurpassable witness to the Orthodox Christian faith and as supremely skilled guide to the mystery of the Cross, the vision of Christi in glory.

However, despite his present exalted liturgical status, and despite the fact that Saint Gregory was formally recognized as a Saint as early as April of 1368 A.D. – only nine years after his death – from the end of the 16th century onwards a "veil of darkness" began to descend over his teaching and that of the other Hesychasts, and it was not until the advent of the "Kollyvades" in the second half of the 18th century, that appreciation for the importance of his teaching was revived, and the liturgical commemoration of Saint Gregory was, to a significant degree, restored and brought back into sharper focus.

This revival, however, like the "philcalic" movement of the Kollyvades as a whole, was destined to be short-lived, inasmuch as it was limited both demographically and chronologically. As the hagiographic tradition of the Turkish periods shows, this was a time in which greater emphasis was given to "lay Saints," particularly to martyrs, wonderworkers and holy women. Moreover, the majesty of the Hesychasts’ ascetico-theological vision was recognized chiefly by monastics, that is to say, by those who, possessed of the resolute desire for the perfection in Christ, would best relate to and appreciate the profound significance of their tradition. Thus, the HESYCHAST REVIVAL OF THE KOLLYVADES was predominantly (though not exclusively) a MONASTIC ONE. Coupled with the fact that the Monastic Life on the Holy Mountain (as also elsewhere) was about to experience a severe decline, the revival of Hesychasm was destined to be limited in chronological terms as well. Hence, by the middle of the 19th century, Saint Gregory and the Hesychasts were once again all but forgotten — even on Athos itself.

Notwithstanding certain notable exceptions along the way, it was not until the pioneering work of such eminent scholars as Krivocheine, Chrestou, and Meyendorff, that Saint Gregory was again rediscovered and came to be better appreciated in both East and West.

Saint Gregory Palamas gave to the Church what is surely the most complete synthesis and perfect formulation of hte Apostolic Tradition of all generations. His theology, in a charismatic and "existential" way, recapitulates, in its entirety, the spiritual experience of hte Saints of the Old and New Testaments, who, with noble spirit, appropriated and ministered to Chkrist’s great "mystery of godliness." His word possesses a creative power, is always new, and informs the heart with grace. It stands as a radiant sign of God for every generation. Most assuredly, it imparts the veritable solution to the implasses of our generation, and leads its "labouring and heavy laden" children to true knowledge of God, to the festival of love of the Trinitarian God.

This good shepherd, image of the Good and Great Shepherd, offers to the faithful strong and ready meat, the treasure of the knowledge of the Person of Christ, able to strengthen them in His Way, to preserve them from the assaults of evil spirits, to make them unshakeable in the confession of the author of their salvation.

Saint Gregory Palamas, a learned monk of Mt. Athos of exalted spiritual life; later he became Archbishop of Thessaloniki. He fought THE HERESY of the Latinizer Barlaam of Calabria, who rose against THE CONTEMPLATIVE LIFE OF THE HESYCHAST MONKS (THOSE LIVING IN SILENCE) AND TAUGHT THAT THE LIGHT OF MT. TABOR AND THE GRACE OF GOD IN GENERAL IS SOMETHING CREATED/ Saint Gregory Palamas, in his many treatises on this subject, DISTINGUISHES BETWEEN the ESSENCE and the ENERGIES of God, BOTH BEING EQUALLY UNCREATED; THROUGH THE UNCREATED ENERGIES MAN CAN HAVE TRUE COMMUNION WITH GOD, which would NOT be the case if Barlaam’s opinions were correct.

The Feast-Day of Saint Gregory Palamas is November 14th, however, he is commemorated on this Sunday as the CONDEMNATION OF HIS ENEMIES AND HERETICS AND THE VINDICATION OF HIS TEACHINGS BY THE CHURCH in the 14th century was acclaimed as a SECOND TRIUMPH OF ORTHODOXY.

Saint Gregory was born in Constantinople in 1296 A.D. of aristocratic parents who has emigrated from Asia Minor in the face of the Ottoman Turkish invasion and enslavement of the Orthodox, and were attached to the court of the pious Emperor Andonicus II Palaeologos (1282-1328 A.D.). Despite his official duties, Saint Gregory’s father led a life of fervent prayer. Sometimes as he sat in the Senate, he would be so deep in prayer as to be unaware of the Emperor addressing him. While Saint Gregory was still young, his father died after being clothed in the Monastic habit; and his mother for her part wanted to take the veil, but delayed doing so in order to take care of the education of her seven children. Gregory, the eldest, was instructed by the most highly reputed masters of secular learning and, after some years, was so proficient in philosophical reasoning that, on listening to him, his master could believe he was hearing Aristotle himself.

Notwithstanding, these intellectual successes, the young man’s real interest lay only with the things of God. He associated with monika or renown in the city and found a spiritual father in Theoleptos of Philadelphia, who instructed him in the way of holy sobriety and of prayer of the heart.

About the year 1316 A.D., Gregory decided to abandon the vanities of the world. His mother and two sisters, two brothers and a great many of his servants entered upon the Monastic Life with him. He and his two brothers went on foot to the Holy Mountain of Athos, where they settled near the Monastery of Vatopedi under the direction of the Geronda (Elder) Nicodemos, who came from Mouth Afxentius (Auxentius). Gregory made rapid progress in the holy activity of prayer, for he had put into practice since childhood the fundamental virtues OF OBEDIENCE, HUMILITY, MEEKNESS, FASTING, VIGIL and the different kinds of renunciation that make the body subject to the spirit. Night and day he besought God ceaselessly with tears saying, "Lighten my darkness!" After some time, the Mother of God, in whom he had put his trust since his youth, sent Saint John the Theologian to him with the promise of her protection in this life and in the next. [Resources: St. Gregory Palamas, Homilies and Greek Orthodox Archdiocese of America]

(To be continued)

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

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

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

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

SAINT GREGORY PALAMAS’ VICTORY OVER HERESY

Since 1368 the Second Sunday of Holy and Great Lent has been dedicated to the memory of one of the Great Holy Fathers of the Church, Saint Gregory Palamas, Archbishop of Thessaloniki (1296-1359 A.D. Saint Gregory’s victory over Barlaam, Akindynos and the other heretics is seen as a renewed Triumph of Orthodoxy.

The following is a homily of Saint Gregory given on the Second Sunday of Holy and Great Lent on the subject of the Paralysed Man Healed. The holy Gospel reading is taken from Saint Mark 2:1-12. Speaking about the paralytic, Saint Gregory says, "There are times when illness is better for sinners than good health, because it helps them towards salvation and blunts their inborn evil impulses.

"Inasmuch as it repays the debt of sins by means of suffering, it makes them able to receive healing of their souls in the first instance, then healing of their bodies. This happens most of all when the sick person, understanding that the affliction is a remedy from God, bears it courageously, falls down before God with faith and asks for forgiveness, through whatever works he can manage. This was shown by the paralyzed man who did what he could, and proved by the Lord’s own words and actions. The Pharisees, however, were incapable of comprehending, and blasphemed and murmured among themselves (Mark 2:6-7). "When Jesus", it says, "saw their faith", the faith, that is, OF THE BED-RIDDEN MAN who had been lowered, and of those who had let him down from the roof," "He said unto the sick of the palsy, Son, thy sins be forgiven thee" (Mark 2:5).

"What a blessed way to be addressed! He hears himself called "son" and IS ADOPTED AS THE CHILD OF THE HEAVENLY FATHER. He is joined to God Who is without sin, having immediately become sinless himself THROUGH THE FORGIVENESS OF HIS SINS. In order that his body can subsequently BE RENEWED, HIS SOUL FIRST RECEIVES DELIVERANCE FROM SIN from the Lord, Who knows that in the beginning when the soul fell INTO THE SNARES OF SIN, physical illness and death followed, in accordance with His Righteous Judgment.

"But when the scribes heard, "They reasoned", it says, "in their hearts, Why doth this man thus speak blasphemes? Who can forgive sins but God only?" (Mark 2:6-7). As the Creator OF MEN’S HEARTS, THE LORD KNEW THE SECRET THOUGHTS, the Lord KNEW THE SECRET THOUGHTS IN THE SCRIBES’ HEARTS, and said to them, "Why reason ye these things in your hearts? Whether it is easier to say to the sick of the palsy, "Thy sins be forgiven thee; or to say, Arise, and take up thy bed, and walk?" (Mark 2:8-9). It seemed to the scribes that the Lord was unable to heal the paralyzed man, so He had resorted to something obscure, forging him his sins. Just to pronounce words of forgiveness, especially in such an authoritative and commanding way, was blasphemy; but it was also something easy that anyone could do. That is why the Lord said to them, "If I wanted to utter empty words without any practical outcome, it would be just as easy to declare that the paralyzed man should rise from his bed as that his sins are forgiven, both statements being of no effect. "But so that you may know that My word is not ineffectual, and that I did not resort to forgiving his sins because I was incapable of granting him healing of his illness, but that I have Divine power on earth as the Son Who IS OF ONE SUBSTANCE WITH THE FATHER IN HEAVEN, ALTHOUGH, ACCORDING TO THE FLESH, I HAVE BECOME OF ONE SUBSTANCE WITH YOUR UNGRATEFUL SELVES," He then says to paralyzed man, "I SAY UNTO THEE, ARISE, AND TAKE UP THEY BED, AND GO THY WAY INTO THINE HOUSE. AND IMMEDIATELY HE AROSE, TOOK UP HIS BED, AND WENT FORTH BEFORE THEM ALL" (Mark 2:11-12).

"Although Christ’s words and the miracle were at odds with the scribes’ reasoning, in some way they agreed with it. They show that no human being is able in his own right to forgive sins. They also show, however, that the Pharisees’ opinion that Christ was merely a man, not almighty God, was fasle and devoid of understanding. Something that no one had ever seen or heard of had now come to light. CHRIST WAS BOTH GOD AND MAN, TWOFOLD IN NATURE AND ENERGY. On the one hand He spoke as a man like us, on the other hand AS GOD HE ACCOMPLISHED WHATEVER HE PLEASED THROUGH HIS WORD AND COMMAND ALONE… Often men can bring about by a word the forgiveness of the sin of someone who offends against them. BUT ONLY GOD CAN PUT TO FLIGHT SUCH AN ILLNESS AS THIS MERELY BY A WORD OF COMMAND.

"…Let us then, brethren glorify Him now by our actions, regarding this miracle anagogically as a pattern for virtue. Anyone ADDICTED TO SENSUAL PLEASURES IS PARALYZED IN HIS SOUL, AND IS LYING SICK ON THE BED OF VOLUPTUOUSNESS WITH ITS DECEPTIVE BODILY EASE. Once, however, he has been won over the exhortations in the Gospel, he confesses his sins and triumphs over them and the paralysis they have brought upon his soul. He is taken up and brought to the Lord by these four: SELF-CONDEMNATION, CONFESSION OF FORMER SINS, PROMISING TO RENOUNCE EVIL WAY FROM NOW ON, AND PRAYER TO GOD. They cannot, however, bring him to God without uncovering the roof scattering the tiles, earth and other building material. OUR ROOF IS THE REASONING PART OF THE SOUL, WHICH IS SET ABOVE EVERYTHING ELSE WITHIN US. But it has lying on top of it, like a large quantity of building material, its connection with the passions and earthly matters. Once this connetion has been loosed and shaken off by means of the four things we have mentioned, then we can really be let down, that is, humbled, fall down before the Lord, draw to Him and ask and receive His healing.

"… As many as received Him, to them gave the power to become sons of God, even to them that believe in His name" (John 1"11-12). So when we fall down before Him with such faith, our paralyzed mind immediately hears Him saying, "Son", and receives forgiveness and healing. In addition it receives strength to lift up and carry the bedon which it is lying on. THE BED IS TO BE UNDERSTOOD AS THE BODY TO WHICH THE MIND WHICH PURSUES FLESHLY DESIRES CLINGS, AND THROUGH WHICH IT APPLIES TO SINFUL ACTIONS.

"…After being healed, our mind has our body under control and leads and carries it about. Through it our mind brings to light the fruits and works of repentance, so that lal who see them glorify God… Let us stir up all who see us to glorify God as they recognize that this house has Christ within it, Who gives strength to those whose souls are paralyzed and command them to lift up and offer up to Him, WITH A SPIRITUAL UNDERSTANDING PLEASING TO GOD, THEIR PHYSICAL SENSES AND PERCEPTIONS, INSTEAD OF BEING MINDLESSLY CARRIED AWAY AND BROUGHT DOWN BY THEM. In this way they will go into the house that is really ours, by which sI mean the country in and above the heavens, where Christ now is, the Heir and Bestower of our inheritance.

To Whom belong glory, might honor and worship, with His Father without begenning and the Holy, Good, and Life-Giving Spirit, now and ever, and unto the ages of ages. Amen. [Resources: Saint Gregory Palamas, HOMILIES]
+

LENTEN PRAYER OF SAINT EPHRAIM

Lord and Master of my life, cast away
from me the spirit of laziness, idle
curiosity, love of power and vain talk.

But grant me, Your servant, the spirit of
moderation, humility, patience and love.

Yes, Lord and King, grant me to see my
own faults and not to judge my brothers
and sisters.

For You are Blessed forever. Amen

______
"Glory Be To GOD
For
All Things!"
– Saint John Chrysostomos
+ + +
With sincere agape in His Divine and Glorious Diakonia (Ministry),
The sinner and unworthy servant of God
+ Father George

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

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

JUDGING OURSELVES UNWORTHY

Holy and Great Lent is a time for personal introspection and reevaluation of our life in general and conduct. It is also most important that we are spiritually healthy to receive our Savior’s Christ Holy Body and Precious Blood and not be guilty of partaking of them "in an unworthy manner." The Holy Apostle Paul exhorts the believers, "For as often you eat this bread and drink this cup, YOU PROCLAIM THE LORD’S DEATH TILL HE COMES. Therefore whoever EATS THIS BREAD OR DRINKS THIS CUP OF THE LORD IN AN UNWORTHY MANNER WILL BE GUILTY OF THE BODY AND BLOOD OF THE LORD. BUT LET A MAN EXAMINE HIMSELF, AND SO LET HIM EAT OF THE BREAD AND DRINK OF THE CUP. FOR HE WHO EATS AND DRINKS IN AN UNWORTHY MANNER EATS AND DRINKS JUDGMENT TO HIMSELF, NOT DISCERNING THE LORD’S BODY. For this reason MANY ARE WEAK AND SICK AMONG YOU, AND MANY SLEEP" [1 Corinthians 11:26-30].

The practicing Orthodox Christian adheres to the spiritual discipline and regiment not only during Holy and Great Lent but throughout the ecclesiastical year. Along with prayer and fasting, the Orthodox Christian has what we referred to as a Mysteriaki or sacrament life as well. Furthermore, all the faithful understand fully well that they must be prepared properly. Receiving the Divine Eucharist cannot be received "in an unworthy manner" which means coming to Him with hidden immorality, disunity, doctrinal heresy, or disorder, failing to see the Gifts of God AS HOLY THINGS (GIFTS) FOR HOLY PEOPLE. During the Divine Liturgy the priest takes up the Holy Bread in both hands and ELEVATES IT ABOVE THE ALTAR AND SAYS, "LET US ATTEND! The Holy Things for the holy!"

We prepare for the Divine Eucharist by examining ourselves. This includes confessing our sins and being reconciled to one another in the Mysterion of REPENTANCE. [Matthew 5:23-26).  In our Holy Orthodox Faith this confession before God is done in the presence of a priest, who visibly represents Christ [Matthew 16:19; 18:18-20; John 20:23], and in general prayers of confession. Being "worthy" does NOT mean being sinless, but BEING CLEANSED. It is not legalism but COMMITMENT TO WALK IN RIGHTEOUSNESS BEFORE GOD. There is such power in the Body and Blood of Christ communicated tous in the eating and drinking of His Gifts (John 6:54-56) THAT TO DO SO IN WILLFUL DISREGARD OF THE LORD COULD RESULT IN SICKNESS AND EVEN DEATH. God’s promise is if we "judge ourselves" (1 Corinthians 11:31,32) WE WILL NOT BE "CONDEMNED WITH THE WORLD" (v. 32).

Saint Tikhon of Zadonsk writes, "true repentance demands that a man (person) turn away from sins and from the vanity of this world and turn toward God with all his heart, that he be changed within, and that he become different from what he was before, and so work out his salvation with fear and trembling (cf. Philippians 2:12), and so endeavor to do nothing else but only to please God and so be saved. For if you wish to be in true repentance and so be saved, change yourself and be RENEWED, sand become different form what you were before, and take care for nothing else but only to please God and be saved, and so shall you be A NEW CREATURE IN CHRIST.. For every Christian that wishes to be a TRUE CHRISTIANS, and not false, ought to be A NEW OR RENEWED MAN OR A NEW CREATURE."

What leads the believer to a profound feeling of unworthiness and to repentance is humility and our unconditional love for our God and Creator. The Orthodox Christian is cognizant of the deleterious effects of pride and that pride is a deadly sin. Saint Tikhon explicitly says, "the virtue opposed to pride is humility. But as far as pride is loathsome and abominable, so welcome and lovely is humility to God and men. God Who is Great and Exalted looks on nothing so lovely AS ON A HUMBLE AND COMPUNCTIONATE HEART. Even the Most Holy Theotokoks says of herself, "For He hath regarded the low estate of His handmaiden" [Luke 1:48].

"When pride retreats from a man (person), HUMILITY BEGINS TO DWELL IN HIM, nd the more more pride is diminished, SO MUCH MORE DOES HUMILITY GROW. The one gives way to the other as to its opposite. Darkness departs and light appears. PRIDE IS DARKNESS, BUT HUMILITY IS LIGHT…As we consider our own selves and come to know our misfortune, we shall have reason enough to be humble. We are born naked and with a cry. We live in calamity, misfortune, and sins. We die with fear, disease, and sighing. We are buried in the earth and return to the earth…Let us know, beloved, that we Christians are Christ’s, Who is meek and humble of heart. It is a shameful thing, and very unbecoming of Christians to be full of pride when Christ, God Great and Exalted, HUMBLED HIMSELF. It is a shameful thing for servants to be proud when their Master is humble. There is nothing as unbecoming and indecent of Christians as pride, and nothing shows a Christian as much AS HUMILITY" [Saint Tikhon].

The Holy Fathers of the Church encourage a sense of unworthiness and humility, acknowledging that we are all sinners and unworthy in God’s eyes. However, this is not meant to discourage or direct us to despair, but to foster a more profound dependence on God’s grace and mercy. As Orthodox Christians we believe that we are saved by God’s grace and not by our own merits or achievements. The Holy Fathers encourage us to trust in God’s infinite compassion and to seek His great mercy. One of our practices, as Orthodox Christians is, when we pray, the words "Kyrie eleison emas" or "Lord, have mercy on us." And Saint Paul in his letter to Timothy says, "This is a faithful saying and worthy of all acceptance, that Chris Jesus came into the world TO SAVE SINNERS, OF WHOM I AM FIRST" [1 Timothy 1:15]. This verse is used in Orthodox liturgical prayer and is said by all approaching the chalice for Holy Communion.

As the priest takes a portion of the Holy Body for himself, he prays: "The Precious and Most Holy Body of our Lord and God and Savior Jesus Christ is given unto me, the UNWORTHY PRIEST (NAME) FOR THE REMISSION OF MY SINS, AND UNTO LIFE EVERLASTING.

I believe, O Lord, and I confess that Thou art truly the Christ, the Son of the living God, Who
camest into the world TO SAVE SINNERS, OF WHOM I AM FIRST. I believe also that this is
truly Thine own Precious Blood. Therefore, I pray Thee: have mercy upon me and forgive my
transgressions both voluntary and involuntary, of word, and of deed, committed in knowledge
or in ignorance. And make me worthy to partake without condemnation of Thy Most Pure
Mysteries, for the remission of my sins, and unto life everlasting. Amen.

5th Prayer: of Saint Basil the Great

I know, O Lord, that I have communion unworthily of Thy Most Pure Body and Thy Most
Precious Blood, and that I am guilty and drink condemnation to myself not discerning Thy
Body and Blood, O my Christ and God. But daring upon Thy generous loving-kindness I
come to Thee Who hast said: "He who eats My flesh and drinks My blood abides in Me and
I in him." Be MERCIFUL, therefore, O Lord, and do not rebuke me, a sinner, but deal with
me according to Thy mercy, and let Thy holy things be for my purification and healing, for
enlightenment and protection, for the repulsion of every tempting thought and action of the
devil which works spiritually in my fleshly members. Let them be for boldness and love for
Thee, for the correction and grounding of my life, for the increase of virtue and perfection,
for the fulfillment of Thy commandments, for the communion of the Holy Spirit, for the
journey of eternal life, for a good and acceptable answer at Thy dread judgment, but not
for judgement or condemnation. Amen.

A LENTEN PRAYER OF SAINT EPHRAIM

Lord and Master of my life, cast away
from me the spirit of laziness, idle
curiosity, love of power and vain talk.

But grant me, Your servant, the spirit of
moderation, humility, patience and love.

Yes, Lord and King, grant me to see my
own faults and not to judge my brothers
and sisters.

For You are Blessed forever. Amen.

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

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

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

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

THE ORTHODOX CHRISTIAN IS ALWAYS MINDFUL THAT
AGAPE IS AN INDISPENSABLE FOR HIS SALVATION.

The Holy Apostle Paul writes:

“Though I speak with the tongues of men and of angels, but have not love,
I have become sounding brass or a clanging cymbal. And though I have the
gift of prophecy, and understand all mysteries and all knowledge, and though
I have faith, so that I could remove mountains, but have not love I am nothing.
And though I bestow all my goods to feed the poor, and though I give my body
to be burned, but have not love, it profits me nothing. Love suffers long and
is kind; love does not envy; love does not parade itself, is not puffed up; does
not BEHAVE RUDELY, DOES NOT SEEK ITS OWN, IS NOT PROVOKED, THINKS
NO EVIL; DOES NOT REJOICE IN INIQUITY, BUT REJOICES IN THE TRUTH;
BEARS ALL THINGS, BELIEVES ALL THINGS, HOPES ALL THINGS, ENDURES
ALL THINGS. LOVE NEVER FAILS” [1 Corinthians 13:1-8].

The Sacred Season of Holy and Great Lent is truly a solemn spiritual journey with the goal, by the grace of God, to reach and celebrate our Lord Christ’s Holy Resurrection. Every Orthodox Christian who is on this spiritual journey understands the enormous opportunity to grow spiritually and in knowledge. Our Holy Church provides us, while on this journey, with the necessary tools to accomplish our noble task through fasting, prayer, worship, Divine Mysteries, vigils and works of love (philanthropy). Saint Basil the Great teaches that we must aim to do all things out of love, and that we also must not cease fearing God and obeying Him.

“Agape” outshines “prophecy” and “faith.” It is of far greater value than the miraculous ability to “remove mountains.” The practicing Orthodox faithful must always be mindful of the great significance of agape and that where it is prayer, fasting, worship, sacraments, the underline power is the always the power of agape. The Orthodox priest when inviting the faithful to receive Holy Communion says, “With the fear of God, with faith and agape, draw near.” All the actions of the faithful must be founded on agape if they are to spiritually benefit them.

It is understood, however, that everything we do must be done with genuine humility and sincerity. Nothing must be done mechanically and superficially because it contributes nothing to our salvation. The question that one may ask is how do we know when we act that we are acting with “agape. Saint Paul in his Epistle to the Corinthians explains and gives specific characteristics of agape: (1) it “suffers long,” is patient (1 Thessalonians 5:14); (2) it is “kind,” gentle, especially with those who hurt (Ephesians 4:32); (3) it “does not envy,” is not jealous or what others have (Proverbs 23:17); (4) it “does not parade itself,” put itself on display (John 3:30); (5) “it is not puffed up,” arrogant, proud (Galatians 6:3); (6) it “does not” act “rudely,” brashly, mean-spiritedly, insulting to others (Ecclesiastes 5:2); (7) it “does not seek its own” way, act pushy; (8) it “is not provoked” or angered (Proverbs 19:11); (9) it “thinks no evil,” does not keep score on others (Hebrews 10:17); (10 it rejoices not “in iniquity,” takes no pleasure when others fall into sin (Mark 3:5); (11) it “rejoices in the truth,” is joyful when righteousness prevails (2 John 4); (12) it “bears all things,” handles the burdensome (Galatians 6:2); (13) it “believes all things,” trusts in God no matter what (Proverbs 3:5); (14) it “hopes all things,” keeps looking up, does not despair (Philippians 3:13); (15) it “endures all things,” “puts up with everything” (Saint John Chrysostomos), does not wear out (Galatians 6:9); (16) it “never fails.” The only thing agape CANNOT DO IS FAIL!

When an Orthodox Christians has a deep understanding of his or her Faith, all actions especially during the various Orthodox holy seasons become even more meaningful and spiritually beneficial. No one should act without faith and conviction. The believer must immerse himself in the Holy Gospel teachings and become, not just familiar with them, but one with them. How can one claim to be Christian if he or she has never opened the Holy Scripture to hear God’s voice speaking to him or her? How can anyone claim to be an Orthodox Christian and not have any knowledge of what transpires in the Divine Liturgy? How can anyone be a believer if he or she does not know who Jesus Christ is and what are His commandments? How can anyone claim to be a Christian and yet his/her life is devoid of any spirituality? God awaits for the believer to seek Him out and to follow Him and to obey Him. This is called having a relationship and a personal communication with God.

Abstaining or “giving up” from eating chocolate, or any other food stuff has absolutely no value at all. Having a true spiritual life requires a total commitment. When people do things halfway or because it is expected of them it is not only worthless, but offensive to God. How can one dare to act so foolishly and expect a good outcome from it? People who profess to be Christians must think, feel, and act as Christians. Anyone who toys with the Lord our Savior not only disrespects Him but is playing with fire. Everyone should honor God and fear Him for He is just and Holy! God is All-Good. “Compassionate and merciful is the Lord, long suffering and plenteous in mercy” (Psalm 102:8). “GOD IS AGAPE” (1 John 4:16). Saint Gregory the Theologian writes: “If someone were to ask us what it is that we honor, and what we worship, we have a ready reply: WE HONOR AGAPE” (LOVE).

One of the Great Holy Fathers of the Church, Saint John Chrysostom in one of his commentaries writes: “God loves us more than a father or a mother or a friend, or anyone else can love, and even more than we can love ourselves, because He is concerned more for our salvation than even for His own glory. A testimony of this is the fact that He sent into the world for suffering and death (in human flesh) His Only-begotten Son, solely in order to reveal to us the path of salvation and eternal life.” If a person often does not understand the whole power of God’s Goodness, this happens because he or she concentrates his/her thoughts and desires too much on his/her worldly concerns. Therefore, during Holy and Great Lent we must come to our senses and make our Merciful and Loving God our number one priority in life. Placing God as the priority in their life is exactly what the Saints did. Therefore during Holy and Great Lent we are called to look at our list and re-prioritize.

There is much more to Holy and Great Lent than making an effort to pray and fast. As we continue on with our journey we need to refocus ourselves, and re-prioritize our lives, placing God first and further enriching our life while on earth. By doing so our spiritual experience during the Lenten season will be most fruitful and spiritually speaking, a true renewal. It is imperative that we are not satisfied with the usual routine kind of fasting and, instead, making it a unique and special and rewarding experience.

Our Holy Orthodox Tradition is a treasure chest of authentic Christian knowledge, wisdom and holiness. The average Orthodox Christian has not even scratched the surface of what it possesses. This spiritual and divine treasure is there for the taking. However, the Orthodox Christian must take the initiative himself or herself to learn as much as possible during his/her life here on earth. The more we learn of God and our Orthodox Christian Faith, the more we see,and appreciate, God’s countless blessings in our lives. Just think how everything begins. First, we need good soil, then the planting of the seed, then water and finally the energy of the sun. A life in Christ is the same way. First, man’s fertile heart (good soil), then the planting of the word (seed) of God, followed by the grace (water) of the Holy Spirit, and finally the blessing (energy) of God and Savior Jesus Christ (the Eternal and Living Sun).

____________
“Glory Be To GOD
For
All Things!’
– Saint John Chrysostomos
+ + +

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

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

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

OUR WAR AGAINST THE VILE PASSIONS

"Therefore put to death your members which are on the
earth: FORNICATION, UNCLEANNESS, PASSION, EVIL
DESIRE, AND COVETOUSNESS, WHICH IS IDOLATRY"
[Colossians 3:5].

Passion [Gr. πάθος] is translated as suffering, misfortune, calamity. However, the Orthodox Christian understanding is that the passions are uncontrolled desires that are derived from our carnal needs, desires that place our own will and needs above God’s commandments. Our Holy Orthodox enumerate them eight in number: Gluttony, Lust, Avarice, Anger, Dejection or Sadness, Acedia, (sloth/apathy) and the most dangerous of all PRIDE.

Saint Macarios the Great writes: "Through the first man’s disobedience, we received in ourselves an element alien to our nature: THE MALICE OF THE PASSIONS, which having passed into habit and inveterate disposition has become our nature." The passions entered the world through mankind’s first sin (the "ancestral sin"]. Passion is a desire while a sin man surrenders willingly to it. All sins originate from the passions. Man’s inclination toward sin gives the demonic powers the ability to tempt us and to separate us from the Almighty God.

The Holy Fathers of the Church write about the "passions" as uncontrolled desires or negative emotions that can lead to sin, and they emphasize the significance of actively fighting against them through spiritual practices like prayer, fasting, repentance, with prominent examples including gluttony, lust, avarice, anger, despondency, despair, vainglory, and pride, each considered a "giant" that needs to be overcome to achieve spiritual growth and union with God. The Holy Fathers also describe passions as interconnected like links in a chain, where one passion can easily lead to another.

Saint John Chrysostomos wrote about the dangers of pride and the importance of humility, comparing pride to a root that can corrupt the entire spiritual life. Saint Isaac the Syrian stated the destructive nature of anger and the need for patience and meekness in dealing with others. And Saint Anthony the Great described the passions as "wild beasts" that can be tamed through spiritual ascesis.

The great ‘giants’ of passions, as our Holy Fathers describe them, are: love of pleasure, love of money and love of glory (or ambition). If these three passions reign in the soul, they produce three other tyrants worthy of them, which crash the forces of the soul and the mind: negligence, forgetfulness, and ignorance. Sin begins with a logismos (evil thought) that enters our mind. It is therefore imperative that all Orthodox Christians remain vigilant and have the discernment to immediately acknowledge it and combat it.

The most basic of our passions is our desire for food. This is a natural and good desire God gave us for our well-being. There is nothing sinful about food itself or our desire for it. The sin is when we are no longer in control of this desire for food. The problem is when eating becomes an obsession and over powers us. This strong desire to food is why the Holy Fathers of the Church put such an emphasis on fasting. In their wisdom they believed that if people learned to control this one passion, we will have the strength and will power to confront the other passions.

Our attention should be, especially during the season of the Holy and Great Lent to virtues. The virtues are TEMPERANCE, CHASTITY, GENEROSITY, MILDNESS, HAPPINESS, DILIGENCE, AND HUMILITY. Our Holy Orthodox Church understands passions as the distortions of the natural tendencies. Lust is an unnatural use of sexuality. Gluttony is an unnatural use or connection with food. Greed is the unnatural attachment with the material world. Envy is an unnatural need and want for what one does not possess. The passion of anger is an unnatural form of wrath. God, Himself, can be wrathful, but obviously doesn’t sin. We are called to not sin our anger (Ephesians 4:26). Sloth or what may call procrastination is an unhealthy form of ‘rest’ or ‘letting go.’ We must work very hard to acquire healing from the passions.

Elder (Geronda) Ephraim of blessed memory in his book , "Counsels from the Holy Mountain" wrote: "Struggle, my child, for God’s road is narrow and thorny; not inherently, but because of our passions. Since we want to eradicate from our heart the passions, which are like thorny roots, so that we many plant useful plants, naturally we shall toil greatly and our hands will bleed and our face will sweat. Sometimes even despair will overcome us, seeing roots and passions everywhere! But with our hope in Christ, the Repairer of our souls, let us diligently work at clearing the earth of our heart; Patience, mourning, obedience, cutting off one’s will–all these virtues help cultivate it. We must apply all our strength, and then God, seeing our labor, comes and blesses it, and thus we make progress. Take courage, for the toil is temporary and ephemeral, whereas the reward is great in heaven. Struggle and be vigilant with your thoughts. Keep a firm hold on hope, for this shows that your house is founded on the rock–and the Rock is our Christ."

It is very important during Holy and Great Lent not to be distracted from combating the death-inflicting passions. Our entire attention must not be invested only on abstaining from certain kinds of foods. The greater danger of damnation comes from the passions because they separate us from our Savior Christ. The passions are the enemy of humanity and lead to the destruction and death of our soul. Genuine fasting is liberating our souls from all the wicked vices and passions who poison them. In the divine service of Great Compline there is a prayer directed to our Lord Christ: "…Arrest the drives of passion, extinguish the burning arrows of the Evil One which insidiously fly in our direction, suppress the rebellions of our flesh, and calm our every earthly and material thought.." Fasting is a discipline to strengthen our willpower to resist temptations and free us from the enslavement of carnal pleasures and desires. However, the purpose of spiritual fasting is to free us from the domination of the slavery of the passions. It is to illuminate and purify our minds, souls, and hearts with the Divine light of Christ, the Light-giving life.

At God’s Final Judgment when "Book of Life" will be opened "the dead are judged according to their works, by the things which were written in the books" [Revelation 20:12]. "Standing before God" [v.12] at His Throne at the Final Judgment, "the dead" are confronted with "their works." "The books" of judgment [Daniel 7:10] contain A RECORD OF MEN’S OWN DEEDS; THEIR OWN WORKS WILL JUDGE THEM. Therefore, although fasting from foods may be important, people will be judged not by the food they consumed or a record of one’s Lenten diet and how well one adhered to it, but BY THEIR "DEEDS" OR "WORKS". The Orthodox Divine Liturgy thus petitions God for a "GOOD ACCOUNT BEFORE THE DREAD JUDGMENT SEAT OF CHRIST." When anyone surrenders completely to the evil passions, he or she then rejects the grace of God, and without His grace there is no salvation, only eternal death.
+

PRAYER OF SAINT EPHRAIM

Lord and Master of my life, cast away
from me the spirit of laziness, idle
curiosity, love of power and vain talk.

But grant me, Your servant, the spirit of
moderation, humility, patience and
love.

Yes, Lord and King, grant me to see my
own faults and not to judge my brother
and sisters.

For You are Blessed Forever. Amen.

_______
"Glory Be To GOD
For
All Things!"
– Saint John Chrysostomos
+ + +
With sincere agape in His Divine and Glorious Diakonia (Ministry),
The sinner and unworthy servant of God
+ Father George

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

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

THE SIN OF SELF-RIGHTEOUSNESS

"The Pharisee stood and prayed thus with himself, ‘God,
I thank You that I am not like other men–extortioners,
unjust, adulterers, or even as this tax collector. I FAST
TWICE A WEEK; I give tithes of all that I possess.’ And
the tax collector, standing afar off, would not so much
as raise his eyes to heaven, but beat his breast, saying
‘GOD, BE MERCIFUL TO ME A SINNER!

"I tell you, this man went down to his house, JUSTIFIED
rather than the other; FOR EVERYONE WHO EXALTS
HIMSELF WILL BE HUMBLED, AND HE WHO HUMBLES
HIMSELF WILL BE EXALTED" [Luke 18:11-14].

What is revealed here is the sharp contrast between the two men deliberately drawn by our Lord Christ. The Pharisee is highly respected as a zealous observer of God’s Law, whereas the tax collector is despised as a public sinner and cheating the people. The Pharisee "PRAYED THUS WITH HIMSELF" and NOT to God! The tax collector’s posture and words express his DEEP HUMILITY and CONTRITION, the opposite of the Pharisee’s attitude. "JUSTIFIED." Forgiven and made right with God. Jesus reverses the expected conclusion in the eyes of God, it is the tax collector who is JUSTIFIED because of his humility. The Pharisee IS CONDEMNED because of HIS SELF-RIGHTEOUSNESS AND SELF-EXALTATION.

Again Our Savior God Jesus Christ says:

"Woe to you, scribes and Pharisees, hypocrites! For you cleanse
the outside of the cup and dish, but inside they are full of extortion
and self-indulgence.
Blind Pharisee, first cleanse the inside of the cup and dish, that the
outside of them may be clean also.
Woe to you, scribes and Pharisees, hypocrites! For you are like
whitewashed tombs which indeed appear beautiful outwardly, but
inside are full of dead men’s bones and all uncleanness.
EVEN SO YOU ALSO OUTWARDLY APPEAR RIGHTEOUS TO MEN,
BUT INSIDE YOU ARE FULL OF HYPOCRISY AND LAWLESSNESS"
[Matthew 23:25-28].

In the ancient world, strainers were attached to the mouths of decanters, because any liquid might contain foreign matter. Pharisaic observance used the strainer also to strain out any ritually unclean substance which one might accidentally consume. The "gnat" and "camel" analogy points out how carefully the scribes and the Pharisees observed the minutiae of the Law, WHILE NEGLECTING ITS MOST SIGNIFICANT ASPECTS.

As Orthodox Christians we must be aware of our Lord’s Divine Teachings and avoid both self-righteousness and self-exaltation and hypocrisy when we pray and fast. Some lack the true spirit and understanding of the spiritual goals of prayer and fasting. It is good to want to be more prayerful and to abstain from foods as much as possible but one must be very careful not to fall either in self-righteousness or hypocrisy. Because if one loses sight of the right way of living a pious life and conducting these practices according to the Church then the pious acts,prayer and fasting, are done in vain.

There are people who attempt to execute the letter of the law while they completely ignore the spirit of the law. There are those who may practice auster fasting and abstain from meats, fish, dairy products, olive oil, etc, and feel that are adhering to the canons of the Church but by losing sight of SPIRITUAL FASTING, they negate everything which they have done. For example, to avoid judging others, to avoid gossiping about others, by not abstaining from sin, i.e., stealing, slendering, blaspheming, lying, pride, self-righteousness, hypocrisy, anger, etc. What good is it to squeeze the juice from an olive, believing falsely that it is olive oil, but not removing the hatred for your fellow man from your heart? One hears at times from fellow Christians, "I am willing to forgive him or her but I will never forget?"

What our Lord and Savior Jesus Christ says about the Pharisee shows how very easy it is to fall into the trap of self-righteousness. We must not think of ourselves as better than others. The Saints of our Church have always considered themselves as "the greatest sinner of all sinners." They never placed themselves on a pedestal or as ascetics, they never believed that they were perfect and holy. Instead, they, when they prayed, constantly shed tears of contrition.

THE CHURCH MAKES EXCEPTIONS
ON FASTING RULES:

The fasting discipline may be relaxed when necessary, when one is ill, pregnant women, very young children, seniors and those with allergies and other medical conditions. Orthodox Christians should NOT fast to the detriment of their health. Fasting is a means to an end and NOT an end in itself. Our Mother Church has always shown leniency and consideration for Orthodox Christians who are pregnant, sick, or elderly and young children. Instead they should fast according to their ability, strength and health condition. People must use common sense and avoid injuring themselves by fasting strictly. Jesus is not against EXTERNALS, but considers them of lesser importance. "The weightier matters" are of trust and obedience to God in "justice", "mercy" and "faith."

Orthodoxy possesses a beautiful and imposing Holy Tradition2 with ancient liturgical practices handed down from generation to generation through the God-fearing Fathers of the Church. The Holy Apostle Paul says, "Therefore, brethren, stand ast and hold THE TRADITIONS WHICH YOU WERE TAUGHT, WHETHER BY WORD OR OUR EPISTLE" [2 Thessalonians 2:15]. "The tradition of the Apostles" or "Holy Tradition", is to be PRESERVED BY THE CHURCH, FOR GOD IS ITS SOURCE. HOLY TRADITION is that which Jesus Christ taught to the Apostles, and they, in turn, TAUGHT THE CHURCH UNDER THE INSPIRATION OF THE HOLY SPIRIT IN THEIR INSTRUCTIONS AS THEY VISITED THE CHURCHES AND THEIR WRITINGS. Under the guidance of the Holy Spirit we adhere to Holy Tradition as is present in the Apostle’s writings and as it is resident in the Church to which the truth is promised (John 16:13).

Sadly, there are Orthodox Christians, who have picked up a little information from here and there, and unfortunately consider themselves as an authority on matters of faith and tradition. It is people like them that misguide others and create somewhat confusion and unnecessary mistakes. It is important, therefore, to seek the proper guidance from your parish priest who has been educated and has a theological degree from an Orthodox School of Theology. There is no reason to be embarrassed to ask questions and seek answers because a substantial number of Orthodox Christians have not had a formal religious education and therefore you are not alone. It is necessary to ask questions and to learn something more about our Faith.

HAVING A SPIRITUAL FATHER

• Every Orthodox Christian should have a spiritual father whom they go to for confession and spiritual guidance. The spiritual child has complete trust in his/her spiritual father who loves them and cares for their spiritual growth, faith and salvation. Your spiritual father will help you to identify and work through your spiritual struggles. A spiritual child is obedient to his/her spiritual father as a way to obey Christ Himself. The spiritual father becomes not only an advocate for the penitent but responsible to God for his spiritual child’s spiritual health and development.
• The spiritual father due to his ordination and priestly grace given to him upon ordination, the wisdom and experience to instruct his spiritual children on the path to salvation.
• The role of the spiritual father is to teach how to grow in Christ, in prayer and virtue.
• The spiritual father not only guides his spiritual children but also disciplines them lovingly, prayerfully, and with compassion.
• The spiritual father is non-judgmental, just, and truthfal. It is his duty to correct them when they stray and lose their way.
• Disobedience to the spiritual father’s admonitions and defiance to his advice will provoke him to impose epitimia (penance) upon him/her.
• Epitimia (penance) are NOT punishment but preventative spiritual medicine to protect the spiritual child from receiving the Mysteries unworthily, unclean, unrepentant, and therefore to bring upon himself/herself a greater and more grievous and deadly sin.
• Along with being his/her confident, he is also a trusted friend and spiritual guide. He genuinely loves all his spiritual children and always prays for them that the Lord will forgive them, protect them, enlighten them, and inspire them to remain faithful to Him and to His holy Gospel.
• In the Orthodox Tradition, a "KANONA" is essentially a form of penance, referring to a set of specific prayers or spiritual exercises assigned by a father confessor based on the established Church Holy Canons, which guide the severity and nature of the penance depending ON THE GRAVITY OF THE SIN OR SINS CONFESSED AT CONFESSION. IT IS CONSIDERED A WAY TO ACTIVELY DEMONSTRATE REPENTANCE AND SEEK RECONCILIATION WITH GOD. These "Kanones" are derived from the teachings of the early Church Fathers and are codified in the CHURCH’S CANON LAW WHICH OUTLINES GUIDELINES FOR PRIESTS REGARDING THE ADMINISTRATION OF PENANCE. The purpose of a kanona is NOT primarily punishment, but rather to EXPRESS THEIR REMORSE, DEEPEN THEIR UNDERSTANDING OF THEIR SIN, AND ACTIVELY WORK TOWARDS SPIRITUAL HEALING AND RECONCILIATION WITH GOD.
• The spiritual father does NOT seek to control every aspect of the life of his spiritual children. They are free to ultimately make their own decisions because God has given everyone a FREE WILL to choose between good and evil.
• It is, however, recommended that the Orthodox Christian has only one spiritual father if possible. This is because the current confessor and spiritual father knows the spiritual history of the person, his/her spiritual strengths and weaknesses, the kinds of demonic assaults, personal struggles to overcome temptations, and future concerns and aspirations.
• The parish priest may also be one’s spiritual father although some people feel awkward and uncomfortable at times.

____________
"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