INSPIRED AND NOURISHED SPIRITUALLY THROUGH THE LENTEN DIVINE SERVICES

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.

INSPIRED AND NOURISHED SPIRITUALLY THROUGH
THE LENTEN DIVINE SERVICES.

COMPLINE (APODEIPNON) DIVINE SERVICE

Apodeipnon (Compline) is the last service of the day. It is read after the Vespers (Hesperinos) of great feasts referring to event in the life of our Lord. Apart from the longer and more formal type of Apodeipnon, there is a briefer form read by Monastics in their own cells or collectively in the Narthex of the church. Prayers resolve around two of the main points of Monastic contemplation; thanksgiving ‘for the night that gives repose from the labor of the day, and reminds us of death which sleep resembles…; and petition ‘THAT WE MAY SLEEP PEACEFULLY THROUGH THE NIGHT AND AWAKEN TO SEE THE LIGHT AGAIN.’

The Orthodox Compline (Apotheipnon) service during Holy and Great Lent is called the Great Compline (Apodeipnon Megas). It is a longer version of the Compline service that is usually held every evening during Holy and Great Lent. It is a time to reflect on the day and ask for forgiveness for sins committed. During Holy and Great Lent the Compline can be conducted every evening.

PRESANCTIFIED LITURGY
(Greek – Λειτουργία
Προηγιασμένων
Δώρων)

The Liturgy of the PRESANCTIFIED Gifts is in reality a religious service COMPOSED OF ELEMENTS DRAWN FROM HESPERINOS the Vespers service, and from the first part of the Liturgy beginning with ‘BLESSED BE THE KINGDOM…’ and ending just before the Cherubic hymn begins. It includes NO CONSECRATION, but prepared believers can receive Holy Communion from THE CONSECRATED ELEMENTS RESERVED FROM THE DIVINE LITURGY OF THE PREVIOUS SUNDAY. According to Canons 49 and 51 of the Synod in Laodicea (about 365 A.D.), the celebration of the Holy Eucharist IS PROHIBITED DURING THE GREAT LENT BEFORE THE ALL-HOLY PASCHA, apart from Saturdays and Sundays. It was in order TO PROVIDE THE NEED FOR FREQUENT HOLY COMMUNION, WIDESPREAD AT THAT TIME, THAT THE PRESANCTIFIED WAS INSTITUTED. The Church Historian Socrates (about 380-450 A.D.) speaks of an ancient custom in Alexandria by which not only during Lent but on Wednesdays and Fridays of the whole year, ‘the Holy Scripture are read and the teachers interpret them, and everything pertaining to the synaxis takes place apart from the celebration of the Mysteries.’ A service of the nature of the Presanctified can be traced back to pre-Nicene times in the West. Saint Sophronios at Jerusalem calls the Presanctified in 646 A.D. an ‘APOSTOLIC’ INSTITUTION. This means that he considered it to go back before the collective memory of the Church at the time. The Lenten substitute for the Holy Eucharist is Canon 52 of the Trullan Synod (Quinisext) in 692. One should bear in mind, however, that the Councils hardly introduced anything new, either in the faith or in the liturgical practice of the Church; rather, they verified and vested with universal authority teachings or practices that THE CONSCIENCE OF THE CHURCH had in sufficient measure already accepted. This means that the Trullian canon in reality aimed at safeguarding an established practice within the Church at large.

Discovering the author of the Presanctified in its present form would be very difficult. It is generally attributed to Gregory Dialogos, that is, to Gregory, the Great Pope of Rome (about 540-604 A.D.) Gregory lived in Constantinople for a few years as the personal representative of Pope Pelagius II to the Byzantine imperial court. But according to his own admission, he never learned Greek and actually he returned to Rome filled with anti-Greek feelings and openly against the Byzantine Patriarchate. When he became Pope, Gregory contributed more than anyone else in widening the gap between East and West by advancing THE MONARCHICAL CLAIMS OF PAPACY AND BY DISREGARDING DECISIONS EVEN OF ECUMENICAL COUNCILS GRANTING PRECEDENCE IN THE EAST TO THE PATRIARCH OF CONSTANTINOPLE. His composing a Greek Liturgy appears, therefore, completely out of the question.

The Liturgy is attributed by others to Saint Epiphanius (315-733 A.D.), and even to Saint James, Saint Peter, and in Sinai it was ascribed to Saint Basil the Great. Patriarch Michael (12th century) wrote that the PRESANCTIFIED WAS KNOWN TO THE CHURCH BEFORE THE LITURGIES OF SAINT BASIL THE GREAT AND SAINT JOHN CHRYSOSTOMOS. Obviously, the pre-Byzantine core of the Presanctified goes deeply back into the beginning and only a little later than the ‘Synaxes’ of the primitive Church. Its present Byzantine form appears to be the work of more than one composer. Parts obviously added to the ancient core are of different dates and of different hands.

THE GREAT CANON OF SAINT ANDREW
OF CRETE

Saint Andrew was a theologian and hymn writer (660-740 A.D.). He was born in Damascus and became archbishop of Gortyna in Crete about the year 692 A.D. He wrote many hymns and in particular a series of Canons. He is the inventor of this form of composition. His most famous piece, THE GREAT CANON, contains more than 250 strophes. Also, a considerable number of his homilies have survived. His feast day is on July 4th.

The Great Canon of Saint Andrew of Crete is designed to be prayed for in sections Monday through Thursday on the First Week of Holy and Great Lent, also known as Pure Week (Kathara Evdomas) or Clean Week. It can be prayed in church in the context of either Compline (first Week) or Matins (Fifth Week). Nevertheless, it can be prayed by any of the Orthodox faithful on these solemn days. At every Ode ("Song"), we repeat "Have mercy on me O God, have mercy on me" after each stanza.

THE AKATHIST HYMN
(Ακάθιστος
‘Ύμνος) or
[The Salutations to the 

Theotokos 
Χαιρετισμοί πρός τήν
Υπεραγίαν Θεοτόκον]

The Akathist Hymn is sung on the FIRST FIVE FRIDAYS OF HOLY AND GREAT LENT during a Small Compline (Apodeipnon) Service in the Greek Orthodox Church. The hymn is divided into FOUR PARTS, and each part is sung on a different Friday. On the FIFTH FRIDAY, the entire hymn is chanted. The Akathist Hymn is a divine service also known as the "Akathistos" (Greek Akathistos meaning "not-sitting") therefore the faithful during the service are standing throughout the service.

This is a long poem prefaced by a hymn to the Ever-Virgin Mary which has become known to every Orthodox Christian. The poem was written in honor of the Ever-Virgin Mary, considered to be THE PROTECTOR OF THE GREAT CITY OF CONSTANTINOPLE. As we have it today, the poem, together with a long Canon preceding it and written by the famous Joseph the Hymnographer, forms a service in itself held in the Greek Orthodox churches in the evenings of the first Four Fridays of the Holy and Great Lent before the All-Holy Pascha. The poem is made up of 24 separate blocks called ‘oikoi", each one beginning in an acrostic manner with a letter of the alphabet. (Oikos in Greek means home, and the name is given to each of the twenty-four blocks as if they were actual buildings progressing upwards in meaning to a poetic pinnacle.) At the end of each odd ‘oikos’ the famous but almost untranslatable in any language refrain, Χαίρε νύμφη, ανύμφευτε! (Rejoice, O unwedded Bride) is sung.

It is widely believed that the poem was composed and offered in a special ALL NIGHT SERVICE TO THE THEOTOKOS OR MOTHER OF GOD, IN THE YEAR 626 A.D., when the Queen City of Constantinople was saved from the siege of Avars and Persians. By the same evidence, the author of hte poem is Patriarch Sergios, who is mentioned to have gone around the walls of the city, in a procession encouraging the soldiers to resist the barbarians. However, others have a different opinion. It appears that other research side with the opinion that the Akathist is connected with one of the many sieges Constantinople went through, and its author is Patriarch Germanos I (715-730 A.D.), NOT Patriarch Sergios who could hardly have written in the way the Akathist praises the Ever-Virgin Mary, considering the fact that he was a Monothelete heretic. (note: The HERESY of Monothelitism taught that in Christ there was only ONE WILL–namely the Divine will. This heretical teaching was rejected AS FALSE at the Sixth Ecumenical Synod). The Akathist Hymn was translated into Latin about the year 800 A.D. It has also been translated into Italian, Russian, Bulgarian, Ru;manian, Turkish, and Modern Greek and of course English.

The great value of the Akathist Hymn seems to relate to the inner state of the Orthodox faithful in attuning his/her soul to the Mother of God and our Lord Jesus Christ, rather than to its literary excellence. The personal spiritual circumstances and the group trials and tribulations to which the poem refers have secured for it a place without its equal in Orthodox hymnology. [Resources: A Dictionary of Greek Orthodoxy]

Other Lenten services include the Saturday of the Dead or Saturdays of the Souls which is a memorial service and that of the service of Forgiveness.

_______
"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

FIRST DAY OF HOLY AND GREAT LENT – KATHARA DEFTERA OR “CLEAN MONDAY”

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.

FIRST DAY OF HOLY AND GREAT LENT – KATHARA DEFTERA – OR "CLEAN MONDAY"

THE FIRST WEEK OF HOLY AND GREAT LENT: Monday to Friday.

At Απόδειπνον Το Μέγα (Great Compline) on the FIRST FOUR DAYS OF Holy and Great Lent, the Great Canon of Saint Andrew of Crete is read, divided into Four Sections; on the Thursday in the Fifth Week it will be read again, this time in continuous form. With its constant refrain, ‘HAVE MERCY UPON ME, O GOD, HAVE MERCY UPON ME,’ the Great Canon forms A PROLONGED CONFESSION OF SIN, AN UNREMITTING CALL TO REPENTANCE. At the same time, t is A MEDITATION ON THE WHOLE BODY OF HOLY SCRIPTURE, EMBRACING ALL THE SINNERS AND ALL THE RIGHTEOUS FROM THE CREATION OF THE WORLD TO THE COMING OF CHRIST. Here, more than anywhere else in the Triodion, we experience Holy and Great Lent AS A REAFFIRMATION OF OUR ‘BIBLICAL ROOTS.’ Throughout the Great Canon the TWO LEVELS, the historical and the personal, are skilfully interwoven. ‘THE EVENTS OF THE SACRED HISTORY ARE REVEALED AS EVENT OF MY LIFE; GOD’S ACTS IN THE PAST AS ACTS AIMED AT ME AND MY SALVATION, THE TRAGEDY OF SIN AND BETRAYAL AS MY PERSONAL TRAGEDY.’

KATHARA DEFTERA "CLEAN MONDAY"

The FIRST DAY OF HOLY AND GREAT LENT is a day of FASTING and PRAYER that marks the beginning of Holy and Great Lent a 40-day period leading to the All-Holy Pascha and the Glorious Celebration of the Resurrection of our Lord and Savior Jesus Christ. Kathara Deftera "Clean Monday" is a national holiday in Greece. It is a day to purify the body in preparation for Holy Lent. The Sunday before the commencement of Holy Lent is the Sunday of Forgiveness. All Orthodox Christians are asked to forgive all and to renew Christian agape.

The Holy Scripture speak about the necessity of forgiving our enemies. Our Lord God and Savior Jesus Christ in His Prayer says: "And forgive us our debts, As WE FORGIVE OUR DEBTORS" [Matthew 6:12]. By using the plural, Our Lord Christ directs each of us to pray for the Father’s forgiveness of all, and for ALL OF US TO FORGIVE ONE ANOTHER. Although God’s forgiveness is primary, Jesus clearly teaches that there is a reciprocal relationship between Divine and human forgiveness. We request God to be to us as we are to our neighbors. "DEBTS" refers to SPIRITUAL DEBTS: WHEN WE SIN, WE "OWE" RESTITUTION TO OUR OFFENDED NEIGHBOR AND TO GOD.

And in the Holy Gospel of Saint Mark we are exhorted: "And whenever you stand praying, IF YOU HAVE ANYTHING AGAINST ANYONE, FORGIVE HIM, THAT YOUR FATHER IN HEAVEN MAY ALSO FORGIVE YOU YOUR TRESPASSES. BUT IF YOU DO NOT FORGIVE, NEITHER WILL YOUR FATHER IN HEAVEN FORGIVE YOUR TRESPASSES" [Mark 11:25-26]. FAILURE TO FORGIVE–IS THE GREATEST HINDRANCE TO KNOWING GOD. Not only does unforgiveness cripple our prayers, but even the "Father in heaven" does NOT "FORGIVE" THE UNFORGIVING. As the fig tree is rejected for bearing NO FRUIT, SO ARE UNFORGIVING PEOPLE REJECTED.

The Greek custom on Kathara Deftera (Clean Monday) is families and friends gather and celebrate the beginning of Holy and Great Lent with fasting foods and go on a picnic. Fasting foods consist of olives, taramasalata, halva, vegetable, legumes and seafood, such as calamari, octopus, lobsters, crabs, shellfish: oysters, cuttlefish, mussels, Fish is prohibited except on two occasions on the 25th of March (Annunciation of the Theotokos and Ever Virgin Mary, and Palm Sunday. It is also the tradition for children and adults to fly kites, a symbol of the Resurrection. The understanding for Clean Monday that the Orthodox Christian is that the believer leaves behind all sinful attitudes, thoughts, and practices.

Unfortunately there are some people whose heart is not in it and they attempt to circumvent and undermine the Lenten tradition by coming up with all kinds of things to compromise the fast. By doing so they are not only mocking the faith, but they are defeating the whole purpose, spirit, and goal of the fast which is to bring them closer to Christ. An Orthodox Christian is not compelled or forced to practice the faith or tradition. The Orthodox Christian is free to choose what is best for his/her soul and salvation. Also, NO Orthodox Christian is permitted to criticise another person on his fasting practices and whether he fasts strictly or not. The Holy Apostle Paul says clearly, "For one believes he may eat all things, but he who is weak eats only vegetables. Let not him who eats despise him who does NOT eat, and let NOT him who does NOT eat judge him who eats; for God has received him. Who are you to judge another’s servant? To his own master he stands or falls…He who eats, eats to the Lord, for he gives God thanks; and he who does not eat, to the Lord he does not eat, and gives God thanks" [Romans 14:2-6]. The passage emphasizes that people should NOT judge each other regarding fasting rules and regulations.

HOW TO FAST

According to our Lord Who said: "When you fast do NOT be like the hypocrites, with a sad countenance. For they disfigure their faces that they may appear to men to be fasting. Assuredly, I SAY TO YOU, THEY HAVE THEIR REWARD. But you, when YOU FAST, ANOINT YOUR HEAD, AND WASH YOUR FACE, SO THAT YOU DO NOT APPEAR TO MEN TO BE FASTING, BUT TO YOUR FATHER WHO IS IN THE SECRET PLACE; AND YOUR FATHER WHO SEES IN SECRET WILL REWARD YOU OPENLY" [Matthew 6:16-18]. Jesus rejects hypocrisy and external display. During seasons of fasting, the hymns of the Orthodox Church call the faithful TO WASH AND ANOINT THEIR FACES. FASTING IS NOT MERELY ABSTAINING FROM EATING. Physical fasting WORKS TOGETHER WITH SPIRITUAL FASTING, OR SELF-DENIAL: IT IS A LIBERATION OF THE SPIRIT FROM ITS VOLUNTARY ENSLAVEMENT TO SINFUL PASSIONS. FASTING IS FOR THE GLORY OF GOD, NOT TO IMPRESS PEOPLE AROUND US.

MAY ALL OF YOU HAVE A SPIRITUALLY UPLIFTING AND BLESSED HOLY AND GREAT LENT!

____________
"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 FORTY DAY GREAT FAST (LENT) OR IN GREEK, TESSARAKOSTE

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

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

THE FORTY DAY GREAT FAST (LENT) OR IN GREEK, TESSARAKOSTE

The two preceding Sundays, of the Last Judgment and of Forgiveness, together constitute — albeit in reverse order — a recapitulation of the whole range of Sacred History, from the beginning-point, Adam in Paradise, to its end-point, the Second Coming of Christ, when all time and history are taken up into eternity. During THE FORTY DAYS that follow, although this wider perspective is never forgotten, there is an increasing concentration upon the central moment in Sacred History, upon the Saving Event of Christ’s Passion and Resurrection, which makes possible man’s return to Paradise and inaugurates the End. Lent is, from this point of view, A JOURNEY WITH A PRECISE DIRECTION; IT IS THE JOURNEY TO PASCHA. THE GOAL OF OUR JOURNEY IS CONCISELY EXPRESSED IN THE CLOSING PRAYER AT THE LITURGY OF THE PRESANCTIFIED: "..MAY WE COME UNCONDEMNED TO WORSHIP AT THE HOLY RESURRECTION." Throughout the FORTY DAYS we are reminded THAT WE ARE THE MOVE, TRAVELLING ON A PATH THAT LEADS STRAIGHT TO GOLGOTHA AND THE EMPTY TOMB. So we say at the start of the first week:

Let us set out with joy…
Having sailed across the great sea of the Fast,
May we reach the Third-Day Resurrection of our Lord.

Let us hasten to the Holy Resurrection on the third day…
While our journey proceeds, as travellers we regularly call to mind
how far we have progressed:
As we begin the second day…
Let us now set out with joy upon the second week of the Fast…

As we start upon the Third Week of the Fast, O ye faithful,
Let us glorify the Holy Trinity,
And joyfully pass through the time that still remains…
Weaving garlands for the queen of days
— the day, that is, of the Lord’s Resurrection. So we continue..

The forty days’ journey of Lent RECALLS IN PARTICULAR THE FORTY YEARS IN WHICH THE Chosen People journeyed through the wilderness. For us, as for the children of Israel, Lent IS A TIME OF PILGRIMAGE. IT IS A TIME OF LIBERATION FROM THE BONDAGE OF EGYPT, FROM DOMINATION BY SINFUL PASSIONS; A TIME FOR PROGRESS BY FAITH THROUGH A BARREN AND WATERLESS DESERT; A TIME FOR UNEXPECTED REASSURANCE, WHEN IN OUR HUNGER WE ARE FED WITH MANNA FROM HEAVEN; A TIME WHEN GOD SPEAKS TO US OUT OF THE DARKNESS OF SINAI; A TIME IN WHICH WE DRAW NEAR TO THE PROMISED LAND, TO OUR TRUE HOME IN PARADISE WHOSE DOOR THE CRUCIFIED AND RISEN CHRIST HAS RE OPENED FOR US.

BACKGROUND HISTORY OF LENT

During the first three centuries the period of fasting before Pascha was of two or three days’ duration, according to a statement by Saint Irenaeus recorded by Historian Efsevios (Eusebios). But Canon 5 of the First Ecumenical Synod in 325 A.D. mentions A FORTY-DAY PERIOD OF FASTING BEFORE PASCHA. FASTING was all along a prescribed procedure for all candidates to Baptism AS AN INDISPENSABLE PREPARATION OF BODY AND SOUL. In the case of fasting before Pascha, the number 40 was in all probability adopted on the example of the FORTY-DAY FAST OF OUR LORD HIMSELF. Fasting in the early centuries was severe in nature and strictly observed. Only one meal a day–in the evening– was allowed, meat, fish, and dairy products being absolutely forbidden. But as the centuries passed and perhaps in answer to constantly changing cultural, industrial, and national situations, the nature of Lent became less severe.

Present day regulations governing fasting in general are those that govern the Monastic Directory of fasting. And though modern conditions of life and the development of society in general have severed present day individuals from the conditions of life centuries ago, as far as fasting in concerned the Church still requires observance of fasting that only monks and nuns in the solitude and undemanding conditions of life in the monastery may successfully pursue. As a result of this incongruity between rules to which people may be able to fully conform and rules demanded of them, the average Orthodox Christian does fa2 st today but on few occasions, primarily as a preparation for receiving Holy Communion and then again not for the entire prescribed period of time.

The Christian Church adopted fasting from Judaism where it was enforced vigorously. Our Lord and Savior Jesus Christ Himself OBSERVED FASTING AND RECOMMENDED IT BY TEACHING (Matthew 6:16; Mark 2:20; and 9:29). The Apostles also observed fasting (Acts 13:2; 14:23; 2 Corinthians 2:27). In the early Church, regular fast days were soon established, two of them–WEDNESDAYS AND FRIDAYS–being mentioned in the very ancient document Didache.

In the Orthodox Church there are three other periods of fasting: The Christmas fasting beginning on November 15, the fast preceeding the Feast-Day of the Holy Apostles Peter and Paul–of variable duration depending on the movable feast of the Holy Trinity–and fifteen days before the Holy Feast of Koimisis (Dormition) of the Theotokos, on August 15th. [The Lenten Triodion and A Dictionary of Greek Orthodoxy]

___________
"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

WHAT IS GODLINESS?

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.

WHAT IS GODLINESS?

"But you, O man of God, flee these things
and pursue righteousness, GODLINESS,
faith, love, patience, gentleness" [1 Timothy 6:11].

"Now GODLINESS with contentment is great
gain. For we brought nothing into this world,
and it is certain we can carry nothing out"
[1 Timothy  6:6-7].

"For bodily exercise profits a little, but GODLINESS
IS PROFITABLE FOR ALL THINGS, having promise
of the life that now is and of that which is to come"
[1 Timothy 4:8-].

"But also for this very reason, giving all diligence,
add to your faith virtue, to virtue knowledge, to
knowledge self-control, to self-control perseverance,
TO PERSEVERANCE GODLINESS, TO GODLINESS
BROTHERLY KINDNESS, AND TO BROTHERLY
KINDNESS LOVE" [2 Peter 1:5-7].

The Holy Fathers of the Church teach that "godliness" is of great significance, signifying a life actively seeking union with God through virtuous living, prayer, and participation in the Mysteries of the Church, essentially viewing the pursuit of godliness as the principal or key purpose of human existence, achieved by imitating Christ and striving to live according to His teachings: they emphasize taht this pursuit requires constant effort, repentance, and reliance on God’s grace. How do we who know Christ grow in our participation in the Divine nature through grace? By the cultivation of a progression of spiritual qualities such as virtue, love, self-control, faith and kindness.

The main points about the Orthodox perspective on godliness: Theosis: The central concept of Orthodox spirituality is "theosis," which means "DEIFICATION" or becoming like God through grace. This is the ultimate goal of the Christian life, achieved by living a virtuous life and receiving the Holy Spirit. While the essence of God is UNKNOWABLE, the Holy Fathers of the Church teach of God’s "UNCREATED ENERGIES" which can be experienced through prayer, repentance, fasting, almsgiving, humility, and virtuous living, allowing for a mystical union with God.

Deification is the ancient theological word used to describe the process by which a Christian becomes more like God. Saint Peter speaks of this process when he writes, "As His Divine power has given to us all things that pertain to life and godliness… you may be partakers of the Divine Nature" [2 Peter 1:3, 4).  When the Church calls us to pursue godliness, to be more like God, this does NOT mean that human beings then become divine.  We do NOT become like God in His nature.  That would not only be heresy, it would be impossible.  For we are human, always have been human, and always will be human.  We cannot take on the nature of God.


   Deification (THEOSIS) means we are to become MORE LIKE GOD THROUGH HIS GRACE OR DIVINE ENERGIES.  In creation, humans were made IN THE IMAGE and LIKENESS of God  [Genesis 1:26] according to human nature. In other words, humanity by nature is an icon or image of deity: The Divine image is in all humanity. Through sin, however, this image and likeness of God was marred, and we fell.

When the Son of God assumed our humanity in the womb of the Theotokos and Ever-virgin Mary, the process of our being RENEWED IN GOD’S IMAGE AND LIKENESS WAS BEGUN. Thus, those who are joined to Christ through faith in Holy Baptism begin a creation process, being renewed in God’s image and likeness. We become, as Saint Peter writes, ‘PARTAKERS OF THE DIVINE NATURE" (2 Peter 1:4).

Because of the Incarnation of the Son of God, because the fullness of God has inhabited human flesh, being joined to Christ means that it is again possible to experience THEOSIS (Deification), the FULFILLMENT OF HUMAN DESTINY. That is, through union with Christ, WE BECOME BY GRACE WHAT GOD IS BY NATURE–WE "BECOME CHILDREN OF GOD" [John 1:12]. His deity interpenetrates our humanity.

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

By application, the Divine energies interpenetrate THE HUMAN NATURE OF CHRIST. Being joined to Christ, OUR HUMANITY IS INTERPENETRATED WITH THE ENERGIES OF GOD THROUGH CHRIST’S GLORIFIED FLESH. Nourished by the Body and Blood of Christ, WE PARTAKE OF THE GRACE OF GOD–HIS STRENGTH, HIS RIGHTEOUSNESS, HIS LOVE–AND ARE ENABLED TO SERVE HIM AND GLORIFY HIM. THUS WE, BEING HUMAN, ARE BEING DEIFIED.

The ordinary but committed Orthodox Christian understands that the path to theosis is not easily attained. The wish for the ever-deepening union with God cannot be achieved instantly. We, of course believe that our Lord and Savior Jesus Christ has destroyed the powers of sin, and death, and evil once and for all, however, this triumph must be appropriated by each believer in synergy (cooperation) with God the Holy Spirit. Every person is called to unite with the Life-giving Spirit in realizing the fullness of human life in communion with the Heavenly Father. The Holy Spirit is the means to theosis Whose task is to incorporate us into the life of the Holy Trinity. The Holy Spirit recognizes our human freedom and invites our active cooperation in perfecting the "image and likeness of God" with which each of us is created.

Our participation in the life of the Holy Trinity, which we know as theosis, takes place within the Church. For the Orthodox Christian, the Church is the meeting place between God and His people. The Holy Spirit and the Church are organically linked. In the 2nd Century, Saint Irenaeus, reminded us of this by saying: "Where the Church is there is the Spirit, and where the Spirit is there is the Church." We acquire the Holy Spirit through our celebration of the Holy Eucharist and the reception of Holy Communion, through our participation in the Mysteries, through our discipline of daily prayer, and through the practice of fasting, all of which result in a Christ-like life. [Resources: The Orthodox Study Bible and Greek Orthodox Archdiocese]

_____________
"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


ENGAGING IN WARFARE ONE IS WOUNDED, HOWEVER, DO NOT FEAR, FOR OUR LORD JESUS CHRIST IS THE PHYSICIAN OF OUR SOULS AND BODIES.

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.

Engaging in Warfare one is Wounded, however, do not fear,
for our Lord Jesus Christ is the PHYSICIAN OF OUR SOULS AND BODIES.

"And Jesus went about all Galilee, teaching in their
synagogues, preaching the gospel of the Kingdom,
and HEALING ALL KINDS OF DISEASE AMONG THE
PEOPLE" [Matthew 4:23].

"Then His fame went throughout all Syria; and they
brought to Him ALL SICK PEOPLE WHO WERE
AFFLICTED WITH VARIOUS DISEASES AND TORMENTS,
AND THOSE WHO WERE DEMON-POSSESSED,
EPILEPTICS, AND PARALYTICS; AND HE HEALED
THEM" [Matthew 4:24].

The chances of being wounded when engaged in warfare are very real. This applies to spiritual warfare as well. In order to "wage a good warfare," however, [1 Timothy 1:18] one must have "faith and a good conscience" [1 Timothy 1:19]. As in any war or battle the ordinary soldier will need to be trained first at a base camp and prepared to fight and even be willing to give his life for the cause. And of course the military leader, the general, has a strategy on how, not only to fight successfully, but to win and conquer the enemy. In every war there are countless men who are wounded and many who are killed.

The life of the Christian on earth is a constant battle against evil forces. Therefore everyone ought to be prepared and vigilant spiritually to stay safe and aware of the variou dangers at hand. When confronting the enemy in a battle it is inevitable that one may be wounded or even possibly injured mortally. When a person is physically wounded is in anguish and suffers greatly. When a person is spiritually wounded he/she too is in agony and suffers from it. Whether one is wounded physically or spiritually he or she needs immediate medical attention and the means to ease the pain and the necessary time to heal.

There is absolutely no one who goes through life and is unscathed or not injured by something or someone. We only need to see the countless Holy Martyrs of the Church to understand the reality of living in the world. It is not whether we will be wounded that is important or not, but how one acts or responds to it. Human life and soul is sacred and therefore it is our duty to defend it and to protect it from sinful behavior that will cause life-threatening injury to our soul. It is possible, when a person is wounded, and in pain spiritually, that fear sets in, and one may feel alone or even isolated. However, this is the time for the Orthodox Christians to turn to the Physician of our souls and bodies, our Lord and Savior Jesus Christ, and with profound faith, and humility, to entreat Him to bestow upon them forgiveness and healing. Our Holy Church provides us with the Mystery of the Anointing of the Sick or Holy Oil {Holy Unction), and therefore, those suffering physically, or spiritually, find healing when participating in the sacrament with faith.

No devout and sincere follower of Christ should dwell on the negative i.e., the wound itself. Even being wounded can be a useful lesson and a learning experience. It is during times of adversity and suffering when a Christian discovers how strong his/her faith and love in God is, when he/she learns what is important in life, when he/she admits of his strengths, as well as, his/her weaknesses, when he/she declares that there is much more room to grow as a person and in Christ. A person who has faced all kinds of hardships in life is thankful to God for each day, for new opportunities to help others, for new friendships, and to appreciate his/her family even more. Also, one becomes wiser and more humble and good.

A person of faith sees God’s kindness and love in everything and toward everyone. The Holy Apostle Paul says, "But when the kindness and the love of God our Savior toward man appeared, not by works of righteousness which we have done, but according to His mercy He saved us, through the washing of regeneration and renewing of the Holy Spirit, whom He poured out on us abundantly through Jesus Christ our Savior" [Titus 3:4-6]. "The washing of regeneration," Baptism, and "renewing of the Holy Spirit, Chrismation, form a unity in our salvation, which is clear throughout the New Testament. Who is it that truly "believes that Jesus is the Christ?" Those who live in the way Christ commanded, who love others. Furthermore, the Holy Apostle John says, "There is no fear in love; but perfect love casts out fear, because fear involves torment. But he who fears has not been made perfect in love. We love Him because He first loved us" [1 John 4:18-19].

The true believer in Christ does not allow anything to deter him from living a good life according to the commandments of God. The faithful believer may be full of war-inflicted scars due to the many battles he/she has fought, however, they are indeed symbols of courage and honor. They reveal someone with a noble character, with strong convictions, a person with Christian values and principles, and above all a person who possesses a powerful faith. This kind of a man or a woman cannot be broken, not even when he/she is tortured by unbelievers, as we see in the lives of the Holy Martyrs of our Church. Instead, they rejoiced at the opportunity to suffer for the sake of Christ.

No matter what we experience in life our attention must never be diverted from the sight of our Lord Jesus Christ. Our faith must always be strong and real. The Greek word for faith is PISTIS and it can be translated both "FAITH" and "FAITHFULNESS." Faith is the conviction that something is true; faithfulness is loyalty and obedience to God. Faith, therefore, is far more than possessing mental belief. Since neither faith nor righteousness originates in us but in our All-Merciful God, true faith transforms our lives, making us Godlike bearing the fruit of the Holy Spirit. Another very important gift from our Almighty God is His grace. By grace not only is Adam’s offense covered and our bondage to death overthrown, but the sins of the whole world are covered as well. There is a Trinitarian blessing offered at the Divine Liturgy by the priest: The grace of the Lord Jesus Christ, and the love of God the Father, and the communion of the Holy Spirit be with you all."

Divine Grace is the Uncreated energy of God, the Gift of the Holy Spirit, through which He gives His gifts to man in tender mercy and Good Will. It is a formative power, the rule of life of the age to come, requiring our determined participation. To belong to God is to become like God. "For the grace of God that brings SALVATION HAS APPEARED TO ALL MEN, TEACHING US THAT DENYING UNGODLINESS AND WORLDLY LUSTS, WE SHOULD LIVE SOBERLY, RIGHTEOUSLY, AND GODLY IN THE PRESENT AGE LOOKING FOR THE BLESSED HOPE AND GLORIOUS APPEARING OF OUR GREAT GOD AND SAVIOR JESUS CHRIST" [Ttitus 2:11-13]. The Holy Apostle Paul writes, "But to each one of us grace was given ACCORDING TO THE MEASURE OF CHRIST’S GIFT" [Ephesians 4:7]. Each member is unique before God, with gifts and roles granted by Him. There is no greater healing power than the grace of our Great and Benevolent God. Therefore no one should ever lose hope.

________
"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

FASTING AND PHILANTHROPY OR CHARITY ARE INSEPARABLE

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.

FASTING AND PHILANTHROPY OR CHARITY ARE
INSEPARABLE.

PHILANTHROPIA OR PHILANTHROPY. From the Greek word φιλείν, to love; and ανθρωπος, man. In our Holy Orthodox Church the term ‘PHILANTHROPIA’ bears a doctrinal connotation as well as moral implications. In the New Testament, ‘philanthropia’ was used by the Holy Apostle Paul (Titus 4:4) to describe God’s love (“philanthropia”) was used by the Incarnation of His Only-begotten Son. In an effort to convey through it the meaning of AGAPE (LOVE), the early Holy Father of the Church adopted it to convey their Christian teaching as well. In Christianity God came to be described as ‘Philanthropos’ or monos Philanthropos (the only man-loving God). In the Divine Liturgy and in many other sacred services and hymns, God the Father and God the Son is frequently called ‘PHILANTHROPOS THEOS (MAN-LOVING GOD) or ‘PHILANTHROPOS KYRIOS’ (A MAN-LOVING GOD, or A MAN-LOVING LORD).

The doctrine of ‘Philanthropos God’ is frequently used in ethical admonitions; as God loves man, SO MAN MUST LOVE HIS FELLOW MAN. The moral connotation of ‘PHILANTHROPIA” HAS BEEN CONCRETELY TRANSLATED IN THE CHURCH’S OVERALL CONCERN FOR CHARITY EXPRESSED BY WAY OF PHILANTHROPIC INSTITUTIONS SUCH AS ORPHANAGES, HOMES FOR THE AGED, AND OTHER SOCIAL WELFARE INSTITUTIONS.

Our Lord God Jesus Christ emphasized the great importance of PRAYER AND FASTING, He also emphasized very strongly the importance of PHILANTHROPY (CHARITY). Jesus says to His disciples, “If you have faith as a mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move; and nothing will be impossible for you. However, this kind (demon) DOES NOT GO OUT EXCEPT BY PRAYER AND FASTING” [Matthew 17:20-21).  And when it comes to philanthropy He very succinctly  points out in Matthew 25:31-46 that our salvation depends on it.  He says, “Assuredly, I say to you, inasmuch as you did not do it to one of the least of these, you DID NOT DO IT TO ME.’  And these will go away into EVERLASTING PUNISHMENT, BUT THE RIGHTEOUS (THOSE WHO SHOWED PHILANTHROPY) INTO ETERNAL LIFE” [Matthew 25:45-46].

Very soon Orthodox Christians will enter Holy and Great Lent, a time of repentance, prayer and fasting. By means of our Lenten abstinence, we seek with God help to exercise (askesis) self-discipline and sinful passions. Our self-denial is the path that leads to our self-affirmation;it it is our means of entry into the cosmic liturgy whereby all things visible and invisible ascribe glory to our Creator. By observing properly this 40 day Lenten period and by the grace of God the Orthodox believer should benefit spiritually and be ready to celebrate the Holy Resurrection of our Lord Jesus Christ. Holy and Great Lent is a time of renewal and a time to realize afresh that, by virtue of our baptismal initiation, we are crucified, buried and risen with Christ. It is a time to reapply to ourselves the words of the Holy Apostle Paul, “I live, yet not I, by Christ lives in me” [Galatians 2:20]. It is also a time for us to listen more attentively to the voice of God the Holy Spirit in Whom we were sealed at our Chrismation, immediately after our burial” in the baptismal waters.

There is much that an Orthodox Christian may benefit during this holy season and more specifically strengthen his/her union and communion with our All-Holy God and Creator. The Christian who is sincere and committed strives to free himself or herself from all filth, sinful thoughts and behavior, to be cleansed and re-establish a strong relationship with the Savior Christ. When one lives a disobedient and sinful life he or she loses contact with God and the communication with Him is broken. Holy Lent gives the believer the opportunity to repair this broken system if have the necessary faith, commitment, repentance, humility, and knowledge. Essentially, nothing is beyond repair if one understands his/her spiritual condition and earnestly addresses the problem with genuine faith. “Jesus said to him, ‘If you can believe, ALL THINGS ARE POSSIBLE TO HIM WHO BELIEVES” [Mark 9:23]. “All things are possible” because of God’s power released through faith.

The Orthodox Christian who is committed to fast strictly may be applauded for his or her efforts, however, Jesus cautions everyone, “Hear and understand: Not what goes into the mouth defiles a man; BUT WHAT COMES OUT OF THE MOUTH, THIS DEFILES A MAN” [Matthew 15:10-11]. This signifies that a person’s actions and words, which originate from their heart, truly matter, not just the things they consume or take in. Words we speak can be powerful tools for good or evil and therefore should be carefully considered. This is extremely important to know and understand if our fasting is to be of any benefit to us. True fasting is to put away all evil, to control the tongue, to forbear from anger, to abstain from lust, slander, falsehood, and perjury.

The Orthodox Christian needs to use utmost care so as to preserve A PROPER BALANCE BETWEEN THE OUTWARD and the INWARD FAST. On the outward level fasting involves physical abstinence from food and drink, and without such exterior abstinence a full and true fast cannot be kept; yet the rules about eating and drinking MUST NEVER BE TREATED AS AN END IN THEMSELVES, for ascetic fasting has always AN INWARD AND UNSEEN PURPOSE. Man is a unity of BODY and SOUL, a living creature fashioned from natures visible and invisible, in the words of the Triodion: both our ascetic fasting should therefore involve both the natures at once. The tendency to overemphasize
EXTERNAL RULES ABOUT FOOD IN A LEGALISTIC WAY, and the opposite tendency to scorn these rules as outdated and unnecessary, are both alike to be deplored as a betrayal of true Orthodoxy. Again,, in both cases the proper balance between the outward and the inward has been impaired.

The primary aim of fasting is to make us CONSCIOUS OF OUR DEPENDENCE UPON GOD. If practiced seriously, the Lenten abstinence from food — particularly in the opening days — involves a considerable measure of real hunger, and also a feeling of tiredness and physical exhaustion. The purpose of this is to lead us in turn to a sense of inward brokenness and contrition; to bring us, that is, to the point where we appreciate the full force of Christ’s statement, “Without Me you can do nothing” (John 15:5). If we always take our fill of food and drink, we easily grow overconfident in our abilities, acquiring a false sense of independence and self-sufficiency. Our hunger must be one of hunger for God. “Now when the tempter (Satan) came to Him, he said, ‘If you are the Son of God, command that these stones become bread.’ But He answered and said, “It is written, ‘MAN SHALL NOT LIVE BY BREAD ALONE, BUT BY EVERY WORD THAT PROCEEDS FROM THE MOUTH OF GOD” [Matthew 4:3-4]. Let us not forget that our Lord Himself “fasted forty days and forty nights” in the wilderness. By rejecting the first temptation, Jesus rejects a kingdom based on materialism, earthly well-being, the “bread which perishes/” He teaches us not to love ease and comfort, to willingly accept the struggle necessary to purify us from evil.

In the words of the Triodion:
“Knowing the commandments of the Lord, let
this be our way of life:
Let us feed the hungry, let us give the thirsty
drink,
Let us clothe the naked, let us welcome
strangers,
Let us visit those in prison and the sick.
Then the Judge of all the earth will say even
to us:
“Come, ye blessed of My Father, inherit the
Kingdom prepared for you.”

____________
‘Glory Be To GOD
For
All Things!”
– Saint John Chrysostomos
+ + +

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

MEMORIAL DIVINE SERVICES: SATURDAY OF SOULS SATURDAY OF THE DEAD

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.

MEMORIAL DIVINE SERVICES: SATURDAY OF SOULS
[SATURDAY OF THE DEAD]

On the day before Sunday of the Last Judgment, and in close connection with the theme of this Sunday, there is A UNIVERSAL COMMEMORATION OF THE DEAD ‘FROM ALL THE AGES.’ (There are further commemorations of the dead on the SECOND, THIRD, AND FOURTH SUNDAYS IN HOLY AND GREAT LENT.) Before we call to mind the Second Coming of Christ in the divine services on Sunday, we commend to God all those departed before us, who are now awaiting the Last Judgment. In the texts for this Saturday there is a strong sense of the continuing bond of MUTUAL LOVES that links together ALL THE MEMBERS OF THE CHURCH, WHETHER ALIVE OR DEAD. For those who believe in the Risen Christ, death does not constitute an impassable barrier, since ALL ARE ALIVE IN HIM; departed are still our brethren, MEMBERS OF THE SAME FAMILY WITH US, and so we are conscious OF THE NEED TO PRAY INSISTENTLY ON THEIR BEHALF.

Early Christians expressed their concern for the repose of the souls of their beloved BY WORKS CHARITY and LOVE by PERSONAL AND COMMUNAL PRAYERS. The Apostolic Constitutions recommended that part of the possessions of a dead person be distributed to the poor in his ‘MEMORY’. Saint John Chrysostomos, Jerome, Tertullian and others, also recommended ALMS other good works for the repose of the soul of the dead also benefit the doers. Another kind of memorial was the gathering on the graves of the dead or in the church, and the serving of meals known as ‘MAKARIAI’ (meals in memory of) that are still held by many in the church hall following burial.

Praying for the dead could include celebrating the Divine Eucharist or could be a speciall= service–as is is now–in which the names of the dead were mentioned, or could be both. Saint Cyril of Jerusalem mentions the prayers offered for the benefit of all who have died in the faith of Christ, stating that THEIR SOULS GREATLY BENEFIT BY THE PRAYERS OF THE CHURCH AND BY OFFERING THE BLOODLESS SACRIFICE FOR THE REPOSE OF THEIR SOULS. Saint John Chrysostomos believes that "to mention the names of the departed in the awesome Mystery of the Divine Eucharist results in much benefit for the souls of the beloved." Above all, praying for the dead is a deeply rooted practice in the Church on the belief that the Church of Christ is constituted NOT ONLY HER LIVING MEMBERS BUT ALSO OF HER DEPARTED ONES. The Bloodless Sacrifice of the Orthodox Eucharist, as articulated in all the Liturgies in use, is offered for the benefit OF BOTH DEAD AND LIVING FAITHFUL. A Biblical basis for praying for the dead may be found in the holy Epistle of Saint James, 5:16 by which "the prayer of a righteous man has great power in its effects’.

According to the Apostolic Constitutions, MEMORIAL SERVICES may be held on the 3rd, 9th, and 40th day, and on the completion of a year from the day of death. These prescribed times are still observed in most Orthodox places. Considering the fact that in the Orthodox Churches of the diaspora a memorial service with the participation of the congregation must be held on a Sunday, the 40th day memorial service is the one universally observed although, by necessity, it may not be held exactly on the 40th day. Needless to say, the Orthodox people may give the names of their departed loved ones to be mentioned by the priest in the Divine Eucharist at any time. Please remember to always give THE ORTHODOX BAPTISMAL NAMES OF YOUR LOVED ONES and NOT a secular or secularized name!

KOLLYVA are closely connected with memorial services for the benefit of one’s departed. Their origin goes back to the time of Julian the Apostate when in 362 A.D. he withdrew from the market in Constantinople food-stuffs prescribed for the first day of the Great Lent, Clean Monday, and ordered that they be substituted with ‘POLLUTED SACRIFICIAL FOOD’ in an attempt to enforce upon the people paganism of which he was an ardent supporter. But Saint Theodore suggested to Patriarch Evodoxios that he ordain boiled wheat (already called Kollyva) as a substitute to Lenten food-stuffs taken from the market by the pagan Emperor Julian. Since then kollyva, having become connected with celebrating the memory of Saints, were brought to church and were blessed by the priest during memorial prayers known today as Memorial Services. Kollyva are distributed to the congregation after the service, who in return say, ‘MAY GOD FORGIVE HIS/HER SOUL!’

The Kollyva are symbolic of the RESURRECTION OF THE DEAD on the day of the Second Coming of the Lord Christ. Saint Paul said, "what you saw does not come to life unless it dies" [1 Corinthians 15:34], and Saint John, "UNLESS A GRAIN OF WHEAT FALLS INTO THE EARTH AND DIES, IT REMAINS ALONE; BUT IF IT DIES, IT BEARS MUCH FRUIT" [John 12:24.  Thus, as the wheat is buried in the soil and disintegrates without really dying but is later regenerated into a new plant that  bears much more fruit than itself, so the Christian's body will be raised again from the very corruptible matter from which it is now made; however, it will be raised NOT IN ITS PREVIOUS FLESHLY SUBSTANCE BUT AN IMMORTAL GARMENT", in the words of the Holy Apostle Paul (I Corinthians 15:53).  


  The Kollyva, then, symbolize the Apostolically rooted hope in the resurrection of the dead as the only eventuality that gives meaning and attains the longed perfection on the part of the individual who takes his life to be A DIVINELY ORDAINED MEANINGFUL LIVING FOREVER. [Resources: The Lenten Triodion and A Dictionary of Greek Orthodoxy]

__________
"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

“TREASURES IN HEAVEN” Matthew 16:19-20

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 Lord Jesus Christ said:

“Do not lay up for yourselves treasures on earth, where moth
and rust destroy and where thieves break in an steal, but lay
up for yourselves TREASURES IN HEAVEN, where neither
moth nor rust destroy and where thieves do not break in and
steal. For WHERE YOUR TREASURE IS, THERE YOUR
HEART WILL BE ALSO” [Matthew 16:19-21].

The above statement is given to all of mankind by our Lord, God and Savior Jesus Christ. By attaching ourselves to “treasures on earth”, people cut themselves off from heavenly treasures. They become slaves, not free in Christ. The heart of discipleship lies in disentangling ourselves from the chains of earthly things that “moth and rust destroy and where thieves break in and steal,” [Matthew 6:19] and by attaching ourselves to our Creator, the True “TREASURE,” we break free from this earthly bondage.

The spiritual “treasures in heaven” are eternal, holy, and godly and they can never be corrupted, stolen or harmed. Everything for us starts from here and therefore we must not burden or enslave our hearts with material things which do not serve God’s will and purpose. We have need for certain material goods, however, but our fidelity and obedience to God’s commandments are most essential and more important to our spiritual future and destiny.

The focus of the Orthodox Christian must always be Christ and our whole life must revolve around Him. Thanks be to God for providing us with God-inspired men such as Saint Seraphim of Sarov who reveal to us what is spiritually indispensable in our struggle to understand God’s will. Saint Seraphim explains to us what the true aim of every Christian consists of.

“However prayer, fasting, vigil and all other Christian practices may be, they do not constitute the aim of our Christian life. Although it is true that they serve as the indispensable means of reaching this end, the true aim of our Christian life consists of the ACQUISITION OF THE HOLY SPIRIT OF GOD. As for fasts, and vigils, and prayer, and almsgiving, and every good deed done for Christ’s sake, are the only means of acquiring the Holy Spirit of God. Mark my words, only good deeds done for Christ’s sake brings us the fruits of the Holy Spirit. All that is not done for Christ’s sake, even though it be good, brings neither reward in the future life nor the grace of God in this life. That is why our Lord Jesus Christ said: “He who does not gather with Me scatters” [ Luke 11:23]. Not that a good deed can be called anything but gathering, even though a deed is not done for Christ’s sake, it is still considered good. The Scripture says: “In every nation he who fears God and does what is right is acceptable to Him” (Acts 10:35}.

We must come to our senses and listen to the word of God and to His righteous servants and Saints who have been well- pleasing to Him throughout their lives. What greater heavenly treasure than the gifts or “fruit of the Spirit, love, joy, peace, long-suffering, kindness, goodness, faithfulness, gentleness, self-control.” [Galatians 5:22-23]. The fruit of the Holy Spirit are inalienable, intangible, eternal, and “against such there is no law” [v. 23].
In the Holy Spirit, in His Divine power, is given us “all things that pertain unto life and godliness” [2 Peter 1:3]. “These Grace-given gifts are in the Holy Church which the Lord founded on earth.” They comprise the means of our sanctification and salvation. There is absolutely no comparison between the so-called earthly treasures and the “treasures in heaven” that Jesus speaks of and awaits for those who love the Lord. We pray to the Holy Spirit: “O Heavenly King, Comforter, Spirit of Truth, You are everywhere and fill all things. TREASURY OF BLESSINGS (or A TREASURE-HOUSE) OF BLESSINGS…”. The Orthodox Christian’s true treasure is found in God the Holy Spirit Who possesses all Life-Giving Blessings and bestows them to those who abide and believe in Him.

What mankind considers to be of an extraordinary value, a treasure, is foolish and of things that have no real importance. Mankind attaches value to things which are rare to find, i.e., gold and diamonds. “Essentially, value is subjective and depends on personal preferences, market demand, and context of the situation, meaning that what one person considers valuable may not be valued by another. In other words, value is not inherent to an object, but rather assigned by the individual based on their needs, wants, and perception.” For example: A rare baseball card might be highly valued by a collector, but may hold little value to someone not interested in sports memorabilia. The value of things as we know change from day to day. But the heavenly treasure retains its value for all eternity.

The Christian who is serious about obtaining the “heavenly treasure” must never lose sight of our Savior Christ because He is the Greatest of All treasures on earth as it is in heaven. Our Heavenly Father gave us His Only-begotten Son who willingly sacrificed His life on the Cross to save mankind from evil and death. What greater proof of His love for the human race does the human race need? The proper response for us is to do His will, to obey His divine commandments and to love Him with “all heart, with all your soul, and with all your mind” [Matthew 22:37]. Christians must always be totally obedient to their Master and Teacher as children of God. The reality, however, is that people are likely to be rebellious and disobedient. A good example is how the Israelites acted with God even though they witnessed many miracles on their journey through the desert for 40 years. When Prophet Moses and their leader was on the mountain receiving the Ten Commandments (“two tablets of testimony”) from God, But because Moses was delayed, they lost patience and had Aaron, Moses’ brother to make for them a pagan god, “a molten calf” (Golden Calf) which he did. “Thus he (Aaron) rose early the next day and offered whole burnt offerings and peace offerings; and the people sat down to eat and drink, and rose up to play” [Exodus 32:5-6]. However, mankind has not changed even after the Christ came, the Messiah anticipated by them, and gave His life as a ransom for many.

The Christians, the followers of Christ, sadly enough have shared the same rebelliousness over the centuries and many of them have apostatized and others have invented heretical beliefs about Christ and reduced what they professed as ‘Christians’ to paganism. God called the Israelites “You are a stiff-necked people” [Exodus 33:5] referring to their stubbornness and disobedience, in the wake of their worship of the golden calf. But could we not say the same of some Christians today? People who profess to be Christians and yet they feel that they can be selective and simply choose what they accept or do not accept of Christ’s teachings.

Outside the Orthodox Church of Christ there reigns confusion, distortion, division, chaos, and an outright perversion of the truth. We have now so-called ‘Christian theologians’ that feel they have the authority and power to introduce and teach new meaning and definitions of the truth. These people are called “reformers.” The results and consequences of what these ‘reformers’ promote are disastrous and appalling. They have become the advocate of heresy and the enemies of Christ and the true Church of Christ. Christians are warned about the day that these people will attack the Church. In Romans 16:17-18 Saint Paul says, “Now I urge you, brethren, note those who cause divisions and offences, CONTRARY TO THE DOCTRINE WHICH YOU LEARNED, AND AVOID THEM…AND BE WISE IN WHAT IS GOOD, AND SIMPLE CONCERNING EVIL” [Romans 16:17; 19]. In 2 Peter 2:1, the holy Apostle says, “But they were also FALSE PROPHETS AMONG THE PEOPLE, EVEN AS THERE WILL BE FALSE TEACHERS AMONG YOU, WHO WILL SECRETLY BRING IN DESTRUCTIVE HERESIES, EVEN DENYING THE LORD who bought them, and bring on themselves swift destruction.” These are people who act pious but have isolated themselves from Apostolic Doctrines concerning our Lord God Christ, and they hold their own “PRIVATE OR SECRET INTERPRETATIONS” misconstruing doctrines. Being deceivers, they teach as though they possess true Apostolicity. Also, Saint Paul continues his warning in 2 Timothy 4:3-4, “For the time will come when they will NOT endure sound doctrine,but according to their desires, because they have itching ears, they will heap for themselves teachers; and WILL TURN THEIR EARS AWAY FROM TRUTH, AND BE TURNED ASIDE TO FABLES.”

Orthodox Christian must stay faithful to Christ’s Truth and not deviate from it. Do not be distracted or deceived by our opponents. Remain steadfast on your Orthodox Christian beliefs and way of life and seek God’s guidance in everything before you make any decision. Seek the”treasures in heaven” and pray unceasingly. Remember God is always with you and He will protect you and His Church from the enemy, the evil one. 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

On the 20th of February, Our Holy Orthodox Church Commemorates the Venerable Father BESSARION of Egypt.

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 20th of February, Our Holy Orthodox Church Commemorates
our Venerable Father BESSARION of Egypt.

Saint Bessarion, our Venerable holy Father, was born in Egypt. He lived from the end of the 4th century and into the 5th century. He was the contemporary of two other Great Desert Holy Fathers, Antony and Makarios. After Bessarion was weaned and learned the Sacred Writings, a holy light shone in his heart. From his youth, since he conceived and nurtured a love for God, he strived not to defile himself with any passion or sin. Abba (Father) Bessarion, as Abba (Father) Serapion, was called by Divine grace to the solitary life by the doctrine of the word. At an early age, he set out for wilderness parts, where he dwelt as a bodiless creature. He WAS INITIATED INTO THE ANGELIC LIFE by Saint Antony the Great. During one of their meetings, Saint Bessarion said to Saint Antony, "I stood up for forty nights and did not sleep." Abba (Father) Anthony replied, "I do not fear God; on the contrary, I love Him."

Abba (Father) Bessarion was renowned for his humility, which is admirably shown in the following account: "On one occasion, a brother committed a sin in the church. The priest, as a result, drove him out therefrom. Now there was a man of discretion present, named Bessarion. He also arose and went out of the church, saying, "If thou hast judged that this man who has committed only one offense is not fit to worship God, how very much less fit am I, who have committed many sins, to do so?"

At another time, a certain brother, who belonged to a habitation of brethren, came to see Abba Bessarion and take counsel with him. "What shall I do?" asked the visiting monk. The old man said to him, "Keep silence, and consider thyself to be nothing."

The disciples of Abba Bessarion describe their elder (Geronda) and his life in these words: "The mode of life of the old man (Geronda) was that of the birds of the heavens, and of the things which are in the waters, and of the creeping things of the earth. He passed the whole period of his life in peace and in tranquil lity. He fostered no anxiety as to the condition of his cell ( Gk. κελλίον or kellion). His soul was never occupied with the desire to live in certain places. He never ministered during the whole course of his career to the satisfying of himself with food. He never gathered together or laid up for himself possessions in clothes or books. In fact, he was free from care about everything which concerned the body, while he rejoiced in the hope of the good things which were to come. He was firm and immovable in the foundation of his Faith, as he followed the ascetic life strenuously. He wandered here and there. In the season of frost, he went about nearly naked. At the time of harvest, he was consumed with heart under the fierce rays of the sun. There was even a time that he lived among the rocks and at another desert. Now if it fellout or happened that he should come into districts which were settled, or to a place where a congregation of monks passed their whole lives together in the fulfillment of the rules of monasticism, he would take his seat contentedly outside the door of their monastery.

"Now Abba Bessarion, and men who were as perfect as he was possessed these excellences. There was an occasion when Abba Bessarion came to a certain monastery. As he was wont, he sat down outside the door like some wandering beggar. Now the Abba clearly saw with the secret eye of the mind that the great number of the monks were destitute of these spiritual excellences and gifts. He was incited by the law of affection and brotherly love, so that he cried out and wept on their behalf, as if it had been his own deprivation. He, thereupon, made supplication to the loving-kindness of God that He would make them worthy of the riches of His love, and of the possession of grace."

The disciples then recorded the wonderful things wrought by their holy Abba. One among them, Abba Doulas, a disciple of Abba Bessarion, used to say, "The Abba and I came once to the bank of a lake. I was thirsty and told the elder as much. The old man prayed, and then said to me, "Take water from the lake, and drink." I went, drank, and found the water to be sweet. I next began to draw more water and filled all the water vessels which I had with me; for I thought that peradventure I should be thirsty again when I continued my journey. Then the old man, seeing me do this, said, "Why fillest thou these vessels with water?" And I said to him, "Forgive me, father, but I did so lest peradventure, as we continue our journey, I should become thirsty again." The Abba said to me, "May God forgive thee! For it is here, and there, and everywhere, God directs us."

Abba (Father) Doulas continued his narration, saying, "And on another occasion, Abba Bessarion was travelling along a road! He came to the river Chrysoroan, where there was nothing wherewith it might be crossed. He therefore, stretched out his hands and prayed. He proceeded then to cross over to the other side. Now I was both astonished and moved to compunction. I then said to him, "Father, when thou wast passing over the river, how far up thy legs didst thou feel the water?" And he said to me, "As far as my ankles I felt the water, but all the rest of it was solid beneath my feet."

Father Doulas continued and said, "And on another occasion, we were journeying to a certain great sage. The sun was near to set, and the old man uttered aloud in prayer, "I beseech Thee, O Lord, to let the sun abide in his place until I should come to Thy servant." And immediately, it was so.

The disciples of the Saint also spoke of this miracle performed by their holy elder: "Now there was in Egypt a certain man who had a son who was a paralytic. The father left his ailing and weeping son by the door of Abba’s cell. The father then departed, going to a place some distance off. The old man heard the sound of the weeping of the young man. He looked out and saw the youth, and said to him, "Who are you?" And the young man said, "My father brought me here and then went away; and so I am weeping." Then the old man said to him, "Rise up, hasten after him, and overtake him." Straightway, the young man obeyed and was made whole. He ran to his father, who received him joyfully. Then father and son departed.

The Saint’s conduct of life was such that he freed himself to follow God’s will, thereby performing many wonderful miracles. Thus, by different signs and wonders brought about by the power of Christ, the Saint was conspicuous for causing sweet water to gush forth, miraculously crossing over a river; preventing the sun from setting in the heavens, interpreting the prophecy of uprooting the temples of the idols; healing also the young man who was a paralytic, so that he was able to run to his father; and casting out a devil from a young man who was always asleep, and for whom his parents besought the Saint to wake him up. He, therefore, may be compared with the Holy Prophets Moses and Elias who brought forth water, and as Prophet Eliseos who crossed the Jordan with Elias’ mantle, so did Saint Bessarion traverse the Nile by the power of the Cross. Thereupon, in the fullness of days and deep old age, Saint Bessarion was translated to the Lord. [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

ALL PLANETS THE SAME: RELIGION’S RESPONSE TO SPACE LIFE

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.

ALL PLANETS THE SAME:
RELIGION’S RESPONSE TO SPACE LIFE

By Protopresbyter, and Greek Orthodox theologian, Father John Romanides,
a Professor at the Holy Cross School of Theology in Boston, Massachusetts,
of blessed memory.

I can foresee no way in which the teachings of the Orthodox Christian Tradition could be affected by the discovery of intelligent beings on another planet. Some of my colleagues feel that even a discussion of the consequences of such a possibility is in itself a waste of time for serious theology and borders on the fringes of foolishness.

I am tempted to agree with them for several reasons.

As I understand the problem, the discovery of intelligent life on another planet would raise questions concerning traditional Roman Catholic and Protestant teachings regarding creation, the Fall, man as the image of God, redemption and Biblical inerrancy.

First one should point out that in contrast to the traditions deriving from Latin Christianity. Greek Orthodox Christianity never had a fundamentalist or literalist understanding of Biblical inspiration and was never committed to the inerrancy of Scripture in matters concerning the structure of the universe and life in it. In this regard some modern attempts at de-mything the Bible are interesting and at times amusing.

Since the very first centuries of Christianity theologians of the Greek Orthodox Tradition did not believe, as did the Latins, that humanity was created in a state of perfection from which it fell. Rather the Orthodox always believed that man [was] created imperfect, or at a low leel of perfetion, with the destiny of evolving to higher levels of perfection.

The fall of each man, therefore, entails a failure to reach perfection, rather than any collective fall from perfection.

Also, spiritual evolution does not end in a static beatific vision. It is a never ending process which will go on even into eternity. Also, Orthodox Christianity, like Judaism, never knew the Latin and Protestant doctrine of original sin as an inherited Adamic guilt putting all humanity under a divine wrath which was supposedly satisfied by the death of Christ.

This means that the interdependence and solidarity of creation and its need for redemption and perfection are seen in a different light. The Orthodox believe THAT ALL CREATION IS DESTINED TO SHARE IN THE GLORY OF GOD. BOTH DAMNED AND GLORIFIED WILL BE SAVED. IN OTHER WORDS BOTH WILL HAVE VISION OF GOD IN HIS UNCREATED GLORY, WITH THE DIFFERENCE THAT FOR THE UNJUST THIS SAME UNCREATED GLORY OF GOD WILL BE THE ETERNAL FIRES OF HELL. GOD IS LIGHT FOR THOSE WHO LEARN TO LOVE HIM AND A CONSUMING FIRE FOR THOSE WHO WILL NOT. GOD HAS NO POSITIVE INTENT TO PUNISH.

For those not properly prepared, to see God is a cleansing experience, but one which does not move eternally toward higher reaches of perfection. In contrast, hell is a static state of perfection somewhat similar to Platonic bliss. In view of this the Orthodox never saw in the Bible any three story universe with a hell of created fire underneath the earth and a heaven beyond the stars. For the Orthodox discovery of intelligent life on another planet would raise the question of how far advanced these beings are in their love and preparation for Divine Glory.

As on this planet, so on any other, the fact that one may have not as yet learned about the Lord of Glory of the Old and New Testament, does not mean that he is automatically condemned to hell, just as one who believes in Christ is not automatically destined to be involved in the eternal movement toward perfection. It is also important to bear in mind that the Greek Fathers of the Church maintain that the soul of man is part of material creation, although a high form of it, and by nature mortal.

Only God is purely IMMATERIAL.

Life beyond death is not due to the nature of man but to the will of God. Thus, man is not strictly speaking the image of God. Only the Lord of Glory, or the Angel of the Lord of Old and New Testament revelation is the image of God. Man was created according to the image of God, which means that his destiny is to become like Christ Who is the Incarnate Image of God. Thus the possibility of intelligent beings on another planet being images of God as men on earth are supposed to be is not even a valid question from an Orthodox point of view.

Finally one could point out that the Orthodox Holy Fathers of the Church rejected the Platonic belief in immutable archetypes of which this world of change is a poor copy. This universe and the forms in it are unique and change is of the very essence of creation and not a product of the Fall.

Furthermore, the categories of change, motion and history, belong to the eternal dimensions of salvation-history and are not to be discarded in some kind of eternal bliss. Thus the existence of intelligent life on another planet behind or way ahead of us in intellectual and spiritual attainment will change little in the traditional beliefs of Orthodox Christianity. [Source: The Boston Globe, April 8, 1965]

________
"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