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

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

ORTHODOX FEMALE MONASTICS

The Holy Apostle Paul exhorts:

"It is much like the soldier who deserts his position within a superior army
and enlists in a lesser one. This soldier will not be granted a pardon, but will
be punished. In like manner will it be for one who forsakes the rank of the
virgins for a lower rank, even if among the temperate. In this regard, we must
rie to what is higher; for the Apostle exhorts us to ‘forget those things which
are behind and reach forward to those things which are ahead" [Philippians 3:13].

On The Behavior of Monastics

"Ye know that in the world, many women, married and unmarried, conduct their lives wisely and in moderation. However, there are those that are imprudent, ignorant, and act rashly. These latter women defile their bodily senses. For instance, they look upon unseemly things, listen to foul stories, and laugh inordinately. We, the monastics, are enjoined to multiply the virtues. We are to depart from such undisciplined living and turn our eyes away from vain sights. Thus saith the Scripture: "Let thine eyes look straight on" [Proverbs 4:25].

"We must also restrain, as with a horse’s bit, our mouth. This organ is to be used for divine hymns and to glorify God, not to speak shamefully and impudently. Further, it is not enough to refrain from speaking evil, but we must not hearken to them that speak thus. The foregoing is not possible to keep if we often leave our cells; for by so doing, the thieving demons and passions steal in, even if we do not want them to gain entry. How is it possible not to dirty a home with outside smoke if the windows and doors are left open? Wherefore we are directed not to go into the cities and commercial festivals…Thus saith the Lord, "WATCH" [Matthew 24:42]. The more that you seek discretion and virginity, so much more will the acrid smoke of fierce thoughts attempt to divert you.

On True Virginity

"Endeavor to surmise how far thou art from true virginity, and thou wilt not be lax in thy combat with the enemy. Even if thou dost not physically commit fornication, yet the devil will seek to apprehend thee by the senses. Indeed, this may take place though thou hast not departed from thy cell or heard anything lewd. The enemy will strive to have thee do something unbecoming within the imaginings that he will conjure, whether thou be awake or asleep. This is because the vile one dwells within the heart. He will attempt to bewitch those with permissive minds, through the memory of handsome faces and former conversations, so as to excite and impassion the chaste. Therefore, we must disregard the fantasies created by the evil one…Therefore, the conflict with the demon of fornication is great and dreadful. This is the chief evil of the enemy by which he attempts to manipulate and ruin our souls…Thus with many and varied machinations, the devil provokes the lovers of Christ to commit fornication and idolatry. Many have turned back from the love of Christ because of the craftiness of the treacherous one.

"Those virgins who have refused marriage and every worldly illusion, he scornfully laughs at them and hurls them down headlong into unchastity, by means of sisterly love towards men. Likewise, monks who have forsaken every indecency and unchaste creature, he leads astray by means of pious dialogue with women. This is the occupation of the DECEIVER, to creep in and to feign the divine and the spiritual, so he can secretly sow his own works… Consequently, what must we do against the schemes of the devils in order to be saved? We must "BE WISE AS SERPENTS AND HARMLESS AS DOVES" [Matthew 10:16]. We must endeavor to anticipate the snares sent against us by the devil. When Christ Christ instructs us to be "WISE AS SERPENTS," He means that we must be on guard to suspect the deceiving children of the evil one. The expression, "HARMLESS AS DOVES," refers to the guilelessness and purity of the dove–and such should be our works. Therefore, every good work expels the bad, since it is unwilling to be tainted.

"Now how are we to avoid what we do not know? We cannot forecast the future, but we can be watchful and wary of the wiles of the evil one, and thus safeguard ourselves from many disasters. Listen to the divine Apostle Peter: "BE SOBER, BE VIGILANT; BECAUSE YOUR ADVERSARY, THE DEVIL, AS A ROARING LION, WALKETH ABOUT, SEEKING WHOM HE MAY DEVOUT" [ I Peter 5:8]. Understand this: We must always be alert and wakeful, because our enemy certainly is always on the rise to start a conflict, either by outside means or by suggestive thoughts. The challenge may come by day or night, in a clandestine and unsuspecting manner. What do we need in this battle? It is plain that we require ascetic toil and pure prayer. These two works are the customary and basic remedies used against harmful thoughts. There are, however, other devices that can be employed in carnal warfare. Whenever a shameful thought intrudes, we must counter it with another thought."

As we can see the spiritual warfare continues day and night unceasingly. The life and spiritual struggle of the monk or nun is a continuous battle. The monastic cell is not a refuge but an arena where the monk or nun engages in a person to person combat through faith, prayer, fasting, and contemplation. A most excellent weapon used in spiritual warfare of the flesh, of logismoi (evil thoughts), of the passions by the monastics is the komboskini (prayer-rope) and the saving prayer said with profound faith and humility, "Lord, Jesus Christ, Son of God, have mercy on me the sinner!"

The Greek word for "nun" is monachi and for the monk is monachos. The Abbess of the Monastery is called Egoumenisa. The rasophora nun ( one who wears a black cassock) is called adelphi or sister. A monk is called adelphos or father. The primary degrees of monastic life for nuns are: "Novice" (Δόκιμη=Dokeme = on trial). A tonsured nun, is a Monache. There are in some cases those who have been blessed with "Little Schema" {or "Stavrophore") and those who have the "Great Schema" which is the highest level of monastic commitment, signifying a profound and exemplary spiritual life and devotion to the monastic life, virtue, and piety. The tonsuring either for a monk or a nun is conducted by the Geronda and Hieromonk of the local Monastery having received first the blessing of the Metropolitan or Bishop to do so. The Sponsor (Anadochos) is the Abbess (Egoumenisa) or Egoumenos (Abbot) of the monastery at which the monk or nun resides. If the Geronda (Egoumenos) of the monastery is not a hieromonk (priest-monk) than he will assign one of his priests to offer the prayers at the divine service. [Resources: The Lives of the Spiritual Mothers].

__________
"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.

ORTHODOX FEMALE MONASTICISM

“And many women who followed Jesus from
Galilee, ministering to Him, were there looking
on from afar…” [Matthew 27:55]

It is a fact that Jesus had women disciples who were faithful to Him throughout His earthly Ministry and beyond. Later on Christian women followed their example and sought to remain virgins and to live a life of piety and asceticism. Among them were Saint Basil the Great’s mother Saint Emillia, and sister, Saint Macrina of Neocaesarea whose life is told by her brother Saint Gregory of Nyssa. As the angel of the family, she is a guiding light and model for her younger brothers. and who lived an ascetic life and founded a monastery.

Saint Basil writes: “If, by overcoming our passions, we regain the image of God and if the likeness of God bestows upon us everlasting life, let us devote ourselves to this pursuit in preference to all others, so that our soul may never again be enslaved by any vice. Let our understanding remain firm and unconquerable under the assaults of temptation, to the end that we may become sharers of the divine attitude.

Often, throughout their lives, we will read of the emphasis on the grace of virginity, both physical and spiritual. Saint Basil reminds us, however, that this “does not consist solely in abstaining from procreation of children, but our whole life, conduct and moral character should be virginal. We should illustrate in every action the integrity required of the virgin. It is possible, indeed, to commit fornication in speech, to be guilty of adultery through the eye, to be corrupted through the hearing, to receive defilement into the heart, and to transgress the bound of temperance by want of control in partaking of food and drink. However, those that keep themselves under restraint in all these matters, according to the rule of virginity, truly exhibit the grace of virginity fully developed and in its perfection.”

For the sake of Orthodoxy, many women had to overcome social norms, domestic values, stereotypes and the restraints of society on women; nevertheless, they persevered in taking up God’s purpose. Monasticism contributed to women’s affirmation as persons and to their emancipation from social constraints. The nun’s choice of obedience to a divine calling freed her biological and social determinism.

Several women, to preserve their virginity or treasure asceticism, took on the appearance of men, so they might escape ravishment from men. Among those women posing as men or eunuchs, we have Saint Anastasia (10 March), Saint Pelagia (8 October), and Saint Anna (29 October). Saint Evpraxia (11 September), took up masculine garb and demeanor to repent for an indiscretion; whereas, Saint Matrona (9 November) played the eunuch to escape her husband.

We also have several lives of women who agreed with their husbands to take up the ascetical life, such as Saint Vasilissa (8 January), Saint Athanasia (9 October), and Saint Episteme (5 November). Saint Philothei was unable to escape an abusive husband. When she entrusted him and the matter to prayer, God delivered her. The lives of several nun martyrs are also included such as the sufferings of Saint Fevronia, the 5 nuns in Iraq (9 June), Saint Paraskeve (26 July), and Saint Anastasia (29th October), Saint Justina, another virgin-martyr, also contended with the effects of sorcery.

Women Confessors of the Faith also aboud like the lives of Saint Theodosia, Anthousa, Saint Poplia. A few women also preached among the people, such as Saint Thecla, Saint Paraskeve, and Saint Cassiane who found philosophical and intellectual fulfillment preaching and teaching through her compositions of Church hymns and poems.

Defining Monasticism

Both Saints Athanasios and Basil saw MONASTICISM AS THE.MEANS OF DEMONSTRATING TO THE WORLD THE CHRISTIAN LIFE INDUBITABLY FOUNDED ON THE Orthodox Faith. For each celibate, this visible emulation of the Lord was more focused, when secular distractions and dissipations had been put aside. Their aims were both moral and ecclesiastical.

Saint Gregory of Nyssa defines monasticism AS THE STRUGGLE FOR MORAL AND INTELLECTUAL PERFECTION. He warns us “IT IS NOT EASY IN THE ENTANGLEMENTS OF THIS SECULAR LIFE TO FIND SUFFICIENT QUIET FOR DIVINE CONTEMPLATION; THOSE, ON THE OTHER HAND, WHO HAVE BID FAREWELL TO WORLDLY TROUBLES CAN , WITH PROMPTITUDE AND WITHOUT DISTRACTION, PURSUE ASSIDUOUSLY THEIR HIGHER STUDIES.”

THE LIFE OF THE CHRISTIAN

The sphere of Christians is one thing–THEIR WAY OF LIVING, THEIR MIND, AND SPEECH, AND ACTIONS–AND THE WAY OF THOSE OF THE WORLD IS ANOTHER; AND THE CHASM BETWEEN THEM IS GREAT.. Since “our conversation is in heaven” (Philippians 3:20), the Christian mind and ways of thinking are always in the heavenly frame. They behold as in a mirror the good things of eternity, by reason of their partaking and having the Holy Spirit. By this they are greater and better than the world, because THEIR MIND AND THE FRAME OF THEIR SOUL IS IN THE PEACE OF CHRIST AND THE LOVE OF THE SPIRIT. The Orthodox Christian possesses a glory, a beauty, and a heavenly wealth which is beyond words, and it is won with PAINS, SWEAT, TRIALS, AND MANY CONFLICTS–AND ALL BY THE GRACE OF GOD. (Saint Macarios the Great).

Heed the words of our Savior: “If any man will come after Me, let him deny himself, and take up his cross daily, and follow Me” [Luke 9:23]. Saint Macarios the Great asks you: “Do you desire to reign with Christ throughout everlasting ages? Will you not then readily welcome the conflicts, labors, and temptations of this short span of life, even to death?” Saint Paul forewarns us, saying, “We must through much tribulation enter into the Kingdom of God” [Acts 14:22]. Our Savior tells us that in the world, “you shall have tribulation,” nevertheless, He immediately adds, “but be of good cheer; I have overcome the world” [John 17:33].

Monastery Life

Many of these holy women entering the monastery, and infirmary for souls, found themselves tested and purified; because, “when the devil knows that God intends to have mercy on a soul and relieve it of the burden of its evil passions, either by His word or through His servants, the devil aggravates them all the more and attacks them all the more violently.” Thus, perseverance and courage are a cornerstone in the monastic life.

In the Orthodox Christian Tradition, nuns are monastics who live in monasteries and devote themselves to prayer, contemplation, chastity, and obedience. A member of a religious community of women living under the vows of POVERTY, CHARITY, AND OBEDIENCE. The Orthodox Monastic congregation of women is under the Prioress (Hegoumene) and the monastery is under the control of the bishop in whose Diocese or Metropolis it may be found. There is no distinction in name between a Monastery for men and a Monastery for women, as between the English terms ‘monastery’ and ‘convent.’ A convent is signified in Greek by the term ‘Women’s Monastery.’ There are no Orthodox Monastic Orders of either sex, as in the Roman Catholic church. Monasteries function as singular autonomous units with little or no involvement in education or other social services. Their primary mission is to promote in themselves the life of the spirit and sanctity. Therefore, their influence on society is purely of a spiritual nature by their example of faith and life. And considering the fact that most of the surviving Orthodox Monasteries are venerable monuments of antiquity, pilgrimages are frequently conducted, and as a result, people are brought into personal contact with monastics of stature and fame.

TONSURE (Μοναχική κουρά)

The Orthodox Church makes a differentiation between Monastics and other Clergy by way of a number of distinctions, most prominent of which is the shearing of the head of those entering the life of monasticism. The original shearing, or even shaving of the head, of monastics of both sexes was a practice introduced in the 4th and 5th centuries in the East. From there the custom was introduced and adopted by the West a little later. The sheared hair was a symbol of laying aside ‘the old man/woman’ together with his/her passions and desires.

But as time went on and around the time monasticism reached its peak in the 11th and 12 centuries, keeping one’s hair and beard at full natural length became the sign of monasticism and asceticism in the East in the place of the original practice of shearing. Since then, Monastic Tonsure takes place with the ancient prescribed ceremony, but only a few hairs are cut off the head of the candidate as a symbol of his/her rejecting the world with its pleasures and cares. [Resources: The Lives of the Spiritual Mothers and A Dictionary of Greek Orthodoxy]

(To be continued)

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

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

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 30th of January, Our Holy Orthodox Church Commemorates
our Ecumenical Teachers and Holy Fathers BASIL THE GREAT,
GREGORY THE THEOLOGIAN AND JOHN CHRYSOSTOMOS.

Apolytikion IDismissal) Hymn. First Tone

THE three most great luminaries of the Three-Sun Divinity have
illumined all of the world with the rays of doctrines divine and true;
they are the sweetly-flowing rivers of wisdom, who with godly
knowledge have watered all creation in clear and mighty streams:
The great and sacred Basil, and the Theologian, wise Gregory,
together with the renowned John, the famed Chrysostomos of
golden speech. Let us all who love their divinely-wise words come
together, honoring them with hymns; for ceaselessly they offer
entreaty for us to the Trinity.

Kontakion Hymn. Second Tone

THOU hast taken to Thyself, O Lord, the sacred and God-proclaiming
heralds, the crown of Thy teachers, for the enjoyment of Thy blessings
and repose; for Thou hast accepted their sufferings and labors above
all sacrifice, O Thou Who alone dost glorify Thy Saints.

The three Holy Hierarchs, Saints Basil the Great, Gregory the Theologian, and John of the Golden-mouth (Chryso-stomos) are commemorated today by reason of the following event. IN 1081, Emperor Alexios I Komninos of Constantinople (1057-1118 A.D.) came to the throne with the support of the military aristocracy, afer Nikephoros III Botaneiates. At that time there came to pass in Constantinople a contention among men of high repute and virtue. This vigorous controversy came about in regard to the three teachers and hierarchs, and which of them should be the greatest. Some preferred the Great Basil on account of his treatises. Another group elevated the holy Chrysostomos over both Saint Basil and Saint Gregory, maintaining that his teachings, filled with wise and agile expressions, guided all and drew sinners to repentance. Others, however, favored the writings of Saint Gregory the Theologian and gave him the preeminent position.

Thus the Christians were split into three rival groups, which named themselves Johannites, or Basilians, or Gregorians. Consequently, since the Christians could not settle the issue, a visitation, not a vision, was vouchsafed to Metropolitan John Mavropouis (1050-1075 A.D.) of Efchaita, a holy hierarch who attained to the summit of virtue. He was a notable and erudite man, well acquainted with Hellenic wisdom, of which his writings bear witness to his learning. He was also acclaimed for his writings of hymnographic cannons and the lives of the Saints.

Metropolitan John affirmed that the three holy hierarchs appeared to him first individually and then together. He says that they spoke to him as with one mouth, saying, "We are as one before God. Even as thou dost see, we neither have any opposition to one another nor have any quarrel among ourselves; but in accordance with the times in which we happened to live, each of us, moved by the Divine Spirit, taught and wrote about various themes. Now as much as we learned by the Holy Spirit, these same teachings were also published for the salvation of the people. There exists among us no first or second place; for if the one should speak, straightway the other two also are in agreement. For this reason, command the rivaling factions not to remain divided on account of us; for even after our translation, as when we were among the living, we are concerned and eager to bring peace, unity and oneness of mind among the faithful, and not to be the cause of division. Therefore, when it seems fitting to thee, unite our commemorations on one day, and compose a troparion (a hymn) for the feast; for we are AS ONE BEFORE GOD. And be certain that we shall cooperate toward the salvation of those who celebrate our general commemoration, since we have boldness before God.

After the Saints uttered these things, they appeared to ascend again into the heavens, illumined with brilliant light and calling one another by name. Therefore, John of Efchaita was stirred in his heart and set about doing as the divine hierarchs gave him charge. Indeed, he calmed the multitude of people and brought peace among the contending factions, because he was known by all as a virtuous man. Therefore, his words were mighty and persuasive. He delivered to the Church of God THE COMMON CELEBRATION OF THESE THREE GREAT SAINTS AND FATHER OF THE CHURCH. He united their celebration on the 30th of January.

Since these Three Hierarchs labored for our salvation, we ought to commemorate their feast and pleas them as much as possible. These thrice-blessed Saints have no other concern or thought, other than to make steadfast Orthodox piety with the pure confession of the Faith in God the Unoriginate Father, God the Only-begotten Son, and God the Holy Spirit Who PROCEEDS FROM THE FATHER.

Through the intercessions of the sacred Triad of Hierarchs, may the Church be granted peace, and may we be vouchsafed to glorify together the Father, Son and Holy Spirit, the One God, to Whom is due all glory, honor, and worship, now and ever and unto the ages of ages. Amen. [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

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.

"Lord, I cried to You; hear me;
Give heed to the voice of my supplication
when I cry to You" [Psalm 141:2].

Psalms 140 and 141 are the psalms of the evening incense. These two psalms are both sung at Vespers. Psalm 141:2 was sung in Israel, and now in the Orthodox Church, during the offering of incense to God. As Revelation 5:8 teaches, INCENSE IS THE VISIBLE SIGN OF THE PRAYERS OF ALL GOD’S PEOPLE. The Holy Prophet Malachi foretold its continued use in every place, including in the offering of worship by the Gentiles [Malachi 1:11]. Incense was brought to Christ AS A GIFT AT HIS BIRTH, and it has been used in the worship of the Orthodox Church from her very beginning. "Let my prayer be set forth before You as incense" [Psalm 141:2].

"Now when He had taken the scroll, the four living creatures and the twenty-four elders fell down before the Lamb, each having a harp, and golden bowls full of incense, WHICH ARE THE PRAYERS OF THE SAINTS… [Revelation 5:8]. By elevated prayer ("golden bowls full of incense") they present God "the prayers of the saints" still on earth, manifested and in the incense. In the ancient world, incense was used in both secular and liturgical life. God, people, and objects were censed as a sign of honor and dedication. And in the divine services of the Orthodox Church, incense is also symbolizes prayer as it becomes evident from the blessing verse of the celebrant of the censer before incensing begins: "We offer to Thee, Christ our God, this incense as a spiritual fragrance; receive it, we pray, to Thy heavenly Altar and send down to us, in return, the grace of Thy Holy Spirit" and elsewhere: "Let my prayer be directed to Thee as incense before They presence…"

Incense was used in sub-Apostolic Christian worship. There is no clear evidence of its Christian use until about the year 500 A.D. Censers may at first have been fixed, the introduction of portable censers originating later. The incensing of the altar, church, and congregation, is first recorded in the 9th century. The actual censer denotes a metal or clay vessel for the ceremonial burning of incense. In the ancient Church there were stationary censers erected on specific spots in the church as well as portable ones. This actually was a pagan practice in ancient times. The portable censers hang from chains, usually three in number, converging and held together at the top. Originally the chains were used merely to suspend the censer. Later on, the practice by clergymen of swinging the censer by the chains toward the altar, icons, or persons began, andi is known today as ‘censing." As the censer and the burning of incense began to be given symbolic and mystical interpretations, censers were made of silver and gold and were highly ornamented with symbols and even engraved with sacred depictions.

After the 10th century, when every liturgical implement or act were given allegorical meaning, the Orthodox censer became the symbolic means of meanings it did not originally have. The THREE CHAINS from which it is suspended came to denote the Holy Trinity, and the FOUR OR TWELVE ROUND BELLS attached on them signified the FOUR EVANGELISTS OR THE TWELVE APOSTLES. The SOUND OF THE BELLS stood for the CLARITY OF THE EVANGELICAL AND APOSTOLIC WORDS.

The incense that is burnt in the censer is a gum secreted by a tree which apart from other names was known by the Greek name ‘LIVANOS’ from which the current Greek name for incense ‘LIVANI’ derives. The tree is native to Arabia, India, and Somalia. Incense was known and used at the time of the Old Testament. During the first centuries of Christianity, the Church did not allow its use in ceremonies, as incense was used in pagan rites. Actually, during the persecutions Christians were compelled to offer incense to pagan idols as a sign of their denying Christ. But as persecutions ceased and the association of incense with pagan rites became less and less frequent, incense was introduced in Christian worship. And though Clement of Alexandria and Tertullian shied away from the use of incense in Christian worship, only about one hundred years later Saint Ephraim Syros requested to be buried accompanied by the fragrance of incense.

The 3rd Apostolic Canon mentions incense and oil as the only allowed offerings in the Christian temple. Originally only the altar was incensed, but later on censing at other moments of the Eucharist and other services became prevalent. And besides the altar and icons, persons were censed, such as the bishop, the king, and later the entire congregation, according to their status in the Church and in society.

By the current practice within the Orthodox Church, after censing the altar the celebrant comes out on the upper step of the Royal Door and begins densing as follows: first the holy icons on the iconostasis (right and left), then the holy icon of Christ on the bishop’s throne, and then beginning with the cantors he senses the right wing of the nave and then the left; then again the iconostasis, the icon of Christ on the bishop’s throne and finally he enters the sanctuary. When sensing of the congregation in the nave is prescribed, the censing of the iconostasis is done from the middle of the soleas (the raised platform which stands between the nave and the sanctuary) and the cantors together with other people on the soleas are censed before the celebrant begins to go down the aisle sensing the people.

As expected, incense has been interpreted in many ways. It seems that the most prevalent interpretation is that IT REPRESENTS THE PRAYER OF MIND AND HEART AND IS DIRECTED TO HEAVEN IN THE WORDS OF THE PSALMIST "LET MY PRAYER BE COUNTED AS INCENSE BEFORE THEE…" [Psalm 141[140]2). [Resources: A Dictionary of Greek Orthodoxy by Rev. Nicon D. Patrinacos]

__________
"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.

On the Remembrance of God in Every Endeavor
By Saint Tikhon of Zadonsk

Everywhere and in every endeavor remember the Lord your God and His Holy Love for us. Everything that you may see in heaven and on earth and in your house awakens you to the remembrance of the Lord your God and His Holy Love. We are enveloped in God’s love. Every creature of God bears witness to His lover for us. When you see God’s creation and make use of it, say to yourself thus: This is the work of the hands of the Lord my God, and it was created for my sake. These luminaries of the heavens, the sun, the moon, and the stars, are the creations of the Lord my God, and they illumine all the world and me. This earth on which I live, which bears fruit for me and my cattle, and all that may be upon it, is the creation of the Lord my God. This water which waters me and my cattle is a blessing of my Lord. This cattle which serves me is the creation of my Lord and was given by Him to serve me. This house in which I live is God’s blessing and was given me by Him for my repose. This food which I taste is God’s gift to me given for the strengthening and consolation of my weak flesh. This garment with which I am clothed the Lord my God gave me for the sake of covering my naked body. And so on.

This icon is the image of Christ; the image of my Savior, Who for my sake came to this unfortunate world to save me who have perished, and He suffered and died for me, and so He redeemed me from sin, the devil, death and hell. I WORSHIP HIS UNSPEAKABLE LOVE FOR MAN. This icon is the image of the Theotokos, the image of that Most-Holy Virgin, who gave birth in the flesh without seed to Jesus Christ my Lord and God. Blessed among women is the Mother that bore God Incarnate and blessed is the fruit of her womb [Luke 1:42]! Blessed is the womb that bore my Lord, and the paps which He has sucked [Luke 11:27]!

This is the icon of the Forerunner; it is the image of that great Prophet who was sent from God before the face of my Savior Jesus Christ, and to the people he preached Him already come into the world, and pointed Him out, saying, "Behold the Lamb of God, which taketh away the sins of the world!" [John 1:29], and he was found worthy to baptize Him in the streams of the Jordan.

This is the icon of the Apostle; it is the image of the disciple of my Savior, who saw Him in person, who went with Him, and saw Him work miracles, and heart Him speak, saw Him suffer for the salvation of the world, and rise from the dead and ascend into heaven. This is the icon of the martyr; it is the image of that struggler who withstood even to blood for the honor of my Savior Jesus Christ, and did not spare even his own holy life for His name, and established our pious faith as true by pouring forth his own blood; and so on.

This word, the Sacred Scripture which I hear, is the word of God, it is the word of His mouth. The mouth of my Lord spoke this, and through it my God speaks to me, "The law of Thy mouth is better to me than thousands of gold and silver" [Psalm 118:72]. O Lord, grant me ears to hear Thy Holy word.

This holy house, the church in which I stand, is the temple of God in which prayer and glorification are offered up to my God in common from the faithful, my brethren. These voices, this glorification and common prayer are those voices by which hymns, thanksgiving, praise and glorification are sent up to the Holy Name of my God.

This CONSECRATED man, the bishop or priest is the closest servant of my God, who offers prayers to Him for me a sinner and for all the world. This man, the preacher of the word of God, is the messenger of my God, who makes known the way of salvation to me and to the rest of the people my brethren.

This brother of mine, EVERY MAN, IS THE BELOVED CREATURE OF GOD, AND LIKE MYSELF IS A CREATURE CREATED AFTER THE IMAGE AND LIKENESS OF GOD. And having fallen he was redeemed, like myself, by the Blood of the Son of God my Savior, and is called to Everlasting Life by the Logos/Word of God. I MUST LOVE HIM AS THE BELOVED CREATURE OF MY GOD, LOVE HIM AS I LOVE MYSELF. And I must not do to him anything that I myself do not love, and I must do to him what I desire for myself, for that is what my God commanded me. In a word, EVERY OCCASION AND EVERY THING CAN AND MUST INSPIRE YOU TO A LOVING REMEMBRANCE OF THE LORD YOUR GOD, AND MUST SHOW YOU HIS LOVE TOWARD YOU, SINCE EVEN HIS CHASTISEMENT COMES FROM HIS LOVE TOWARD US. According to the Sacred Scripture, "Whom the Lord loveth He chasteneth" [Hebrews 12:6]. Remember, then, everywhere and on every occasion and in all things, the name of the Lord your God. Take care not to forget your Benefactor when you enjoy His benefactions, lest you appear ungrateful to Him; FOR FORGETFULNESS OF A BENEFACTOR IS A CLEAR SIGN OF INGRATITUDE.

ON THANKFULNESS OF GOD

GOD IS YOUR CREATOR, DELIVERER, SUPREME BENEFACTOR, AND GOOD PROVIDER. He CREATED YOU just as He gives you evey good thing, since without His goodness you could not live even for a minute. You do not see your Benefactor with these eyes, but YOU SEE THE BENEFITS HE HAS GIVEN YOU. You see the sun, the moon, and His stars which illumine you. You see the fire that warms you and cooks your food. You see the food which satisfies you, you see the clothing by which your named body is covered. Yousee all other countless blessings which He gave you for your needs and comfort.

Seeing, then, and receiving these benefits, remember you unseen Benefactor everywhere and always with love and thank Him for all His benefits with pure heart. The greatest and highest of all His blessings is that BY HIS GOOD WILL CHRIST, HIS ONLY-BEGOTTEN SON, CAME TO SUS AND REDEEMED US BY HIS PRECIOUS BLOOD AND SUFFERING FROM THE DEVIL, HELL, AND DEATH. In this work He showed us HIS UNSPEAKABLE GOODNESS TO US. We must, then, always gaze with faith upon this great work of God so incomprehensible to the mind, and REMEMBER GOD WHO SO LOVED US UNWORTHY ONES. We must thank Him from our whole heart, worship Him, praise, hymn, and glorify Him our heart and lips. "Blessed be the Lord God of Israel; for He hath visited and redeemed His people, And hath raised up an horn of salvation for us in the house of His servant" [Luke 1:68-69].

You, too, should always REMEMBER THIS GREAT WORK OF GOD AND MARVEL AT IT, AND THANK GOD FROM YOUR HEART, AND LIVE AS IT PLEASES GOD, WHO CAME INTO THE WORLD TO SAVE SINNERS, LEST YOU OFFEND HIM WITH YOUR INGRATITUDE. He desires to save you, since He came into the world for your sake, and suffered and died in His Holy flesh. You should fulfil His Holy Will, then, and take care for the salvation of YOUR SOUL WITH ALL DILIGENCE. BE THANKFUL TO HIM, AND LIVE IN THE WORLD HUMBLY, WITH LOVE, MEEKLY AND PATIENTLY, AS HE HIMSELF LIVED. HE ALSO DESIRES THE SAME OF YOU.

ON PLEASING GOD

Endeavor to PLEASE GOD WITH FAITH AND OBEDIENCE, that is, do what He desires and what IS PLEASING TO HIM, AND DO NOT DO WHAT HE DOES NOT DESIRE AND WHAT IS NOT PLEASING TO HIM. WITHOUT OBEDIENCE, WHATEVER A MAN MAY DO IS NOT PLEASING TO GOD, [Resources:  Journey to Heaven]

_________
"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.

Asceticism = A Life of Struggle and Self-Denial [Part II]

The whole history of the Church has been built on struggles: at first sufferings of the Martyrs in the earliest Christian age; then the self-sacrificing labors of the pillars of the Church, the hierarchs; and then the personal ascetic struggles, spiritual attainments in the battle with the flesh, on the part of the desert dwellers and other strugglers– "earthly angels and heavenly men," the righteous ones who have lived in the world without being defiled by the world. And thus up to now Orthodox Christianity is adorned with CONFESSORS and MARTYRS FOR FAITH IN CHRIST. And our Holy Church supports in believers this duty of SELF-RESTRAINT AND SPIRITUAL CLEANSING BY MEANS OF INSTRUCTIONS OF EXAMPLES FROM THE HOLY GOSPEL AND THE WHOLE SACRED SCRIPTURE, BY THE EXAMPLES OF THE SAINTS, BY THE RULES OF THE CHURCH TYPICON, BY VIGILS, FASTS, AND APPEALS TO REPENTANCE.

The very "body of the Church" is holy: "If the first fruit be holy, the lump is also holy; and if the root be holy, so are the branches" [Romans 11:16]. Those who believe in Christ are "TEMPLES OF GOD," "TEMPLES OF THE HOLY SPIRIT" [I Corinthians 3:16; 6:19]. In the true Church there have always been and there always are people of the highest spiritual purity and with special gifts of Grace–MARTYRS, VIRGINS, ASCETICS, HOLY MONKS AND NUNS, HIERARCHS, RIGHTEOUS ONES, BLESSED ONES. The Church has an uncounted choir of departed ones of all times and peoples. It has manifestations of the extraordinary gifts of the Holy Spirit, both visible and hidden from the eyes of the world.3:15

The Church is holy by its CALLING, or ITS PURPOSE. It is holy also by ITS FRUITS: "YE HAVE YOUR FRUIT UNTO HOLINESS, AND THE END EVERLASTING LIFE" [Romans 6:22], as the Apostle Paul instructs us. The Church is holy likewise through its PURE, INFALLIBLE "TEACHING OF FAITH: THE CHURCH OF THE LIVING GOD IS," according to the word of God, "THE PILLAR AND GROUND OF THE TRUTH" [I Timothy 3:15].

No Orthodox Christian who is struggling spiritually is ever without prayer on his/her lips. It is through prayer that we communicate with our Creator and Savior. There are different kinds of prayer such as public and private. There is prayer which is of words, and in particular sung, and there is mental prayer, that is, inward prayer, or the prayer of the mind in the heart. Mental (noetic) prayer, inward prayer, and prayer of the mind in the heart are usually associated with the Jesus Prayer: "LORD JESUS CHRIST, SON OF GOD, HAVE MERCY ON ME, A SINNER; or inits shorter form, "LORD JESUS CHRIST, HAVE MERCY ON ME." Holy Ascetics of the Church have reached great heights of inward prayer with the aid of the Jesus Prayer; however, this Prayer is not reserved for such ascetics only. Saying the Jesus Prayer is a fundamental practice of Orthodox Spiritual Life, which should be undertaken by ALL ORTHODOX Christians, both Monastic and lay.

The content of prayer is [a] praise or glory; [b] thanksgiving; [c] repentance; [d] entreaty for the mercy of God, for the forgiveness of sins, for the giving of good things of soul and body, both heavenly and earthly. Repentance before God sometimes has the form OF A CONVERSATION WITH ONE’S OWN SOUL. Prayer may be for oneself or for others. As a matter of fact the power of prayer for others is constantly affirmed by the word of God. Saint Paul says, "Brethren, pray for us, that the word of hte Lord might have free course and be glorified, even as it is with you" [2 Thessalonians 3:1]. Also, "Now I beseech you, brethren, for the Lord Jesus Christ’s sake, and for the love of the Holy Spirit, that ye strive together with me in your prayers to God for me" [Romans 15:30].

No Orthodox Christian must ever feel that he or she is struggling alone. "And this is the confidence that we have in Him (the Son of God), "that, if we ask anything according to His will, He heareth us. And if we know that He hears us, whatsoever we ask, we know that we have the petitions that we desired of Him’ [1 John 5:14]. There is nothing that we say or do that our Heavenly Father does not see or hear. Having a strong and sincere faith in Him will always give us the assurance that He loves us and that He is always present. Some Christians become frustrated when they do not receive an immediate answer to their entreaty to God, however, God responds to us according to His will. Time is non-existent for Him. We, on the other hand, are prisoners and hostages of time and ruled by time. Perhaps this is why all of us have a watch on our wrist, a clock in our home or business etc. We constantly look at what time it is. What we consider an hour, a day, a month, a year or more, means nothing to God. This is possibly the reason why people are frustrated because they have not heard anything from God within a specific time frame. In other words, they say to themselves I will give God a specific time to answer to my appeal, i.e., a day, a month, a year, etc. and when one does not get an answer then they either give up trying or are disappointed and hurt. Trust in God and have faith in Him and He will respond to your prayer at His appropriate time and not yours.

Just like our struggle never ceases as long as we are living in this world, prayer must also be unceasing. Prayer is our lifeline to God. As long as we keep the means of communication open with Him, we will continue receive life-giving guidance from Him. If we are to achieve anything of importance and of value, it will always be because of the grace of the Holy Spirit. If we succeed in our struggles, it will be because of the grace of the Holy Spirit and not because of our determination or effort. None of us can take any credit for any accomplishment or success. We must never become proudful or egotistical but, to instead give glory and praise to God for all things, for we can do nothing without Him. [Resources: Orthodox Dogmatic Theology].

____________
"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.

Asceticism is the Highest Form of
Orthodox Spirituality.

ASCETICISM. The term is not of Christian origin. The two Greek Philosophical schools–Stoicism and Cynicism—used the term to denote a whole system of personal discipline for the purpose of combating vice and developing personal virtues. In the New Testament, the word is mentioned only once in its verb form–meaning to strive–but the idea behind it is pronounced throughout the New Testament. Our Lord Jesus Christ, in calling His Disciples, said, "If any man would come after Me, let him DENY HIMSELF and TAKE UP HIS CROSS and FOLLOW ME." Thus, He gave the two sides of Christian asceticism, SELF-DENIAL and FOLLOWING CHRIST. The invitation is repeated over and over throughout the entire New Testament. During the first three centuries, Christian asceticism was identified with personal preparation FOR MARTYRDOM and with THE IDEAL OF VIRGINITY.

The ascetic ideal as an entire way of life spread throughout the Christian Church in the 3rd century. It was at this period that the Holy Fathers of the Desert (Anachoretai) appeared who withdrew to the desert in order to avoid "THE WICKEDNESS OF THE CONTEMPORARY WORLD." Prominent among these and well known to the Orthodox is Saint Antony (Anthony). Following this ascetical movement, MONASTICISM began to develop in the 4th century, the monks becoming the leading representatives OF THE ASCETICAL WAY OF LIFE by way not only of TOTAL SPIRITUAL ATTUNEMENT TO CHRIST, BUT BY WAY OF EXTERNAL EXERCISES ALSO, such as ABSTINENCES, FASTS, VIGILS, and other self-denials inherent in the monastic life.

Various systems of MONASTICISM developed later, especially during the Middle Ages, all of them having as their ideal the identification between the ascetic’s experience and the life of Christ. Asceticism was taken to be a necessary means of fighting the passions (desires) of the flesh and the pride of life. It was taken to be the only means of expiation of one’s own sins and actually those of others. Asceticism is believed to GENERATE FROM LOVE OF GOD AND ITS IAM TO OVERCOME IN THE SOUL OF THE INDIVIDUAL ALL ADVERSARY FORCES TO THIS LOVE. Therefore, THE ASCETICAL WAY OF LIFE IS ACTUALLY A PREPARATION FOR A UNION WITH GOD BY WAY OF FULLY DEVELOPING IN THE SOUL OF THE ASCETIC THE LIFE OF AGAPE TO ITS FULLEST EXTENT WITHIN THE EXPERIENCE OF MAN. [Rev. Nicon D. Patrinacos]

The Orthodox ascetics inspire them to call Christians with all power to the humble acknowledgment of one’s own infirmity, so that the saving Grace of God might act. Very expressive in this case are the expressions of Saint Symeon the New Theologian [10th century]:

"If the thought comes to you, instilled by the devil, that your salvation is accomplished not by the power of your God, but by your own wisdom and your own power,and if your soul agrees with such a thought, Grace DEPARTS FROM IT. The struggle against such a powerful and most difficult battle which ARISES IN THE SOUL must be undertaken by the soul until our last breath. The soul, together with the blessed Apostle Paul, callout in a loud voice, in the hearing of Angels and men: "NOT I, BUT THE GRACE OF GOD WHICH IS WITH ME." The Apostles and Prophets, Martyrs, and Hierarchs, Holy Monastics and Righteous ones–ALL HAVE CONFESSED THIS GRACE OF THE HOLY SPIRIT, AND FOR THE SAKE OF SUCH A CONFESSION AND WITH ITS HELP THEY STRUGGLED WITH A GOOD STRUGGLE AND FINISHED THEIR COURSE" (Homilies of Saint Symeon the New Theologian, Homily 4).

He who bears the name of Christian, we read in the sme Holy Father, "If he does NOT BEAR IN HIS HEART THE CONVICTION THAT THE GRACE OF GOD, GIVEN FOR FAITH, IS THE MERCY OF GOD… IF HE DOES NOT LABOR WITH THE AIM OF RECEIVING THE GRACE OF GOD, FIRST OF ALL THROUGH BAPTISM, OR IF HE HAD IT AND IT DEPARTED BY REASON OF SIN, TO CAUSE IT TO RETURN AGAIN THROUGH REPENTANCE, CONFESSION, AND A SELF-BELITTLING LIFE; AND IF, IN GIVING ALMS, FASTING, PERFORMING VIGILS, PRAYES, AND THE REST, HE THINKS THAT HE IS PERFORMING GLORIOUS VIRTUES AND GOOD DEEDS VALUABLE IN THEMSELVES–THEN HE LABORS AND EXHAUSTS HIMSELF IN VAIN." (Homily 2].

What, then, is the significance of ASCETIC STRUGGLE? IT IS A WEAPON AGAINST "THE LUST OF THE FLESH, AND THE LUST OF THE EYES, AND THE PRIDE OF LIFE" [1 John 2:16]. It is THE CLEANING OF THE FIELD OF THE SOUL FROM STONES, OVERGROWN WEEDS, AND SWAMPY PLACES, IN PREPARATION FOR A SACRED SOWING, WHICH WILL BE MOISTENED FROM ABOVE BY THE GRACE OF GOD.

THE PROVIDENCE OF GOD AND GRACE

From what has set forth, it follows that there is a difference between the concepts of God’s PROVIDENCE and GRACE. PROVIDENCE is what we call God’s power in the world that supports the existence of the world, its life, including the existence and life of mankind and of each man; while GRACE is THE POWER OF THE HOLY SPIRIT THAT PENETRATES THE INWARD BEING OF MAN, LEADING TO HIS SPIRITUAL PERFECTION AND SALVATION.

The Orthodox path of the Christian is "THE PATH OF THE CROSS AND OF STRUGGLE." In other words, IT IS THE PATH OF PATIENCE; OF THE BEARING OF SORROWS, PERSECUTION FOR THE NAME OF CHRIST, AND DANGERS FROM THE ENEMIES OF CHRIST; OF DESPISING THE GOODS OF THE WORLD FOR THE SAKE OF CHRIST; OF BATTLING AGAINST ONE’S PASSIONS AND LUSTS.

Such a path of following Christ was taken by His Holy Apostles. "I AM CRUCIFIED WITH CHRIST." writes the Holy Apostle Paul (Galatians 2:20). "GOD FORBID THAT I SHOULD GLORY, SAVE IN THE CROSS OF OUR LORD JESUS CHRIST, BY WHOM THE WORLD IS CRUCIFIED UNTO ME, AND I UNTO THE WORLD" (Galatians 6:14). Following the path of Christ, the Holy Apostles finished the struggle of their life WITH A MARTYR’S DEATH.

All believers are called to struggle according to their strength: "THEY THAT ARE CHRIST’S HAVE CRUCIFIED THE FLESH WITH THE PASSIONS AND LUSTS" (Galatians 5:24). The moral life CANNOT EXIST WITHOUT INWARD BATTLE, WITHOUT SELF-RESTRAINT. The Holy Apostle writes: "For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the Cross of Christ; whose end is destruction, whose god is their belly, and whose glory is in their shame, who mind earthly things" (Philippians 3:18-19). [Resources: Orthodox Dogmatic Theology]

(To be continued)

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

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

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 Historic Roots of the Orthodox Church, the Authentic
Church Founded by our Lord, God, and Savior
JESUS CHRIST.

“And being assembled together with them, He commanded them
not to depart from Jerusalem, but to wait for the Promise of of the
Father, ‘which,’ He said, ‘you have heard from Me; for John truly
baptized with the water, but you shall be baptized with the Holy Spirit
not many days from now…you shall receive power when the Holy
Spirit has come upon you; and you shall be witnesses to Me in
Jerusalem…and to the end of the earth…

“…When the Day of Pentecost had fully come, they were all with one
accord in one place. And suddenly there came a sound from heaven,
as of rushing mighty wind, and it filled the whole house where they were
sitting. Then there appeared to them divided tongues, as of fire, and
sat upon each of them and they were filled with the Holy Spirit and began
to speak with other tongues, as the Spirit gave them utterance” [Acts 1:4-2:4].

The above Scriptural testimony and account reveals the BIRTH OF THE CHURCH at Pentecost. On the day the Holy Spirit descended on the Twelve Apostles and those gathered in the Upper Room, and by afternoon some three thousand souls believed in Christ AND WERE BAPTIZED. The Sacred Scripture records that when the first Christian community began, “they continued steadfastly in the Apostles’ DOCTRINE AND FELLOWSHIP, in the breaking of bread, and in prayers’ [Acts 2:42].

From Jerusalem, faith in Christ spread throughout Judea, to Samaria [Acts 8:5-39], to Antioch and to the Gentiles (Acts 11:19-26). Soon there were CONVERTS and new Churches throughout Asia Minor and the Roman Empire as recorded in the Book of Acts and the Epistles. The Church, of course, was NOT simply another organization in Roman society. Our Lord Jesus Christ had given the promise of the Holy Spirit to “GUIDE YOU INTO ALL TRUTH” [John 16:13]. The Holy Apostle Paul called the Church”A DWELLING PLACE OF GOD IN THE SPIRIT” [Ephesians 2:22]. “The Church is a dynamic organism, THE LIVING BODY OF JESUS CHRIST. She makes an indelible impact in the world, and those who live in her life and faith ARE PERSONALLY TRANSFORMED.”

Eusebius Pamphili, Bishop of Caesarea was the first Church Historian. His Church History is a rich collection of historical facts, documents, and writings from the First Three Centuries. We know from him and other Holy Fathers, how very important Church History is for everyone. The History of the Holy Orthodox Church is significant because it establishes the Church’s claim TO BE THE AUTHENTIC OR TRUE CHURCH OF CHRIST ON EARTH. As Orthodox Christians we believe that ITS HISTORY IS UNBROKEN AND CONTINUOUS, FROM JESUS CHRIST AND HIS HOLY APOSTLES TO THE PRESENT DAY.

Our Holy Orthodox Church believes “IN ONE HOLY, CATHOLIC, AND APOSTOLIC CHURCH” [Creed]. Our Lord, God, and Savior Jesus Christ founded ONLY ONE HOLY CHURCH and not thousands upon thousands as occurs today. There may be some of us who learn that for the first 1000 years of Christian History there was JUST ONE CHURCH. Tragically, however, in 1054 A.D. The Church suffered the so-called “Great Schism.” A formal separation of the Roman Patriarchate from Orthodoxy, due to the introduction of the Western Church, which added to the Creed the “filioque” clause. The Filioque affirms that the Holy Spirit PROCEEDS FROM THE FATHER AND THE SON. Both the Papal claims and the Filioque were strongly repudiated by the Orthodox East.

Why do I bring to your attention a brief History of the Church? Because over decades of serving as a parish priest I learned that many of the more recent converts to Orthodoxy can be attributed to the person seeking the true Church and who found it through his/her quest to discover the ancient or early Church historically. They sought out to find if there was still a remnant of it in the world and were led by God to the Holy Orthodox Church, The Church of the New Testament. Other than having Missions all over the world to help the poor, the destitute, and neglected, our Holy Church does not proselytize Christians of other and different traditions. Our Holy Orthodox Church still remains “a great secret.”

The great pillars of the Church convened the Seven Ecumenical Synods or Councils and formulated the Church’s Dogmatic Theology under the inspiration and guidance of the Holy Spirit. As such, they constitute a PERMANENT STANDARD FOR AN ORTHODOX UNDERSTANDING FOR AN ORTHODOX: Understanding of the Holy Trinity, the Person of Christ,, and the Incarnation, the person of the Theotokos and many other significant dogmas.

History is not only necessary and beneficial to the converts but it should be just as important to those who were born and raised in the Orthodox Church. The more a Christian knows about the Sacred History, Holy Tradition, the Holy Dogmas, Holy Scripture, Holy Mysteries and Divine Worship of the Church, the more he/she appreciates the wholeness or fullness of the Faith. It is incumbent that all Orthodox Christians protect and preserve the sanctity of the true Church of Christ from schism, from heresy, from division, from being influenced by the world and wicked institutions the world creates.

Be strong, be resolute, be firms and unyielding, be not afraid of persecutions from heretics, atheists, pagans, but always remain close to our Lord and Savior Christ by living a pious life, a life of attending to the poor, a life filled with God’s agape, a peaceful and peace-loving life to inspire your fellow man, and finally a life of holiness. It is not enough to claim or to possess the truth, you must also live the true faith. Along with Orthodoxia (Right belief or faith), there is also Orthopraxia (true or right practice of Christian living). Devout Christians know that they are different and more is expected of them. Jesus reminds His followers, “You are the light of the world…Let your light so shine before men, that they may see your good works and glorify your Father in heaven” [Matthew 5:14-16]. Christian virtues have not only a personal but also a public function. By living according to the holy Gospel, by doing the truth, we will bear “good works” and show the goodness of the “Father” to every person. Again our loving Lord says to us, “You are the salt of the earth, but if the salt loses its flavor, how shall it be seasoned? If it is good for nothing but to be thrown out and trampled underfoot by men” [Matthew 5:13]. “Light” or “salt” illustrates the role of Jesus’ disciples in society. Thus as the “salt” of the earth, Christians are PRESERVERS OF GOD’S COVENANT AND GIVE PROPER FLAVOR TO SOCIETY.

History is extremely important, whether it is our personal history, family history, religious history, cultural history, Church history, medical history or the history of our country. Everything we experience in life, while living in this temporal world, is history. As a young Greek immigrant, I recall, many years ago, that in order to be permitted into America, my parents and our entire family had to produce the proper documents to the American authorities that revealed our family history and to be allowed entry into the country. However, even if one is an American citizen but desires employment from the government he or she will need to cooperate with the authorities and make certain that they have all of one’s background history in order to qualify for the job.

Conversion is the most important first step for anyone. One must be sure and must possess a strong knowledge of the Faith before deciding to enter the Orthodox Church. A person enters the Church through one of the Sacraments, either baptism or chrismation. Therefore no one should take it lightly or marginalize the sacraments. Once a convert has entered the Church he/she, just as the Orthodox Christian that was born and raised in it, ought to abide by the Church’s teachings, i.e., to establish Christian goals such as spirituality, prayer, fasting, piety, a sacramental life, and generally a Church life. An Orthodox Christian should follow the historical Sacred Tradition of the Church and remain steadfast in his/her convictions.

___________
“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.
WW
Our Holy Fathers Among the Saints
ATHANASIOS AND KYRIL [Part II]

SAINT KYRIL was from Alexandria, born about the year 376 A.D., the nephew of Theophilos, Patriarch of Alexandria, who also instructed the Saint in his youth. Having first spent much time with the monks in Nitria, he later became the successor to his uncle’s throne in 412 A.D. In 429 A.D., when Saint Kyril heard news of the teachings of the new Patriarch of Constantinople, Nestorios, he began attempting through private letters to bring Nestorios to renounce his heretical teachings about the INCARNATION; when the heresiarch did not repent, Saint Kyril together with Pope Clestine of Rome, led the Orthodox opposition to his heresy. Saint Kyril presided over the Third Ecumenical Synod of the 200 Holy Fathers in the year 431 A.D., who gathered in the city of Ephesus under Saint Theodosios the Younger. At this Synod, by his most wise words he put to shame and condemned the heretical doctrine of Nestorius, who, although he was in town, refused to appear before Saint Kyril. Saint Kyril, besides overthrowing the heresy of Nestorius, has left to the Holy Church full commentaries on the Holy Gospels of Saints Luke and John. Having shepherded the Holy Church of Christ for 32 years, he reposed in 444 A.D.

WRITINGS AND SAYINGS OF SAINT ATHANASIOS THE GREAT

Saint Gregory the Theologian comments, "Saint Athanasios was the first and only one, or with the concurrence of but a few, to venture to confess in writing, with the entire clearness and distinctness, THE UNITY OF THE DIVINITY AND ESSENCE OF THE THREE HYPOSTASES" (PERSONS OF THE HOLY TRINITY].

Speaking to the heretical Arians in his writings, Saint Athanasios says: "You say that He made for Himself His Son out of nothing, as an instrument, whereby to make the universe. Which then is superior, that which needs or that which supplies the need? Or does each supply the deficiency of the other?" The Saint then tells the Arians that it is a grave error (heresy) to call God’s Logos/Word a work. "God shall bring every work into judgment." He then asks them, "What room is there for judgment, when the Judge is on trial?" Elsewhere he declares, "Arius raves in saying that the Son is from nothing and that once He was not." Comparing the Arians to Jews, he writes, "The Jews said, ‘How, being a man, can He be God?" And the Arians, ‘If He were very God from God, how could He become a man?" These are Ariomaniacs. Let them openly confess themselves scholars of Caiaphas and Herod, instead of cloaking Judaism with the name of Christianity." He then speaks of them as heretics, characterizing heretics for us: "A HERETIC IS A WICKED (EVIL) THING IN TRUTH, AND IN EVERY RESPECT HIS HEART IS DEPRAVED AND IRRELIGIOUS. THEY INVENT FOR THEMSELVES OTHER QUESTIONS JUDAIC AND FOOLISH, AS IF TRUTH WERE THEIR ENEMY, THEREBY TO SHOW RATHER THAT THEY ARE CHRIST’S OPPONENTS (ENEMIES) IN ALL THINGS."

In his letters, the Saint wrote: "How can men be called Christians WHO DENY CHRIST? And how can men be admitted to Church WHO DO EVIL AGAINST THE CHURCHES?" "For whom do Arians spare, who have spared not even their own souls?"

In his Second Discourse, he speaks of the relationship between Father and Son: "The Son is begotten NOT from without but from the Father; and while the Father remains whole, the expression of His subsistence ever exists, and preserves the Father’s LIKENESS AND UNVARYING IMAGE, SO THAT HE WHO SEES HIM, SEES IN HIM THE SUBSISTENCE TOO, OF WHICH HE IS THE EXPRESSION ." He then explains, "I and the Father are one" [John 14:10], by way of showing the identity of the Divinity and THE UNITY OF ESSENCE. For they are ONE, NOT AS ONE THING DIVIDED INTO TWO PARTS. But They are two, because the Father is Father and is not also Son, and the Son is Son and not also Father; but THE ESSENCE IS ONE. He and the Father are ONE IN PROPRIETY AND PECULIARITY OF ESSENCE, AND IN THE IDENTITY OF THE ONE DIVINITY. FOR THE RADIANCE IS ALSO LIGHT."

In his Third Discourse, Saint Athanasios then explains the word "firstborn" [Romans 8:29; Colossians 1:15; Hebrews 12:23] with relation to the Son, saying, "When the Son is called Firstborn, this is done NOT for the sake of ranking Him with the creation, but to prove the framing and adoption of all things through the Son. He then speaks of the Jews: "The Logos/Word of God is Himself THE IMAGE OF THE INVISIBLE GOD, BEING THE EFFULGENCE OF THE GLORY AND IMPRESS OF HIS HYPOSTASIS [Colossians 1:15; Hebrews 1:3]. The Jews DID NOT RECEIVE HIM WHO SPOKE TO THEM, THEREBY THEY DID NOT RECEIVE THE LOGOS/WORD, WHO IS THE FORM OF GOD."

"…When we read He became a curse for us [Galatians 3:13], Saint Athanasios explains, "He hath made Him sin for us Who KNEW NO SIN. We do not simply conceive this, that the whole Christ has become curse and sin, but that He HAS TAKEN ON HIM THE CURSE WHICH LAY AGAINST US.’
When we read He received our infirmities [cf. Isaiah 53:3; Hebrews 4:15], "He is said to be infirm Himself, though NOT HIMSELF INFIRM, for He is HE IS THE POWER OF GOD, AND BECAME SIN FOR US AND A CURSE, THOUGH NOT HAVING SINNED HIMSELF, BUT BECAUSE HE HIMSELF BORE OUR SINS AND OUR CURSE."

When Jesus is said to have "kept on advancing in wisdom and stature, and in grace in the presence of God and men" [cf. Luke 2:52], the Saint explains, "To men then belongs advance, but the Son of God, since He COULD NOT ADVANCE, BEING PERFECT IN THE FATHER, HUMBLED HIMSELF FOR US, THAT IN HIS HUMBLING WE ON THE OTHER HAND MIGHT BE ABLE TO INCREASE. Thus, to advance in wisdom is not the advance of Wisdom Itself, but rather the manhood’s advance in it."

When some say that the Christ was terrified at death [cf. Matthew 26:39, 42], the Saint’s counsels, "It is irreligious and unseemly to say that Jesus was terrified at death or Hades, Whom THE KEEPERS OF THE GATES OF HADES SAW AND SHUDDERED. But these affections were not proper to the nature of the Logos/Word, as far as He was Logos/Word, but in the flesh which was thus affected was the Logos/Word…For Christ’s enemies are given to see how He Who did the works IS THE SAME AS HE WHO SHOWED THAT HIS BODY WAS PASSABLE BY HIS PERMITTING IT TO WEEP AND HUNGER, AND TO SHOW OTHER PROPERTIES OF A BODY. For while by means of such He made it known that, THOUGH GOD IS IMPASSIBLE, HE HAD TAKEN A PASSABLE FLESH." And, "He let His own body suffer, for therefore did He come, as I said before, that in the flesh He might suffer, and thenceforth the flesh might be made IMPASSIBLE AND IMMORTAL."

He explains the purpose of the Christ’s becoming Man in this letter: "He put on the creature, that He as Creator might once more CONSECRATE IT, AND BE ABLE TO RECOVER IT. BUT A CREATURE COULD NEVER BE SAVED BY A CREATURE." [Resources: The Great Synaxaristes of the Orthodox Church]

Personal Comment: From the sacred writings of Saint Athanasios we are blessed to get a glimpse of the Saint’s divine wisdom, profound and inspired knowledge of the mysteries of God. This, of course, is a God-given and grace-given gift of God to the Saints and Holy Fathers of the Orthodox Church. They were the true successors of the Holy Apostles, the Great Defenders of the True Faith who fought against the evil heretics and their heresies that attacked the Church’s Divine Teachings over the centuries. The Great Holy Fathers who comprise the Ecumenical Synods and by the inspiration of the Holy Spirit formulated the Dogmas [THEOLOGY] of the Orthodox Church.
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"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.

On the 18th of January, our Holy Orthodox Church Commemorates
our Holy Fathers among the Sants, ATHANASIOS, AND KYRIL,
Archbishops of Alexandria.

Apolytikion (Dismissal) Hymn. Third Tone

SHINING forth with works of Orthodoxy, ye quenched every false belief
and teaching and became torphy-bearers and conquerors. And since
ye made all things rich with true piety, greatly adorning the Church
with magnificence, Athanasios and wise Cyril, ye both have worthily
found Christ God, Who doth grant great mercy unto all.

Kontakion Hymn. Fourth Tone

GREATs high priests of piety and noble champions of the Holy Church
of Christ, keep and preserve all those who chant: O Most Compassionate
Lord, do Thou graciously save those who faithfully honor Thee.

Saints Athanasios and Kyril, the most holy Archbishops of Alexandria and our divine Fathers, were from Alexandria. The Great Athanasios lived during the years of Emperor Constantine the Great (306-337 A.D.). He attended the First Ecumentical Synod in Nicaea (325 A.D.), which put down the profane and heretic Arius. This Saint also suffered numerous exiles on account of the Arians. Saint Kyril lived during the time of Emperor Theodosios II the Younger (408-450 A.D.). He attended the Third Ecumenical Synod in Ephesus (431 A.D.), which denounced the blasphemies of Nestorios. Saint Kyril championed the Virgin Mary’s title of THEOTOKOS. Saint Athanasios addressed those questions pertaining to the Trinity, while Saint Kyril wrestled with Christological problems. Both Holy Fathers left the Church with many religious writings. Today the Church celebrates the synaxis of the two Holy Fathers. This feast was observed from ancient times by our Holy Mother Church. Saint Athanasios is individually commemorated by the Holy Church on the 2nd of Mary, which has been assigned as the day of the translation of his holy relics. Many are of the opinion that this latter date should be the main feast day, maintaining it was the day of the Saint’s repose. The shared date of the 18th of January is believed by them to be in response to the feast day of the Three HIerarchs, commemorated by the Holy Church on the 30th of January. The special feast day of Saint Kyril is commemorated by the Holy Church on the 9th of June, the day of his falling asleep in the Lord. The histories and sayings of Saints Athanasios and Kyril have been popular with many writers. Those who have written about Saint Athanasios include Saint Gregory the Theologian, Saint Symeon the Metaphrastes and other chroniclers. The biography of Saint Kyril was composed by Saint Nikodemos the Hagiorite.

Saint Athanasios was born in Alexandria in 296 A.D., he had from childhood an inclination to the spiritual life. He was a Deacon with Archbishop Alexander and accompanied him to Nicaea, to the First Eceumenical Synod in 325 A.D. At this Synod, Saint Athanasios became famed for his learning, his devotion and his zeal for Orthodoxy, and contributed very greatly to the containing of the Arian heresy and strengthening of Orthodoxy. After the death of Archbishop Alexander, Saint Athanasios was chosen as Archbishop of Alexandria. He remained in his Archiepiscopal throne the whole time. He was persecuted by heretics through almost the whole of his life, particularly by the Emperors Constantius, Julian and Valens, by Bishop Eusebius of Nicomedia and many others, and by the heretic Arius and his followers. He was forced to hide from his persecutors in a well, a grave, private houses and the deserts. Twice he was forced to flee to Rome. Only just before his death did he have a peaceful period as a good shepherd with his flock, which truly loved him. There are few Saints who have been so callously slandered and so criminally persecuted as Saint Athanasios. But this great soul endured all with patience for the love of Christ and at last emerged victorious from all these terrible and lengthy struggles. He often went to Saint Athony for advice and moral support, revering him as his spiritual father. He suffered great for the truth, until the Lord gave him rest in His Kingdom as His faithful servant, in the year 373 A.D.

To the question, why did the Son of God reveal Himself to the world as man and notin the shape of some other creature, the wise Saint Athanasios replied thus: "If they ask why He did not reveal Himself in the form of some greater creature: for example, the sun, the moon or stars, or as flame or space, but as man, let them know that the Lord did not come simply to reveal Himself BUT TO HEAL AND TEACH THOSE THAT SUFFER. For simply to reveal Himself and make His spectators marvel would mean to come as a show. Coming as a healer and teacher, He had not only come, but to come in such a way that the revelation should be bearable to the wretched men whom He had come to serve. No single creature has been in error in the eyes of God SAVE MAN ALONE; neither the sun nor the moon nore the sky, the stars nor water nor space has been unfaithful to its state, but, on the contrary, knowing their Creator and their King — the Logos/Word — they all live as they were created. Only human beings have turned themselves from good and changed that truth which belongs to God into deceit, as they transferred the knowledge of Him to devils and idols. What is there, therefore, unlikely in the Logo’s [Word's] (the Son of God’s) revealing Himself as man in order to save mankind?" Indeed, we ask the unbelievers of our generation: ‘In what form would you wish God to reveal Himself , if not as man?’ [Resources: The Great Synaxaristes of the Orthodox Church and The Prologue from Ochrid]

_________
"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