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.

NOTEWORTHY OCCURRENCES IN THE SACRED LIFE
OF SAINT NEKTARIOS, METROPOLITAN OF PENTAPOLIS
[Part II]

Oikos.

A man, with his mind in heaven, were you, in the world
still living, O Nektarios, Hierarch of Christ. You led a devout
and holy life, and in everything you were truly impeccable,
righteous and inspired by God. And henceforth you hear
us saying:

Rejoice, through whom the faithful are exalted; rejoice,
through whom the foes are astounded.
Rejoice, for of the Holy Fathers you were emulous;
rejoice, for you are the teacher of the Orthodox.
Rejoice, most holy house of the energy of God; rejoice,
God-written book of the new way of life.
Rejoice, modern-day peer of the Saints and Fathers;
rejoice, for you wisely kept your distance from matter.
Rejoice, the radiant trophy of the Faith; rejoice, the
dignified instrument of grace.
Rejoice, through whom is the Church celebrating;
rejoice through whom the isle of Aegina is rejoicing.
REJOICE, FATHER NEKTARIOS.

On November 9, we commemorate our Father among the
Saints Nektarios, Metropolitan of Pentapolis in Egypt, the
Wonder-worker and founder of the holy Monastery of Holy
Trinity on Aegina, who reposed in holiness in the year
1920.

You drank the nectar
of life eternal,
and poor out a river of
cures, O Nektarios.

On the ninth, the soul
of Nektarios left his
body.
[Orthros [Matins] of the Feast]
+

When Saint Nektarios reached the age of 14, it was agreed that he would be taken on as an employee by a relative who had a shop in Constantinople. Since Anastasios’ family was poor, he needed to have work in order to continue his education, so he accepted the position. Before his departure, his grandmother had given him a Cross to wear about his neck containing THE HOLY RELICS OF THE PRECIOUS AND LIFE-GIVING CROSS OF JESUS. The Saint left for the ship, but did not have the fare to pay for the ticket. The captain observed the lad, and asked, "Where art thou bound, brave boy?" Anastasios replied, "To Constantinople, sir." The captain remarked, teasing, "Well, freeloaders are not welcome in the capital!" Anastasios answered nothing, but only shrank back in shame, since he was penniless. The captain then gave the orders to put out to sea. The ship’s engines, however, would not start; instead, they were emitting a strange sound. The crew was trying to ascertain the problem, while the captain was ready to break the wheel from his exasperation. Then, his eye caught the weeping Anastasios on the dock. The lad cried out, "Take me, captain, sir." The captain then motioned to him to get on board. The moment Anastasios’ feet touched the deck, the engines started and the ship began to move. Later, before his arrival, when it came time for the passengers to show their tickets, Anastasios panicked. One of the passengers took pity on him and paid for his fare. The generous and wealthy young man who took pity on the young Anastasios ws the nephew of the great Horemis, a millionaire from the island of Chios.

CONSTANTINOPLE

The man he was to see for his employment had left for Edessa, leaving Anastasios unemployed and homeless. He finally secured backbreaking work with a tobacco processing plant, where he would prepare the tobacco bales and stack them into boxes and cases. He then conveyed them to a pushcart and made deliveries throughout the city. His pay consisted mostly of his room and board. He worked late hours, and it was not unusual for his employer to raise his hand and strike the boy. Though he was far from home, Anastasios’ avid zeal for learning and a heart filled with godly fear remained ever with him. He was never careless about his studies and learning Greek letters, but applied himself diligently to whatever he put his hand or mind to doing. Even though he was without parental supervision, he shunned everything detrimental or mischievous, and anything that might seduce or gravitate him toward sinning.

In the midst of the capital’s clamor and crowd, and at such a young age, he nonetheless neglected not his prayers and meditation upon the writings of the Church Fathers. It was also the young Anastasios’ great passion to attend Church services regularly and carefully follow them. As a result, divine love increased and took wing in his heart, so that he wished to dedicate himself perfectly to pleasing the Lord. A burning desire was growing in him to embrace the Monastic life, which he deemed the speedier path to perfection and union with God Who is the highest desire for those seeking perfection.

In the meantime, the young Anastasios’ garments and shoes were becoming worn and falling apart. When he asked his employer for assistance, he was told to write to his parents. "But they are very poor, sir." Anastasios said. The employer had no time to listen to the youth’s dilemma and dismissed him in an offhand manner. Anastasios returned to his corner to sleep. He then thought he beheld the Lord Jesus Who was asking him why he was weeping. Anastasios attempted to speak to our Savior but was unable. When he arose, he decided to write to Jesus Christ. He took up his pencil and wrote:”

"My dearest Jesus: The reason that I am weeping continually is that my clothes and shoes are inadequate for winter. My employer turned me away. I cannot ask my poor family, to whom I have not been able to send even one coin. How shall I manage the deliveries in the bitter cold? I have mended my clothes many times, but they keep tearing. Forgive me for burdening Thee with this problem, but it is Thee Whom I worship and in Whom I have my hope. Thy faithful slave, Anastasios."

He addressed an envelope, writing: "To our Lord Jesus Christ in the Heavens." He then left early to post it. On the way, he was seen by the shop owner, Themistocles, whose store was opposite the tobacco establishment. "Where are you going so early, my Anastasios?" Themistocles asked, "To the post office, sir," Anastasios told him. "No need, said the man; "I shall post it for you." I see you are shivering in this cold, so return to the shop." Anastasios thanked him. In the meantime, the shop owner went on his way. He happened to look at Anastasios’ envelope, and the name of the Addressee caught his immediate attention. Startled, he said, "O my! How can this be posted?" In what desperate straits does that good lad find himself?" He then took upon himself to pause and open the envelope. He was so touched at the lad’s words that he went and prepared a parcel with warm clothing, shoes, underwear, and some spending money. He then posted it, addressing it to Anastasios Kephalas at the tobacco shop. A note was placed inside, upon which was written the following message: "Christ to Anastasios," the parcel was delivered, to the boundless joy and gratitude of the child. His employer, however, suspected him of theft. He began beating him and calling him a thief. Anastasios kept trying to explain, buthis boss kept striking him. The shopkeeper, who had received Anastasios’ letter, happened to be passing by. He heard the commotion and came rushing to the boy’s aid. The employer then desisted, fearing to create a fuss, which would certainly attract the attention of the Turkish authorities. Soon afterward, Anastasios was offered work at another shop, that of Themistocles, which he accepted. He stayed at his new establishment for a considerable time, finding decent conditions and time to study.

At length, when Anastasios Kephalas reached 24 years of age, he received a letter of recommendation from the Director of the school. He also accepted an appointment, from Metropolitan Gregory, as a teacher in the village of Lythion on the island of Chios. His family had already moved to the island, so he prepared for his trip and new post.
During the voyage, his ship encountered a storm at sea. the Monk Abimelech, one of the Saint’s biographers, describes the plight of the ship. The vessel was ready to sink when the captain shouted for the life-saving equipment to be readied. The young Anastasios wept and prayed to God. Looking heavenward, he implored God NOT to take his life, for he wished to preach on His behalf. He remembered that his grandmother told him that if the sea were ever rough, to dip the Precious relic of the Cross into the sea waves. He then removed his Cross and tied it to his belt. He then lowered it off the side of the ship and into the waves. After he hadn uttered three times those words which our Lord pronounced in the Gospel "Be still! Be silent!" [Mark 4:39], the wind abated, and there was a great calm. All on board were joyous and relieved. Only the young Anastasios was grieving for the loss of his grandmother’s gift Cross, which had fallen into the deep. However, a rapping sound below the ship’s waterline was heard and the captain and crew were concerned. The captain gave the command to take a small craft and examine the ship’s hull. The crew then discovered Anastasios’ Cross adhering to the ship’s frame where the knocking occurred. One of the sailors laid hold of the Cross and reported the finding to the captain, who began, shouting and waving at the departing Anastasios, "Kephalas, Kephalas! Come back!" With his heart overflowing with jubilation and gratitude, Anastasios received his Cross. This was the same Cross which he wore with his Monastic garb, even when he was made bishop.

At Chios, he remained in that teaching position for seven years. He not only was teaching his pupils, but also influenced and persuaded the villagers to pursue piety and virtue, which he was able to show them by his own example. He emphasized the importance of schooling and studying the Holy Scripture, and he urged the people not to be captivated by the beliefs of the heterodox. Anastasios was very much inspired by Saint Kosmas Aitolos (of Atolia), to whom he would often pray. He was an ardent zealot and supporter of Monastic life, he often visited the holy Monastery of the Holy Fathers. Eventually, Anastasios entered the Monastery of Nea Moni. On the 7th of November, 1876, he was TONSURED A MONK.

The lamp had been placed on the lampstand, even as it is written in the Gospel, that it might give light to all those in the house [Matthew 5:15]. Thus did the light of Metropolitan Nektarios abundantly shine before men, not only in Cairo, but also throughout Egypt. The pious Orthodox Christians esteemed him for his superior virtues. The Saint’s popularity and genuine admiration among the people, however, roused the envy of certain persons in the Alexandrian Patriarchate. Many of his peers, not wishing to acknowledge his genuine virtue, slandered him to the Patriarch, saying that his popularity among the people was reaching such a pitch that Sophronios could easily be dethroned. Although the holy Nektarios discharged his duties in a godly manner and sincerely showed his benefactor, the Metropolitan’s enemies swayed the Patriarch into thinking that his throne was in danger. Metropolitan Nektarios, thus, on the 11th of July 1890 was removed from the Church of Egypt and told to go elsewhere.

The holy man accepted this injustice and bitter trial with much thanksgiving toward the Lord, because he was accounted worthy to suffer calumny, unjust persecutions and dismissal, without being responsible for the tiniest provocation. The majority of his persecutors, who drove him out, were the hierarchs of the Church–many of whom aspired to power and glory. [Resources: The Great Synaxaristes of the Orthodox Church]

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

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

On the 9th of November, Our Holy Orthodox Church Commemorates
our Holy Father NEKTARIOS, Metropolitan of Pentapolis,
and builder of the Holy Monastery of the Holy Trinity.

Apolytikion (Dismissal) Hymn of the Saint. First Tone

The offspring of Selyvria and the guardian of Aegina, the true friend
of virtue who didst appear in the last years, O Nektarios, we faithful
honor thee as a godly servant of Christ, for thou pourest forth healings
of every kind for those who piously cry out: Glory to Christ Who hath
glorified thee. Glory to Him Who hath made thee wondrous. Glory to
Him Who worketh healings for all through thee.

Kontakion Hymn of Saint Nektarios. Plagal of Fourth Tone

Come, let us all laud Orthodoxy’s newly-shining star and the divine
and newly-builded bulwark of the Church; and in joyfulness of heart,i846
let us sing his praises. By the working of the Spirit was he glorified,
and doth pour forth the abundant grace of wondrous cures upon
them that cry: Rejoice, O Father Nektarios.
+

A Saint among the Saints is the renowned Wonder-worker and illustrious hierarch, Saint Nektarios, Metropolitan of Pentapolis in Egypt. He is the special boast of godly Orthodox Christians, the sweetest nectar of the life of virtue, which gives joy and gladness, through its sanctifying grace, to reverent hearts, rendering them precious vessels of the Holy Spirit. Saint Nektarios is such a repository of grace, for the attained the heights of humility and the deep abysses of love. As he is a giant in virtue and one preeminent in working miracles, we ardnely beg his protection and intercession before God.

The God-bearing hierarch, Saint Nektarios, was born in Selyvria of Thrace, Greece. He was born to the pious Demos and Maria Kephalas, on the 1st of October, 1846, being the fifth of six children. In holy Baptism he was named Anastasios. His father worked hard to provide for his family, laboring at times as a farmer and other times at sea. At that time Orthodoxy was enslaved by the Ottoman Turks. The Saint’s mother and grandmother exercised caution around the Turks, but always maintained hope for a better future. From his earliest youth, when his nails were still soft, he was manifesting how he would develop. He was prudent and wise, and proved an obedient son to his parents, who nurtured him in the instruction and admonition of the Lord [Ephesians 6:4], together with all things reverent according to Christ. From childhood, he avoided hurtful and evil pastimes, games, and associations. His soul, like a sponge, soaked up the streams of his parents’ good guidance and instructions. He especially hearkened to the words of his extremely pious mother and grandmother, and to whatever was good and profitable for the soul. Characteristic of his yearning and eager disposition was his learning to recite the 50th Psalm of David, "Have mercy on me, O God…" When he came to the verse which read, "I shall teach transgressors Thy ways, and the ungodly shall turn back unto Thee" [v. 13], he would pronounce those words twice and even thrice. He aspired early on to acquire theological knowledge that he might one day have as his mission the preaching of the Gospel, so that through teaching the law and will of the Lord, as many people as possible might be delivered from the path of lawlessness leading to perdition and be placed on the path of piety, virtue, and salvation.

After putting himself through school in Constantinople with much hard labor, he became a monk on the island of Chios in 1876, receiving the monastic name of Lazaros; because of his virtue, a year later he was ordained Deacon, receiving the new name of Nektarios. Under the patronage of Patriarch Sophronios of Alexandria, Nektarios went to Athens to study in 1882; completing his theological studies in 1885 he went to Alexandria, where Patriarch Sophronios ordained him priest on March 23, 1886 in the Cathedral of Saint Savvas, and in August of the same year, in the Church of Saint Nicholas in Cairo, made him Archimandrite. Archimandrite Nektarios showed much zeal both for preaching the word of God, and for the beauty of God’s house. He greatly beautified the Church of Saint Nicholas in Cairo, and years later, when Nektarios was in Athens, Saint Nicholas appeared to him in a dream, embracing him and telling him he was going to exalt him very high.

On January 15, 1889, in the same Church of Saint Nicholas, Nektarios was consecrated Metropolitan of the Pentapolis in eastern Libya, which was under the jurisdiction of Alexandria. Although Nektarios’ swift ascent through the degrees of Ecclesiastical Office did not affect his modesty and childlike innocence, it aroused the envy of lesser men who convinced the elderly Sophronios that Nektarios had it in his heart to become Patriarch. Since the people loved Nektarios, the Patriarch was troubled by the slanders. On May 3, 1890, Sophronios relieved Metropolitan Nektarios of his duties; in July of the same year, he commanded Nektarios to leave Egypt.

Without seeking to avenge or even to defend himself, the innocent Metropolitan left for Athens, where he found that accusations of immorality had arrived before him. Because his good name had been soiled, he was unable to find a position worthy of a bishop, and in February of 1891 accepted the position of Provincial preacher in Evoia; then, in 1894, he was appointed Dean of the Rizarios Ecclesiastical School in Athens. Through his eloquent sermons, his unwearying labors to educate fitting men for the Priesthood, his generous almsdeeds despite his own poverty, and the holiness , meekness, and fatherly love that were manifest in him, he became a shining light and a spiritual guide to many. At the request of certain pious women, in 1904 he began the building of his Women’s Monastery of the Holy Trinity on the island of Aegina while Dean of the Rizarios School, finding later that his presence there was needed, he took residence on Aegina in 1908, where he spent the last years of his life, devoting himself to the direction of his Women’s Monastery and to very intense prayer; he was sometimes seen lifted above the ground while rapt in prayer. He became the protector of all Aegina, through his prayers delivering the island from droughts, healing the sick, and casting out demons. Here also he endured wicked slanders with singular patience, forgiving his false accusers and not seeking to avenge himself. Although he had already worked wonders in life an innumerable multitude of miracles have been wrought after his repose in 1920 through his holy relics, which for many years remained incorrupt. There is hardly a malady that has not been cured through his prayers, but Saint Nektarios is especially renowned for his healings of cancer for sufferers of all parts of the world. [Resources: The Great Horologion]

(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 8th of November, Our Holy Orthodox Church Commemorates the
Synaxis (Assembly) of the Archangels MICHAEL and GABRIEL,
and the rest of the bodiless and heavenly ranks, the SERAPHIM,
CHERUBIM, THRONES, DOMINIONS, AUTHORITIES, POWERS,
PRINCIPALITIES, ARCHANGELS, AND ANGELS.

Apolytikion (Dismissal) Hymn. Fourth Tone

SUPREME Commanders of the Hosts of the Heavens, we, the
unworthy, importune and beseech you that by your supplications ye
encircle us in the shelter of the wings of your immaterial glory,
guarding us who now fall down and cry to you wirth fervour: Deliver
us from dangers of all kinds, as the great marshals of the heavenly
hosts on high.

Kontakion Hymn. Second Tone

SUPREME Commanders of God and ministers of the Divine glory,
guides of men and leaders of hte bodiless hosts: Ask for what is to
our profit an great mercy, since ye are Supreme Commanders of
the bodiless hosts.
+

ALL ANGELS, according to the Holy Apostle Paul, are ministering spirits,"sent forth to minister to them who shall be heirs of salvation" [Hebrews 1:14]. God set them as OVERSEERS OF EVERY NATION AND PEOPLE, and GUIDES TO THAT WHICH IS PROFITABLE [Deuteronomy 32:8]; and while one Angel is appointed to oversee each nation as a whole, ONE IS ALSO APPOINTED TO PROTECT EACH CHRISTIAN INDIVIDUALLY. He commands them to guard them that hope on Him, that nothing should harm them, neither should any evil draw near to their dwelling [Psalm 10-12]. In the Heavens they always BEHOLD THE FACE OF GOD, sending up to Him the Thrice-Holy Hymn and interceding with Him in our behalf, seeing they rejoice over one sinner that repents [Isaiah 6:23; Matthew 18:10; Luke 15:7]. In a word, they have served God in so many ways for our benefit, that the pages of Holy Scripture are filled with the histories thereof. It is for these reasons that the Holy Orthodox Catholic Church, wisely honoring theses Divine Ministers, OUR PROTECTORS AND GUARDIANS, celebrated today Synaxis, that is, OUR COMING TOGETHER IN ASSEMBLY FOR THEIR COMMON FEAST TO CHANT PRAISES, ESPECIALLY FOR THE ARCHANGEL MICHAEL and GABRIEL, who are mentioned in the Holy Scriptures by name. The name Michael means "Who is like God" and Gabriel means "God is Mighty." The number of the Angels is not defined in the Divine Scripture, where Daniel says that "THOUSANDS OF THOUSANDS MINISTERED BEFORE HIM, AND TEN THOUSANDS OF TEN THOUSANDS ATTENDED UPON HIM" [Daniel 7:10]. But all of them are DIVIDED INTO NINE (9) ORDERS which is are called THRONES, CHERUBIM, SERAPHIM, DOMINIONS, POWERS, AUTHORITIES, PRINCIPALITIES, ARCHANGELS, AND ANGELS.

A MORE INDEPTH ACCOUNT ON THE ARCHANGELS AND ALL BODILESS AND
HEAVENLY RANKS ACCORDING TO THE SACRED ORTHODOX CHRISTIAN
TRADITION

Concerning Angels, Saint John of Damascus writes: "God Himself the Maker and Creator of the Angels; for He brought them out of nothing into being and created them after His own image. They are an INCORPOREAL RACE, a sort of spirit or IMMATERIAL FIRE, even as the divine David says that "His Angels are spirits, and His ministers a flame of fire [Psalm 103:6]. By this, he has described their lightness and the ardor, heat, keenness, and sharpness with which they hunger for God and serve Him. He also has disclosed how they are borne to the regions above and re quite delivered from all material thoughts.

"An Angel, then, is AN INTELLIGENT ESSENCE, IN PERPETUAL MOTION, WITH FREE WILL, INCORPOREAL, MINISTERING TO TOD, HAVING BY GRACE AN IMMORTAL NATURE. The Creator alone knows the form and limitation of hte Angelic essence; but all that we can understand is that it is incorporeal and immaterial. For all that is compared with God , Who alone is incomparable, we find to be dense and material. For in reality only the Deity is IMMATERIAL AND INCORPOREAL.
"The Angel’s nature then is RATIONAL, and INTELLIGENT, and endowed with FREE-WILL, changeable in will, or fickle. For ALL THAT IS CREATED IS CHANGEABLE AND ONLY THAT WHICH IS UNCREATED IS UNCHANGEABLE. Also, all that is rational is endowed with free-will. As the Angel is then, rational and intelligent, this being is endowed with free will; andas this being is created, it is changeable, having power either to abide or progress in goodness, or to turn toward evil. "They are not susceptible to repentance because they are incorporeal. For it is owing to the weakness of his body that man comes to have repentance.

"Seeing that they are minds, they are in mental places, and are not circumscribed after the fashion of a body. For THEY HAVE NOT A BODILY FORM BY NATURE, NOR ARE THEY EXTENDED IN THREE DIMENSIONS. But to whatever post they may be assigned, there they are present, after the manner of a mind, and they energize, but they CANNOT BE PRESENT AND ENERGIZE IN VARIOUS PLACES AT THE SAME TIME.

"Whether they are equals in essence or differ from one another we know not, God, their Creator, Who knows all things, alone knows. But they differ from each other IN BRIGHTNESS AND PASSION, whether it is that their position is dependent on their brightness to one another, because the excel one another in rank and nature; clearly, the higher share their brightness and knowledge with the lower.

"They are mighty and prompt to fulfill the will of God, and their nature is endowed with such celerity that, wherever the Divinie glace bids them, there they are straightway found. They are the guardians of the divisions of the earth. They are set over nations and regions, allotted to them by their Creator. They govern all our affairs and bring us succor. The reason surely is because they are set over us by the Divine Will and command and are eer in the vicinity of God.

"Moreover, as that most holy, and sacred, and gifted theologian, Saint Dionysios the Areopagite, says, "All theology, that is to say, the Holy Scripture, has Nine different names for the heavenly essences. These essences, that divine master in sacred things, divides into THREE GROUPS, EACH CONTAINING THREE. And the First Group, he says, consists of those who are in God’s presence and are said to be directly and immediately one with Him, namely, THE SERAPHIM WITH THEIR WINGS, THE MANY-EYED CHERUBIM, AND THOSE THAT SIT IN THE HOLIEST THRONES. The Second Group is that of the DOMINIONS, and the POWERS, and the AUTHORITIES, and the Third, and last, is that of the PRINCIPALITIES and ARCHANGELS and ANGELS.

THE NAMES OF THE ARCHANGELS

In the Sacred Scripture, we find the names of some of the Archangels. Archangel Michael, whose name signifies "Who is like unto God?" may be found in Daniel 10:13, 12:1; Jude 1:9, and Revelation 12:7-8. Archangel Gabriel, whose name signifies "Man of God," may be found in Daniel 8:16, 9:21, and Luke 1:19-26. In the Deutero-Canonical Books, the Archangel Raphael, whose name signifies "God heals," may be found in Tobit 3:17, 12:15. Archangel Uriel, whose name signifies "The Fire of God", or Archangel Jeremiel, whose name signifies The highness or mercy of God, may be found in 2 Esdras 4:36. Archangel Uriel is also listed in 1 Esdras 4:1. Archangel Salathiel, whose name signifies "Prayer to God", or Archangel Phaltiel or Psaltiel may be found in 2 Esdras 5:16. Apart from these names, although pious traditions lists two other Archangels, they are not listed in Holy Scripture: Jehudiel, whose name signifies "The praise of God", and Barachiel, whose name signifies "The blessing of God." The roster of the Archangels, showing these alternative names, abounds. It is generally agreed, however, that there are seven.

"Of the future both the Angels of God and the demons ARE ALIKE IGNORANT, YET THEY MAKE PREDICTIONS. God reveals the future to the Angels and commands them to prophesy, and so what they say comes to pass. But the demons also make predictions, sometimes because they see what is happening at a distance, and sometimes merely making guesses. Hence much that they say is false, and they should not be believed, even though they do often, in the way we have said, tell what is true; besides, they know the Scriptures.

"ALL WICKEDNESS, then, and all impure passions are the work of their mind. But while the liberty to attack man has been granted to them, THEY HAVE NOT THE STRENGTH TO OVERMASTER ANYONE; FOR WE HAVE IT IN OUR POWER TO RECEIVE OR NOT TO RECEIVE THE ATTACK. Thus, there has been prepared for the devil and his demons, and those who follow him, FIRE UNQUENCHABLE AND EVERLASTING PUNISHMENT. [Resources: The Great Synaxaristes of the Orthodox Church]

(To be continued}

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

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

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.

CONCERNING THE ATTRIBUTES OF GOD
ACCORDING TO THE HOLY ORTHODOX
CHURCH.

The attributes of God, taken directly from the word of God, are set forth in Metropolitan Philaret’s "Longer Catechism of the Orthodox Catholic , Eastern Church." Here we read: "Question: What idea of the Essence and essential attributes of God may be derived from Divine Revelation? Answer: That God is A Spirit, Eternal, All-Good, Omniscient, Righteous, Almighty, Omnipresent, Unchangeable, All-Sufficing to Himself, All-Blessed."

OMNIPRESENT. "Where can I go from Your Spirit? Or where can I flee from Your Spirit? Or where can I flee from Your presence?
If I ascend into heaven, You are there; If I make my bed in hell, behold, You are there. If I take the wings of the
morning, And dwell in the uttermost parts of the sea, Even there Your hand shall lead me" [Psalm 139:7-9].

GOD is not subject to any limitations in space, but He fills EVERYTHING. Filling everything God, as a simple Being, IS PRESENT IN EVERY PLACE, NOT AS IT WERE IN SOME PART OF Him, or by merely sending down some power from Himself, but in all His Being; and He is not confused with that in which He is present. "The Divinity penetrates everything without being mingled with anything, but nothing can penetrate Him" [Saint John Damascene).  "That God is present everywhere we know, but how, we do not understand, because we can understand only a sensuous presence, and it is not given to us to understand fully the Nature of God" [Saint John Chrysostom].

The Holy Orthodox Christian Church teaching emphasizes God’s OMNIPRESENCE, which is the belief that God IS PRESENT EVERYWHERE because His power and knowledge extend to all parts of creation. Knowing the whole of His good creation, God the Father dwells within the world that He has made because of His goodness and lover for man. The OMNIPRESENCE OF GOD is one of the Divine Attributes of the Creator particularly stressed in Orthodox Christian theology. This very fact is directly affirmed in the prayer to the Holy Spirit which is used as the opening prayer of Orthodox worship:

"O Heavenly King, the Comforter, the
Spirit of Truth, Who are everywhere
and fillest all things. Treasury of
Blessings and Giver of Life! Come
and abide in us. And cleanse us from
every impurity. And save our souls,
O Good One!"

Another Psalm which reveals God’s Omnipresence is Psalm 139:7-12:

"Whither shall I go from Thy Spirit?
Or whither shall I flee from Thy
Presence?
If I ascend to heaven, Thou are
there!
If I make my bed in Sheol, Thou art
there
If I take the wings of the morning
and dwell in the uttermost parts of
the sea,
even there Thy hand shall lead me,
and Thy right hand shall hold me.
If I say, ‘Let only darkness cover me,
andand the light about me be night,’
even the darkness is not dark to
Thee, the night is bright as the day;
for darkness is as light with Thee!

God did not abandon the world which He created to its own fate, but CONTINUES, THROUGH HIS PROVIDENCE, TO CARE FOR IT; PRESERVING IT, GOVERNING IT, AND DIRECTING IT TO ITS FINAL PURPOSE. For this reason, we not only "confess God" as Creator, but "WE UNDERSTAND THAT ALL ARE GOVERNED BY HIS PROVIDENCE ONLY", God "Not only having brought the universe into being, but preserving and shaping… all viable and invisible creation enjoys His Providence, without which (God’s assistance and cooperation) they would cease to exist, would disappear, would be annihilated."

God’s preservation and governance extend throughout the entire universe, and to each being separately, so that, together with the cooperation of the Divine power and Providence with the natural and spiritual powers and laws of the universe, THE PLAN OF GOD IS COMPLETED. NOTHING IN THE ENTIRE UNIVERSE HAPPENS BY ACCIDENT, UNKNOWN TO THE PROVIDENCE OF GOD.

"Do not say anything automatically came into being by itself i.e., like the so-called "Big-bang theory." Nothing springs out of disorder, out of infinity, just by chance. Nothing moves about the universe accidentally, or out of luck, having been brought about by some evil hour or moment. Such are but the imaginings of uncultured peoples. Nothing IS WITHOUT PROVIDENCE, nothing is NEGLECTED BY GOD. The SLEEPLESS EYE OF GOD BEHOLDS ALL, IS PRESENT EVERYWHERE, DESIRING THE SALVATION OF HIS OWN." But the Divine Providence, while cooperating when man does good, naturally DOES NOT COOPERATE AT ALL WHEN MAN, IN HIS FREE CHOICE, DECIDES TO WORK EVIL. In such an instance, the Divine Providence becomes a "concession to tree wil." However, "we believe that all that exists, whether visible or unseen, IIS GOVERNED BY THE PROVIDENCE OF GOD. AS FOR EVIL EVENTS WHICH OCCUR, GOD FORESAW THEM ALL AND ALLOWS THEM TO COME ABOUT, BUT HE DOES NOT CAUSE THEM, FOR HE IS NOT THE CREATOR OF EVIL, BUT HAD INTENDED ALL PEOPLE AND EVENTS FOR SOME GOOD PURPOSE, GOD BEING HIMSELF ABSOLUTELY GOOD."

In God, one attribute is an aspect of another. "God is Righteous: this implies that He is also Blessed and Good and Spirit. The multiple simplicity in God is like the light of the sun, which reveals itself in the various colors which are received by bodies on the earth, for example, by plants. Saint John Damascene writes: "God is Unoriginate, Unending, Eternal, Constant, Uncreated, Unchanging, Unalterable, Simple, Incomplex, Bodiless, Invisible, Intangible, Indescribable, without bounds, Inaccessible to the mind, Uncontainable, Incomprehensible, Good, Righteous, the Creator of All creatures, the Almighty Pantokrator, He Who looketh down upon all, whose Providence is over everything, Who has dominion over all, the Judge."

Our thoughts about God in general speak: (1) either about His distinction from the created world (for example, God is Unoriginate, while the world has an origin: He is endless, while the world has an end; He is Eternal, while the world exists in time); or (2) about the activities of God in thie world and the relation of the Creator to His creations (Creator, Providence, Merciful, Righteous Judge).

In indicating the ATTRIBUTES of God, WE DO NOT THEREBY GIVE A "DEFINITION" of the concept of God. Such a definition IS ESSENTIALLY IMPOSSIBLE, BECAUSE EVERY DEFINITION IS AN INDICATION OF "FINITENESS" and signifies limitedness, incompleteness. But IN GOD THERE ARE NO LIMITS, AND THEREFORE THERE CANNOT BE A DEFINITION OF THE CONCEPT OF THE Divinity: "For a concept is itself A FORM OF LIMITATION" (Saint Gregory the Theologian, Homily 28, his Second Theological Oration).

Our very reason demands the acknowledgment in God of a whole series of Essential Attributes. Reason tells us that God has a rational, free, and PERSONAL existence. If in the imperfect world we see free and rational PERSONAL beings, we cannot fail to recognize a free and rational personal existence in God Himself, Who is the Source, Cause, and Creator of All life.

Reason tells us that God is A MOST PERFECT Being. Every lack and imperfection ARE INCOMPATIBLE WITH THE CONCEPT OF "GOD."
Reason tells us that THE MOST PERFECT BEING CAN BE ONLY SINGULAR: GOD IS ONE. There cannot be two perfect beings, since one would limit the other.
Reason tells us THAT GOD IS A SELF-EXISTING BEING, since nothing can be the cause or condition of the existence of God. [Resources: Orthodox Dogmatic Theology by Protopresbyter Michael Pomazansky]

____________
"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 WAR BETWEEN GOOD AND EVIL

"And war broke out in heaven: Michael and his Angels fought with
the dragon; and the dragon and his angels fought, but they did not
prevail, nor was a place found for them in heaven any longer. So the
great dragon was cast out , that serpent of old, called the Devil and
Satan, WHO DECEIVES THE WHOLE WORLD, HE WAS CAST OUT
WITH HIM" [Revelation 12:7-9].

The Almighty God and Divine Creator created all things, including Angels and humans, as good and beautiful. Lucifer was an Angel who abused his free will and rebelled against God. Lucifer’s fall was THE FIRST INSTANCE OF EVIL, and he became known as Satan. Lucifer, whose very name (literally meaning "LIGHT-BEARING") indicates that originally he was good. By his OWN WILL he changed from his natural state into one which was UNNATURAL; he rebelled against God out of pride and fell away from grace and good into evil. Lucifer, also called the devil [Greek diavolos – 'divider', 'separator', 'slanderer'], belonged to one of the highest ranks in the Angelic Hierarchy. Together with him other angels also defected, as the Book of Apocalypse (Revelation) tells us metaphorically: "And a great star fell from heaven, blazing like a torch…and A THIRD OF THEIR LIGHT WAS DARKENED" [Revelation 8: 10-12].

"Then, the Fifth Angel sounded: And I saw a star fallen from heaven to the earth. To him
was given the key to the BOTTOMLESS PIT. And he opened the bottomless. And he opened
the bottomless pit, and smoke arose out of the pit like the smoke of a great furnace. So the
sun and the air were darkened because of the smoke of the pit" [Revelation 9:1-2].

By exercising their own free will the devil and his demons found themselves in darkness. Every reasonable living creature, whether Angel or human being, possesses FREE WILL: THE RIGHT TO CHOOSE BETWEEN GOOD AND EVIL. Free will is the property of everyone so that we can, by practicing good, become an ontological part of that good. In other words, GOODNESS WAS NEVER MEANT TO BE GRANTED EXTERNALLY TO US BUT MUST BECOME OUR VERY OWN POSSESSION. If God IMPOSED GOODNESS as a necessity or an inevitability, then no one could ever become A PERFECTLY FREE PERSON. ‘Nobody has ever become good by force’, says Saint Symeon the New Theologian. Through UNCEASING GROWTH IN VIRTUE the Angels were meant to ASCEND TO THE PLENITUDE OF PERFECTION, TO THE POINT OF UTTER ASSIMILATION TO THE GOD OF SUPREME GOODNESS. Yet some of them chose TO REJECT GOD and thereby sealed their own fate and the fate of the universe, which from that moment onwards became an arena for two contending polar (yet not equal) principles and powers: THE DIVINE AND THE DEMONIC, God and the evil.

Orthodox Theology viewed the nature and origin of evil differently. Evil is NOT a primeval essence that is coeternal and equal to God; IT IS A FALLING AWAY FROM GOOD, IT IS A REVOLT AGAINST GOOD. In this sense it would be wrong to call evil a ‘substance’, as it does NOT exist inits own right. As darkness or shadow are not independent beings but are simply the absence or lack of light, so EVIL IS MERELY THE ABSENCE OF GOOD. "EVIL," writes Saint Basil the Great, "IS NOT A LIVING AND ANIMATED SUBSTANCE, BUT A CONDITION OF THE SOUL WHICH IS OPPOSED TO VIRTUE AND WHICH SPRINGS UP IN THE SLOTHFUL BECAUSE OF THEIR FALLING AWAY FROM GOOD. Do not imagine some original nature of wickedness, but let each one recognize himself as the first author of the vice that is in him."

God DID NOT CREATE ANYTHING EVIL: BOTH ANGELS AND HUMANS, AS WELL AS THE MATERIAL WORLD, ARE GOOD AND BEAUTIFUL BY NATURE. However, rational creatures, POSSESSING FREE WILL, CAN DIRECT THEIR FREEDOM AGAINST GOD AND THEREBY ENGENDER EVIL. This is precisely what happened: THE LIGHT-BEARING MORNING STAR (LUCIFER), ORIGINALLY CREATED GOOD, ABUSED HIS FREEDOM, DEFACED HIS OWN VIRTUOUS NATURE AND FELL AWAY FROM THE SOURCE OF GOODNESS. [Diocese of Sourozh, Patriarchate of Moscow]

In the New Testament our Lord and Savior Jesus Christ speaks of the devil whom He called "prince of this world" [John 12:31, 14:30, 16:11) in this way: