My beloved brothers and sisters in Christ God,

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

THANK GOODNESS!

"Why do you boast in evil,
O mighty man?
The GOODNESS OF GOD ENDURES
FOREVER" (Psalm 52:1).

"Or do you despise the riches of His GOODNESS,
forbearance, and longsuffering, not knowing that
THE GOODNESS OF GOD LEADS TO REPENTANCE?" (Romans 2:4)

"But the fruit of the Spirit is LOVE, JOY, PEACE, LONGSUFFERING,
KINDNESS, GOODNESS, FAITHFULNESS, GENTLENESS, SELF-CONTROL.
Against such there is no law" (Galatians 5:22).

Our Loving and compassionate God teaches His children always by example. Everything in His creation reveals His Everlasting Goodness and Righteousness to mankind. He is Goodness! He is Agape! He is Truth! He is Life! He is Mercy! He is Immortality! He is Just! He is Gentle! He is Faithful! He is Peace!

Our Loving God created man and woman to be good. Malice and hatred have no place in man’s life and world. And yet, mankind inclines always to violence and acrimony. I call this Cain Syndrome, condition. I am confident that everyone recalls the story of the two brothers Cain and Abel in the Book of Genesis in the Old Testament, however, allow me to refresh your memory. According to the Holy Scripture, "Abel was a shepherd of sheep, but Cain was a tiller of the ground. Now in the process of time, Cain brought a sacrifice to the Lord from the fruit of the ground. Abel also brought a sacrifice from the firstborn of his flock and of their fat. The Lord respected Abel and his sacrifice, but He did not respect Cain and his sacrifices. So Cain was extremely sorrowful, and his countenance fell…Now Cain talked with Abel his brother and it came to pass, when they were in the field, that Cain rose up against Abel his brother, and killed him, Then God said to Cain, ‘Where is Abel your brother? He replied, ‘I do not know, Am I my brother’s keeper?’ Thus God said, ‘What HAVE YOU DONE? THE VOICE OF YOUR BROTHER’S BLOOD CRIES OUT TO ME FROM THE GROUND" (Genesis 4:2-10).

Both Cain and Abel worshipped God and brought sacrifices to Him. The Lord accepted Abel and his gifts because Abel had A GOOD AND DISCERNING HEART. He discerned through faith in the Lord’s Coming Incarnation and His Sacrifice as a Lamb for the salvation of the world. (Matthew 23:35; Luke 11:51; Hebrews 11:4; 12:24). The Lord rejected Cain and his gifts. But Why? The INWARD STATE OF HIS HEART WAS NOT RIGHT WITH GOD. Cain’s way was characterized by HIS SINFUL PASSIONS THAT DOMINATED HIM. One of these was extreme sorrow, made manifest in HIS FALLEN COUNTENANCE, HIS ARROGANT WORSHIP WAS REJECTED AND HE FELL INTO THE OPPOSITE CONDITION OF EXTREME SORROW. Whereas godly sorrow LEADS ONE TO HUMILITY AND REPENTANCE, EXTREME SORROW NULLIFIES BOTH.

Ever since that first violent murder, brother killing brother, humanity has not ceased killing one another for centuries. We neglect to remember that we are one human family. That we are all children of God and that we are brothers and sisters in the eyes of God. It matters not how and what the reasons are for killing each other, or whether one kills another or we kill each other in regional or world wars. Killing is killing! That is why I refer to this continual violence as the Cain Syndrome.

According to our Holy Orthodox Christian Tradition in every Divine Liturgy, we pray to God, "For a good defense before the Dread Judgment Seat of Christ, let us pray to the Lord: Lord have mercy." Romans 2: 2-16 describes God’s Righteous Judgment, showing how we can prepare ourselves for it. God’s Judgment will be: According to truth (Romans 2:2-3): Nothing is hidden from our Lord. He SEES EVERYTHING AND KNOWS THE TRUTH ABOUT EACH OF US. One of mankind’s great self-deceptions is to say, "Who sees us?" (Isaiah 29:15) and think THERE IS NO JUDGMENT. We, however, know deep in our hearts that an unrepented heart, as in the case of Cain, DESPISES GOD’S GOODNESS, and brings upon him, God’s condemnation. A repentant heart, however, is grateful for God’s patience and forbearance and abides in Christ, practicing a life of repentance, which produces confidence before God at the Judgment (1 John 2:28).

The Almighty Lord and the Savior of mankind desires that people will live in peace. We were given His Only-Begotten Son Jesus Christ to bring peace among us. We read in the Book of the Prophet Isaiah, "For unto us a Child is born, unto us a Son is given; and the government will be upon His shoulders. His name will be called the Angel of Great Counsel, for I SHALL BRING PEACE UPON THE RULERS, PEACE, AND HEALTH BY HIM. Great shall be His government, AND OF HIS PEACE THERE IS NO END. HIS PEACE SHALL BE UPON THE THRONE OF DAVID AND OVER HIS KINGDOM, TO ORDER AND ESTABLISH IT WITH RIGHTEOUSNESS AND JUDGMENT, FROM THAT TIME FORWARD AND UNTO AGES OF AGES" (Isaiah 9:5-6).

Tragically humanity has not learned any lessons from its history of violence and wars. It keeps repeating the same mistakes over and over again. It is ironic that we continue to believe that we are civilized and that we have progressed as people or that we are any better than people of the past. Civilized human beings are not violent and cruel. Civilized people are people of faith, dignity, honesty, love, peace, kindness and goodness, compassion, self-respect, of respecting life and every living thing, selflessness, humility, patience, integrity, and good and faithful servants of God.
People who help and support each other. People who are refined and not crude or barbaric. This is the 21 Century after all how many more centuries need to pass before human beings will come to their senses?

GOODNESS or in Greek ΚΑΛΩΣΥΝΗ, IS THE ANSWER! Everyone must strive to be as good as possible. As Christians, we believe that if we have faith in Him, "FOR WITH GOD NOTHING WILL BE IMPOSSIBLE" (Luke 1:37). Therefore let us turn to Our Heavenly and Loving Creator and seek His aid to change the violent course of mankind. Let us offer this supplication to the Lord together, "Surely goodness and mercy shall follow me all the days of my life; and I will dwell in the house of the LORD FOREVER" (Psalm 23:6). Amen.

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


With sincere agape in His Holy Diakonia (Ministry),
The sinner and unworthy servant of God

+ Father George

My beloved brothers and sisters in Christ God,

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

On the 10th of February, Our Holy Orthodox Christian Church
Commemorates the Holy and Glorious Hieromartyr
HARALAMBOS of Magnesia.

Apolytikion (Dismissal) Hymn. Fourth Tone

An unshaken pillar of the Church of Christ God art thou, an
ever-resplendent lamp, O Haralambos most wise, which shineth
throughout the earth; in martyric contest thou hast shined on the
whole world, and thou hast dispelled the moonless night of the
idols. Now boldly intercede thou with Christ that we may be
all be saved.

Kontakion Hymn. Fourth Tone

Thou didst rise up in the East, a luminary that enlightened faithful men
with thy bright shafts of miracles. O Haralambos hence we revere thy
godly manner, O Martyr of sacred fame.

Saint Haralmbos, the sacred Hieromartyr, the grace-filled and splendid athlete and sacrificer in his sacerdotal ministry to the Lord, who is the boast of all Greece and the adornment of believers, was from Magnesia. He set himself aside for Christ from his youth, desiring only to follow Him. He served the Church and the flock of many years, abundantly serving every need, until the time of the grossly impious Emperor Severus, when Lucian (Loukianos) was Provincial Governor. The holy priest was arrested by them and subjected to a death by martyrdom on account of his faith in, and love for, the Christ. Now how this came to pass.

The King of All, Our Lord Jesus Christ teaches us in the Divine and Sacred Gospel that whosoever is willing to come after Him, let him deny himself, take up his cross, and keep following Him (Matthew 16:24; Mark 8:34 and 10:21; Luke 9:23). This was achieved by many Wondrous and holy persons, such as the Ascetics and Hermits who forsook the world and the things with the enjoyments of the flesh, wealth, and glory. They exchanged all for wilderness places and deserts. They were concerned FOR NOTHING SAVE HOW TO PLEASE GOD, THEIR CREATOR, AND FASHIONER.

Such were also the wise teachers of our Church. Each one had the same aim: HOW TO BENEFIT THE SOULS OF MEN; HOW TO CONVERT TO THE RIGHT DOCTRINES OF THE CHURCH THOSE WHO WERE DECEIVED AND THOSE LED ASTRAY; AND HOW TO MAKE THE FLOCK STEADFAST IN ORTHODOXY. They did not seek to provide for their own bodily comfort and rest, nor endeavor to acquire wealth and properties for themselves. This IS ESPECIALLY TRUE OF THE MOST HOLY MARTYRS, THOSE BRAVE SOLDIERS OF THE HEAVENLY KING CHRIST, THE GLORIOUSLY TRIUMPHANT VICTORS AGAINST DECEPTION AND IMPIETY BEFORE THE RULER OF THIS WORLD, THE DEVIL. THE MARTYRS NOT ONLY DISDAINED RICHES, ACQUISITIONS, AND HONORS, BUT THEY ALSO DELIVERED UP THEIR BODIES TO TENS OF THOUSANDS OF PUNISHMENTS AND NOT-TO-BE-IMAGINED TORMENTS. Thou spurned this most sweet life and embraced death. Those who are Martyrs have certainly renounced this world and themselves since they have deprived themselves of this present much-desired life and taken up the cross. THEY ALSO UNDOUBTEDLY MADE FIRM AND GUARDED THE ORTHODOX FAITH AND CONFIRMED THE FLOCK’S ABIDING LOVE OF CHRIST.

Such a glorious champion and vanquisher do we commemorate today. The valiant warrior of Christ whom we honor is Hieromartyr Haralambos the Great-Martyr. He was first a Priest lawfully ordained for the Magnesian Diocese in Thessaly Greece. While he was serving the flock of Christ, the profane Severus in Rome assigned the rough, hard, and cruel Lucian to Magnesia. The Governor had been notified that the blessed Haralambos was arrested by the odious Lucian. The Governor had been notified that Haralambos, as the Priest of the Christians, set at naught the idols and treated them with contempt. The holy Priest was also accused OF BOLDLY AND OPENLY PREACHING TO THE PEOPLE TO BELIEVE IN THE CHRIST. The Governor was informed against the Priest: "This fellow cites their Prophets and Apostles as examples to follow. He belittles our idols, saying they are powerless and broker perdition for their followers. He consoles the Christians by saying our religion is diminishing. Lucian dispatched soldiers to bring to him the Priest who would incite CIVIL DISOBEDIENCE. After this order was carried out, Lucian began the interrogation, asking the man of God, "Why do you despise the idols and the imperial decrees? The Saint answered, "I obey the just and saving commands of the Heavenly King Christ…" The Governor retorted, "Leave off all this talk, old man, and act prudently and do what is in your interest. Worship the gods, lest I should put you to the test by means of harsh tortures. The holy man replied, "IF WE DO NOT SUFFER TROUBLES HERE IN THIS TEMPORAL LIFE, WE SHALL NOT INHERIT THOSE EVERLASTING GOOD THINS."

The Governor then bade his officers to disrobe the Christian Priest. The executioners took up hand tools and flayed the holy man from his head to his feet. The Blessed man endured this unbearable torture bravely, as his flesh was dreadfully rent asunder. He had been well taught to bear violence. He began to say, "I GIVE THANKS TO YOU, O BROTHERS, THAT YOU HAVE TORTURED MY BODY, FOR THIS SHALL USHER IN FOR MY SOUL EVERLASTING BLESSEDNESS IN THE FUTURE AGE." After the Saint spoke those words, the torturers marveled and began saying to the Governor and nobility, "This man deems indignities to be honor and the tortures to be rest…Though the talons penetrate the flesh, yet he recovers and abides unharmed and intact!" The Governor could not doubt it the evidence was before his eyes.

The executioners resumed until they were worn out. They declared the power of Christ and glorified Him, together with His servant whom He strengthened, Fothrwith, two of the officers, Porphyrios and Vaptos, were beheaded for their confession of Christ as God. They too suffered Martyrdom.

Severus wasted no time in devising a heinous punishment for the holy Priest. He ordered that a great skewer be made to pierce Haralambos’ chest. Next, he bade his men to fetch wood and then light a fire. He planned to have the Saint burned until he gave up the spirit. After the spit was thrust into his chest, they burned him for a long time. Severus intended it to be so, lest the prisoner should expire quickly. It was observed that the Martyr wa untouched by the flames. The Saint appeared to have revived and stood as a fragrant rose. The Emperor was angry at the athlete of Christ and he commanded his men to shatter with stones the cheeks and sides of the face of the Priest. This was to be followed by applying burning lamps to his face and beard. The fire, as though it possessed a rational power, however, leaped forth and spread and burned those present. The Emperor wondered at this phenomenon.

The Prefect Crispus said, "Command, O Emperor, that this deceiver suffer beheading, lest, by performing other signs and portents, even more, should come to believe in this Christ." The Emperor pronounced judgment, the last sentencing, upon the holy Priest. He charged his executioners to seize Haralambos and conduct him to the execution site. This was carried out. On his way to execution, the Saint chanted the following Psalm: "Of mercy and judgment will I sing to Thee, O Lord. I will chant and have understanding in a blameless path when wilt Thou come to me" (Psalm 100:1). Upon arriving at the spot, the Saint raised his hands and eyes heavenward, and he began to pray thus: "I ever give thanks to Thee, O Lord my God, for Thou art merciful and the Lover of mankind. Thou, O Almighty, hast cast down our enemy, the devil, and taken Hades captive, and put death to death, thus delivering the race of man. Remember me, O Lord, in Thy Kingdom." After he had prayed in this manner, the heavens were opened. The Lord, with a multitude of His Angels, came down. It was a spectacle full of Wonder. The Lord was seen to be sitting on a Throne of pearl. He said to His holy Priest and Martyr, "Come, My pleasing and beloved one who, for My name’s sake, suffered such ill-treatment and hardships. Ask of Me whatsoever gift thou dost wish, and I shall grant thine entreaty." The blessed Hieromartyr of the Christ, answered, "That Thou hast, by Thy grace, grant me, the least person, to behold the awesome glory of Thy presence, this is, in itself, a tremendous gift. The Lord then said to His Saint, "Let it be according to what thou asked, My faithful servant!" The Lord then ascended into the heavens. The Saint soon thereafter surrendered his soul in peace, before the severing of his holy head by the executioner. The blessed Galeenee quickly took up the Saint’s sacred relics and wrapped them. It was her blessing to inter the Saint in a gold coffin, after having placed costly myrrh and aromatic spices with his holy relics.

The holy, glorious, and most august relics of the Saint, Hieromartyr Haralambos, have been distributed, for the sake of reverence, everywhere to Orthodox Christians. They have proved to be an excellent remedy of every infirmity. His most holy and precious skull is now found at the Monastery of Saint Stefanos, a Women’s Monastery at Meteora. At the time of his Martyrdom the Saint was 103 years of age. [Source: The Great Synaxaristes of the Orthodox Church)

__________

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

+ + +

With sincere agape in His Holy Diakonia (Ministry),
The sinner and unworthy servant of God

+ Father George

My beloved brothers and sisters in Christ God,

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

OUR LORD IS BEAUTIFUL!

"…One thing I have desired of the
Lord,
That I will seek:
That I may dwell in the house
of the LORD
All the days of my life,
TO BEHOLD THE BEAUTY OF THE
LORD…" [Psalm 27:4].

"…He made EVERYTHING BEAUTIFUL IN
ITS TIME…" (Ecclesiastes 3:11].

"…Do not let your adornment be merely outward–arranging of
the hair, wearing gold, or putting on fine apparel–rather LET
IT BE THE HIDDEN PERSON OF THE HEART, with the
INCORRUPTIBLE BEAUTY OF A GENTLE AND QUIET SPIRIT,
WHICH IS VERY PRECIOUS IN THE SIGHT OF GOD" [1 Peter 3:3-4].

Saint Basil the Great writes: "In the fear that human reasonings may make you wander from the truth, Moses has anticipated inquiry by engraving in our hearts, as a seal and a safeguard, the awesome name of God: ‘In the beginning God created.’ It is He–beneficent Name, Goodness without measure, a worthy object of love for all beings ENDOWED WITH REASON, THE BEAUTY THE MOST TO BE DESIRED, the origin of all that exists…it is He Who ‘in the beginning created heaven and earth."

The repeated affirmation "and God saw that is was good" in Genesis I underscores the intrinsic, fundamental GOODNESS of matter and the whole created order, even after the Fall. The created order not only is good but also can be a means OF COMMUNION WITH GOD, by virtue of being created by the All-Good God. Furthermore, the astounding beauty, intricate order, and sublime harmony of all aspects of Creation.

When we speak of God’s magnificent and beautiful creation, we neglect to appreciate God’s own Divine Beauty. Everything in His wonderful creation reveals, to some extent, a reflection of His own Eternal beauty. We see the beauty of the first human being and how He "formed man out of dust from the ground, and breathed in his face the breath of life; and became a living soul" (Genesis 2:7). "Then the Lord God planted a garden eastward in Eden, and there He put the man He formed. Besides this, God caused EVERY TREE BEAUTIFUL TO THE SIGHT and good for food to grow from the ground…And the Lord God said, ‘It is not good for man to be alone, I will make him a helper comparable to him…Thus God brought a trance upon Ada, and he slept; and He took one of his ribs, and filled up the flesh in its place. Then the Lord God built the rib He took from Adam into a woman, and brought her to him" [Genesis 2:8-22].

Our God is indeed beautiful and so are His ways. His love for us and His creation attest to that very fact. "Then God said, ‘Let Us make man in Our IMAGE, according to Our LIKENESS" (Genesis 1:26). Since God made man in His "image" and His own "likeness" man was created to be beautiful and to attain perfection.

All of the universe, the stars, and the planets reveal the glory of God. When we look at our own earth and its natural beauty we think of the King of All creation, the Great Originator and Divine Architect, the Alpha and the Omega, the first and last letters of the Greek alphabet, along with the Beginning and End signify the eternality of God Who is the origin and destiny of all things, The Universe itself thus becomes hallowed, transfigured, and sacramental. In the Book of Revelation 4: 2-6 the holy Apostle John describes vividly the Heavenly Temple: "Immediately I was in the Spirit; and behold, a Throne set in heaven, and One sat on the Throne, And He Who sat there eas like a jasper and a sardius stone in appearance, and ther was a rainbow around the Throne, in appearance like an emerald…Before the Throne in the midst of the glass, like crystal." Thus, in our Orthodox Church, the holy Altar Table s sometimes called "the Throne."

God’s Divine Beauty is beyond our comprehension. There is physical beauty and there is an inner beauty, the beauty of the soul. Those who are vain concentrate on the outward appearance and attractiveness. Others concentrate in maintaining the inner beauty, the image of God. The likeness of God is our personal challenge to strive to obtain through faith, love, peace, gentleness, kindness, virtue, obedience and repentance. Our inspiration is Our Lord, God, and Savior Jesus Christ Who is beautiful as well as God the Holy Spirit.

Our Lord, God, and Savior Jesus Christ is called the Lamb of God in [John 1:29] Prophet Isaiah compares the Messiah’s voluntary self-sacrifice to a lamb being led to a slaughter [Isaiah 53]. The central theme of the Book of Revelation (Apocalypse) IS VICTORY THROUGH SACRIFICE. This "Lamb" stands between "the Throne, the four living creatures", and the "elders." God the Holy Trinity, Father, Son, and Holy Spirit, is He Who created everythng and "When God saw everything He had made and it indeed, was very good," (Genesis 1:31), the Lord is truly the Founder of all good things.

We no turn our attention to the divine words of the holly Apostle Peter who said: "Do NOT let your adornment be merely outward–arranging the hair, wearing gold, or putting on fine apparel–rather LET IT BE THE HIDDEN PERSON OF THE HEART, WITH THE INCORRUPTIBLE BEAUTY OF A GENTLE AND QUIET SPIRIT, WHICH IS VERY PRECIOUS IN THE SIGHT OF GOD" [1 Peter 3:3-4]. True holiness is the genuine spiritual beauty that all Christians must strive to acquire for themselves. We must be vigilant not to protect our heart from the evil passions which pollute the heart. "When the heart is polluted, the pollution is transmitted and divided into all of the other sens23].es and powers of the soul as Saint Gregory Palamas wrote. And Saint Isaac has taught us that, whlle the mind is easily cleansed, it can easily be polluted; the heatr however as it is cleansed with great difficulty it is also difficult to be polluted. If polluted a person loses his purity, grace and divine beauty of God within us. After that there is only ugliness and hideousness which prevails. The Orthodox Christian man or woman understands how sin, the passions, pride, temptations, vices are a real threat to a person’s salvation and spiritual health. Saint John Climacos noted that God has given us such a commandment to guard our heart from the evil passions, and the evil thoughts (logismoi) which rise in our mind. Solomon wrote: "Keep your heart with all vigilance, for from it flow springs of life" [Proverbs 4:23]. (Source: Nicodemos of the Holy Mountain)

_____________

"Glory Be To GOD
For
All Things!"
– Saint John Chrysotomos

+ + +



With sincere agape in His Holy Diakonia (Ministry),
The sinner and unworthy servant of God

+ Father George

My beloved brothers and sisters in Christ God,

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

THE NATURE OF FASTING

The JOY of the RESURRECTION, so vividly described by Bishop Nikolai of Ochrid, forms the foundation of ALL THE WORSHIP THE Orthodox Church, it is the one and only basis for our Christian life and hope. Yet, in order for us to experience the full power of this Paschal rejoicing, EACH OF US NEEDS TO PASS THROUGH A TIME OF PREPARATION. ‘We waited,’ says Bishop Nikolai, ‘and at last our expectations were fulfilled.’ Without this waiting, without this expectant preparation, the deeper meaning of the Pascha celebration will be lost.

So it is that before the festival of Pascha, there has developed a long preparatory season of REPENTANCE and FASTING, extending in present Orthodox usage over TEN WEEKS. First, come TWENTY-TWO DAYS (four successive Sundays) of preliminary observance; then the SIX WEEKS OR FORTY DAYS of the Great Fast of Lent; and finally HOLY WEEK. Balancing the seven weeks of Lent and Holy Week, there follows after Pascha a corresponding season of FIFTY DAYS OF THANKSGIVING, CONCLUDING WITH THE FEAST OF PENTECOST.

"…Until the 14th century, most Western Christians (Roman Catholics), IN COMMON WITH THEIR BRETHREN IN THE Orthodox East, ABSTAINING DURING LENT NOT ONLY FROM MEAT BUT FROM ANIMAL PRODUCTS, SUCH AS EGGS, MILK, BUTTER, AND CHEESE. In East and West alike, the Lenten Fast involved a severe physical effort. But in Western Christendom (Roman Catholicism and Protestantism) over the past 500 years, the physical requirements of fasting have been steadily reduced, until by now they are little more than symbolic. How many, one wonders, of those who eat pancakes on Shrove Tuesday are aware of the original reason for this custom — to use up any remaining eggs and butter before the Lenten Fast begins? Exposed as it is to Western secularism, the Orthodox Christian world in our time IS ALSO FOLLOWING THE SAME PATH OF LAXITY.

One reason for THIS DECLINE IN FASTING is surely A HERETICAL ATTITUDE TOWARDS HUMAN NATURE, A FALSE ‘SPIRITUALISM’ WHICH REJECTS OR IGNORES THE BODY, VIEWING MAN SOLELY IN TERMS OF HIS REASONING BRAIN. As a result, many contemporary Christians have lost A TRUE VISION OF MAN AS AN INTEGRAL UNITY OF THE VISIBLE AND INVISIBLE; THEY NEGLECT THE POSITIVE ROLE PLAYED BY THE BODY IN THE SPIRITUAL LIFE, FORGETTING Saint Paul’s affirmation: "YOUR BODY IS A TEMPLE OF THE HOLY SPIRIT…GLORIFY GOD WITH YOUR BODY" (1 Corinthians 6:19-20). Another reason for the decline in fasting among Orthodox Christians is the argument, commonly advanced in our times, that THE TRADITIONAL RULES ARE NO LONGER POSSIBLE TODAY…However, fasting as traditionally practiced in the Church, has always been difficult and has always involved hardship…Many of our contemporaries are willing to fast for reasons of health or beauty, in order to lose weight; cannot we Christians do as much for the sake of the Heavenly Kingdom? Why should THE SELF-DENIAL gladly accepted by previous generations of Orthodox Christians prove such an intolerable burden to their successors today? Once Saint Seraphim of Sarov was asked why the miracles of grace, so abundantly manifest in the past, were no longer apparent in his own day, and to this, he replied: ‘ONLY ONE THING IS LACKING – A FIRM RESOLVE,’

THE PRIMARY AIM OF FASTING IS TO MAKE US "CONSCIOUS OF OUR DEPENDENCY UPON GOD." If practiced seriously, the Lenten abstinence from food – particularly in the opening days – involves considerable measure of real hunger, and also a feeling of tiredness and physical exhaustion. The purpose of this is TO LEAD US IN TURN TO A SENSE OF INWARD BROKENESS AND CONTRITION; TO BRING US, THAT IS, TO THE POINT WHERE WE APPRECIATE THE FULL FORCE OF CHRIST’S STATEMENT, "WITHOUT ME YOU CAN DO NOTHING" (John 15:5). THE OBSERVANCE OF A PHYSICAL FAST UNDERMINES THIS SINFUL COMPLACENCY… FASTING IS NOT A MERE DIET. IT IS MORAL AS WELL AS PHYSICAL. TRUE FASTING IS TO BE CONVERTED IN HEART AND WILL; IT IS TO RETURN TO GOD, TO COME HOME LIKE THE PRODIGAL SON TO OUR FATHER’S HOUSE. In the words of Saint John Chrysostom, it means "ABSTINENCE NOT ONLY FROM FOOD BUT FROM SIN." (Source: The Lenten Triodion)

According to Nikitas Stithatos, "Our spiritual growth corresponds to the different stages in the life of Our Lord Jesus Christ. While we are infants in need of milk (cf. Hebrews 5:12) we are suckled on the milk of the introductory virtues acqired through bodily discipline, yet this is of but limited profit (cf. Timothy 4:8) to us once we begin to grow in virtue and gradually leave our infancy behind. When we attain adolescence and are nourished by the solid food of the contemplation of the spiritual essence of things – for our soul’s organs of perception are now well attuned (cf. Hebrews 5:14) – it may be said that we increase in stature and in grace (cf. Luke 2:52) and sit among the elders (cf. Luke 2:46). disclosing to them things hidden in the depths of darkness (cf. Job 12:22). When wew have reached ‘MATURE MANHOOD, THE MEASURE OF THE STATURE OF THE FULLNESS OF CHRIST’ (Ephesidans 4:13), WE PROCLAIM TO ALL THE MEANING OF REPENTANCE, TEACH OTHERS ABOUT THE KINGDOM OF HEAVEN (cf. Mattthew 4:17), and press on towards the Passion (cf. Luke 12:50). For this is the ULTIMATE GOAL OF EVERYONE WHO HAS REACHED PERFECTION IN THE PRACTICE OF VIRTUE after passing through all the different ages of Christ he finally undergoes the trials that Christ suffered on the Cross."

In the Gospel according to Saint Matthew Jesus instructs His Disciples when they asked Him, "Why could se not cast it out?" So Jesus said to them, ‘Because of your unbelief, for assuredly, I say to you, if you have faith as a mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move, and nothing will be impossible for you. However, THIS KIND DOES NOT GO OUT EXCEPT BY PRAYER AND FASTING" (Matthew 17:19-21). So, it is certain that if one is to drive out evil one needs to combine FAITH, PRAYER, AND FASTING in order to accomplish it. This exactly what Our Holy Orthodox Christian Church teaches us to do throughout Lent but also throughout our lives.

___________

"Glory Be To GODa
For
All Thiings!"
– Saint John Chrysostomos

+ + +



With sincere agape in His Holy Diakonia (Ministry),
The sinner and unworthy servant of God

+ Father George

My beloved brothers and sister in Christ God,

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

THE PRE-LENT PERIOD

THE SUNDAY OF ZACCHAEUS:

One week before the TRIODION enters into use, there is a Sunday Gospel reading which looks forward directly to the coming fast – Luke 19: 1-10, describing how Zacchaeus climbed a tree beside the road where Christ was to pass. In this reading, we note Zacchaeus’ SENSE OF EAGER EXPECTATION, THIS DESIRE TO SEE OUR LORD, AND WE APPLY THIS TO OURSELVES. If we prepare for Lent, there is real eagerness in our hearts, IF WE HAVE AN INTENSE DESIRE FOR A CLEARER VISION OF CHRIST, THEN OUR HOPES WILL BE FULFILLED DURING THE FAST, INDEED WE SHALL, LIKE ZACCHAEUS, RECEIVE FAR MORE THAN WE EXPECT. But if there is within us no eager expectation and no sincere desire, WE SHALL SEE AND RECEIVE NOTHING. And so we ask ourselves: What is my state of mind and will as I prepare to embark on the Lenten journey?

THE SUNDAY OF THE PUBLICAN AND THE PHARISEE [Gospel reading: Luke 18: 10-14]. On this and the following two Sundays, the THEME IS REPENTANCE (METANOIA). REPENTANCE IS THE DOOR THROUGH WHICH WE ENTER LENT, THE STARTING POINT OF OUR JOURNEY TO PASCHA. And TO REPENT SIGNIFIES FAR MORE THEN SELF-PITY OR FUTILE REGRET OVER THINGS DONE IN THE PAST. The Greek term METANOIA means ‘CHANGE OF MIND’ TO REPENT IS TO BE RENEWED, TO BE TRANSFORMED IN OUR INWARD VIEWPOINT, TO ATTAIN FRESH WAY OF LOOKING AT OUR RELATIONSHIP TO GOD AND TO OTHERS. The fault of the Pharisee is THAT HE HAS NO DESIRE TO CHANGE HIS OUTLOOK; HE IS COMPLACENT, SELF-SATISFIED, AND SO HE ALLOWS NO PLACE FOR GOD TO ACT WITHIN HIM. Unless we learn of the Publican’s INWARD POVERTY, we shall not share in the Lenten springtime. The theme of the day can be summed up in a saying of the Desert Holy Fathers: ‘BETTER A MAN WHO HAS SINNED, IF HE KNOWS HE HAS SINNED AND REPENTS, THAN A MAN WHO HAS NOT SINNED AND THINKS OF HIMSELF AS RIGHTEOUS.’

THE SUNDAY OF THE PRODIGAL SON (Gospel reading: 15: 11-32). The Parable of the Prodigal Son FORMS AN EXACT ICON OF REPENTANCE (METANOIA) IN ITS DIFFERENT STAGES, SIN IS EXILE, ENSLAVEMENT TO STRANGERS, HUNGER. Repentance IS THE RETURN FROM EXILE TO OUR TRUE HOME; IT IS TO RECEIVE BACK OUR INHERITANCE AND FREEDOM IN THE FATHER’S HOUSE. But repentance IMPLIES ACTION: " I WILL RISE UP AND GO…" (verse 18). TO REPENT IS NOT JUST TO FEEL DISSATISFIED, BUT TO TAKE A DECISION AND TO ACT UPON IT.

On this and the next two Sundays, after the solemn and joyful of the words of the Polyeleos at Orthros (Matins), we add sorrowful verses of Psalm 136. ‘By the waters of Babylon, we sat down and wept…"This PSALM OF EXILE, chanted by the children of Israel in their Babylonian captivity, has special appropriateness on the Sunday of the Prodigal when we call to mind OUR PRESENT EXILE IN SIN AND MAKE THE RESOLVE TO RETURN HOME.

THE SUNDAY OF THE LAST JUDGMENT (Gospel reading: Matthew 25: 31-46)

The two past Sundays spoke to us of God’s PATIENCE and LIMITLESS COMPASSION, of HIS READINESS TO ACCEPT EVERY SINNER WHO RETURNS TO Him. On this THIRD Sunday, we are powerfully reminded of a complementary truth: NO ONE IS SO PATIENT AND SO MERCIFUL AS GOD, BUT EVEN HE DOES NOT FORGIVE THOSE WHO DO NOT REPENT. The God of LOVE is also a God OF RITHTEOUSNESS, AND WHEN CHRIST COMES AGAIN IN GLORY, HE WILL COME AS OUR JUDGE. ‘Behold the goodness and severity of God’ (Romans 11:22). Such is the language of Lent to each of us: TURN BACK WHILE THERE IS STILL TIME, REPENT BEFORE THE END COMES. In the words of the Great Canon:

"The end drawss near, my soul, the end draws near;
Yet thou dost not care or make ready.
The time grows short, rise up: THE JUDGE IS AT THE DOOR.
The days of life pass swiftly, as a dream, as a flower."

This Sunday sets before us the "ESCHATOLOGICAL’ dimension of Lent: the Great Fast IS A PREPARATION FOR THE Second Coming of our Savior, for the Eternal Passover in the Age to COME. (This is a theme that will be taken up in the first three days of Holy Week.) Nor is the JUDGEMENT MERELY IN THE FUTURE. Here and now, each day and each hour, in hardening our hearts towards others and in failing to respond to the opportunities we are given of helping them, WE ARE PASSING JUDGMENT UPON OURSELVES.

THE SUNDAY BEFORE LENT

The last of the preparatory Sundays has two themes: IT COMMEMORATES ADAM’S EXPULSION FROM PARADISE, and it is also THE SUNDAY OF FORGIVENESS. One of the primary images of the Triodion is that of the RETURN TO PARADISE. Lent is a time when we weep with Adam and Eve before the closed gate of Eden, repenting with them FOR THE SINS THAT HAVE DEPRIVED US OF OUR FREE COMMUNION WITH GOD. But Lent is also a time when we are preparing TO CELEBRATE THE SAVING EVENT OF CHRIST’S DEAITH AND RISING, WHICH HAS REOPENED PARADISE TO US ONCE MORE (Luke 23:43). So sorrow for our exile in sin is TEMPERED BY HOPE OF OUR RE-ENTRY INTO PARADISE.

The Second theme IS FORGIVENESS, is emphasized in the Gospel reading for this Sunday (Matthew 6: 14-21) and in the special ceremony OF MUTUAL FORGIVENESS at the end of Vespers on Sunday evening. Before we enter the Lenten fast, we are reminded that there can be no fast, no genuine repentance, no reconciliation with God, UNLESS WE ARE AT THE SAME TIME RECONCILED WITH ONE ANOTHER. A fast WITHOUT MUTUAL LOVE IS THE FAST OF DEMONS. As the commemoration of the ascetic Saints on the previous Saturday has just made clear to us, WE DO NOT TRAVEL THE ROAD OF LENT AS ISOLATED INDIVIDUALS, BUT AS MEMBERS OF A FAMILY. Our ASCETICISM and FASTING should NOT seperate us from our fellow men but LINK US TO THEM WITH EVER STRONGER BONDS. THE LENTEN ASCETIC IS CALLED TO BE A MAN FOR OTHERS. {Source: The Lenten Triodion)

________________

"Glory Be To GOD
For
All Things!"

– Saint John Chrysostomos

+ + +



With sincere agape in His Holy Diakonia (Ministry),
The sinner and unworthy servant of God

+ Father George

My beloved brothers and sisters in Christ God,

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

On the 6th of February, Our Holy Orthodox Church Commemorates
SAINT PHOTIOS THE GREAT, Patriarch of Constantinople and our
Most Resplendent Father and Teacher of the Church.

Apolytikion (Dismissal) Hymn, Fourth Tone

Since thou wast of like way with the Apostles, and a teacher of the
world, O Photios, entreat the Master of all, that peace be granted
unto the world and great mercy to our souls.

Kontakion Hymn. Plagal of Fourth tone

Let that resplendent and far-shining star of Christ God’s Church, let
that divinely-given guide of all the Orthodox, be now crowned with
comely garlands of songs and praises; the Good Comforter’s
divinely-sounding harp of truth and the steadfast adversary all
heresy: Let us cry to him: Rejoice, O Photios most venerable.

+

The many struggles that this thrice-blessed one undertook for the Holy Orthodox Faith against the Manichaeans, the Iconoclasts, and other heretics, and the attacks and assaults that he endured from Pope Nicholas I, the haughty and ambitious Pontiff of Rome, and the great persecutions and distresses he suffered, are beyond number. Contending against the Latin heresy of the FILIOQUE, that is, the doctrine that the Holy Spirit proceeds from both the Father AND THE SON, he demonstrated clearly with his Mystagogy on the Holy Spirit HOW THE FILIOQUE CLAUSE, ADDED BY THE LATINS TO THE CREED, DESTROYS THE UNITY AND EQUALITY OF THE HOLY TRINITY. He has left us many theological writings, panegyric homilies, and epistles, including one to Boris, the Sovereign of Bulgaria, in which he set forth for him the history and teachings of the Seven Ecumenical Synods.

EXCERPTS FROM THE GREAT SYNAXARISTES OF THE ORTHODOX CHURCH ON
THE LIFE OF SAINT PHOTIOS THE GREAT, PATRIARCH OF CONSTANTINOPLE:

"Without the Pope of Rome, supposedly, nothing in the Church could be decided. Therefore, according to Pope Nicholas Ist, Christianity itself COULD NOT EXIST WITHOUT ROME. Thus, Pope Nicholas also sought to take from the Eastern Byzantine Emperor all of Southern Italy, Sicily, and the entire Balkan peninsula, together with all the Slavic lands which had just begun to accept the Christian Faith from Constantinople. However, Pope Nicholas Ist was to find that, though he was able to subject an illiterate West, the Easterners viewed with scorn and contempt his quest for SUPREMACY OVER THEM.

Without careful inquiry and without waiting to be fully informed about Patriarch Photios, Pope Nicholas wrote to both Photios and the Emperor. He addressed Patriarch Photios, however, as a simple layman, without giving him any Episcopal title, though he knew him to have been lawfully consecrated. This pretense was the Pope’s way of saying THAT NO BISHOP COULD APPROACH THE PATRIARCHAL CHAIR, EXCEPT BY THE CONSENT OF THE LATIN PONTIFF. The legitimacy of Photios’s ordination did not depend upon the Papal will, but upon the judgment pronounced upon Patriarch Ignatius, and the regularity of the election of Photios. A Synod comprised of 318 Bishops, including Western legates, had publicly approved Photio’s election and Ignatius’ deposition.

After convoking a council in Rome in 863, held in the Lateran, Pope Nicholas Ist, unjustly DEPOSED AND EXCOMMUNICATED Patriarch Photios. The basis for these charges was that Patriarch Photios had taken the Patriarchal throne in an UNCANONICAL MANNER. Pope Nicholas also threatened that if Photios did not conform to the decision of the Lateran Council, Photios would remain EXCOMMUNICATED until his deathbed. Nicholas also wrote letters to Emperor Michael III and to Photios, refusing to address Photios as Patriarch, but simply as a "very wise man."

Not stopping there, Pope Nicholas also wrote to the Eastern Patriarchs of ALEXANDRIA, ANTIOCH, AND JERUSALEM, commanding them to make known to their faithful the decisions of the Apostolic See of Rome. The supremacy of Peter has, in fact, been held by the Latins (Roman Catholics) from 860 UNTIL THE PRESENT. The Pope (Nicholas 1st) ordered that Patriarch Photios and Ignatius be sent to Rome TO BE JUDGED BY HIM. The Eastern Church was greatly insulted by this unheard-of action. In spite of this, Saint Photios, showing true love, never gave way to wrath. He considered that silence would be the practical way to maintain unity between East and West. Any further communication would have been pointless. The Emperor also terminated further contact with the Pope.

The Eastern Churches simply viewed the Bishop of Rome AS ONE AMONG MANY EQUALS. Nevertheless, without any authority, Pope Nicholas PRONOUNCED AN ANATHEMA AGAINST PHOTIOS, in a Council which he held in Rome, in early 863. Pope Nicholas was mistaken to presume upon this authority. In fact, the very Synods to which Nicholas appealed had ordained that a bishop should only be tried and condemned by the brethren of his Province. The Synods DID NOT GRANT ANY MORE AUTHORITY TO THE BISHOP OF ROME THAN TO THE OTHERS. Patriarch Photios, who was well-versed in the ancient Canons, viewed the excommunication of Pope Nicholas as null. Therefore, he continued zealously the discharge of his Episcopal duties.

The conflict between Rome and Constantinople reached a climax. Patriarch Photios championed not only THE AUTONOMY OF THE BYZANTINE CHURCH but also the most vital interest of the Empire. Emperor Michale III afforded him full support. Michael sent the Pope a letter that declared Byzantine belief in their own independence and supremacy. He also demanded, in the form of an ultimatum, that the Papal decision against Photios be withdrawn. He also wrote, with cutting acrimony, that the Byzantines rejected Rome’s claim to supremacy. IN THE CHURCH OF CHRIST, THE HEAD IS OUR LORD JESUS CHRIST. IT IS HE WHO GOVERNS HIS CHURCH BY THE HOLY SPIRIT, THROUGH HIS RIGHTEOUS ONES, AND THROUGH THE SYNODS.

As a result of Patriarch Photios’ circular letter among the Oriental Patriarchates, in the summer of 867, a Great Ecumenical Synod was convened, comprising about 1,000 bishops, clerics, and monks. Among those in attendance, there were three bishops of the Latins West. Many were the good causes for the Synod to excommunicate Pope Nicholas Ist and condemn Rome’s ecclesiastical customs; the Pope’s claims for primacy, his insulting actions against the Eastern Church, Papal invasion into Buglaria, heretical teachings of Frankish missionaries sent by him, and the innovative addition of the Filioque.

At the Synod, the letters of Pope Nicholas were read, and, by a UNANIMOUS VOTE, he was held unworthy of the Episcopate. The sentence against Pope Nicholas was AN EXCOMMUNICATION, but not a deposition. Though Nicholas’ condemnation of Photios in 863 was unjust, yet the judgment of this Synod WAS CANONICAL. Any Church has a right to separate herself from the communion of those THAT SHE DEEMS GUILTY, NO LONGER CONSIDERING THEM BISHOPS. This Synod also REJECTED THE FRANKISH DOCTRINE OF THE PROCESSION OF THE HOLY SPIRIT AS HERETICAL. The Synod also pronounced Latin interference in the affairs of the Byzantine Church as unlawful.

Having tended the Church of Christ in holiness and in an evangelical manner, and with fervent zeal having rooted out all the tares of every alien teaching, he departed to the Lord in the Monastery of the Armenians on February 6, 891.

____________

"Glory Be To GOD
For
All Things!"
– Saint John Chrysostomoa

+ + +

With sincere agape in His Holy Diakonia (Ministry),
The sinner and unworthy servant of God

+ Father George

My beloved brothers and sisters in Christ God,

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

Saint Photios, our holy and God-bearing father, of holy fame, was born in Constantinople around the year 820 to affluent, distinguished, and God-fearing parents. His father, Sergios, was attached to the Imperial Court as "Guardian of the Emperor and the Palace," that is, the Office of Spatharios. Sergios’ brother was Saint Tarasios, the Patriarch of Constantinople (784-806, commemorated by the Holy Church on the 25th of February). Patriarch Tarasios presided over the Seventh Ecumenical Synod at Nicaea in 787 A.D. IT WAS THE SYNOD THAT THE ORTHODOX VENERATION OF ICONS WAS CONFIRMED AND TEH ICONOCLASTIC (ICON-BREAKING) HERESY WAS CONDEMNED. Saint Photios’s mother, the pious and virtuous Irene, often received monks into her home, sought their holy prayers, and gave them alms. The parents, pre-eminent in virtue, nurtured all their children in faith and piety, laying the foundation with prayers and good deeds.

The family of Saint Photios belonged to the party which VENERATED THE SACRED ICONS; therefore, they were persecuted by the iconoclast Emperor Theophilos (829-842 A.D.). Saint Photios’ pious and upright family especially loved and honored the righteous monks who defended the sacred images. As targets of the raging persecution, Saint Photiois’ parents were deprived of their wealth. They were tormented and, together with their children, were exiled to wild and waterless places, that they might end their days. Not once did these confessors and martyrs of the True Faith consent to repudiate the sacred images. Therefore, even from seven years of age, Saint Photios confessed, defended, and sustained the Holy Apostolic Faith and the True Doctrines of the Holy Fathers. Anathemas and excommunications were hurled against Saint Photios’ family and his uncle Saint Tarasios by a council of heretics. Saint Photios’ father and mother died as martyrs in exile.

From his youth, Saint Photios shone forth in chastity and was inclined to the quiet, prayerful, and monastic life. Later in life, as Patriarch Photios of Constantinople, he wrote to the Easters Patriarchs: "Even as a child I longed to be free of life’s concerns and affairs and to pay attention only to that which was my concern… From childhood on, there grew in me and with me a love for the Monastic life."

After a bout with dysentery, the death of the iconoclast Emperor Theophilos came in January of 842 A.D. Christ, in His Omniscient Providence, appointed a devout and pious Empress to rule over the Byzantines until her almost three-year-old son, Michael III, should come of age. With the death of her husband, THE ICONOCLASTS FELL OUT OF FAVOR AND INFLUENCE, especially since the Empress was AN ICONOPHILE (LOVER OF ICONS). Empress Theodora, as it is recorded in her biography, removed her icons from hiding while Theophilos was on his deathbed. In her husband’s final moments, she persuaded him to confess, honor, and embrace the icons with all his soul.

The Empress Theodora’s minister, Theoktistos, had previously appointed Saint Photios as Professor of Philosophy and, Dialectics at the Patriarchal School of the Holy Apostles and the intellectual heart of the Empire. While in his position as a professor, it is said, the notable and celebrated Photios became the central force in the intellectual and literary movement of the second half of the 9th century. He exerted great influence over his young pupils. In educating others, Photios always aimed to guide their minds toward religious reverence. Thus, he mixed civic and ascetic virtue.

On the 13th day of March in the year 856, Michael, having attained an age of discretion, turned the government over to his uncle Bardas and elevated him to the supreme rank of Caesar. Over the years Bardas had become the main regulator of political affairs; and through his machinations, he eventually would eliminate his sister from the regency. However, rumor of Bardas illicit relations with his daughter-in-law echoed all over the city and came to Patriarch Ignatios’ ears. Thus, on the Feast of Theophany, in 858, the Patriarch REFUSED, in the presence of all the dignitaries of Hagia Sofia, to administer Holy Communion to Bardas. Bardas was deeply offended.

Another situation arose when a certain Gideon, posing as the Empress’ son, instigated a plot against Caesar Bardas. Patriarch Ignatios protested the execution of Gideon. Bardas retaliated by having Patriarch Ignatios accused of high treason. Many considered this fabricated charge of Bardas as just another scheme of his to be rid of his saintly sister and the Patriarch. On imperial orders, in October of 858, Patriarch Ignatius was arrested.
Bardas ordered him exiled to the island of Terebinthos, where he submitted his voluntary resignation.

During all these intrigues, Saint Photios maintained kept silent while studying, teaching, and writing on a multitude of subjects.

For more than a year, the Patriarchal throne remained vacant. Caesar Bardas did a great wrong by deposing Patriarch Ignatius uncanonically, that is, not by a synod. Yet the cunning Bardas found a solution–or rather Providence intervened with the bishops in the election of Professor Photios as Patriarch. The meek Photios, however, resolutely declined to accept the complex and demanding office of the Patriarchal throne. He never even considered leaving his books and studies to enter the clergy. He knew that once raised to the Episcopal chair, he would be compelled to give up that peaceful life in which he enjoyed the truest delights of learning. He thus entreated Bardas to give to another that "uncomfortable" chair.

However, pressed by the urgent need of the situation, the government and the bishops, Photios finally and reluctantly obeyed and accepted the ordination. To persist would have been unduly proud. Much as had his uncle, the Sainted Tarasios, Photios had to be rushed through the stages of ordination. This was not without ample precedent.

In accordance with ancient Ecclesiastical custom, when Photios took hold of the rudder of the Church as its Archpastor, having been elevated to the Apostolic Ecumenical, and Patriarchal throne of Constantinople, he sent Systatic Letters concerning his installation to the Eastern Patriarchs in 859 A.D. Due to conflicts in the capital, his letter to Pope Nicholas (858-867 A.D.) did not reach Rome until early 860. [Source: The Great Synaxaristes of the Orthodox Church]

[Next: Part II]

___________

"Glory Be To GOD
For
All Things!"

– Saint John Chrysostomos

+ + +


With sincere agape in His Holy Diakonia (Ministry),
The sinner and unworthy servant of God

+ Father George

My beloved brothers and sisters in Christ God,

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

THE RIGHTEOUS SYMEON THE GOD-RECEIVER AND
ANNA PROPHETESS.

Symeon, the Righteous one, known as the God-receiver, lived for many years. His life prior to the time that the Virgin Mary and Joseph brought Jesus to the Temple, showed the elder to be a priest and translator. In the 3rd century B.C., during the reign of the Macedonian Ptolemy II (286-246 B.C.) called Philadelphos, SEVENTY Hebrew Scholars gathered to prepare a translation of the Old Testament for Greek-speaking Jews who no longer understood Hebrew. The translation came to be known as the SEPTUAGINT. One of the teachers and TRANSLATORS WAS OUR SYMEON.

Alexandria had been the home of a major colony of the Jewish Dispersion, where they occupied the eastern part of this great port. Their strength grew in the city, and in both a spiritual and mental context, the Hellenic (Greek) Jew became a phenomenon of culture. He found himself in a challenging confrontation with the literature and philosophy of the Greeks (Hellenes). The Alexandrian Jew spoke Greek (Hellenica), for such was a condition of citizenship. Indeed, a knowledge of Greek WAS A PREREQUISITE OF TRADE, BUSINESS, AND SOCIAL INTERCOURSE. The Jew of Alexandria, like any Jew of Tarsus (e.g. the Apostle Paul, was truly the citizen of two world cultures; hence the urge to translate the Hebrew Scriptures into their "other" language. Actually, Hebrew was becoming a less familiar, medium of communication to the Jews of Alexandria, almost an archaism of the synagogue.

The holy elder Eleazar became one of the SEVENTY TRANSLATORS. Eleazor went with SIXTY-NINE ELDERS who were thoroughly skilled in the Scriptures and in both languages. As Symeon and the others called for this work were traveling from Jerusalem. As Symeon and the others called for this work were traveling from Jerusalem, they discussed among themselves certain key verses in the books of the Prophets. Symeon then turned and said to them: "When I commenced to interpret the Prophet Isaiah, I saw a verse that read: ‘Behold the Virgin shall conceive in the womb, and shall bring forth a Son, and thou shall call His name Emmanuel’ [Isaiah 7:14]. This verse, my beloved fellows, causes me to marvel exceedingly! How is it possible for a virgin to give birth? Or how is it possible that God should be born? I shall not believe that this could ever happen."

Upon uttering these words of unbelief, suddenly, AN UNSEEN HAND SMOTE SYMEON and he heard a voice say: "THOU WILL BEHOLD CHRIST AND WILL ALSO HOLD HIM IN THY HANDS! THOU SHALL NOT DIE TILL THIS SHOULD COME TO PASS."

Coming to himself, Symeon proceeded and, little by little, he and the other teachers in his party reached a certain river. "If the verse of Isaiah is true, then I shall receive my ring again!" The group then traveled on. Upon arriving in a city nearby this rive they purchased fish so that they might prepare it for the approaching evening. Then, by God’s good will, the same fish that Symeon purchased and began to prepare by slicing it open CONTAINED HIS VERY OWN RING WITHIN THE ENTRAILS. At that moment, he believed the words of the prophecy.

According to Saint Irenaeus ( 130-200), Ptolemy, "wishing to test them individually, and fearing lest they should perchance, by taking counsel together, conceal the truth in the Scriptures by their interpretation, separated them from each other, and commanded them all to make their own translation. He did this with respect to all the books. However, when they came together in the same place before Ptolemy, and they compared their translations among themselves, God was indeed glorified. The SCRIPTURES WERE ACKNOWLEDGED AS TRULY DIVINE, BECAUSE ALL OF THEM READ OUT THE SAME TRANSLATION, IN THE VERY SAME WORDS AND THE VERY SAME NAMES, FROM BEGINNING TO END, SO THAT EVEN TEH GENTILES PRESENT PERCEIVED THAT THE SCRIPTURES HAD BEEN TRANSLATED BY THE INSPIRATION OF GOD…THUS, THE SCRIPTURES HAD BEEN INTERPRETED WITH FIDELITY.

Thereafter, decades passed, and Symeon waited and waited for the "CONSOLATION OF ISRAEL." In a festal hymn, we hear Jesus say: "It is not the old man who holds Me, but I uphold him: for he begs Me to let him depart."

Prophetess Anna

The Prophetess Anna, according to Saint Luke, was "a daughter of Phamuel, of the Tribe of Aser. She was advanced in many days, having lived with a husband seven years from her virginity. And she was a widow about eighty-four years, who departed not from the Temple, and worshipped God with fastings and entreaties night and day. And she, having stood by, at the same hour, was giving thanks to the Lord and kept on speaking about Him to all those waiting for redemption in Jerusalem" [Luke 2:36-38]. Saint Kosmas says that she was chaste and venerable. She prophesied in a sacred manner, openly confessing that the Lord HAD COME INTO HIS TEMPLE. She also magnified the Theotokos, proclaiming her to all present. One account of her virtuous life and God-pleasing deeds, the blessed Anna, the namesake of grace, was counted worthy TO BEHOLD OUR LORD JESUS CHRIST, WHEN HE WAS BROUGHT INTO THE TEMPLE, A FORTY-DAY OLD Babe, by His Most Holy Mother and the Righteous Joseph. The account of her praise and prophecy is given herein on the day of the feast, the 2nd of February, when she announces in the Temple precincts: "BEHOLD, O MEN, WHAT IS TO BE FOUND THIS DAY? This small Child established firmly here firmly Heaven and the earth. This small Child IS THE CREATOR OF ALL THE WORLD."

Thus this day, we have two irreproachable witnesses, Symeon and Anna, who testify and proclaim the awesome and ineffable condescension of God. [Source: The Great Synaxaristes of the Orthodox Church]

Please note: The Holy Orthodox Church’s official Old Testament is the TRANSLATION OF THE SEVENTY known as the SEPTUAGINT. Western Christians, Roman Catholics, and Protestants use a Latin version of the Bible known as the VULGATE.

__________

"Glory Be To GOD
For
All Things!"

– Saint John Chrysostomos

+ + +

With sincere agape in His Holy Diakonia (Ministry),
The sinner and unworthy servant of God

+ Father George

My beloved brothers and sisters in Christ God,

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

THE HOLY FATHERS OF THE CHURCH SPEAK ON
THE MEETING OF THE LORD IN THE TEMPLE.

APOLYTIKION OF THE FEAST, Mode 1.

Lady full of grace, rejoice, O Virgin Theotokos, for Christ God,
the Sun of Righteousness has risen from you and He
illumined those in darkness. And You, righteous Elder, be glad
in heart, receiving in your embrace the One Who liberates our
souls and bestows on us the Resurrection.

Idiomelon. Mode pl. 2.

Let the gate of heaven open today. For the Father’s beginningless Logos/Word, having
taken a beginning in time and not separated from His Divinity, is willingly offered as a
forty-day-old Infant, in the Temple of the Law, by His virgin Mother. And the Elder
receives Him in his arms. "Let me depart," cries the servant to the Master. For my eyes
have seen Your salvation." O Lord, Who came to the world to save thy human race,
glory to Thee!

+



The Venerable Bede (673-735 A.D.) writes: "Now the law commanded that a woman who had conceived and brought forth a male child shall be unclean for seven days, and on the eighth day the infant was to be circumcised [Leviticus 12:2-3]. And for another thirty-three days she was to abstain from entry into the temple [Leviticus 12:4] and marital relations, until, on the fourteenth day after the birth, she was to bring her son with sacrificial offerings to the temple of the Lord [Leviticus 12:6]. The firstborn of all the male sex was to be called holy to the Lord. The Virgin did not receive seed, but even as our Lord willed to be under the law so that He might redeem us [Galatians 4:4-5], so too did the Blessed Mother, who by a singular privilege was above the law; nevertheless, she did not shun being made subject to the principles of the law for the sake of showing us an example of humility."

Why was it written in the law of God that there should be a presentation of "a pair of turtledoves or two young pigeons" [Luke 2:24; cf. Leviticus 5:11, 12:8]? Saint Ambrose informs us that "this is the true sacrifice of Christ: CHASTITY OF BODY AND GRACE OF THE SPIRIT. Chastity belongs to the turtledove; grace, to the pigeon. It is related that the turtledove when widowed by the loss of its consort, does not seek another, but is utterly weary of the bridal bed and even of the world itself."

Saint Kyril of Alexandria (444 A.D.) writes: "What does the turtledove signify? And what, too, the other, the pigeon? The one is the most noisy of the birds of the field, but the other is a mild gentle creature. And such did the Savior of all become toward us, showing the most perfect gentleness, and like a turtledove, moreover, soothing the world, and filling His own vineyard, even us tho believe in Him, with the sweet sound of His voice. For it is written in the Song of Songs, ‘The voice of the turtledove hath been heard in our land’ [Song 2:12]. For Christ has spoken to us the Divine message of the Gospel, which is for the salvation of the whole world."

Thus we chant in the Canon to the Akathist: "Rejoice, O Ever-virgin, the Dove
that gave birth to the compassionate One." Saint Kosmas (7th-8th Century)
characterizes Mary as a dove and says, "The pure Dove, the Ewe without
blemish, brings the Lamb and Shepherd into the temple."

Saint John of Damascus (676-750 A.D.) writes that "He Who is
without beginning, the Logos/Word of the Father has made a
beginning in time without forsaking His Divinity; and as a Babe
forty days old He is, of His own will, brought by the Virgin, His
Mother, as an Offering in the Temple of the law."

Saint Andrew of Crete speaks of the symbolic meaning of the pair of
doves offered on this day. "He Who is borne on high by the cherubim
and praised in hymns by the seraphim, is brought today, according to
the law, into the holy Temple and rests in the arms of the elder as on a
throne. From Joseph he receives gifts fitting for God: a pair of doves,
symbol of the spotless Church and of the newly-chosen people of the
nations", whereas, the two young pigeons show Him as the Originator
of the two Covenants, both Old and New.

Bishop Nikolai Velimirovic [1956] writes that the elderly Symeon beheld
both the Child and His Mother bathed in Light that shone around their heads
like a halo. The Virgin, carrying Jesus in her arms, was rejoicing over Him.
Apocryphal sources write that Symeon was filled with the greatest pleasure
at the sight of Angels praising Him, standing in a circle, like bodyguards
standing by the King.

Saint Romanos also makes mention of this, chanting, "While the Angels
sang hymns to the Lover of man, Mary advanced, holding Him in her arms.
The righteous man was then "constrained by joy and fear; for, with the eyes
of the spirit, he beheld the ranks of Archangels and of Angels standing erect
with reverence and glorifying Christ. He then prayed earnestly within
himself and cried, ‘Guard me and do not let the fire of Thy Divinity harm me,
Thou, the Only Friend of man."

Saint Ephraim points out in his Homily on Our Lord that the Infant Christ
was actually presenting the priest to His Father and not the priest
presenting Him. "Symeon the priest, when he took Him up in his arms to
present Him before God, understood as he saw Him that he was not
presenting Hi, but as being himself presented. For the Son was not
presented by the servant to His Father, but the servant was presented
by the Son to his Lord. For it is not possible that He, by Whom every
offering is presented, should be presented by another; so that He Who
receives offerings gave Himself to be offered by another, that those who
presented Hi, might themselves be presented by Him."

Saint Gregory of Nyssa comments that "He is called the ‘salvation that is
prepared before the face of all peoples’; but likewise ‘the fall and the
resurrection of many.’ The Divine wish is the salvation and the sanctification
of each person. Their fall or resurrection is within the will of each person,
both of them thus believe and them that disbelieve."

Saint John Chrysostom speaks saying, "For whose fall? Without doubt
those who believe not, and those that placed the Innocent upon the Cross.
For whose resurrection? Those who give thanks; those who turnt to Him
with a grateful heart."

Saint Basil adds that ‘the Cross in Scripture is called A SIGN OF CONTRADICTION.
For Moses, it says [Numbers 21:9], made s brazen serpent an set it up for a sign. For
it is a sign of a wondrous, yet hidden thing–seen by the simple, but understood only
by those whose minds are prepared."

As we know, at that time, the Jews were awaiting, in the person of the Messiah, an awesome king and conqueror, who could subdue all rulers and all thrones to the throne of David, and found a great messianic kingdom, in which the Jews, as the direct descendants of Abraham, would occupy the first place and rule over all. As far as the pagans were concerned, the Jews thought tha such persons were not to have any right to this kingdom of the glorious Messiah. When Christ had appeared on the earth, these false messianic hopes of the Jewish people had reached their highest degree of intencity, despise the fact tha the traits and cource of the true Messiah are depicted completely different in the Old Testament [cf. Isaiah 53:3-4]. The death of Christ the Savior on the Cross would be a stumbling block [1 Corinthians 1:23], which caused all those Jews to stumble who were infected by false messianic expectations and narrow nationalistic exclusiveness and aims.

Saint Theophylactos adds that "as He showed forth the wisdom of the Logos/Word of God. He did not become wise by the process of time–away with the thought! Little by little He showed forth the implanted wisdom. In conformity with His bodily stature it is said He was growing and showing Himseff strong in the spirit. If He showed forth all His wisdom while small in age, He would have been thought a prodigy… Thus,little by little, He laid bare His wisdom."

In the Holy Orthodox Church this Festival appears to have been observed in Jerusalem since the 4th century, and the iconography associated with the Feast developed from the 5th century onwards. This Feast of the Theotokos was brought to Constantinople by Emperor Justinian in 542 A.D. It has sisnce been numbered among the Master’s Feasts, though it is treated in liturgical offices as a Feast of teh Theotokos.

Should the Feast fall on the Lord’s Day, that is, Sunday, still the service of the Resurrection would be conducted with it. Should it falln a fast day, a dispensation to patake of fish is given. [Source: The Great Synaxaristes of the Orthodox Church]

__________

"Glory Be To GOD
For
All Things!"

– Saint John Chrysostomos
+ + +



With sincere agape in His Holy Diakonia (Ministry),
The sinner and unworthy servaant of God

+ Father George

My beloved brothers and sisters in Christ God,

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

On the 2nd of February Our Holy Orthodox Church Commemorates
the Meeting of Our Lord, God, and Savior JESUS CHRIST
in the Temple.

Apolytikion (Dismissal) Hymn. First Tone

REJOICE, thou who art full of grace, O Virgin Theotokos, for from
thee hath risen the Sun of Righteousness, Christ Our God, enlight-
ening those in darkness. Rejoice, thou also, O righteous Elder,
as thou receivest in thine arms the Redeemer of our souls, Who
also granteth unto us the Resurrection.

Kontakion Hymn. First Tone

THOU Who didst sanctify the Virgin’s womb by Thy birth, and didst
bless Symeon’s hands as was meet, by anticipation, has even now
saved us, O Christ God. But grant peace in the midst of wars unto
Thy commonwealth and strengthen the hierarchs whom Thou hast
loved, O only Friend of man.

+



The Meeting of Our Lord in the Temple is celebrated today, FORTY DAYS AFTER His incarnation in the flesh. “Sanctify to Me every firstborn, first produced, opening every womb among the children of Israel both of man and beast: It is Mine” [Exodos 13:2]. At first appearance, this verse seems to imply that all firstborn are holy and dedicated to God, yet it was only truly fulfilled in the Person of Christ. For many firstborn sons of women were neither holy nor dedicated to God. We need only to remember Cain who murdered his younger brother [Genesis 4:8], or Esau who sold his birthright for a platter of lentils, and who was called “Edom” for his unbridled passion [Genesis 25:30-34], or Reuben who defiled his father Jacob’s bed [Genesis 49:4).