MARRIAGE UNDER FIRE

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.

MARRIAGE UNDER FIRE

"In the Mystery (Sacrament) of marriage the Church invokes the help of God on those being married, that they might understand, fulfill, and attain the aims set before them; namely, to be a "house church," ("e kat’ oikon ecclesia"), to establish within the family truly Christian relationships, to raise children in faith and life according to the Gospel (Evaggelion), to be an example of piety for those around one, and to bear with patience and humility the unavoidable sorrows and, often, suffering which visit family life." This is the true meaning and purpose of the Christian marriage.

Modern marriage, however, has been reduced to cohabitation and sharing common interests. A mutual understanding that although married each spouse can function almost independently of each other. They, at times, act independently without taking in any consideration of the other. Each one has his/her circle of friends, they may have separate bank accounts, have their own hobbies, and take separate trips. Communication with each other is flawed and therefore creates disagreements and conflict within the marriage. In many cases their profession takes presidents over everything, including who will raise the children. The role of each spouse is somewhat blurred and it causes a power struggle among them. All of this and more creates an unhealthy environment within the marriage. The spouses are not rivals within the marriage but one should respect the other and be willing to act as one.

Marriage today is faced with many challenges and even more distractions. The spouses seem to compete with each other and ignore the needs of the other. There is no cohesiveness or unity within modern marriage. All of these differences draw the spouses away from each other which unfortunately leads to divorce. However, in today’s secular society there are many other reasons for the break up of a marriage. The so-called "open marriages" and promiscuous behavior (whether in an "open" structure or through secretive, non-consensual acts) are significant contributing factors to relationship breakups and divorce. A primary risk is one or both partners developing romantic, rather than just physical. connections with outside partners. Infidelity among couples is one of the primary causes of divorce.

However, even Christians who have been married in the Church have been infected by this wicked temptation. Divorce among Christians has increased over the years and tragically entire families have been devastated by it. Reasons for divorces of Christian marriages are similar to civil marriages i.e., promiscuity, infidelity, lack of communication, pride or egoism, rivalry, choosing the single life rather than married life, seeking excitement, personal ambitions, and lack of devotion and love. Sadly, the number of ecclesiastical divorces within our Churches has also increased dramatically over the years. Even among Orthodox clergy who are married but have succumbed to the same temptations of promiscuity have ended in divorce. This is, however, most scandalous to Orthodox Christians who look up to the clergy to set the proper Christian example. This evil behavior of the clergy who have betrayed their ordination should know better than anyone else what a awaits them and the consequences of their evil actions are when they stand before God on Judgment Day.

We believe that the beginning moment in the existence of the Christian family is the sacred action of Marriage. The chief part in the rite of the Mystery (Sacrament) of Marriage is the placing of the crowns upon those being married with the words: "The servant of God (name) is married to the handmaid of God (name) in the name of the Father and of the Son and of the Holy Spirit," and then the common blessing of both with the thrice-repeated short prayer "O Lord our God, crown them with glory and honor." Our Savior Jesus Christ Himself commanding that faithfulness be preserved in marriage and forbidding divorce, mentions these words of the book of Genesis and instructs: "What therefore God hath joined together, let not man put asunder" (Matthew 19:4-6). These words of the Lord clearly testify to the moral dignity of marriage. The Lord Jesus Christ sanctified marriage by His presence at the marriage in Cana of Galilee, and here He performed His first miracle. [Resources: The Orthodox Study Bible and Orthodox Dogmatic Theology)

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

+ + +

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

THE NUMEROUS THREATS FACING THE INSTITUTION OF MARRIAGE AND THE TRADTITIONAL FAMILY

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 NUMEROUS THREATS FACING THE INSTITUTION OF MARRIAGE
AND THE TRADITIONAL FAMILY.

The Holy Bible and human history begin and end with weddings. Adam and Eve come together in marital union in Paradise, before the Fall, revealing marriage as a part of God’s eternal purpose for humanity in the midst of creation (Genesis 2:22-25). History closes with the marriage of the Bride to the Lamb (Revelation 19:7-9), earthly marriage being fulfilled in the heavenly, showing the eternal nature of the Mystery (Sacrament).

The marriage most prominently featured in the wedding ceremony, however, is the one at Cana of Galilee, described in the Gospel passage read at every Orthodox wedding (John 2:1-11). In attending this wedding and performing His first miracle there, Our Lord and Savior Jesus Christ, the Son of God, forever sanctifies marriage. As with all the Christian Mysteria (Sacraments), marriage is sacramental because it is blessed by God.

In modern society, as well as in Christendom, a recurring debate is going on. It deals with the tension between equality of the partners in marriage and Office or order in marriage. Often, this tension has turned into a polarity between men and women, and sometimes even breeds hostility. There are two elements in the Orthodox divine service of marriage which serve to heal such tension, while making clear the teaching of the Church on the twin themes of equality and order concerning husband and wife.

As to equality, during the divine ceremony crowns are placed on the heads of the bride and groom. This act is symbolic of their citizenship in the Kingdom of God, where "there is neither male or female" (Galatians 3:28) and of their dying to each other (the crown is often a symbol of martyrdom; see (Revelation 2:10). The words of Saint Paul are clear on marital equality: "The wife does not have authority over her own body, but the husband does. And likewise also the husband does not have authority over his own body, but the wife does" (1 Corinthians 7:4). Husband and wife belong to each other AS MARTYRS, THEY BELONG TO GOD AS ROYALTY, AND THEY ARE CALLED TO TREAT EACH OTHER ACCORDINGLY.

But within marital equality there is also order. The epistle passage read at the Mystery of Marriage is Ephesians 5:20-33, the exhortation to husbands which begins with a call to submit to each other (Ephesians 5:21). The husband is to serve God as head of his wife, as Christ is the head of the Church (Ephesians 5:23). The wife is to be subject to her husband as the Church is subject to Christ (Ephesians 5:24). There is nothing here to suggest that the wife is oppressed in marriage, anymore than one would call the Church oppressed in relationship to Christ.

Thus, Christian marriage is A MYSTERY (SACRAMENT)–holy, blessed, and everlasting in the sight of God and His Church. Within the bonds of marriage, husband and wife experience a union with one another in love, and hopefully the fruit of children and one day the joy of grandchildren. And within the bonds of marriage there is both A FULLNESS OF EQUALITY BETWEEN HUSBAND AND WIFE, AND A CLARITY OF ORDER WITH THE HUSBAND AS THE ICON OF CHRIST, THE WIFE AS THE ICON OF THE CHURCH.

The above is an explanation and definition of the Christian marriage. It is a sacrament, it is holy, it is blessed, and everlasting in the sight of God and His Church. However, marriage in a non-Christian world and society, a civil marriage or something more secular is treated more as an emotional decision between two people who may have certain things in common as well as a financial security. It used to be that of a judge, a minister, a notary-republic, justices of the peace, and magistrates. Friends or relatives can often officiate if they become ordained online could conduct a marriage. Now I believe others such as mayors, county clerks may conduct marriages. Usually "vows" prepared by the couple are exchanged and the person conducting the marriage (i.e. a park, a beach, a barn, etc.) pronounces them married. The person performing the ceremony is responsible for signing and returning the marriage license to the appropriate county office. This type of matrimony is totally different from a Christian marriage performed in a church by an ordained priest who conducts the sacrament.

As one can clearly see, a marriage outside the Church most often excludes God and His blessing of the union between a man and a woman. There are no requirements, there is usually no marriage counseling or religious instruction. It is strictly a secular event. Marriage over the years has been compromised and its purpose and significance dilute. Under communism the groom and bride would go to the local state office sign their names and instantly and officially be married.

(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


WHAT IS PRAYER?

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

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

WHAT IS PRAYER?

PRAYER, as a mystery of the unity of man with God, is truly an incomprehensible miracle of miracles which can become A DAILY EXPERIENCE IN THE SOUL OF THE PIOUS BELIEVER WHO PRAYS WITH ATTENTION AND SINCERITY. Saint John Chrysotomos, who has taught us so many things about prayer and who has bequeathed to us so many beautiful prayers, emphasizes that prayer is THE MOST POWERFUL THING IN THE LIFE OF A PERSON, AND NOTHING CAN COMPARE WITH PRAYER. Prayer is the unique and priceless gift of the Creator to man, because it is through this most important divine gift of prayer that the creature is raised up to the Creator and the finite person is empowered to converse with the Infinite God.

PRAYER is God’s greatest gift to fallen man. As such, PRAYER IS ALSO MAN’S GREATEST POWER, WHICH HE CAN USE TO REDISCOVER AND RESTORE THE ORIGINAL BEAUTY, THE ORIGINAL GLORY AND HONOR OF HIS NATURE, CREATED IN THE IMAGE AND LIKENESS OF GOD. Prayer has indeed strengthened all the Saints, and it can also strengthen us. Consequently prayer should not be seen as simply one of the virtues, or merely a duty we must fulfill as Christians. Rather, we must see prayer as constituting the natural and perfect stance of man as a creation of God. In other words, PRAYER REVEALS THE VERY ESSENCE OF HUMAN EXISTENCE AND INTERPRETS WHAT IT MEANS TO BE A HUMAN BEING,THAT IS, A PERSON WHOSE EXISTENCE IS ALWAYS UNDERSTOOD IN RELATION TO THE TRUE AND LIVING GOD. According to the ASCETIC Saint Neilos, "EVERYONE WHO DOES NOT WISH TO BE UNITED WITH GOD THROUGH PRAYER IS ACTUALLY SEPARATED FROM GOD." In the spiritual tradition of the Orthodox Church, PRAYER IS ALWAYS SEEN AS AN ACT THAT IS PURELY VOLUNTARY AND PERSONAL, AND WHICH, WHEN PRACTICED FAITHFULLY AND DEVOUTLY, ALWAYS UNITES THE BELIEVER WITH GOD. If, as it is said, we cannot live without God, then we must also say that we cannot really live without prayer, which brings us confidently before the presence of God and makes us witnesses of His PRESENCE AND KINGDOM IN THE WORLD.

Without prayer human beings ARE ALIENATED NOT ONLY FROM GODBUT ALSO FROM THEMSELVES. Without prayer human beings deny the underlying fervent desire of their heart, the great longing for a fuller, purer, more blessed life, which is our natural movement toward God. It is this COMMUNION WITH GOD THAT NOT ONLY DEFINES US AS HUMAN BEINGS, BUT ALSO OFFERS TO US THE VICTORY OVER SATAN, SIN AND DEATH. A Saint, A TRUE HUMAN BEING, is not some superman or superwoman, but THE PERSON WHO TRULY LIVES HIS OR HER PERSONAL HUMANITY AS A PRAYING HUMAN BEING. This means that the actual destiny of man is to pray and to be in touch with God THROUGH PRAYER, as the Psalmist confirms: "I will sing to the Lord as long as I live" (Psalm 104:33). It is, therefore, not enough to simply some prayers from time to time, in the sense of fulfilling an occasional or regular religious duty. The totality of our life must become A "PRAYER" in the sense that our life becomes real and true and authentic when it is all a time of prayer, that is, a time of communion with God.

Above and beyond all the definitions of prayer mentioned above, it must be emphasized that essentially prayer is an extraordinary and exceptional privilege, a truly unique privilege given ONLY TO HUMAN BEINGS. This special privilege empowers the believer to become worthy, "with boldness and without condemnation" to call upon God in heaven and to address Him as "FATHER," and, spiritually united with all the other children of God, to say the prayer which Our Lord and Savior Jesus Christ has taught us to say:

Our Father, who art in heaven, hallowed by Thy Name,
Thy Kingdom come,
Thy will be done on earth as it is in heaven.
Give us this day our daily bread,
And forgive us our transgressions
as we forgive those who transgress against us,
And lead us not into temptation,
But deliver us from the evil one.
This is indeed the classic prayer, the Lord ‘s Prayer, which our Lord Jesus Christ Himself taught His Disciples to say when they asked Him: "Lor, teach us to pray" (Luke 11:1).

It should also be emphasized that, for fallen human nature, prayer is not from the very beginning a natural and spontaneous condition of man, but rather A SACRED DUTY, A HIGH PRIVILEGE AND AS NOBLE CALLING THAT MUST BE FULFILLED WITH FAITH AND HUMILITY. Prayer is like a sacred art that must be willingly and consistently practiced. Every art of course requires a certain degree of training and constant exercising. Prayer too must be constantly cultivated, precisely as a most refined art of the human spirit, with persistent vigilance and daily practice, so that with the passage of time and with the grace of God it may become a natural and a spontaneous condition and an unceasing activity of the spiritually regenerated person in the Holy Spirit and in our Lord and Savior Jesus Christ.

PRAYER AS THEOLOGY

"You are a theologian when you truly pray; and when you truly pray, you are a theologian." This pithy observation was authorized by Evagrios of Pontus who summarizes the teaching of his brilliant spiritual mentor, Saint Gregory the Theologian, for whom the term "theologian" meant SOMEONE WHO, THROUGH ASCETIC STRUGGLE AND PURIFICATION, HAD ATTAINED KNOWLEDGE OF GOD IN PRAYER AND CONTEMPLATION. Evagrios thus encapsulates Saint Gregory’s synthesis of mind and heart, knowledge and love, ,and the corresponding notion that theology and spirituality are NOT separate, self-contained activities, BUT RECIPROCAL CORRELATIVE COMPONENTS FORMING AN INTEGRAL UNITY.

This also the teaching of the Orthodox Church, for which TRUE THEOLOGY IS THE FRUIT OF PRAYER and NOT an exercise that is independent of or secondary to it. The way of prayer LEADS TO TRUE THEOLOGY, AND A THEOLOGIAN IS SOMEONE WHO HAS LEARNED HOW TO PRAY, AND TO PRAY TRULY. Authentic theology is the speech of the blessed–as well as their silence. The logos concerning God (Theos) is a word of truth that emerges only after the turmoil of the passions has been stilled. In the same way, "whoever speaks concerning the passions descends into Hades, together with the word of his teaching, bringing to life through his word every virtue deadened by evil and leading it to resurrection."

It follows THAT THE THEOLOGY CAN NEVER BE REDUCED TO MERE"ACADEMIC" KNOWLEDGE OF GOD, OBTAINED SOLELY FROM BOOKS AND DIVORCED FROM A LIFE OF ASCETIC PRAYER, CONFESSION, AND ONGOING REPENTANCE. Knowing the chemical formula of water cannot satisfy one’s thirs, just as concepts and theories about God are, by themselves, EQUALLY FRUITLESS FOR SALVATION. TRUE THEOLOGY IS KNOWLEDGE OF GOD BASED ON EXPERIENCE, ROOTED IN A LIFE OF VIRTUE, AND IMBUED WITH THE GRACE OF THE HOLY SPIRIT. THEOLOGY IS PARTICIPATION IN THE LIFE OF GOD MADE AVAILABLE TO US THROUGH CHRIST, WHO CAN BE KNOWN ONLY THROUGH LOVE, BECAUSE THE LOVE OF GOD ENGENDERS KNOWLEDGE OF GOD, AND SUCH KNOWLEDGE ENGENDERS LOVE. LOVE (AGAPE) AND KNOWLEDGE HAVE A TRUE INTERDEPENDENCE. FOR THE BELIEVER KNOWS CHRIST WHOM HE LOVES, AND LOVES HIM WHOM HE KNOWS. [Resources: A Prayer Book. An Anthology of Orthodox Prayers and The Light of the world. Prayers to our Lord and Savior Jesus Christ)

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

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

THE INNER UNITY OF THE TRIODION

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

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

THE INNER UNITY OF THE TRIODION

(1) THE PRE-LENTEN PERIOD. (a) The Sunday of Zacchaeus. One week before 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, THE INTENSITY OF HIS DESIRE to see our Lord, and we apply this to ourselves. If, as we prepare for Lent, there is a 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 non 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. REPENTANCE IS THE DOOR THROUGH WHICH WE ENTER LENT, THE STARTING-POINT OF OUR JOURNEY TO PASCHA. And to repent signifies far more than 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 A FRESH WAY OF LOOKING AT OUR RELATIONSHIP WITH 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. The Publican, on the other hand, truly longs for a ‘change of mind’: he is self-disatisfied, ‘poor in spirit,’ and where there is this saving self-disatisfaction there is room for God to act. Unless we learn the secret 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 that 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: Luke 15:11-32). The Parable of the Prodigal forms a exact icon of repentance 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 FATHERS’S HOUSE. But repentance implies action: "I WILL RISE UP AND GO…(vs. 18). TO REPENT IS NOT JUST TO FEEL DISSATISFIED, BUT TO TAKE A DECISION AND TO ACT UPON IT.

THE SATURDAY OF THE DEAD. On the day before the Sunday of the Last Judgment, and in close connection with the theme of this Sunday, there is a universal commemoration of the dead ‘FROM ALL THE AGES.’ (There are further commemorations of the dead on the second, third and fourth Saturdays in Holy and Great Lent). Before we call in mind THE SECOND COMING OF CHRIST in the service on Sunday, we commend to God ALL THOSE DEPARTED FROM BEFORE US, WHO ARE NOW AWAITING THE LAST JUDGMENT. In the texts for this Saturday there is a strong sense of the continuing bond of mutual love that links together ALL THE MEMBERS OF THE CHURCH, WHETHER ALIVE OR DEAD. For those who believe in the Risen Christ, death does not constitute an impassable barrier, since all are alive in Him; the departed are still our brethren, MEMBERS OF THE SAME FAMILY WITH US, AND SO WE ARE CONSCIOUS OF THE NEED TO PRAY INSISTENTLY ON THEIR BEHALF.

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 agape (love) is also A GOD OF RIGHTEOUSNESS, 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 message of Holy and Great Lent to each of us; TURN BACK WHILE THERE IS STILL TIME, REPENT BEFORE THE END COMES.

On SATURDAY IN THE WEEK BEFORE LENT (‘Cheese Week’). There is a GENERAL COMMEMORATION OF ALL THE ASCETIC SAINTS OF THE CHURCH, both men and women. As we set out on the journey of the Lenten Fast, we are reminded THAT WE DO NOT TRAVEL ALONE BUT AS MEMBERS OF A FAMILY, SUPPORTED BY THE INTERCESSIONS OF MAN INVISIBLE HELPERS.

THE SUNDAY BEFORE LENT. The last of the preparatory Sundays has two themes: IT COMMEMORATES ADAM’S EXPULSION FROM PARADISE, AND IS ALSO THE SUNDAY OF FORGIVENESS. There are obvious reasons why these two things should be brought to our attention as we stand on the threshold of the Holy and Great Fast. One of the primary images in 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 DEATH 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, that OF 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 TRUE 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 teh road of Lent as isolated individuals BUT AS MEMBER OF A FAMILY. Our asceticism and fasting should not separate 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.

THE SUNDAY OF ORTHODOXY. The sense of joy and thanksgiving, already evident on the Saturday of Saint Theodore, is still more apparent on the First Sunday in Lent, when we celebrate the TRIUMPH OF ORTHODOXY. On this day the Church commemorates the final ending of the Iconoclast controversy and the definitive restoration of the holy icons to the churches by the Empress Theodora, acting as regent for her young son Michael III. This took place on the first Sunday of Lent, 11th March A.D. 843. There is, however, not only a historical link between the First Sunday and the RESTORATION OF THE HOLY ICONS but also, as in the case of Saint Theodore, a spiritual affinity. If Orthodoxy triumphed in the epoch of the Iconoclast controversy, this was because so many of the faithful were prepared to undergo exile, torture, and even death, for the sake of the truth. The Feast of Orthodoxy IS ABOVE ALL A CELEBRATION IN HONOR OF THE MARTYRS AND CONFESSORS WHO STRUGGLED AND SUFFERED FOR THE FAITH: HENCE ITS APPROPRIATENESS FOR THE REASON OF LENT, WHEN WE ARE STRIVING TO IMITATE THE MARTYRS BY MEANS OF OUR ASCETIC SELF-DENIAL. The fixing of the Triumph of Orthodoxy on the First Sunday is therefore much more than the result of some chance historical conjunction.
The Office celebrates not only the restoration of the holy icons but, more generally, THE VICTORY OF THE TRUE FAITH OVER ALL HERESIES AND ERRORS. A procession is made with the holy icons, and after this extracts are read from the Synodical Decree of the 7th Ecumenical Council (A.D. 787). (Resources: The Lenten Triodion)

(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



IS THE FEELING OF GUILT NECESSARY FOR SINS COMMITTED?

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

CHRIST IS IN OUR MIDST1 HE WAS, IS, AND EVER SHALL BE

IS THE FEELING OF GUILT NECESSARY FOR
SINS COMMITTED?

"For whoever shall keep the whole law, and
yet stumble in one point, he is guilty of all"
(James 2:10).

"And I said, ‘O Lord, I am too ashamed and
embarrassed to lift up my face to You for our
Iniquities have multiplied above our heads, and
our guilt has grown up to heaven" (2 Ezra 9:6).

According to Orthodox theology, a sinner feels guilt not from inherited guilt (ancestral sin), but because they have personally chosen to violate God’s will, damaging their soul and severing their connection with Him. Sin (Gr. amartia) is viewed as a "sickness" or "missing the mark," and guilt acts as a, sometimes necessary, spiritual remorse leading to repentance, healing, and restoration. Guilt is incurred only through one’s own voluntary wicked acts. It is the recognition that one has acted "lawlessly" against their own nature and God’s commandments. While some Orthodox views emphasize guilt as a, sometimes necessary, spiritual remorse, it should not be a paralysing shame. True guilt serves as a catalyst for confession and repentance. Because sin is a sickness, the focus is not on satisfying legal guilt but on healing the soul, achieving theosis (deification) (becoming like God), and overcoming death. Therefore,the goal of repentance (Metanoia) is not to dwell on guilt, but to turn away from sinful acts, embrace humility, and seek the mercy of our Lord and Savior Jesus Christ.

"Whoever commits sin also commits lawlessness, and sin is lawlessness. And you know that
He was manifested to take away our sins, and in Him there is no sin. Whoever sins has neither
seen Him nor known Him. Little children, let no one deceive you. He who practices righteous-
ness is righteous, just as He is righteous. He who sins is of the devil, for the devil has sinned
from the beginning. For this purpose the Son of God was manifested, that tHe might destroy the
works of the devil. Whoever has been born of God does not sin, for His seed remains in him; and
he cannot sin, because he has been born of God" [1 John 3:4-9).


   Therefore, the goal of every Christian is not to sin.  But in fact all people do sin.  It is for this reason that the possibility to be freed from sin and to overcome sin comes through the saving  work of our Lord and Savior Jesus Christ, Who forgives the sins of the world.   Saint John writes, "If we say that we have no sin, we deceive ourselves, and the truth is not in us.  If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.  If we say that we have not sinned, we make Him a liar, and His word is not in us.  My little children, these things I write to you, so that you may not sin.  And if anyone sins we have an Advocate with the Father, Jesus Christ the righteous.  And He Himself is the propitiation of our sins, and not for own only but also for the whole world" (1 John 1-8-2:2).

   To have a right or correct relationship with God includes living a holy and righteous life.  And faith must seek forgiveness and cleansing for sin.  Sin (amartia) does exist, and the practice of confession is the established basis for growth toward righteousness. Though we do sin, we should strive not to sin.  Salvation in Christ IS A PROCESS OF GROWTH INTO SINLESSNESS.

   It is prudent for all Orthodox Christians as we approach the holy season of Holy and Great Lent.  Along with prayer, fasting, philanthropy, worship and many divine lenten services, the faithful must also include repentance for sins committed and seek cleansing through the Mystery of Confession/Repentance.  Concerning our sins, God's Logos/Word, gives a wonderful promise.  "If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness" (1 John 1:9).  The faithful are to bring their sins to God in repentance and receive cleansing and forgiveness.

   The early Christian community had a specific practice in this regard.  People would stand and confess their sins to God in the presence of the whole congregation.  Had not Jesus encouraged His followers to walk in the light together, to confront problems corporately, to "tell it to the Church" (Matthew 18:17)?  Thus Saint James writes, "Confess your trespasses to one another" (James 5:16).  But as time went on and the Church grew in numbers, strangers came to visit and public confession became more difficult.  Our of mercy, priests began to witness confessions of sin privately on behalf of the Church.

   Our Lord, God and Savior Jesus Christ gave His holy Disciples the authority to forgive sini. "If you forgive the sin of any, they are forgiven them; if you retain the sins of any, they are retained" (John 20:23), see also Matthew 16:19).  From the beginning, Christians understood that the grace of Ordination endowed the shepherd of the flock with the discernment and compassion to speak the words of remission, ON BEHALF OF CHRIST, regarding the sins of those who confess and turn from sin.  For God has promised the removal of sin from us "as far as the east is from the west" (Psalm 103:12).

   Thus Our Holy Orthodox Church has encouraged her faithful:  If you know you have committed a specific sin, do not hide it but confess it before coming to the Holy Eucharist or Holy Communion.  Saint Paul wrote:  "Let a man examine himself, and so let him eat of the bread and drink of the cup" (1 Corinthians 11:31).

  King David learned a lesson regarding his sin which is recorded for our benefit.  For about a year, he had hidden his sins of adultery with Bethsheba and the murder of her husband (2 Samuel 11:1-12:13).  Then, confronted by Nathan the Prophet, David repented from his heart and confessed his sin in a psalm which is used for general confession to this day (Psalm 50[51]. The joy of salvation was restored to him.

While all sin is considered serious, the Orthodox Church differentiates between gravity based on whether it is "unto death" (deadly, willful, or unrepented) or less severe. Instead of seven, the Orthodox Church often focuses on the "eight evil thoughts" (or passions) formulated by Saint John Cassian: GLUTTONY, FORNICATION, LOVE OF MONEY, ANGER, SADNESS, LISTLESSNESS, VAINGLORY, AND PRIDE. These are considered the roots of sin, with pride often seen as the primary, most serious passion. While all sin causes separation from God, some sins are considered "heavier" or "mortal" (unto death), such as those mentioned by Saint Paul (sexual immorality, idolatry, murder, theft, etc.) These are sins that, if unrepented and persisted in, destroy the soul’s communion with God. The Orthodox Church identifies sins by focusing on the underlying passions that drive them and assesses their gravity by their impact on a person’s spiritual health and relationship with God.

Christians sometimes ask, "Can’t I confess to God privately?" Certainly, though there is no clear Biblical basis for it. When one confesses to God privately he or she tends to justify his/her actions and even place the blame on the other person. Furthermore, the person confessing to himself may lack knowledge of the faith or the necessary discernment to make an objective ruling or judgment. Also, the person may not understand the gravity of his or her sinful actions and avoid any personal incrimination. Even general confession occurs in the Church. In His mercy, God provides the Mystery (Sacrament) of Confession/Repentance (more properly called the Mystery of Repentance) to give us deliverance from sin and from what psychiatrists call denial. It is to pray in isolation, yet never come clean. If far more effective to confess aloud to God before a priest (father confessor), and benefit from his spiritual guidance, help and spiritual support.

Thus the Orthodox Christian comes before the holy icon of Christ, to Whom we confess, and are guided by our father Confessor, our spiritual father, in a cleansing inventory of our lives. When we reveal to God all, naming our sins and failures, we hear those glorious words of freedom which announce Christ’s promise of forgiveness of all our sins. We resolve to "go and sin no more" (John 8:11). [Resources: The Orthodox Study Bible)

____________
"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

SAINT JOHN CHRYSOSTOM ON PRAYER (Part II)

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

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

SAINT JOHN CHRYSOSTOM ON PRAYER (Part II)

Prayer purifies the soul from our sins. This we are taught by the story of the Publican in the Gospel (Luke 18:9-14), who beached God to show mercy on him and to forgive his sins, and who was really granted this grace. We are taught the same thing by the leper, who was cleansed when he turned to God in repentance (Matthew 8:1-4). For if the destroyed body was healed by God immediately, even more readily will He heal an ailing soul as one who loves mankind. Inasmuch as the soul is more precious than the body, it is more appropriate for God to show greater concern for the health of the soul. One could include many other examples from the Old and the New Testament, if one were to number all those who were saved THROUGH PRAYER.

Someone among he indolent who does not wish to pray diligently may raise an objection about all this with the words spoken by Christ: "Not everyone who simply says, ‘Lord, Lord’ will enter into the Kingdom of Heaven, but he who does the will of My heavenly Father" (Matthew 7:21). Certainly someone may indeed day this if I were of the opinion that prayer alone is sufficient for our salvation. But because I say that prayer IS THE CROWN OF GOOD THINGS and the FOUNDATION AND ROOT OF THE VIRTUOUS LIFE, let no one say this as an excuse for their indolence. For neither prudence alone can save without the other virtues, FOR THEY MUST ALL WORK TOGETHER IN OUR SOULS. PRAYER IS ALWAYS THERE AS THE ROOT AND THE FOUNDATION. As the keel makes the ship strong and holds it together as a unified whole, and as the foundations hold up the building, by the same token, our life is upheld and strengthened by prayers, WITHOUT WHICH NOTHING GOOD AND SALUTARY CAN COME TO US. This is why the Holy Apostle Paul insists and constantly reminds us: "CONTINUE EARNESTLY IN PRAYER, BEING VIGILANT IN IT WITH THANKSGIVING" (Colossians 4:2). In other place he says: "REJOICE ALWAYS, PRAY WITHOUT CEASING, IN EVERYTHING GIVE THANKS; FOR THIS IS THE WILL OF GOD IN CHRIST JESUS FOR YOU" (1 Thessalonians 5:17). Again he says in another place: "PRAYING ALWAYS WITH ALL PRAYER AND SUPPLICATION IN THE SPIRIT, BEING WATCHFUL TO THIS END WITH ALL PERSEVERANCE AND SUPPLICATION" (Ephesians 6:18). With many such divine words the preeminent Apostle Paul exhorts us to live our life with prayer and to constantly nurture our mind with it, because ALL HUMAN BEINGS HAVE NEED OF PRAYER JUST AS TREES HAVE NEED OF WATER. As the trees cannot bear fruit unless they drink from their roots abundant water, SO ALSO WE CANNOT PRODUCE THE PRECIOUS FRUIT OF PIETY UNLESS WE ARE NURTURED BY PRAYER.

This is why we must pray and worship God when we rise from our bed before the dawn of the sun, when we are about to have our meals, and when we prepare to recline for sleep. During the winter months we should devote the greater part of the night to prayers and ascetic vigils. Moreover, we should be praying with much delight, but also with much fear, considering ourselves as fortunate and blessed for being able to worship God. Tell me, how will you look upon the sun if you do not worship the One Who sends upon your eyes that most pleasant and sweet light? How will you enjoy the meal if you do not first thank the Giver and Provider of so many gifts and blessings? With what hope will you spend the hours of the night? What dreams do you hope to see if you do not guard yourself with prayers, but recline for sleep unprotected by prayers? You will be easily despised and become the plaything of the cunning demons, who wander constantly to see which one of us they can opportunistically snatch suddenly by finding us without prayer. But if these demons see us well protected by prayers, they run away like startled thieves and evil doers, seeing that a fiery sword stands by the soldier of Christ in prayer. And if anyone should be found to be barren of any prayer, such a person is readily drawn by the demons and guided toward sins and misfortunes and many other evil things.

(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

THE HISTORICAL DEVELOPMENT OF THE GREAT FAST

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 HISTORICAL DEVELOPMENT OF THE GREAT FAST

LENT, as it exists today in the Orthodox Church, is the result of a long historical development, of which no more than a brief summary can be offered here. The portion of the Church’s Year covered by the Lenten Triodion falls into three periods:

(1) THE PRE-LENTEN PERIOD: three preparatory Sundays (the Publican and the Pharisee; the Prodigal Son; the Last Judgment), followed by a preliminary week of partial fasting, ending with the Sunday of Forgiveness.

(2) THE FORTY DAYS OF THE GREAT FAST, beginning on Monday in the first week (or, more exactly, at Sunday Vespers on the evening before), and ending with the Ninth Hour on Friday in the sixth week.

(3) HOLY AND GREAT WEEK, preceded by the Saturday of Lazarus and Palm Sunday.

The third of these three periods, the Paschal fast of Holy and Great Week, is the most ancient, for it was already in existence during the Second and Third Centuries. The FAST OF FORTY DAYS is mentioned in sources from the first half of the 4th Century onwards. The Pre-Lenten period developed latest of all: the earliest references to a preliminary week of partial fasting are in the 6th or 7th Century, but the observance of the other three preliminary Sundays did not become universal in the Greek East until the 10th or 11th Century.

(1) THE PASCHAL FAST in the 2nd and 3rd Centuries. In the 2nd Century it was the custom for Christians in both East and West to observe, immediately before Pascha (Easte) Sunday, a short fast of one or two days, either on Saturday only or on Friday and Saturday together. This was specifically a Paschal fast in preparation for the service of Pascha night. It was a fast of sorrow at the absence of the Bridegroom, in fulfillment of Christ’s own words: "But the days will come, when the Bridegroom shall be taken away from them, and then shall they fast in those days" (Mark 2:20). The fast, whether of one or two days, was in principle a total one, without any food or drink being taken at all.

By the middle of the 3rd Century, this Paschal fast had in many places been extended to embrace the entire week from Monday to Saturday. There was, however, no uniformity of practice, and some Christians fasted for less than the full six days. Only a few can have managed to keep a total fast throughout the whole period. IN some places it was the practice to eat bread and salt, with water, at the 9th hour (3 p.m.) on the four days from Monday until Thursday, and then to keep, if possible, a total fast on Friday and Saturday; but not all the faithful were ast strict as this. In the six-day Paschal fast may be seen the distant origins of Holy and Great Week; but the development ritual to which we are accustomed, with special commemorations on each day of the week, is not found until the late 4th Century. During the pre-Nicene period, there seems to have been a unitary celebration of Christ’s death and rising, considered as a single mystery, at the Paschal vigil lasting from Saturday evening until Pascha (Easter) Sunday morning. Friday was kept as a fast in preparation for this vigil, but it had not as yet become a distinct and specific commemoration of the Crucifixion; the Cross and the Resurrection were celebrated together during Pascha (Easter) night.

(2) THE FAST OF FORTY DAYS. There is no evidence of a forty-day fast in the pre-Nicene period. The first explicit reference to such a fast is in Canon 5 ofthe Council of Nicaea (A.D. 325), where it is treated as something familiar and established, not as an innovation on the part of the Council. By the end of the 4th Century the observance of a FORTY-DAY FAST seems to have been the standard practice in most parts of Christendom, but in some places — possibly including Rome — a shorter fast may have been kept.

The FORTY-DAY FAST, found in evidence from the 4th Century onwards, differs somewhat in scope and character from the one-week fast of the pre-Nicene period, and the precise relationship between the two is not easy to determine. It has been suggested that the Forty-Day fast was originally connected with Epiphany rather than Pascha (Easter); but the evidence for this seems inconclusive. It is, however, clear that whereas the pre-Nicene fast was specifically a Paschal observance in preparation for Pascha, the Forty-Day fast was connected more particularly WITH THE PREPARATION OF THE CATECHUMENS FOR THE SACRAMENT OF BAPTISM OR ‘ILLUMINATION.’ In the weeks before their baptismal INITIATION, the candidates underwent a period of intensive training with daily instruction, special services and fasting. The existing members of the Church community were encouraged to share with the catechumens in this prayer and abstinence, thus renewing year by year THEIR BAPTISMAL DEDICATION TO CHRIST. So the FORTY-DAY FAST CAME TO INVOLVE THE WHOLE BODY OF THE FAITHFUL, AND NOT JUST THOSE PREPARING FOR BAPTISM. [Resources:  The Lenten Triodion]

(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

MAN’S FREE WILL

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.

MAN’S FREE WILL

"The Holy Fathers of the Church write that man bears the image of God in the higher qualities of the soul, especially in the soul’s immortality, IN ITS FREE WILL, in its reason, and in its capability for pure love without thought of gain.

a) The Eternal God gave immortality of soul to man, even though the soul is immortal not by nature but only BY THE GOODNESS OF GOD.

b) God is completely free in His actions, and He gave man FREE WILL AND THE ABILITY TO ACT FREELY WITHIN CERTAIN BOUNDARIES.

Having raised man above all the earthly world, having given him REASON and FREEDOM, having adorned him with His own image, the Creator thus indicated to man HIS ESPECIALLY HIGH PURPOSE. God and the spiritual world lie before man’s spiritual gaze; before his bodily gaze lies the material world.

a) The first purpose of man IS THE GLORY OF GOD. Man is called TO REMAIN FAITHFUL TO HIS BOND WITH GOD, TO STRIVE TOWARD HIM WITH HIS SOUL, TO ACKNOWLEDGE HIM AND HIS CREATOR, TO GLORIFY HIM, TO REJOICE IN UNION WITH HIM, TO LIVE IN HIM. For if all of creation is called, according to its ability, to glorify the Creator, (see Psalm 148), the of course man, AS THE VERY CROWN OF CREATION, IS ALL THE MORE INTENDED TO BE THE CONSCIOUS, RATIONAL, CONSTANT, AND MOST PERFECT INSTRUMENT OF THE GLORY OF GOD ON EARTH.

b) For this purpose, man should be worthy of his Prototype. In other words, he is called TO PERFECT HIMSELF, TO GUARD HIS LIKENESS TO GOD, TO RESTORE AND STRENGTHEN IT; HE IS CALLED TO DEVELOP AND PERFECT HIS MORAL POWERS BY MEANS OF GOOD DEEDS. This requires that a man take care of his own good, and his true good lies in BLESSEDNESS IN GOD. Therefore one must say THAT BLESSEDNESS IN GOD IS THE AIM OF MAN’S EXISTENCE."

The theology of the Orthodox Church emphasizes that humans possess genuine free will, a Divine Gift crucial for salvation, which is achieved through SYNERGY–the COOPERATION of human free will with God’s grace. Instead of the heresy of predestination, Orthodoxy teaches that OBEDIENCE IS A WILLING, LOVING RESPONSE TO GOD, NOT a forced servitude. SALVATION INVOLVES HARMONIZING ONE’S PERSONAL WILL WITH GOD’S TRANSFORMING THE INDIVIDUAL INTO A STATE OF UNION WITH HIM.

Salvation is A COLLABORATIVE PROCESS where God offers grace, but humans must choose to accept it. As Saint John Chrysostomos said, "All indeed depends on God, but not in such a way that our fee will be hindered." Orthodox teaching on salvation is based on the Doctrine of FREE WILL. In his fall man did not lose his free will. Man could still choose to be with God or without Him–he just could not move himself back toward God, as the path was closed by the "ancestral sin." Our Lord Jesus Christ cleared that path, and now our salvation is the matter solely of our choice. God honors our choice–whatever it is. This is the reason God does not make demons disappear: God respects their free will, as free will is a feature of divinity (that, unfortunately can be misused). We are saved THROUGH SYNERGY (cooperation of our will with God’s. Saint Athanasius the Great wrote: "God does not save us without us." On the other hand, God does NOT FORCE SALVATION ON ANYONE: otherwise, this would not be "salvation" but rather His re-making us into something that contradicts His Own original design of us.

Saint John Chrysostomos writes, "All indeed depends on God, but not in such a way that our free will (τό αυτεξούσιον) be hindered…it is both up to us (έφ ημίν) and up to Hin (εφ αυτώ). For we must first choose the things that are good, and when we have chosen, then He brings in HIs own part. He does not anticipate our acts of will, lest our free will should suffer indignity; but when we have chosen, then He brings great assistance."

There can be no Christian spiritual life and relationship without complete obedience to our Divine Creator and God. The Christian must always examine and scrutinize all of his/her actions objectively and honestly before he implements them. The good Christian always turns to the Holy Scripture and the sacred writings of the Holy Fathers of the Church to seek guidance and inspiration before he or she makes serious decisions. It is important to avoid as many decisions as possible which may lead him or her to disobeying God’s commandments. The Orthodox Christian has many spiritual tools given to him/her by and through the Church to live an authentic spiritual life e.g., Holy Scriptures, prayers, worship, fasting, repentance, mysteries (sacraments), the lives of the Saints, writings of the ascetics, and holy Fathers and Mothers of the Church. It is therefore up to the individual Orthodox Christian to be willing to practice his or her faith daily with faith and genuine sincerity and commitment to our Lord, God and Savior Jesus Christ. (Resources: Orthodox Dogmatic Theology and Orthodox Study Bible)

___________
"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

SECULAR AND PROFANE VS THE SACRED AND DIVINE

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

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

SECULAR AND PROFANE VS SACRED AND DIVINE

The Holy Apostle Paul in his first letter to the Corinthians writes:
"Now the body is not for sexual immorality but for the Lord, and
the Lord for the body. And God both raised up the Lord and will
also raise us up by His power. Do you not know that your bodies
are members of Christ? Shall I then take the members of Christ
and make them members of a harlot? Certainly not! Or do you
not know that he who is joined to a harlot is one body with her?
For "the two," He says, "shall become one flesh." But he who
is joined to the Lord is one spirit with Him.
Flee sexual immorality. Every sin that a man does is outside
the body, ,but he who commits sexual immorality sins against
his own body .
Or do you not know that your body is the temple of the Holy
Spirit who is in you, whom you have from God, and you are
not your own?
For you were bought at a price; therefore glorify God in your
body and in your spirit, which are God’s" (1 Corinthians 6:13-20).

The liberals in the city of Corinth-as some do today–argued that illicit sex (adultery and fornication) is as necessary for the body as eating, and both are irrelevant to the spiritual life. However, Saint Paul contends "the body" belongs to God, and everything is relevant to the spiritual life. Therefore, dealing with sin means controlling our appetites or desires. This is why in the Orthodox Church abstinence (fasting) from "foods" is the first discipline of the Fast, which also includes prayer and charitable giving.

When Saint Paul calls our bodies "members" of Christ," he is reminding us of our union with Christ in baptism (Romans 6:3-10). Fornication is therefore a sin to be fled in horror, for it joins Christ to harlots. Saint John Chrysostom writes, "We have many improper desires, but we must repress them, for we can." "Temple" here refers to the individual Christian as a dwelling place of the Holy Spirit.

Fornication (Gr. porneia) for those who may not know what it means, it is the sin of sexual intercourse outside of marriage. The word is also applied to polygamy and to many successive marriages. The Greek term means SEXUAL IMMORALITY IN GENERAL. Fornication is strongly condemned in Holy Scripture (1 Corinthians 6:16-18; Galatians 5:19; Colossians 3:5). Christians are called to subdue the lusts of the "flesh" so that they may grow in union with Christ (see Romans 8:4-9; Galatians 5:16-24). By "the flesh," Saint Paul does not mean the body. "The flesh" here is a general term for evil actions, the depraved will, the earthly mind, the slothful and careless soul–things that are under one’s control, not part of human nature. This flesh is crucified with Christ. It is not human nature that is mortified, but its evil deeds.

Christian values are rooted in Divine Biblical Authority, emphasizing spiritual, eternal, and objective moral truths like agape (love), compassion, and the sanctity of life, in contrast, secular, or worldly, values emphasize material, societal, or personal preferences. We, of course, know that the two approaches often diverge on issues of morality, gender, and public life. Christian values come from Holy Scripture and a personal relationship with God. Secular values are based on human consensus, rationalism, or personal preference.

Orthodox Christian spiritual values are deeply rooted in a Triune understanding of God, centering on union with Christ through a life of purification and faith. This framework is built upon the inseparable triad of Holy Scripture, Holy Tradition–the living, handed-down faith–and the teachings of the Holy Fathers of the Church, which provide authoritative interpretation. For those who may not be familiar with the Orthodox Church, the Holy Bible is viewed as a central, inspired record, but it is not separate from Holy Tradition, which includes the Divine Liturgy, creeds, and Synods or Councils. Orthodoxy emphasizes a direct personal, and transformative experience of God rather than just intellectual assent, aiming for THEOSISs (Union with God). Orthodox Christians have a Mysteriaki Zoe or a Sacramental life. The spiritual life is nurtured through the Mysteria (Sacraments) (e.g., Baptism, Confession/Repentance, Holy Unction and Holy Communion).

Orthodox Spirituality, as taught by the Holy Fathers and Mothers of the Church, is a therapeutic ascetical journey aimed at THEOSIS (DEIFICATION), (Union with God) through PURIFICATION, ILLUMINATION, AND REPENTANCE. It emphasizes a holistic approach involving body and soul, utilizing PRAYER, FASTING, LITURGICAL LIFE, and HUMILITY to combat passions and achieve healing, joy, and peace in Christ. The ultimate spiritual goal for the Orthodox Christian is to become by grace what God is by nature, sharing the Divine life. The Holy Fathers of the Church outline a progression: (1)Purification (catharsis) from passions (2) illumination (theoria) of the mind, and (3) Union (theosis) with God.

Our Lord, God and Savior Jesus Christ calls us to repent. Rather than a one-time act, repentance is a continuous state of turning toward God, involving honest self-examination and recognition of our unworthiness. Repentance (Gr. Metanoia) literally, means "a change of mind" and thus of behavior. God is the Author of REPENTANCE, which is an integral part of baptism, confession, and ongoing spiritual life. Repentance is NOT simply sorrow for sins, but a firm determination to turn away from sin to a new life of righteousness in Jesus Christ (see Matthew 4:17; 2 Peer3:9; 1 John 1:9).

What we witness currently throughout the world, including the U.S., is a resurgence of Christian persecution. There are "dark powers" who definitely desire the eradication of the Christian Faith. They view Christianity as a significant obstacle to their world agenda and, therefore, to eliminate its influence in the world community, to drive Christians away from the Church, to undermine it from within and to divide Christians among themselves. In other words, to render it worthless by making it irrelevant in the lives of people.

The Christian faith, principles, values, precepts must remain strong in a immoral and violent world no matter what kind of dangers we, Christians, face. We must be resolute and unwavering in our beliefs. We, however, must begin to practice our Christian faith at home. It is our duty to raise our children in our Christian faith, to instill in their hearts and minds our Christian values, morality and character. Do not surrender your children to the world and to educators who have neither scruple and/or are devoid of any morality and dignity. As always God is with us and watches over us for we are never alone.

Let us remember that Orthodox spirituality is described throughout the centuries AS LIFE IN CHRIST, striving for moral and spiritual perfection. The mystical union in Orthodox spirituality is not the "devout life" that some sects claim but the COMMUNION OF THE PERSON WITH GOD. In sectarian teachings, the "devout life" is a sentimental and emotional relation to "divinity." The Orthodox Christian rejects this concept in favor of one, which envisions the mystical way. Orthodox spirituality IS UNION WITH CHRIST, WITH GOD. A spiritual person is one who purifies himself of all worldly and moral defects in order to be united with the love of Christ. They mystical experience takes place in this world, yet the cause, God, is from beyond the material world. Orthodox spirituality, as well as the whole thought of the Church, is based on the revelation found in the Old Testament and New Testaments. Studying the Patristic interpretation of the Christian truths can see this, in the mystical vision of the divine energies of the advanced Christian, he experiences the divine presence within himself, as vision of the Uncreated Light, and of the energies of God. It is especially through the Mysteries of the Holy Eucharist that we experience mystical union with our Lord, God and Savior Jesus Christ. (Resources: The Orthodox Study Bible)

____________
"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

SAINT JOHN CHRYSOSTOM ON PRAYER

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.

An Homily on Prayer
by Saint John Chrysostomos

As Christians we are obligated to honor and appreciate the Saints of God for two reasons. The first reason is because all the Saints had place the hope of their spiritual salvation upon the sacred prayers. The second reason is because the prayers which they offered to God, with joy and fear have been preserved in their writings. Thus their spiritual treasures, having been transmitted to us, may draw all subsequent believers toward the zeal of these Saints. The way of life of the teachers must be transmitted to their pupils. Thus the pupils of the Saints, that is, us Christians, must prove ourselves to be imitators of their righteousness. This we may do by always being preoccupied with prayers and the worship of God, considering thus as life and health and wealth and the end of all good things our prayer toward God with a pure heart and an incorruptible soul. For as the sun illumines the body so also does prayer illumine the soul. If then the blind person is deprived because he cannot see the sun, how much more is the Christian diminished and harmed who does not pray constantly, and who, consequently, does not gather into his or her soul, through prayer, the Light of Christ.

Who is there that is not surprised and does not marvel at the love of God, which He demonstrates by rendering such a great honor to human beings in making them worthy to pray and to converse with God Himself! When we converse with God at the time of prayer we become similar to theAngels and dissimilar to the irrational beings. For the work par excellence of the Angels is prayer and worship. By praying with much awe and presenting themselves to us as an example, the Angels teach us to learn and to know that we must pray to God with joy and with fear. We must pray both with fear of being found unworthy of the prayer which connects us with God, but also with fullness of joy for the magnitude of honor which is bestowed upon the human race through the very possibility of prayer. Divine Providence has made us capable of enjoying constant communion withGod, through which we appear not to be mortal and transient. Even though by nature we are mortal, it is through our conversation with God that we transferred into immortal life. For the one who holds conversation with God must be by necessity above death and every moral and spiritual corruption. And by the ame token, as it is most essential for one who enjoys the rays of the sun to be free of darkness, so also the one who enjoys conversation with God must no longer be mortal, precisely because the magnitude of this honor transfers us into the realm of spiritual immortality. It is impossible for those who pray and speak to God to have mortal souls. The DEATH OF THE SOUL IS PRECISELY IMPIETY AND A SINFUL LIFE, WHILE THE LIFE OF THE SOUL IS THE WORSHIP OF GOD AND A WAY OF LIFE IN THE BELIEVER THAT IS BECOMING TO SUCH WORSHIP.

It is prayer itself that produces a marvelously sacred way of life that is altogether appropriate to the worship of God. For, without regard to whether or not one loves the chastity of a monastic life or honors the prudence of married life, or whether one has mastered anger and lives meekly, or is free of envy and practices any of the appropriate virtues guided by prayer, prayer will always make smooth the way of virtuous living and the believer will readily be able to rise to the higher levels of the spiritual life. It is altogether impossible for those who seek from God prudence and meekness and goodness not to receive what they seek through prayer. For Christ says: "Ask, and it will be given you; seek, and you will find; knock, and it will be opened to you" (Matthew 7:7). To convince us of this truth, Christ also says the following: "What man of you, if his son asks him for bread, will give him a stone? Or if he asks for a fish, will give him a serpent? If you then, who are evil, know how to give good gifts to your children, how much more will your Father Who is in heaven give good things to those who ask him! (Matthew 7:9-11). With such words and such hopes has the Lord of all motivated us toward prayer. We are then obliged, in obedience to the will of God, to live a virtuous and a faithfuway of life, and with hymns and prayers to be more attentive to the worship of God than to our earthly life. In this we will be able to live the life that is becoming to Christians. (Resources: A Prayer Book. An Anthology of Orthodox Prayers)

(To be continued)

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