“EVERLASTING PUNISHMENT…”

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

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

"EVERLASTING PUNISHMENT…"

And Jesus said:

"Then He will also say to those on the
left hand, Depart from Me, you cursed,
into the everlasting fire prepared for the
devil and his angels" [Matthew 25:41].

"And these will go away into
EVERLASTING PUNISHMENT, but
the righteous into eternal life"
[Matthew 25:46].

Depicting in the brightest and most joyful features the Eternal Life of the Righteous after the Universal Judgment, the word of God speaks with the same positiveness and certainly concerning the eternal torments of evil men (people). "Depart from Me, ye cursed, into everlasting fire, the Son of Man will say on the day of judgment; and these shall go away into everlasting punishment, but the righteous into life eternal" [Matthew 25:41, 46]. This CONDITION OF TORMENT is presented in Sacred Scripture as A PLACE OF TORMENT, and is called GEHENNA. (This image of the fiery gehenna is taken from the Valley of Hinnom outside Jerusalem, where at one time executions were performed, and likewise every kind of unclean thing was dumped, as a result of which a fire was constantly burning there to guard against infection.) The Lord Christ said: "If thy hand offend thee, cut it off; it is better for thee to enter into life maimed, than having two hands to go into hell (gehenna), into the fire that never shall be quenched, where their worm dieth not, and the fire is not quenched" [Mark 9:43-44, likewise 45-48]. "There shall be weeping and gnashing of teeth", the Savior repeated many times concerning gehenna (Matthew 8:12) and other places). In the Apocalypse (Revelation) of Saint John the Theologian this place or condition is called "A LAKE OF FIRE" (Revelation 19:20). And in the holy Apostle Paul we read: "In the flaming fire taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ" (2 Thessalonians 1:8). The images of the "worm that dieth not" and the "fire that is not quenched" are evidently symbolical and indicate THE SEVERITY OF THE TORMENTS.

Saint John Damascos or Damascene remarks: "Sinners will be given over to everlasting fire, WHICH WILL NOT BE A MATERIAL FIRE SUCH AS WE ARE accustomed to, but A FIRE SUCH AS GOD MIGHT KNOW". "I know," writes Saint John Chrysostom, "that many are terrified only of gehenna; but I think THAT THE DEPRIVATION OF THAT GLORY (OF THE KINGDOM OF GOD) IS A TORMENT MORE CRUEL THAN GHENNA" (Homily 23 on Matthew). "This deprivation of good things," he reflects in a different place, "WILL CAUSE SUCH TORMENT, SUCH SORROW AND OPPRESSION, THAT EVEN IF NO PUNISHMENT AWAITED THOSE WHO SIN HERE, IT IN ITSELF (THIS DEPRIVATION) COULD TORMENT AND DISTURB OUR SOULS MORE POWERFULLY THAN THE TORMENTS OF GEHENNA…Many foolish people desire only to be delivered from gehenna; but I consider much more tormenting tha gehenna THE PUNISHMENT OF NOT BEING IN THAT GLORY. And I think that he who deprived of it should weep not so much over the torments of gehenna as over being deprived of the good things of heaven, for this alone is the cruelest of all punishments" (Homily I, to Theodore).

Protopresbyter George Metallinos states on the Second Sunday of Lent, "we commemorate the Second and incorruptible Coming of our Lord Jesus Christ". The expression "we commemorate" of the Book of Saints confirms that our Church, AS THE Body of Christ, RE-ENACTS IN ITS WORSHIP THE Second Coming of Christ as an "EVENT" and NOT just something that is historically expected. The reason is, THAT THROUGH THE Divine Eucharist, WE ARE TRANSPORTED TO THE CELESTIAL KINGDOM, TO META-HISTORY. It is in this orthodoxy perspective, that the subject of Paradise and Hell is approached in the Gospels (Matthew, chapter 5), mention is made of "Kingdom" and"eternal fire". In this excerpt, which is cited during the Divine Liturgy of this Sunday, the "Kingdom" is the DIVINE DESTINATION OF MANKIND. The "fire" is "prepared" FOR THE DEVIL AND HIS ANGELS (DEMONS), NOT BECAUSE GOD DESIRED IT, BUT BECAUSE THEY ARE IMPENITENT. The "Kingdom" is "prepared" for those WHO REMAIN FAITHFUL TO THE WILL OF GOD. "KINGDOM" (THE UNCREATED GLORY) IS PARADISE. "FIRE" (ETERNAL) IS HELL (ETERNAL HELL). AT THE BEGINNING OF HISTORY, GOD INVITES MAN INTO PARADISE, INTO A COMMUNION WITH HIS UNCREATED GRACE. AT THE END OF HISTORY, MAN HAS TO FACE PARADISE AND HELL.

PARADISE AND HELL ARE NOT TWO DIFFERENT PLACES. (This version is an idolatrous (pagan) concept.) They signify two different situations (ways), which originate from the same uncreated source, and ware perceived by man as two, different experiences. Or, more precisely, they are THE SAME EXPERIENCE, EXCEPT THAT THEY ARE PERCEIVED DIFFERENTLY BY MAN, DEPENDING ON MAN’S INTERNAL STATE. THIS EXPERIENCE IS: THE SIGHT OF CHRIST INSIDE THE UNCREATED LIGHT OF HIS DIVINITY, OF HIS "GLORY". From the moment of His Second Coming, thorugh to all eternity, ALL PEOPLE WILL BE SEEING CHRIST IN HIS UNCREATED LIGHT. THAT IS WHEN "THOSE WHO WORKED GOOD DEEDS IN THEIR LIFETIME WILL GO TOWARDS THE RESURRECTION OF THEIR LIFE, WHILE THOSE WHO WORKED EVIL IN THEIR LIFETIME WILL GO TOWARDS THE RESURRECTION OF JUDGMENT" [John 5:29]. In the PRESENCE of Christ, mankind will be SEPARATED ("sheep" and "goats", to His right and His left). In other words, THEY WILL BE LOOKING UPON CHRIST AS PARADISE (THE "EXCEEDING GOOD, THE RADIANT") AND THOSE WHO WILL BE LOOKING UPON CHRIST AS HELL ("THE ALL-CONSUMING FIRE", Hebrews 12:29). PARADISE and HELL ARE THE SAME REALITY. This is what is depicted in the portrayal of the Second Coming. From Christ a river flows forth: IT IS RADIANT LIKE A GOLDEN LIGHT AT THE UPPER END OF IT, WHERE THE SAINTS ARE. AT ITS LOWER END, THE SAME RIVER IS FIERY, AND IT IS IN THAT PART OF THE RIVER THAT THE DEMONS AND THE UNREPENTED ("THE NEVER REPENTANT" ACCORDING TO A HYMN) ARE DEPICTED. This is why in Saint Luke 2:34 we read that Christ stands "AS THE FALL AND THE RESURRECTION OF MANY." CHRIST BECOMES THE RESURRECTION INTO ETERNAL LIFE, FOR THOSE WHO ACCEPTED HIM AND WHO FOLLOWED THE SUGGESTED MEANS OF HEALING THE HEART; AND TO THOSE WHO REJECTED HIM, HE BECOMES THEIR DEMISE AND THEIR HELL. [Source: Orthodox Dogmatic Theology]

{To be continued)
______________
"Glory Be To GOD
For
All Things!"
– Saint John Chrysostomos
+ + +

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

THE ETERNAL BLESSED LIFE

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

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

THE ETERNAL BLESSED LIFE

"Now I saw a New Heaven and a New Earth, for
the first heaven and the first earth had passed
away. And there was no more sea" [Revelation 21:1]

The Eternal Blessed Life is presented in the twenty-first chapter of the Apocalypse (Revelation): "And I saw a new heaven and a new earth, for the first heaven and the first earth had passed away. And there was no more sea." In the future Kingdom everything WILL BE SPIRITUALIZED, IMMORTAL, AND HOLY.

But the chief thing is that those who attain the future blessed life and become "partakers of the Divine Nature" [2 Peter 1:4] will be participants IN THE MOST PERFECT LIFE, whose source is in God alone. [This is the ultimate state of man's theosis (deification): A STATE, HOWEVER, WHICH IS NOT STATIC BUT WHICH IS CHARACTERIZED BY A NEVER-ENDING PROGRESS TOWARD GOD.  By the words "partakers of the Divine Nature." we are NOT of course to understand that we can become God by nature, but rather, THAT WE CAN PARTAKE OF GOD'S NATURE THROUGH PARTICIPATION IN His Grace."] In particular, the future members of the Kingdom of God will be vouchsafed, LIKE THE ANGELS, TO "SEE GOD" [Matthew 5:8], TO BEHOLD His glory not as though a dark glass, not by means of conjectures, but FACE TO FACE. And not only will they behold this glory, but THEY THEMSELVES WILL BE "PARTAKERS" of it, shining "the sun in the Kingdom of their Father" [Matthew 13:43], being "FELLOW HEIRS" with Christ, sitting with Christ on a throne and sharing with Him the Royal grandeur [Revelation 3:21; Romans 8:17; 2 Timothy 2:11-12].

As is symbolically depicted in Revelation, "They shall neither hunger anymore nor thirst anymore; the sun shall not strike them, nor any heat; for the Lamb Who is in the midst of the throne will shepherd them and lead them to living fountains of waters. And God will wipe away every tear from their eyes" [Revelation 7:16-17]. Heavenly life is pictured as one of unending worship from which all suffering has been banished. Here we have the ultimate sanctification of time, THE CONSECRATION OF ALL LIFE TO THE SERVICE AND WORSHIP OF GOD, CARRIED OUT ALONG WITH THE HEAVENLY HOSTS. As Saint Paul says, drawing from the words of Prophet Isaiah: "Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love Him" [1 Corinthians 2:9; cif Isaiah 64:4].
Blessedness in God will be all the more desirable in that it will be ETERNAL, WITHOUT END: "The Righteous (shall go) into LIFE ETERNAL" [Matthew 25:46).


   However, this glory in God, in the thoughts of the Holy Fathers of the Church, will have its degrees, corresponding to the MORAL DIGNITY OF EACH ONE.  One may conclude this also from the words of Sacred Scripture:  "In My Father's house are many mansions" [John 14:2]; "He shall reward every man ACCORDING TO HIS WORKS (Matthew 16:27); "every man shall receive his own word ACCORDING TO HIS OWN LABOR" [1 Corinthians 3:8); "one star differeth from another star in glory" [1 Corinthians 15:41].

Saint Ephraim the Syrian says: "Just as everyone takes enjoyment of the rays of the sensual sun according to the purity of his power of seeing and of the impressions that are given, and just as in a single lamp which illumines a house each ray has its place, while the light is not divided into many lamps; so also IN THE FUTURE AGE ALL THE RIGHTEOUS WILL DWELL INSEPARABLY IN A SINGLE JOY, BUT EACH IN HIS OWN DEGREE WILL BE ILLUMINATED BY THE SINGLE MENTAL SUN, AND TO THE DEGREE OF HIS WORTH HE WILL DRAW IN JOY AND REJOICING AS IF IN A SINGLE ATMOSPHERE AND PLACE, AND NO ONE WILL SEE THE DEGREES THAT ARE HIGHER AND LOWER, LEST LOOKING ON THE SURPASSING GRACE OF ANOTHER AND PON HIS OWN DEPRIVATION, HE WILL THEREBY HAVE SOME CAUSE IN HIMSELF FOR SORROW NOR SIGHING; BUT EVERYONE ACCORDING TO THE GRACE PROPER TO HIM IN HIS MEASURE WILL REJOICE INWARDLY, WHILE OUTWARDLY ALL WILL HAVE A SINGLE CONTEMPLATION AND A SINGLE JOY" [Saint Ephraim the Syrian, "On the Heavenly Mansions"].

Saint Symeon the New Theologian describes the TRANSFORMATION and RENEWAL OF CREATION AS FOLLOWS: "You should know likewise what is to be the glory and the brightly shining state of the creation in the future age. For when it will be RENEWED, it will not again be the same as it was when it was when it was created in the beginning. But it will be such as, according to the divine Paul, our body will also be. Concerning our body the holy Apostle Paul says: "It is sown a natural body, but is raised… A SPIRITUAL BODY" [1 Corinthians 15:44] and unchanging, SUCH AS WAS THE BODY OF OUR LORD JESUS CHRIST, the Second Adam, after the Resurrection…In the same way ALSO THE WHOLE CREATION, according to the Commandment of God, is to be, AFTER THE GENERAL RESURRECTION, Not such as it was created, material and sensuous, but IT IS TO BE RE-CREATED AND TO BECOME A CERTAIN IMMATERIAL AND SPIRITUAL DWELLING, SURPASSING EVER SENSE, and as the holy Apostle says of us, "We shall not sleep, but WE SHALL ALL BE CHANGED, IN A MOMENT IN THE TWINKLING OF AN EYE" [1 Corinthians 15:51]. Thus also the whole creation, after it shall BURN UP IN N THE Divine fire, is to be changed…"

"The heaven will become incomparably more brilliant and bright than it appears now; it will become COMPLETELY NEW. The earth will receive A NEW, UNUTTERABLE BEAUTY, BEING CLOTHED IN MANY-FORMED, UNFADING FLOWERS, BRIGHT AND SPIRITUAL… THE WHOLE WORLD WILL BECOME MORE PERFECT THAN AN WORD CAN DESCRIBE. Having become spiritual and divine, it will become united with the NOETIC WORLD; it will be a certain MENTAL PARADISE, A HEAVENLY JERUSALEM, THE INALIENABLE INHERITANCE OF THE SONS OF GOD. Such an earth HAS NOT BEEN INHERITED AS YET BY A SINGLE MAN; WE ARE ALL STRANGERS AND FOREIGNERS. But when the earthly will be united with the heavenly , then also the RIGHTEOUS WILL INHERIT THAT ALREADY-RENEWED EARTH WHOSE INHERITORS ARE TO BE THOSE MEEK ONE WHO ARE BLESSED BY THE LORD" [First-Created Man, pp. 103-5]. (Source: Orthodox Dogmatic Theology by Protopresbyter Michael Pomazanski]

____________
"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

“REMEMBER ME O LORD…”

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.

"REMEMBER ME O LORD…"

"Then he said to Jesus, ‘Lord,
REMEMBER ME WHEN YOU COME
INTO YOUR KINGDOM.’
And Jesus said to him, ‘Assuredly,
I say to you, today you will be with
Me in Paradise" [Luke 23:43].

The above biblical passage truly demonstrates the unmerited grace of the Almighty God toward PENITENT SINNERS, a magnificent expression of the heart of the Gospel. The prayer, "Lord, remember me when You come into Your Kingdom" is highlighted in the hymns and worship of our Holy Orthodox Church. The repentant criminal is the first person to enter "Paradise," with our Lord and Savior Jesus Christ. The first "of the criminals" wanted to use Jesus to avoid responsibility for his actions, while "the other" accepted his sentence and asked simply TO BE REMEMBERED. This latter way is the path to "Paradise." To be reconciled to Christ is to be in Paradise immediately. Furthermore, the souls of the departed are in the PRESENCE OF GOD and experience A FORETASTE OF His glory before the final resurrection.

The following hymns is chanted while the
faithful are receiving Holy Communion:

"Of Thy Mystical Supper receive me today, O
Son of God, as a partaker; for I will not speak of
the Mystery to Thine enemies; I will not kiss Thee
as did Judas; but AS THE THIEF, I WILL CONFESS
THEE: LORD, REMEMBER ME IN THY KINGDOM."

It is also most important that we have the correct understanding of the hymn which we chant at a funeral service and/or memorial service at church, I am speaking of course, of "memory eternal," or "may his/her memory be eternal." There may be some of our Orthodox Christians who believe that chanting this hymn the Church is asking that we not forget the deceased person but to always remember him or her here on earth. But Saint Nikolai Velimirovic said: "Could there be something Eternal upon the earth, where everything is passing like a wedding?" We know, of course, that all come to an end in this life and, therefore, what good would it be to remember our friend or loved one here on earth but be forgotten in heaven?

Saint Nikolai states, "It is correct to think and wish for the deceased one to be remembered in eternity in the Eternal Life, in the Kingdom of God. That is the real meaning of "May his/her memory be Eternal." Our Lord Jesus Christ speaking to His Disciples says, "Nevertheless do not rejoice in this, that the spirits are subject to you, but RATHER REJOICE BECAUSE YOUR NAMES ARE WRITTEN IN HEAVEN" [Luke 10:20]. Meaning that the Disciples are known in heaven, the Kingdom of Glory and Love.

In the Holy Scripture there is a reference about how the names of the righteous ones are inscribed in the Book of Life, while the names of the unrighteous are erased and forgotten. "And those who dwell on the earth will marvel, WHOSE NAMES ARE NOT WRITTEN IN THE Book of Life from the foundation of the world" [Revelation 17:8]. Also, "And I urge you also, true companion, help these women who labored with me in the gospel with Clement also, and the rest of my fellow workers, WHOSE NAMES ARE IN THE Book of Life" [Philippians 4:3]. It is evident in the Holy Scripture that names of the righteous will be written in the book of the living, whereas the names of sinners will be deleted and forgotten. From the account of the rich man and his servant Lazarus, we understand that the Lord says the name of Lazarus, but makes no mention of the name of the rich man. It is made clear that Lazarus entered into the Kingdom of Heaven, received Eternal Life and Eternal remembrance; but the unmerciful sinful rich man was deprived of the Kingdom, Eternal Life and name.

Christians who wish eternal remembrance want something which is in accordance with the Gospel; if they desire immortal remembrance on earth they seek a never to be fulfilled and delusional goal. It is a fact that Christians who have gone through this earthly life silently, meekly, with true piety, humbly, and without any disturbance, were by the grace of God, granted the blessing of having their name inscribed in the Book of Life. The flamboyant ones, arrogant, materially wealthy, loud, proud, those neglecting the poor, having no love for their fellow man or God, and showing no faith or fear of God, are left without a name and absolutely with no remembrance at all as though they never existed.

It is our Heavenly Father Who determines who is to be remembered by Him and whose name will be inscribed in the Book of Life for all eternity. The good thief on the cross repented and only then was admitted to Paradise. "But the other, answering, rebuked him, saying , ‘Do you not even fear God, seeing you are under the same condemnation? And we indeed justly, for we receive the due reward of our deeds; but this Man has done nothing wrong.’ [Luke 23:40-41]. Repentance is essential and necessary to enter God’s Kingdom. Jesus began preaching saying, "REPENT FOR THE KINGDOM OF HEAVEN IS AT HAND" [Matthew 4:17]. Repentance is man’s turning from himself to God. It is a radical change of one’s spirit, mind, and heart, a complete reorientation of the whole of one’s life and being. It is the necessary first step on "the way of the Lord" and is followed by confession of sins, the decisive act of baptism, and an actual change (metanoia) in one’s life, the "fruits worthy of repentance" [Matthew 3:8]. If no fruit appears, sacramental acts, and spiritual discipline are useless.

PRAYER OF SAINT EPHRAIM

Lord and Master of my life, cast away
from me the spirit of laziness, idle
curiosity, love of power and vain talk.

But grant me, Your servant, the spirit of
moderation, humility, patience and
love.

Yes, Lord and King, grant me to see my
own faults and not to judge my brothers
and sisters.

For You are Blessed forever. Amen
+

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





SAINT GREGORY PALAMAS, ARCHBISHOP OF THESSALONIKI, THE WONDERWORKER 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 GREGORY PALAMAS, ARCHBISHOP OF THESSALONIKI,
THE WONDERWORKER [Part II].

Shining now in the heart purified from the passions, it truly unites us to God, illumines us, deifies (theosis) and gives us a pledge of that same glory which will shine on the bodies of the Saints after the General Resurrection. In thus affirming the full reality of deification (theosis), Saint Gregory was far from denying the absolute transcendence and unknowability of God in His essence…The Lord enables created beings to participate in His being. His life and His Light without, however, introducing any division into the unity of the Divine Nature. God is not a philosophical concept for Saint Gregory. He is Agape (Love). He is Living Person and consuming fire, as Holy Scripture teaches [Deuteronomy 4:24]. Who does everything to make us godlike.

Saint Gregory’s brilliant answer to Barlaam was first accepted by the authorities of Mount Athos in the Hagiorite Tome and then adopted by the Church, which condemned Barlaam (and with him the philosophical humanism that would soon inspire the European Renaissance), during the course of two Councils at the Church of Agia Sophia in 1341. Barlaam’s condemnation and his departure for Italy did not bring the controversy to an end. No sooner had Saint Gregory returned to his Athonite Hermitage from Thessaloniki where he had been writing his treatises in seclusion than Akindynos, an old friend of his, restated the substance of Barlaam’s arguments and condemned Saint Gregory’s DISTINCTION BETWEEN GOD’S ESSENCE AND ENERGIES AS AN INNOVATION. Patriarch John Calecas encouraged Akindynos to bring a charge of heresy against Saint Gregory, which led to the excommunication and imprisonment of the Saint.

The controversy was not finally resolved until 1351, as a Third Council which condemned the humanist Nicephorus Gregoras. In the Synodal Tome the Doctrine of Saint Gregory Palamas on the UNCREATED ENERGIES AND ON THE NATURE OF GRACE WAS RECOGNIZED AS THE RULE OF FAITH OF THE ORTHODOX CHURCH.

Among Isidore’s new episcopal appointments, Saint Gregory Palamas was named Archbishop of Thessaloniki in 1347, but unable to take possession of his See as the city was in the hands of Zealots, the party opposed to Cantacuzenus. Saint Gregory was eventually able to enter the city acclaimed as if Christ Himself were coming in triumph, with the chanting of Paschal hymns.

The Veneration of Saint Gregory Palamas was approved by the Church in 1368. The Saint works many miracles even to the present day and, after Saint Demetrios, is regarded as the Protector of Thessaloniki.

Hymns of the Feast

Apolytikion [Plagal of Fourth Tone


O Gregory the Miracle Worker, light of Orthodoxy, 
support and teacher of the Church, comeliness of
Monastics, invincible defender of theologians, the 
pride of Thessaloniki, and preacher of grace, intercede
forever that our souls may be saved.

Kontakion [Plagal of Fourth Tone]

With one accord, we praise you as the sacred
and divine vessel of wisdom and clear trumpet
of theology, O righteous Father Gregory of
divinie speech. As a mind that stands now
before the Primal Mind, do you ever guide aright
and lead our mind to Him, that we all may cry:
Hail, o herald of grace divine.

______________
"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 GREGORY PALAMAS, ARCHBISHOP OF THESSALONIKI, THE MIRACLE-WORKER

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 GREGORY PALAMAS, ARCHBISHOP OF THESSALONIKI,
THE MIRACLE-WORKER.

On the Second Sunday of Holy and Great Lent the Holy Orthodox Church commemorates our Holy Father Gregory Palamas, Archbishop of Thessaloniki, the Wonderworker. The feast day of Saint Gregory Palamas is November 14th, however, he is commemorated on this Sunday as the condemnation of heresies and vindication of his teachings by the Church in the 14th century was acclaimed as a Second Triumph of Orthodoxy.

Saint Gregory Palamas was born in the city of Constantinople in 1296 of aristocratic parents who had emigrated from Asia Minor in the face of the Turkish invasion, and were attached to the Court of the pious Emperor Andronicus II Paleologos [1282-1328]. Despite his official duties, Gregory’s father led a life of fervent prayer. Sometimes as he sat in the Senate, he would be deep in prayer as to be unaware of the Emperor addressing him. While Saint Gregory was still young, his father died after being clothed in the monastic habit; and his mother for her part wanted to take the veil, but delayed doing so in order to take care of the education of her seven children. Gregory the eldest, was instructed by the most highly reputed masters of secular learning and, after some years, was so proficient in philosophical reasoning that on listening to him, his master could believe he was hearing Aristotle himself. Notwithstanding, these intellectual successes, the young man’s real interests lay only with the things of God. He associated with monks of renown in the city and found a spiritual father in Theoleptos of Philadelphia, who instructed him in the way of holy sobriety and of PRAYER OF THE HEART.

About the year 1316, Gregory decided to abandon the vanities of the world. His mother, two sisters, two brothers and a great many of his servants entered upon the Monastic Life with him. He and his two brothers went on foot to the Holy Mountain of Athos, where they settled near the Monastery of Vatopedi under the direction of the Elder Nikodemos, who came from Mount Auxentius. Gregory made rapid progress in the holy activities of prayer, for he had put into practice since childhood the fundamental virtues OF OBEDIENCE, HUMILITY, MEEKNESS, FASTING, VIGIL and the different kinds of renunciation that make the body subject to the spirit. Night and day he besought God ceaselessly with tears saying, “LIGHTEN MY DARKNESS!” After some time, the Mother of God, in whom he had put his trust since his youth, sent Saint John the Theologian to him with the promise of her protection in this life and in the next.

After only three years, the early death of his brother Theodosios, followed by that of the Elder Nikodemos, led Gregory and his second brother, Macarios, to attach themselves to the Monastery of the Great Lavra. Gregory was appointed chanter. His conduct in the cenobitic life was beyond reproach, and the brethren admired his zeal for putting into practice all the holy evangelic virtues. He lived with such abstinence as to appear unburdened by the flesh to the extent of being able to go three years of common life, his soul thirsting for the sweet waters of the wilderness, he retired to the hermitage of Glossia, under the direction of an eminent monk called Gregory of Byzantium. With the passions purified, he was now able to rise up in prayer to the contemplation of the mysteries of the Creation. Solitude and inner stillness enabled him to keep his intellect fixed at all times in the depths of his heart, where he called on the Lord Jesus with compunction so that he became all prayer, and sweet tears flowed continually from his eyes as from two fountains.

The incessant raids of Turkish pirates soon obliged Gregory and his companions to leave their Hermitage. Together with twelve monks, he wanted to make the pilgrimage to the Holy Places and to seek refuge at Mount Sinai, but this did not prove feasible. Instead, he spent some time in Thessaloniki, where he joined the group around the future Patriarch Isidore, who was endeavoring to spread the practice of the JESUS PRAYER among the faithful so that they might profit from the experience of the monks. In 1326, Gregory was ordained a priest, having understood in a vision that this was indeed the will of God. He then departed to found a Hermitage in the area of Veroia, where he practiced an even stricter ascesis than before.

When his mother died, he went to Constantinople to fetch his sisters, whom he settled in a Hermitage next to his own. But as Serbian raids in the region became more and more frequent, he decided to go back to Mount Athos. He settled a little above the Lavra in the Hermitage of Saint Savas, where he lived in greater seclusion than before, and could converse alone with God.

One day in a dream, he saw himself holding in his hands an overflowing bowl of milk which, little by little, became changed into wine that spilled over the lip of the bowl and soaked his hands and clothing. A youth then appeared, bathed in Light, and said to him: “Why do you not share with others that wonderful drink that you are wasting so carelessly, or are you not aware that it is a gift of God’s Grace? To this, Saint Gregory replied: ‘But, if there is no-one these days who knows the need of such a drink, to whom should I give it?’ Then the young man said to him: ‘Even if they are not thirsty for such a drink, you must pay your debt and not neglect such a gift.’ Saint Gregory interpreted the milk as signifying the ordinary knowledge of the mass of the people with reference to moral life and conduct, and the wine as signifying the knowledge of dogma. This was a sign to him that the moment had come to teach his brethren the mysteries that God revealed to him. He wrote several ascetic treatises at this time, and, in 1335, appointed Egoumenos (Abbot) of the Monastery of Esphigmenou. But the two hundred monks who lived there understood neither his zeal nor his spiritual expectations so, after a year, he returned to his Hermitage.

At that time, Barlaam, a monk from Calabria, won a great name for himself as a speculative thinker in Constantinople. He was particularly fond of expounding the mystical writings of Saint Dionysios Areopagite, which he interpreted in an entirely philosophical way, making knowledge of God the object of cold reason and not of experience. When this refined humanist learned of the methods of prayer of some simple monks of his acquaintance, who allowed a place to the sensory element in spiritual life, he was scandalized. He took the occasion to calumniate them and to accuse them of heresy. The hesychast monks appealed to Gregory who then wrote several polemical treatises in which he answered the accusations of Barlaam by locating monastic spirituality in a dogmatic synthesis.

He governed the Church in Thessaloniki for twelve years, of which he spent one year in slavery to the Saracens in Asia. He entered peacefully into rest in 1359, and entered into the Kingdom of Christ. His holy relics are preserved in Thessaloniki, where there is a beautiful church dedicated to him.

He showed that ASCESIS AND PRAYER ARE THE OUTCOME OF THE WHOLE MYSTERY OF REDEMPTION, AND ARE THE WAY FOR EACH PERSON TO MAKE THE GRACE GIVEN AT BAPTISM BLOSSOM WITHIN HIMSELF. HE ALSO DEFENDED THE AUTHENTICITY OF THE METHODS WHICH THE HESYCHASTS USED TO FIX THE INTELLECT IN THE HEART; FOR SINCE THE INCARNATION WE HAVE TO SEEK THE GRACE OF THE HOLY SPIRIT IN OUR BODIES WHICH ARE SANCTIFIED BY THE SACRAMENTS AND GRAFTED BY THE EUCHARIST INTO THE BODY OF CHRIST. THIS UNCREATED GRACE IS THE VERY GLORY OF GOD WHICH, AS IT SPRANG FORTH FROM THE BODY OF CHRIST ON THE DAY OF TRANSFIGURATION, OVERWHELMED THE DISCIPLES [Matthew 17]. [Source: Greek Orthodox Archdiocese]

(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 GREAT FEAST OF THE ANNUNCIATION: “TODAY IS THE CROWN OF OUR SALVATION…” 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.

The Great Feast of the Annunciation: "Today is the crown of our salvation…"
[Part II]

The Archangel Gabriel called the Panagia "full of grace." He said to her "Rejoice, Mary, full of grace, the Lord is with you; blessed are you among women" [Luke 1:28-29]. The Panagia is called "full of grace" and is characterized as "Blessed" because God is with her. According to Saint Gregory Palamas, as well as other holy Fathers, the Panagia had already been full of grace before the day of the Annunciation. Living in the Holy of Holies of the Temple, she had reached the Holy of Holies of the spiritual life, which is THEOSIS (DEIFICATION). It is well known that in the Christian era the Narthex was intended for the catechumens and the impure, the Temple proper for the illuminated, the members of the Church, and the Holy of Holies for those who HAD ATTAINED THEOSIS.

Thus the Panagia was already deified before she received the visit of the Archangel. She had used a special method for knowing God and communing with Him, as Saint Gregory Palamas interprets in a wonderful and inspired way: it is hesychia, the hesychastic way. The Panagia understood that one can reach God NOT by logic, sensation, imagination and human fame, but THROUGH ONE’S ‘NOUS’, WHICH IS SOMETIMES CALLED THE EYE OF THE HEART. Thus the silenced all the powers of her soul which derive from sensation, and through noetic prayer she activated her nous. In this way she reached ILLUMINATION AND THEOSIS (Deification), and she therefore was granted to become the Mother of Christ, to give her flesh to Christ. She had not only virtues but THE DEIFYING GRACE OF GOD.

The Panagia (the Mother of God) had the fullness of the grace of God, in comparison with other people. To be sure, Christ, as the Logos/Word of God, has the whole fullness of the graces, the Panagia received the fullness of grace from the fullness of the graces of her Son. She is lower than Christ because Christ has grace BY NATURE, while the Panagia has it BY PARTICIPATION, but she is higher than other people. The Panagia had the fullness of grace from the fullness of the graces of her Son BEFORE, DURING AND AFTER THE CONCEPTION. Before the conception the fullness of grace was perfect, during the conception it was more perfect, and after the conception it was most perfect.

The Panagia (Mother of God) was born with the ANCESTRAL ("original") sin, she had all the consequences of decay and death in her body. When she entered the Holy of Holies she had attained theosis (deification). But this theosis (deification) was not enough to rid her of those consequences which meant corruption and death, just because the Divine Nature had not been united with the Human Nature in the Person of the Logos/Word. Thus it was at the moment when by the power of the Holy Spirit the Divine Nature was united with the Human Nature in the womb of the Panagia that the Panagia first tasted her RELEASE FROM THE CO-CALLED ANCESTRAL SIN AND ITS CONSEQUENCES. Furthermore, at that moment there took place what Adam and Eve had failed to do in their FREE PERSONAL STRUGGLE.

On the day of the Annunciation w have DIRECT CONCEPTION OF CHRIST BY THE POWER AND ENERGY OF THE HOLY SPIRIT. In one theotokion hymn we chant: "As Gabriel proclaimed unto thee, O Virgin: "Rejoice! with that cry did the Lord of all become incarnate." This means that it did not take several hours, and days for the conception to take place, but that it happened at that very moment. The Archangel Gabriel said to Joseph, the betrothed of the Holy Theotokos: "Do not be afraid to take to you Mary your wife, for that which is conceived in her is of the Holy Spirit" [Matthew 1:20]. The Panagia gave birth to Christ AS MAN, but the conception was of the Holy Spirit…

"This UNION of the DIVINE and HUMAN Nature in the hypostasis of the Logos/Word within the womb of the Theotokos constitutes THE IMMEDIATE DEIFICATION (THEOSIS) OF THE HUMAN NATURE. Saint John of Damaskos says characteristically: "NO SOONER FLESH THAN FLESH OF THE LOGOS/WORD OF GOD." This means that no time intervened between the conception and the deification (theosis) of the HUMAN ADDITION, BUT IT HAPPENED AT THE MOMENT OF CONCEPTION…Therefore the Panagia is called THEOTOKOS (BIRTH-GIVER OF GOD) and NOT Christotokos (BIRTH-GIVER OF CHRIST). The CHRISTOLOGICAL DOCTRINE also affects the THEOTOKOLOGY. The Panagia IS THEOTOKOS precisely because she conceived Christ BY THE HOLY SPIIRT.

This must be emphasized because in the early time HERETICAL TEACHINGS caused a great theological discussion about whether the Panagia should be called Theotokos. But in the Third Ecumenical Council there was FINAL VALIDATION of the teaching THAT THE PANAGIA GAVE BIRTH TO GOD, AND THAT THE DEIFICATION (THEOSIS) TOOK PLACE AT THE MOMENT WHEN HE ASSUMED HER HUMAN NATURE.

CHRIST IS GODMAN, PERFECT GOD AND PERFECT MAN, and each nature acted "IN COMMUNION WITH THE OTHER" in the Person of the Logos/Word… Saint Nikodemos the Hagiorite, speaking of the Annunciation, also goes on to personal and existential approach to this event. For it is not enough just to celebrate the events of the Divine Incarnation outwardly, but we need to approach them existentially and spiritually. For this reason he collected many passages from Saints which speak of this existential approach.

This saying of the Prophet Isaiah is characteristic: "In fear of Thee, Lord, we were with child, we suffered pain, we have given birth. We have brought forth a spirit of salvation upon the earth" [Isaiah 26:17-18]. According to the interpretation of the Holy Fathers, THE WORD OF GOD IS A SEED, THE NOUS AND THE HEART OF MAN IS A WOMB. TRHOUGH FAITH THE WORD OF GOD IS SOWN IN THE HEART OF MAN AND IMPREGNATES IT WITH THE FEAR OF GOD, THE FEAR LEST MAN REMAIN FAR FROM GOD. With this fear the struggle to purify the heart and acquire VIRTUES begins, which is like the labour and pains of childbirth. In this way the spirit of salvation is born, which is deification (theosis) and sanctification.

According to the Holy Fathers of the Church [Saint Gregory of Nyssa, Saint Maximos the Confessor, Saint Symeon the New Theologian, Saint Niketas Stethatos, etc.] what happened physically in the Panagia happens SPIRITUALLY IN EVERYONE WHOSE SOUL IS LIVINIG IN VIRGINITY, THAT IS TO SAY, IS PURIFIED OF PASSIONS. Christ, Who was once born in the flesh, always wants to be born in the spirit in those who wish it, and so He becomes an infant, forming Himself in them through the virtues.

The Annunciation to the Theotokoks is AN ANNUNCIATION TO THE HUMAN RACE, INFORMATION THAT THE Son and Logos/Word of God has become INCARNATE (TAKEN ON FLESH). This universal feast should contribute to our PRESONAL FEAST, OUR PERSONAL ANNUNCIATION. WE must accept the preface to our salvation, which is the great piece of news in our life. [Source: The Twelve Feasts of the Lord by Metropolitan of Nafpaktos HIEROTHEOS]

THE LENTEN PRAYER OF SAINT EPHRAIM

Lord and Master of my life, cast away
from me the spirit of laziness, idle
curiosity, lover of power and vain talk.

But grant me, Your servant, the spirit of
moderation, humility, patience and love.

Yes, Lord and King, grant me to see my
own faults and not to judge my brothers
and sisters.

For You are Blessed forever. Amen.

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

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

On the 25th of March, Our Holy Orthodox Church Commemorates the ANNUNCIATION of Our Most Holy Lady the THEOTOKOS and EVER-VIRGIN MARY.

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

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

On the 25th of March, Our Holy Orthodox Church Commemorates the ANNUNCIATION of Our Most
Holy Lady the THEOTOKOS and EVER-VIRGIN MARY.

Apolytikion (Dismissal) Hymn. Fourth Tone

TODAY is the fountainhead of our salvation and the manifestation of
the mystery which was from eternity. The Son of God becometh the
Virgin’s Son, and Gabriel announceth the good tidings of grace; for this
cause, let us cry to the Mother of God with him: Rejoice, thou who art
full of grace, the Lord is with thee.

Kontakion Hymn. Plagal of Fourth Tone

WHEN the bodiless one learned the secret command, in haste he
came and stood before Joesph’s dwelling, and spake unto the
Maiden who knew not wedlock: The One Who hath bowed the Heavens
by His Descent is held and contained unchanging wholly in thee.
Seeing Him receiving the form of a servant in thy womb, I stand in awe
and cry to thee: Rejoice, thou Bride unwedded.

Another Kontakion Hymn. Same Tone

TO thee, the Champion Leader, we thy flock dedicate a feast of
victory and of thanksgiving as ones rescued out of sufferings, O
Theotokos; but as thou art one with might which is invincible, from
all dangers that can be do thou deliver us, that we may cry to thee:
Rejoice, thou Bride Unwedded.
+

The ANNUNCIATIONs is the Great Mystery of the INCARNATION OF GOD THE LOGOS/WORD. It is one of the sublime feasts of the Mother of God celebrated by the Holy Orthodox Church. On the Day of the Annunciation, the Logos/Word of God ENTERED MANKIND in a way hitherto unexampled: the Father sent the Son; the Son was made flesh by the power and operation of the Holy Spirit. Saint Irenaeos, Bishop of Lyons (130-200 A.D.) comments that "just as Adam had been created by the Logos/Word of God from the unworked and virgin earth, so also the Logos/Word of God became the New Adam, SO AS THE CORRECT THE FALL INTO SIN BY THE FIRST ADAM."

THE VIRGIN ENTERS THE HOLY OF HOLIES

Then Zacharias, the priest of God, received her
into the Temple with rejoicing and established her
there."
He then took Mary to the vema. Thus she abode in the Holy of Holies for more than 9 years, though some Apocryphal manuscripts record her stay for as long as TWELVE YEARS. The Holy of Holies, a place that none dared enter, except the High Priest–and, then again, only at his appointed time and this happened but ONCE A YEAR.

The Holy of Holies was that place in the Temple, the Dwelling-place of God, in which God came into contact with man through the intermediary of the High Priest. Now God, Who will condescend to become man, FOREORDAINED THE Holy Virgin TO BECOME THE SUPREME ‘HOLY OF HOLIES’ through which He would come into PERMANENT CONTACT WITH MAN IN THE HOLY CHURCH, BECOMING MAN HIMSELF, CHRIST JESUS, THE GREAT HIGH-PRIEST AND INTERMEDIARY. As the Holy of Holies was filled with the Glory of God’s PRESENCE–so much that the Priests could not bear the Glory of it–so THE WOMB OF THE ALL-HOLY VIRGIN WAS TO BE FILLED WITH THE GLORY OF GOD’S PRESENCE.

THE VIRGIN RECEIVES BREAD
FROM THE ARCHANGEL

In a mosaic at the Monastery of Chora, Mary is seated on a golden Throne beneath a ciborium, her feet resting on a three-stepped podium. An Angel in flight appears from the left and OFFERS HER BREAD. Seated on a footstool on the lower left is one of the company of daughters of the Hebrews who had, from her early infancy, served as guardians and attendants to the Virgin. Saint Andrew of Crete writes that Mary, the "Holy of Holies", is placed as an infant in the Holy Sanctuary, TO BE REARED BY THE HANDS OF AN ANGEL."

In the Temple at Jerusalem, the elect Virgin would prepare Herself for Her future role as the "Temple" of His Body–a Body that would be destroyed but that He would raise up in three days and, then, with that same Body, He would be received up into heaven, and sit at the Right Hand of God" [Mark 16:19].

Moreover, she did not venture to leave this holy place, but remained therein and CONVERSED WITH THE ANGELS. He attitude is described by the hymnographer thus: "O Venerable ‘Holy of Holies,’ thou dost love to dwell in the holy Temple; and thou abidest, O Virgin, IN CONVERSE WITH ANGELS, RECEIVING BREAD MOST MARVELOUSLY FROM HEAVEN, O THOU WHO DOST SUSTAIN OUR LIFE." Saint Romanos states in his Kontakion hymn that he believed that she was given over to the Temple TO BE REARED; AND SHE RECEIVED NOURISHMENT FROM THE ANGELS. She became a Saint among saints, and just as she was dedicated, she became the "Temple" and the "Tabernacle" of the Lord." She did not retire from praying until the appearance of the Angel of the Lord after the Ninth Hour or after 3:00 p.m. from whose hand she received food.

Saint Photios remarks that "This Festival is the beginning of all the other festivals, in that it gives us the contract for heavenly commerce, enriches the world with the inviolate wealth of the Lord’s ADVENT, and both effects the cleansing of our human frame and offers us the enjoyment of the undefiled goods…for today, the Virgin, on behalf of our whole human race, is being betrothed to the common Lord." Saint Proclos of Constantinople (446 A.D.) writes: "Thou alone hast remedied the sorrow of Eve; thou alone has wiped away the tears of the one that groaned…thou wilt bear the price of the world’s redemption."

The Holy Feast of the Annunciation is a Feast of the Lord and the Mother of God. It is a feast of the Lord because IT REFERS TO CHRIST THE LORD, WHO WAS CONCEIVED IN THE WOMB OF THE THEOTOKOS, AND A FEAST OF THE MOTHER OF GOD BECAUSE IT REFERS TO THE PERSON WHO HAS A ROLE IN THE CONCEPTION AND INCARNATION OF THE LOGOS/WORD OF GOD, THAT IS TO SAY, THE PANAGIA (ALL-HOLY MOTHER OF GOD).

Mary, the Theotokos, has great value and an important position in the Orthodox Church, precisely because SHE WAS THE PERSON WHOM ALL THE GENERATIONS AWAITED, AND IT WAS SHE WHO GAVE HUMAN NATURE TO THE LOGOS/WORD. Thus the person of the Theotokos is closely connected with the Person of Christ. And the value of the Panagia is due not only to her virtues, but chiefly TO THE FRUIT OF THE WOMB. For this reason THEOTOKOLOGY is intimately CONNECTED WITH CHRISTOLOGY. When we speak of Christ we cannot ignore her who gave Him FLESH, and when we speak of the Panagia, we are referring to Christ at the same time, because from Him she draws grace and value. This is clearly shown in the service of the Salutations, or Akathist, to the Mother of God, in which the Theotokos is extolled, but ALWAYS IN CONNECTION WITH THE FACT THAT SHE IS THE MOTHER OF CHRIST: "REJOICE! FOR YOU BEAR HIM WHO BEARS ALL THINGS."

The ANNUNCIATION IS THE BEGINNING OF ALL THE FEASTS OF THE LORD. In the dismissal hymn (Apolytikion) of the feast we chant: "Today is the crown of our salvation, and the manifestation of that mystery which is from everlasting…". The content of the feast refers to the event in which the Archangel Gabriel – the Angel with whom all the events related to the incarnation of Christ are connected — visited the Panagia at God’s COMMAND to inform HER THAT THE TIME HAD ARRIVED FOR THE INCARNATION OF THE LOGOS/WORD OF GOD, AND THAT SHE WOULD BE His Mother (see Luke 1:26-56).

The Greek word for the ‘annunciation’ (EVANGELISMOS) literally means ‘GOOD NEWS.’ This refers to the information given by the Archangel that the Logos/Word of God would be made man for man’s salvation. Essentially THIS IS THE FULFILLMENT OF GOD’S PROMISE GIVEN AFTER THE FALL OF ADAM AND EVE (see Genesis 3:15) and is called the PROTOEVANGELION. Therefore the information about the incarnation of the Logos/Word IS THE GREATEST PIECE OF NEWS IN HISTORY. [Source: The Twelve Feasts of the Lord].

(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 SUNDAY OF ORTHODOXY: THE TRIUMPH OF ORTHODOX CHRISTIANITY OVER HERESY

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 SUNDAY OF ORTHODOXY: THE TRIUMPH OF ORTHODOX CHRISTIANITY
OVER HERESY.

"As the Prophets beheld; as the Apostles taught; as the Church received; as the Teachers dogmatized;
as the Universe has agreed; as the Grace has shone forth; as Truth has been proven; as falsehood has
been disproven; as Wisdom has been presented; as Christ has rewarded. This is what we believe; this
is what we declare; this is what we preach, Christ our True God, and we honor His Saints in words, in
thought, in sacrifices, in Churches and in Icons. Christ, we worship as God and Master, and His Saints
we honor as true servants of our same Lord, and accordingly we grant them veneration.

This is the Faith of the Apostles!
This is the Faith of the Fathers!
This is the Faith of the Orthodox!
This is the Faith which has established the Universe!

Therefore, with brotherly and filial love, we praise these preachers
of piety, for the glory and honor of their own pious struggle for the
Faith, and we say: "Eternal be the memory of the defenders of
Orthodoxy, pious Sovereigns, holy Patriarchs, Hierarchs, Teachers,
Martyrs, and Confessors.

Eternal be their memory, (3)

Let their deeds and struggles of pious faith, even to death, tutor and strengthen
you. Entreat God that we may imitate their devout life until our own end, beseeching
Him that we may be made worthy of all our askings, by the grace and compassion of
the Great and First Hierarch, Christ our True God; by the intercessions of our most
glorious Lady Theotokos and Ever-Virgin Mary, of hte godly Angels, and of all the
Saints. Amen.

What god is great as our God? You are God, Who alone works Wonders. (3)

Today salvation has come to the world. Let us sing to the Author
of our life, Who is risen from the grave. For, by vanquishing death
by death, He has given us victory, and great mercy.

The Sunday of Orthodoxy is the first Sunday of Great Lent. The dominant theme of this Sunday since 843 has been that of victory of the icons. In that year the iconoclastic controversy, which had raged on and off since 726, was finally laid to rest, and icons and their veneration were restored on the First Sunday in Lent.

On the First Sunday of Holy and Great Lent we celebrate the TRIUMPH OF ORTHODOXY. On this day the Holy Orthodox Church commemorates the FINAL ENDING OF THE ICONOCLAST CONTROVERSY AND HERESY AND THE 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, on March 11th 843 A.D. There is, however, not only a historical link between the first Sunday and the restoration of the holy icons but also a spiritual affinity. If Orthodoxy triumphed in the epoch of the ionoclast controversy, this was because so many of the faithful WERE PREPARED TO UNDERGO EXILE, TORTURE, AND EVEN DEATH, FO RTHE 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 season of Lent, when we are striving to imitate the holy Martyrs by means of our ascetic self-denial.

The TRIODION gives the text of a special ‘Office of Orthodoxy’ which is held at the end of Orthros (Matins) or, more commonly, at the end of the Divine Liturgy on this Sunday. 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 Seventh Ecumenicsal Synod (787 A.D.). Then sixty ANATHEMAS ARE PRONOUNCED AGAINST VARIOUS HERETICS DATING FROM THE THIRD TO THE FOURTEENTH CENTURY; ‘Eternal memory’ is chanted in honor of the Emperors, Patriarchs and Fathers who defended the Orthodox faith,; and ‘Many years’ is proclaimed in honor of our present rulers and bishops.

The Seventh Ecumenical Synod dealt predominantly with the controversy regarding holy icons and their place in Orthodox worship. It was convened in Nicaea in 787 by Empress Irene at the request of Tarasios, Patriarch of Constantinople. The Synod (Council) was attended by 367 bishops. An Endemousa [Regional Synod was  called in Constantinople in  843.  Under Empress Theodora.  The Veneration of  holy icons was solemnly proclaimed at the Hagia Sophia Cathedral.  The Empress, her son Michael III, Patriarch Methodios, and monks and clergy came in procession and restored the holy icons in their rightful place.  The day was called "TRIUMPH OF ORTHODOXY."


  The decree of the Synod for restoring icons to churches added an important clause which still stands at the foundation of the rationale for the using and venerating holy icons in the Orthodox Church to this very day:

"We define that the holy icons, whether in colour, mosaic, or some other material, should be exhibited in the holy 
churches of God, on the sacred vessels and liturgical vestments, on the walls, furnishings, and in houses and along the roads,
namely the icons of our Lord God and Savior Jesus Christ, that of our Lady the Theotokos, those of the Venerable Angels
and those of all saintly people.  Whenever these representations are contemplated, they will cause those who look at them to
commemorate and love their prototype.  We also define that they should be kissed and that they are an object of veneration 
and honor (timitiki proskynisis), but not of real worship (latreia), which is reserved for Him Who is the subject of our faith and
proper for the Divine Nature.  The VENERATION accorded to an icon is in effect transmitted to the prototype; he who venerates
the icon, venerated in it the reality for which it stands."

THE ORTHODOX CHURCH 

   In Orthodoxy today, as in years gone by, the basics of Christian Doctrine, worship, and government are never up for ALTERATION.  One cannot be an Orthodox Priest, for example and reject the Divinity of Christ,  His virgin birth, Resurrection, Ascension into heaven, and Second Coming.  The Church simply has not left its course in two thousand years.  IT IS One, Holy, Catholic, and Apostolic.  It is the New Testament Church.

   What is the Orthodox Church?  It is the FIRST CHRISTIAN CHURCH IN HISTORY, THE CHURCH FOUNDED BY THE LORD JESUS CHRIST, DESCRIBED IN THE PAGES OF THE NEW TESTAMENT CHURCH.  Being in the Church does not guarantee all those in it will take advantage of the FULLNESS OF THE TRUTH, but that fullness is here for those who do.

   For persons who seriously desire the FULLNESS of Orthodox Christianity, action must be taken.  Being aware of this ancient Church is not enough.  There must be a return to this Church of the New Testament.   Between the years 325 A.D. and 787 A.D., SEVEN CHURCH SYNODS WERE HELD, meeting in the cities of Nicea, Ephesus, Chalcedon, and Constantinople.  Known as THE SEVEN ECUMENICAL COUNCILS, all dealt first and foremost with some specific challenge to the Apostolic Teaching about Jesus Christ.  

   For the first thousand years of Christian history, the entire Church, save for the heretics, embraced and defended the New Testament Apostolic Faith.  There was no consequential division.  This ONE FAITH, preserved through all trials, attacks and tests, this Apostolic Doctrine was called "the Orthodox faith."  Further, specific landmarks in our salvation and walk with Christ were celebrated and sanctified.  Baptism and the anointing with oil, or Chrismatio, were there from the start.  Marriage, Healing, Confession of sin, and Ordination to the ministry of the Gospel are other early rites in the Church.  On each of these occasions Christians understood that in a great mystery, grace and power from God were being given according to the individual need of each person.  The Church saw thee events as holy moments in her life and called them Mysteries (Mysteria) or Sacraments.

  Doctrinal purity was tenaciously maintained but true Christianity is far more than adherence to a set of correct beliefs alone.  The life of the Church is centrally expressed in her worship and adoration of God the Father, Son, and Holy Spirit.  At the Mystical (Last) Supper, Jesus instituted the Divine Eucharist, the Communion Service when He took bread and wine, gave a blessing and said to His Disciples:  "This is My body which is given for you; do this in remembrance of Me" and "This cup is the new covenant in My blood, which is shed for you" [Luke 22:19, 21]. The Church participated in communion at least each Lord’s Day [Acts 20:7, 11]. From such first and second century sources as the Didache, the Letters of Saint Ignatius of Antioch and the writings of Saint Justin the Martyr, we are assured the Divine Eucharist is THE VERY CENTER OF CHRISTIAN WORSHIP FROM THE APOSTOLIC ERA ON.

"The Scriptures constitute a coherent whole. They are at once divinely inspired and humanly expressed. They bear authoritative witness to God’s REVELATION of Himself in creaton, in the Incarnation of the Logos/Word, and in the whole history of salvation, and as such express the word of God in human language. We know, receive, and interpret Scripture THROUGH THE CHURCH AND IN THE CHURCH. Our approach to the Holy Bible is one of obedience." [Source: Orthodox Study Bible]

THE ORTHODOX CREED OR SYMBOL OF FAITH REVEALS ALL THAT THE ORTHODOX CHURCH IS AND WHAT ORTHODOX CHRISTIANS BELIEVE.

_______
"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

PRAYER IS THE KEY TO THE DOOR OF GOD’S KINGDOM

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.

PRAYER IS THE KEY TO THE DOOR OF GOD’S KINGDOM

The Holy Scripture says, "Ask and it shall be given to you; seek
and you will find; knock and the door will be opened to you. For
everyone who asks receives, and he who seeks, finds" [Matthew

7:7-8].

And elsewhere it says: "What father among you, if his son asks
for bread, will give him a stone instead? Or if he asks for a fish,
will give him a snake? So if you who are evil know how to give
good gifts to your children, how much more will your Father in
heaven give the Holy Spirit to those who ask Him1" [Luke 11:10-13].

With these Divine words, and with such great promises, our Lord calls us all to prayer. Prayer is the light and life of our soul. It is an Everlasting bond uniting us to the Almighty God and Creator. Whoever neglects to pray or has absolutely no interest to enjoy communion with Him, is already spiritually lifeless and dead. The Holy Apostle Paul reminds us: "Persevere in prayer, being watchful and thankful" [Colossians 4:2], and "Pray WITHOUT CEASING, GIVE THANKS IN EVERY CIRCUMSTANCES, FOR THIS IS GOD’S WILL FOR YOU IN CHRIST JESUS" [1 Thessalonians 5:17-18], and additionally he says, "Pray in the Spirit at all times, with every kind of prayer and petition, being watchful to this end with ALL PERSEVERANCE AND SUPPLICATION" [Ephesians 6:18].

PRAYERS OF THE BRIEF COMPLINE

Prayer to the Ever-Virgin Mary the Theotokos

O Spotless, undefiled, incorruptible, chaste and pure Virgin-Bride of God, Who
by Your Wondrous conception unite God the Logos/Word with man, and joined
our fallen nature with the Heavens; the only hope of the hopeless, and the help
of the persecuted; the ever-ready to rescue all that flee unto You, and the refuge
of all Christians, spurn me not, the branded sinner, who by shameful thoughts,
words and deeds, has made my whole being useless, and through indolence, has
enslaved my judgment to the pleasures of this life. But as the Mother of the
Merciful God, mercifully show compassion unto me, the sinner and prodigal, and
accept my supplication which is offered from impure lips unto You.

With Your maternal approach entreat Your Son our Lord, and Master to open for
me the merciful depths of His loving kindness; and overlooking my countless
transgressions, guide me to repentance, and show me forth as a worthy worker of
His commandments. As You are merciful, compassionate, and gentle, be at my
side; and in the present life, be my fervent Protectress and helper, thwarting the
assaults of the adversaries, and leading me to salvation; and in the hour of my
passing take care of my wretched soul, and cast far away the dark faces of the
demons. And at the Dreadful Day of Judgment, deliver me from Eternal punishment,
and prove me an heir to the inefable Glory of Your Son, and our God.

May this glory be my share, O my Lady, Most-Holy Theotokos through your
meditation and help, by the Grace and mercy of Your Only-Begotten Son our Lord,
and God, and Savior, Jesus Christ; to Whom is due all glory, honor and worship,
together with His Eternal Father, and His All-Holy and Good and Life-Giving Spirit,
now and ever, and unto the ages of ages. Amen.

PRAYER TO OUR LORD, GOD AND SAVIOR JESUS CHRIST

O Lord, grant unto us, as we depart for sleep, rest of body and soul, and protect us
from the gloomy sleep of sin and form every dark nocturnal pleasure. Suppress the
impulse of passions, quench the fiery darts of evil, which insidiously move against us.
Check the impulses of our flesh, and quiet every earthy and mundane desire within
us. Grant to us, O God, an alert mind, prudent reason, a sober heart and a peaceful
sleep, free from every satanic fantasy. Raise us up at the time of prayer, holding fast
to Your Commandments and having the remembrance of Your judgments unbroken
within us. Grant unto us Your Glorification through the night, that we may praise,
bless, and glorify Your Most Honorable and Magnificent Name, of the Father and of
the Son, and of the Holy Spirit, now and ever, and unto the ages of ages. Amen.

1st Reader:
Most-Glorious, Ever-Virgin Blessed Theotokos,
present our prayer to Your Son, and our God, and
entreat Him, so that through You He will save our
souls.

2nd Reader:
My hope is the Father, my refuge is the Son,
my shelter is the Holy Spirit, O Holy Trinity, Glory
to You.

1st Reader
My every hope I entrust unto You; O Mother of
God, keep me under YOur protection.

The Prayer of Saint Ephraim

O Lord and Master of my life!
Take from me the spirit of sloth,
despair, lust of power and idle
talk. {Prostration]

But give rather the spirit of chastity,
humility, patience and lover to Thy
servant. {Prostration)

Yes, O Lord and King! Grant me to
see my own transgressions and not to
judge my brother [and sister], for blessed
art Thou, unto age of ages. [Prostration]

THE PSALMS

The Psalms have become for the Church, as for ancient Israel, a book of prayer and praise. All find their fulfillment in Christ, the Son of God. Not only do the Psalms in the Old Testament predict specific events of Christ’s life, but in them He Himself intercedes for and with His people before the Father. The Psalms can also be seen as a dialogue between the Church, the body of Christ, and Christ her Head. Therefore, thy make the most sense to us when they are prayed or chanted, not simply read.

The Book of Psalms, or Psalter, is used in the Orthodox Church in three primary ways:

[a] In the daily cycle of prayers. The liturgical tradition appoints certain psalms as "fixed" portions of the daily services. [b] In the weekly order of the morning and evening services [Matins (Orthros) and Vepers (Esperinos).  When the are done in their entirety, as in the Monasteries, all the psalms are chanted in the course of each week, starting at Saturday Vespers and concluding at Matins (Orthros) the following Sunday. [c] In the observance of the Church year, the liturgical tradition selects particular psalms or verses for special feasts or seasons as prophetic statement illustrating the work of Christ for us.

What is recommended to all Orthodox Christians who need help in strengthening their prayer life is to use the psalms as their guide and inspiration. Especially those who are just beginning and are confused about how to pray to our Savior. There are 151 psalms and each one is unique, inspired, and meaningful for any one whose heart is open to the grace of God. It is imperative that whether one reads the psalms or any segment of the Holy Scripture to approach them prayerfully, with humility, with faith, and with a contrite and broken heart.

The prayer that is read by the priest before the Gospel reading at every Divine Liturgy and can be used by every Orthodox believer
is the following:

Illumine our hearts, O Master Who lovest mankind, with the pure Light of Thy
Divine knowledge. Open the eyes of our mind to the understanding of Thy Gospel
teachings. Implant also in us the fear of Thy Blessed Commandments, that,
trampling down all carnal desires, we may enter upon a spiritual manner of living,
both thinking and doing such things as are well-pleasing unto Thee. For Thou art
the illumination of our souls and bodies, O Christ our God, and unto Thee we
ascribe glory, together with Thy Father, Who is from Everlasting, and Thine All-Holy,
Good, and Life-creating Spirit, now and ever and unto the ages of ages. Amen.

A BLESSED AND GOD-INSPIRED HOLY LENT TO ALL OF YOU

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

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

HOLY LENTEN SERVICES: THE SALUTATIONS AND AKATHIST HYMN

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.

HOLY LENTEN SERVICES: THE AKATHIST HYMN

The devotional hymns to the Ever-Virgin Mary are as ancient as the first Christian Church. The Byzantine Empire from its very inception, closely allied itself to the Ever-Virgin Mary and always sought Her protection. This we see from the Prayer Services to the Theotokos in the 5th, through the 8th Centuries. The "Akathist Hymn", which has more than one author, existed for the most part even before the established year of 626 A.D. The Kontakion hymn"To the Invincible Champion…we ascribe the victory" was added then, and came to be recognized as the "Akathist Hymn," because of the following miracle attributed to the Theotokos.

While the Emperor of Byzantium Heracleios was on an expedition to fight the aggression of the Persians on their own grounds, there appeared outside the walls of Constantiinople barbaric hordes, mostly Avars. The siege lasted for a few months, and it was apparent that the outnumbered troops of the Queen City were reaching desperation.

However, as history records, the faith of the faithful worked the impossible. The Venerable Patriarch Sergius with the Clergy and the high Official of Byzantium Vonos, endlessly marched along the great walls of Constantinople with the Holy Icon of the Theotokos in hand, and bolstered the faith of the defenders of freedom. The miracle came very soon. Unexpectedly, as the chronicler narrates, a great storm with huge tidal waves destroyed most of the fleet of the enemy, and full retreat ensued.

The faithful Orthodox Christians of Constantinople spontaneously filled the Church of the Theotokos at Vlachernae on the Golden Horn, and with the Patriarch Sergius officiating, they prayed all night singing the praises of the Ever-Virgin Mary WITHOUT SITTING. Hence the title of the Hymn "Akathistos", the Greek word for "NOT SITTING." The hymn is comprised of 24 stanzas, arranged in an acrostic following the Greek alphabet. The stanzas alternate between long and short. Each short stanza is written in prose and ends with the singing of "Alleluia." Each longer stanza with the refrain: "REJOICE, O BRIDE UNWEDDED."

The first part of the hymn is about the Annunciation of the Ever-Virgin Mary by the Angel. The second part is about the Birth of Christ. In the third part the hymn directs our attention to the renewal of the world by Christ’s coming. The fourth and the last part is once more a lyric and rhetorical appraisal of the Ever-Virgin Mary, whom the poet adorns with the most beautiful of adjectives asking her to accept his poetical offering and to intercede for the salvation of the human race from the earthly sin.

On the First Friday, the priest reads the holy Gospel of the day taken from Saint John 15:1-7. On the Fifth Friday of Holy and Great Lent the complete divine service is observed. There is also a plethora of beautiful portrayals of the Holy Mother of God, alluding to Her role in the Incarnation of the Lord Jesus, for the Salvation of Mankind. This devotional hymn to the Theotokos has been placed on the Fridays of Holy Lent to inspire, strengthen and prepare the faithful for the anticipated Holy and Great Week by having the Mother of God intercede for them to Her Son and God for mercy and the salvation of all.

The Megalynarion Hymn to the Theotokos

It is truly fitting to bless You, O Theotokos, the
Ever-Blessed and All-Pure, and the Mother of our
God; more Honorable than the Cherubim and
incomparably more Glorious than the Seraphim;
You, Who incorruptibly gave birth to God, the Logos/Word,
verily the Theotokos, we magnify.

Apolytikion (Dismissal) Hymn. Fourth Plagal Tone

Having secretly received the command,
the Archangel hastened unto Joseph’s abode
and spoke to the Holy Virgin.
He Who bowed the Heavens with His Descending,
is wholly contained, yet unchanged in You.
And seeing Him taking the likeness of a servant in
Your womb,
I stand in amazement and cry unto You: "Rejoice! O
Bride Ever-Virgin."

THE CANON

[1st Ode  4th Tone   Heirmos


   "I shall open my mouth, and filled with Spirit,
I shall speak to the Queen Mother; and I shall be
seen gladly rejoicing, and shall sing with delight
all Her Marvels:

 Most Holy Mother of God intercede for us.
   When the Great Angel saw you O Pure One,
the Living Bible of Christ, sealed by the Spirit,
he cried unto You:  Rejoice! O Vessel of gladness,
through whom the curse of the first mother is
loosed.

Most Holy Mother of God intercede for us.
   Rejoice! O Virgin-Bride of God, the restorer of
Adam and the death of Hades.  Rejoice! O Blameless
One, the Palace of the only King.  Rejoice! O fiery Throne
of the Almighty.

3rd Ode  Heirmos

   O Theotokos, Living and inexhaustible Fountain;
strengthen those who sing Your praises into a spiritual
fellowship:  and in your Divine Glory, deem them
worthy for crowns of glory.

1st FRIDAY IN LENT
    1st STANZA

Priest:  
      The Archangel was sent from Heaven to say
"Rejoice" to the Theotokos.  And with his Celestial
Voice, envisioning You O Lord embodied, he was
Wonder-rapt and stood crying unto Her:

"Rejoice! To You through Whom joy shall shine forth,
               Rejoice! To You through Whom the curse will
                                                                         vanish.

   The Righteous Joseph having doubtful thoughts
seeing You, O Pure One, and suspecting a hidden
wedlock, was troubled; but when he learned of Your
conception by the Holy Spirit, he said:
                          "Alleluia."

KONTAKION HYMN

Unto You, O Theotokos, invincible Champion, 
Your City, in thanksgiving ascribes the victory for the
deliverance from sufferings.
And having Your Might unassailable,
free me from all dangers, so that I may cry
unto You:  "Rejoice! O Bride Ever-Virgin."
[Souce: The Akathist Hymn by Father George Papadeas]

____________
"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