“THE GREAT FAST IS A SEASON OF UNSEEN WARFARE…”

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 Fast is a Season of Unseen Warfare, of invisible martyrdom,
when by our ascetic dying to sin we seek to emulate the self-offering
of the martyrs."

Orthodox Christians understand the profound spiritual goal of the Great Fast which is to triumph over evil and sin. To be willing to fight to the point of martyrdom. The Unseen Warfare is real and the enemy, Satan, who hates humanity, seeks our destruction and annihilation. The evil one will never rest until we are totally separated from our Almighty God. The devil and his angels explore us individually, looking for our weaknesses. This cruel enemy offers appealing visions to our eyes, music to our ears, to each of our senses setting forth whatever might tempt us to sin.

Sin is called amarteeah (Gk. αμαρτία) and means to miss the mark, to fail to one’s purpose, to error, Sin is also referred as eggleema (Gk.
έγκλημα) which means an accusation, charge, crime and indictment. Sin is breaking God’s Law. When one breaks God’s Law he or she, knowingly, or unknowingly, is committing a crime against God’s Commandments. It is very similar to man’s laws and anyone who breaks those laws is considered to be a criminal. Criminals are captured, arrested by the police for their crime and he/she will be taken to a civil court to face the judge who will then, if found guilty of committing a crime, will be incarcerated.

Spiritual offences or sins, when committed by us are not dealt immediately by the Heavenly Judge. Our God is just and full of love and compassion for He does not seek the death of the sinner but to repent and live. When one commits a transgression it is committed before Him since He is everywhere and sees and knows all things. God does need witnesses, He witnesses everything that we think, feel and act. We have no secrets from Him and, of course, we have absolutely no alibi and no excuse for sins committed. Our Lord Jesus Christ established the Sacraments (Mysteria) knowing how weak man is and how susceptible he is to sin and, therefore, upon his repentance, would be forgiven, healed, restored and reconciled with His Divine Master and Savior. The Church according to Orthodox Tradition is a hospital where those who have been wounded, those who are ill come to be healed by the Physician of our souls and bodies, our Savior Jesus Christ. The Church is a place for reconciliation. The Church reminds us of the command of Christ, "If you bring your gift to the altar, and there remember that your brother has something against you, leave your gift there before the altar, and go your way. First reconcile to your brother, and then come and offer your gift" {Matthew 5:23-24).

In today’s world it is no longer appropriate or fashionable to speak of sin, even among some contemporary "Christians." Some of them claim that there is no such thing as sin. That anyone speaking of sin is a phanatic. Yet the holy Apostle Paul writes: "For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord" [Romans 6:23]. Those who are freely enslaved to sin are not even aware of it and do not know enough to be "ashamed." But now having received the Gospel–one knows all actions have serious consequences: sin bears fruit of shame and ends in the second "death". Sin’s reward is "death," but God’s "gift" in Christ is "eternal life." We cannot earn ETERNAL LIFE. We do, however, participate in it, and must not become listless in our Christian life. Salvation is a process of transformation from sinner to saint. We are saved through Baptism, and we are being saved, that is, being transformed by the Uncreated grace of God to be like Him, in anticipation of eternal life.

The Great Fast is also a time for cleansing and as Saint Paul says, "Walk in the Spirit and you shall not fulfill the lust of the flesh" [Galatians 5:16]. The way of life in the Spirit, the way of faith and love, is expressed through service to God and one another. The holy Apostles mentioned that "the works of the flesh are: adultery, fornication, uncleanness, lewdness, idolatry, sorcery, hatred, outbursts of wrath, selfish ambitions, dissensions, heresies, envy, murders, drunkenness, revelries, and the like…" [Galatians 5:19-21]. By "the flesh" (v. 16) Saint Paul does not mean the body. The word "flesh" (Gk. "σάρκα") 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.

Holy and Great Lent is a time of prayer, fasting, repentance, vigil and abstaining from all evil: thoughts, passions, and actions. It is also a time to "Walk in the Spirit…If we live in the Spirit, let us also walk in the Spirit" [Galatians 5:25).  The way of life in the Spirit, the way of faith and love" (Galatians 5:13-15).  According to Saint Basil the Great "the fast is a kind of protection for the soul, a reliable companion for the flesh, the weapon of hte valiant people, the school for the ascetics.  It repels temptations, it anoints the ascetics in piety…The fast sends up a prayer before heaven, being doen as if with wings, before the mountain of Ascension.  The fast is a complement of homes, the mother of health, the tutor of the youth, an adornment of the elders, the good companion of travelers, a reliable companion of those living together."  Also, "The fast is the weapon for protection against demons.  Our Lord teaches His disciples, "this kind does not go away, except THROUGH PRAYER AND FASTING" [Mark 9:29]. "Prayer and fasting" are essential expressions of the life of faith.

The unseen or invisible spiritual warfare we are battling is against our adversary Satan who has declared a war on us and seeks our demise and death. As any soldier going off to war must be trained and prepared to fight against his enemies, so too, we must be trained and prepared to fight our greatest of all enemies, the devil. Holy Lent, if we truly use this opportunity wisely, can be, spiritually most beneficial, to become strong and ready to face this combat and to win the battle. What is needed from us is the resolve, the faith and courage to confront this cunning and dangerous enemy who can be defeated by the grace of God. Everyone must listen to our Savior Who says, "this kind does NOT go away, except THROUGH PRAYER AND FASTING." Saint John Chrysostom states, "The fast restrains the body and bridles disorderly desires. And Saint Isaac the Syrian writes: "Fasting is the weapon prepared by God for us…Fasting is general peace of soul and body, a serene life, a consistent pattern of behavior, a way of life, pleasing God and grieving the enemy."

Prayer of Saint Ephraim the Syrian

O Lord and Master of my life,
Give me not a spirit of laziness, of aimless curiosity,
A spirit of lust for power over others and of vain talk.

Rather, grace me, Your servant,
With the Spirit of purity, humility, patience and love.

Yes, O Lord King,
Grant me discernment to see my own faults
And not to judge and condemn my fellow human beings.

For You are Blessed unto the ages of ages. 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

THE MEANING OF THE HOLY AND 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 MEANING OF THE HOLY AND GREAT FAST

"Let us out with joy…
Having sailed across the great sea of the Fast,
May we reach the third-day Resurrection of our Lord.
Let us hasten to the Holy Resurrection on the third day…
While our journey proceeds, as travellers we regularly call to mine
how far we have progressed…

THE FORTY DAYS. The two preceding Sundays, of the Last Judgment and of Forgiveness, together constitute – albeit in reverse order – a recapitulation of the whole range of sacred history, from its beginning pint, Adam in Paradise, to its end-point, the Second Coming of Christ, when all time and history are taken up into eternity. During the forty days that now follow, although this wider perspective is never forgotten, there is an increasing concentration upon the central moment in sacred history, upon the saving event of Christ’s Passion and Resurrection, which makes possible man’s return to Paradise and inaugurates the End, Lent is, FROM THIS POINT OF VIEW, A JOURNEY WITH A PRECISE DIRECTION; IT IS THE "JOURNEY TO PASCHA." The goal of our journey is concisely expressed in the closing prayer at the Liturgy of the Presanctified: ‘…may we come uncondemned to worship at the Holy Resurrection.’ Throughout the forty days we are reminded that we are "ON THE MOVE", TRAVELLING ON A PATH THAT LEADS STRAIGHT TO GOLGOTHA AND THE EMPTY TOMB.

During each week of Holy Lent, our faces are set towards the objective of our journeying: THE SAVIOR’S SUFFERING AND TRIUMPHANT PASSOVER. The FORTY DAYS’ journey of Lent recalls in particular THE FORTY YEARS IN WHICH THE CHOSEN PEOPLE JOURNEYED THROUGH THE WILDERNESS. For us, as for the children of Israel, LENT IS A TIME OF PILGRIMAGE. IT IS A TIME FOR OUR LIBERATION FROM THE BONDAGE OF EGYPT, FROM DOMINATION BY SINFUL PASSIONS; A TIME FOR PROGRESS BY FAITH THROUGH A BARREN AND WATERLESS DESERT; A TIME FOR UNEXPECTED REASSURANCE, WHEN IN OUR HUNGER WE ARE FED WITH MANNA FROM HEAVEN; A TIME WHEN GOD SPEAKS TO US OUT OF THE DARKNESS OF SINAI; A TIME IN WHICH WE DRAW NEAR TO THE PROMISED LAND, TO OUR TRUE HOME IN PARADISE WHOSE DOOR THE CRUCIFIED AND RISEN CHRIST HAS REOPENED FOR US.

THE FIRST WEEK OF LENT. Monday to Friday. At Compline divine service on the first four days of Lent, the Great Canon of Saint Andrew of Crete is read, divided into FOUR SECTIONS; on Thursday in the Fifth Week it will be read again, this time in continuous form. With a constant refrain, ‘HAVE MERCY UPON ME, O GOD, HAVE MERCY UPON ME’, the Great Canon forms a prolonged confession of sin, AN UNREMITTING CALL TO REPENTANCE. At this same time, it is a meditation on the whole body of Scripture, EMBRACING ALL THE SINNERS AND ALL THE RIGHTEOUS FROM THE CREATION OF THE WORLD TO THE COMING OF CHRIST. Here, more than anywhere else in the Triodion, we experience Lent AS A REAFFIRMATION OF OUR ‘BIBLICAL ROOTS’. Throughout the Great Canon the two levels, the historical and the personal, are skilfully interwoven. The events of the sacred history are revealed as events of ‘my’ life; God’s acts in the past as acts aimed at ME and MY salvation, the tragedy of sin and betrayal as MY personal tragedy.’ The appeal of the Great Canon is very wide.

SATURDAY OF THE FIRST WEEK. After the penitential fasting of the first five days of Lent, Saturday and Sunday are kept as feasts of joyful thanksgiving. On Saturday we commemorate the Great Martyr Theodore Tyron or Tire, ‘the Recruit’, a Roman soldier in Asia Minor, martyred in the early Fourth Century under the Emperor Maximian [286-305 A.D.).


   There is a specific reason why Saint Theodore has come to be associated with the first week of Lent.  According to the tradition recorded in the Synaxarion, the Emperor Julian the Apostate [reigned 361-363 A.D.) as part of his campaign against the Christians, ATTEMPTED TO DEFILE THEIR OBSERVANCE OF THE FIRST WEEK OF LENT BY ORDERING ALL THE FOOD FOR SALE IN THE MARKET OF CONSTANTINOPLE TO BE SPRINKLED WITH BLOOD FROM PAGAN SACRIFICES.  Saint Theodore then appeared in a dream to Evdoxios, Archbishop of the city, ordering him to warn his flock against buying anything from the market; instead, SO THE SAINT TOLD HIM, THEY SHOULD BOIL WHEAT (KOLYVA) AND EAT THIS ALONE.  In memory of this event, after the Presanctified Liturgy on the first Friday, a Canon of intercession is sung to Saint Theodore and a dish of kolyva (boiled wheat) is blessed in his honor.

   But, quite apart from this historical association of the Great Martyr Theodore with the first week of the fast, it is also spiritually appropriate that he should be commemorated during these days.  The Great Fast IS A SEASON OF UNSEEN WARFARE, OF INVISIBLE MARTYRDOM, WHEN BY OUR ASCETIC DYING TO SIN W SEEK TO EMULATE THE SELF-OFFERING OF THE MARTYRS.  THEIR EXAMPLE HAS A SPECIAL SIGNIFICANCE FOR US IN OUR ASCETIC EFFORTS DURING THE GREAT FORTY DAYS.  [Source: 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

THE HISTORICAL DEVELOPMENT OF THE GREAT FAST IN THE ORTHODOX CHURCH

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
IN THE ORTHODOX CHURCH.

The title "Great Fast" serves to distinguish Lent from the THREE OTHER SEASONS OF FASTING in the Orthodox calendar: THE CHRISTMAS FAST, THE FAST OF THE APOSTLES, AND THE DORMITION (KOIMISIS) 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 cana 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 Judgement, 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 Fourth Century onwards. The Paschal Fast in the Second and Third Centuries. In the Second Century it was the custom for Christians in both East and West to observe, immediately before Pascha Sunday, A SHORT FAST OF ONE OR TWO DAYS, either on Saturday only or on Friday and Saturday together. By the middle of the Third Century, the 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. In some places it was the practice to eat bread and salt, with water, at the Ninth Hour (3 p.m.)

THE FAST OF FORTY DAYS. There is no evidence of A FORTY-DAY FAST in the pre-Nicene period. By the end of the Fourth 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 choice of the number FORTY for the days of Lent has obvious Biblical precedens. The people of Israel spent FORTY YEARS in the wilderness [Exodus 16:35]; Moses remained fasting FOR FORTY DAYS on Mount Sinai [Exodus 34:28]; Elijah abstained from all food for forty days as he journeyed to Mount Horeb [1 Kings 19:8]. Most important of all, Christ fasted FORTY DAYS and FORTY NIGHTS in the wilderness, tempted by the devil [Matthew 4:1].

THE PRE-LENTEN PERIOD. (a) The Sunday of Zacchaeus. One week before the Triodion enters into use, there is a Sunday Gospel reading which looks forward directly to the coming fast – Luke 19:1-10, describing how Zacchaeus climbed a tree beside the road where Christ was to pass. In this reading we note Zacchaeus SENSE OF EAGER EXPECTATION, THE INTENSITY OF HIS DESIRE TO SEE THE LORD, and we apply this to ourselves. If, we have an intense desire for a clearer vision of Christ, then our hopes will be fulfilled during the fast. But if there is within us NO EAGER EXPECTATION AND NO SINCERE DESIRE, WE SHALL SEE AND RECEIVE NOTHING. And so we ask ourselves: What is my state of mind and will as I prepare to embark on the Lenten journey.

THE SUNDAY OF THE PUBLICAN AND 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 word 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 TO GOD AND TO OTHERS.

THE SUNDAY OF THE PRODIGAL SON [Gospel reading: Luke 15:11-32]. The Parable of the Prodigal Son forms an 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 Father’s House. But repentance implies action: "I WILL RISE UP AND GO…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 Sunday of hte Last Judgment, and in close connection with the theme of this Sunday, there is UNIVERSAL COMMEMORATION OF THE DEAD ‘FROM ALL THE AGES.’

THE SUNDAY OF THE LAST JUDGMENT [Gospel reading: Matthew 25:31-46]. The two past Sundays spoke to us of God’s patience and limitless compassion, of His readiness to accept every sinner who returns to Him. On this Third Sunday, we are powerfully reminded of a complementary truth: NO ONE IS SO PATIENT AND SO MERCIFUL AS GOD, but even He does not forgive those who do not repent. The God of love IS ALSO A GOD OF RIGHTEOUSNESS, and when Christ comes again in glory, He will come as OUR JUDGE. ‘BEHOLD THE GOODNESS AND SEVERITY OF GOD’ [Romans 11:32]. Such is the message of Holy Lent to each of us: TURN BACK WHILE THERE IS STILL TIME, REPENT BEFORE THE END COMES.

ON THE 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 MANY INVISIBLE HELPERS.

THE SUNDAY BEFORE LENT. The last preparatory Sunday has two themes: IT COMMEMORATES ADAM’S EXPULSION FROM PARADISE, and it 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 OFOUR 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 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. Our asceticism and fasting should not separate us from our fellow men but LINK US TO THEM WITH EVER STRONGER BONDS. [Source: The Lenten Triodion]

___________
"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





OBEDIENCE TO GOD IS INDISPENSABLE FOR ALL

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.

OBEDIENCE TO GOD IS INDISPENSABLE FOR ALL

"…Though He was a Son, yet He learned OBEDIENCE by
the things which He suffered. And having been perfected,
He became the Author of Eternal Salvation to all who
obey Him, called by God as High Priest ‘according to the
order of Melchizedek…" [Hebrews 5:8-10].

"And being found in appearance as a man, He HUMBLED
HIMSELF AND BECAME OBEDIENT TO THE POINT OF
DEATH, EVEN THE DEATH OF THE CROSS" [Philippians 2:8].

Our Lord, God, and Savior Jesus Christ showed the fullness of humility by His OBEDIENCE TO THE DEATH WHICH HAS ENSLAVED HUMANITY. To die on the Cross, the death of a criminal was repulsive to the pagan Romans and considered a curse by the Jews. But His death brings life to all who are joined to Him in faith and obedience. In contrast the ancestral ("original") sin IS THE DISOBEDIENCE OF Adam to God’s command regarding the tree of the knowledge of good and evil. The first man, Adam, WILLINGLY DISOBEYED this commandment and diverted himself, or fell, from God’spath to perfection, thus SEPARATING HIMSELF FROM HIS Creator, the Source of Life. Christ as the second Adam is obedient to His Heavenly Father and by His Death and Resurrection, conquered the devil and death, freeing mankind form the fear of death [Hebrews 2:14-15] and making possible a more complete COMMUNION BETWEEN GOD AND MAN that was ever possible before. This communion allows believers to become "partakers of the Divine Nature" [2 Peter 1:4], to transcend death, and ultimately, all the consequences of the Fall.

In our Holy Orthodox Tradition, obedience is an indispensable virtue: obedience to the Almighty God, to the holy Gospel, to the Holy Church. Obedience in our Orthodox Christian Faith is inseparable from the life of the faithful who faithfully endure all suffering for the sake of Christ. Christ, for all, is the example par excellence of obedience for He obeyed His Father in all that He did. As Saint John writes in his gospel, "For I have come down out of the heavens, not in order that I may do Mine own will, but the will of the One Who sent Me" [John 6:38-39].

Obedience to the will of God the Father and His Only-begotten Son Jesus Christ and the Life-Giving Spirit is glory and life. On the contrary disobedience to God the Holy Trinity is the source of all sin and death. The Orthodox Christian believes that can be no salvation without obeying God’s will and Commandments. The authentic Christian willingly and freely submits to God the Source of Life. There can be no communion with God unless man is willing to obey Him out of love for Him. Obedience is not forced upon man by God; but man willingly responds to His Creator and Heavenly Father acknowledging that all good things come from Him.

Our Lord Jesus Christ is very clear of how important obedience to Him is: "The ONE who hath My commandments and keepeth them, THAT ONE IS THE ONE WHO LOVETH Me. And the one who loveth Me shall be loved by My Father, and I will love him and will manifest Myself to him… If anyone loves Me, he will KEEP MY WORD; and My Father will love him, and We will come to him and make an abode with him. The one who loveth Me not keepeth not My words; and the word which ye hear is not Mine, but of the Father Who sent Me" [John 14:21-24].

Saint Theophylact writes: "The Lord had just promised the disciples, ‘Whatsoever ye shall ask… that will I do.’ Now He teaches them that it is not enough simply to ask for what they need: they must also LOVE HIM AND KEEP HIS COMMANDMENTS. "Only then will I do what you ask." And since the disciples continued to grieve when they heard that He would soon leave them, He admonished them further: "Love for Me is not shown by falling into despondence, but BY DOING AS I HAVE INSTRUCTED. The Father and the Son remain distant from anyone who does NOT keep the Commandments, for such men do not love Christ. And if a man does not love the Son, neither can he love the Father. The word of the Son and the word of the Father are one and the same."

The Christian cannot claim to be a follower of Christ or to have any kind of spiritual life without having obedience to the will of the Son of God, the will of God Father and of God the Holy Spirit. Keeping God’s Commandments is not an option! No Christian can be selective of which ones to follow or not follow. All Commandments are beneficial to our salvation and are given to us to obediently implement in our lives. There is a tendency for some people to give their interpretation of the Commandments or to enforce some but not others. We must not be disingenuous or hypocritical. Those who wish to play this game are playing with fire. We deliberately offend God with our foolishness and disrespect to Him knowing that He cannot be deceived by us and/or intentions. Through disobedience we bring demnation to our souls.

Some contemporary Christians believe that they have the right or the power to corrupt God’s word and teachings. How very wrong they are! God’s word cannot be corrupted by man and neither can His commandments and Gospel. When one falls into heresy and blasphemy against God he brings condemnation upon himself or herself. There have been many heretics over the centuries whose only accomplishment was to tragically separate themselves from Him, the Source of Life, and His heavenly Kingdom. Instead of choosing the God of love, they chose to be obedient to the evil one and inherit a life of darkness in Hades. Unfortunately, however, these heretics can claim to be the cause of division, confusion, fear, hatred, and immorality among unsuspecting Christians. Because of them many have abandoned the Christian Faith altogether and others are adrift and do not know where to go. There is no other way to understand this other than to say it is outright satanic. These heretics cannot avoid Divine Judgment and what awaits them for their rebelliousness against Him and His Holy Church and people.

"AS THE FATHER HATH LOVED ME, SO HAVE I LOVED YOU:ABIDE YE IN MY LOVE. IF YE KEEP MY COMMANDMENTS, YE SHALL ABIDE IN MY LOVE; EVEN AS I HAVE KEPT MY FATHER’S COMMANDMENTS, AND ABIDE IN HIS LOVE" [John 14:9-10].

____________
"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

ORTHODOX ASCETICISM IS ESSENTIAL IN ONE’S SPIRITUAL 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.

Orthodox Asceticism is Essential in
one’s Spiritual Life.

"FOR GOD CREATED MAN FOR IMMORTALITY
AND MADE HIM AN IMAGE OF HIS OWN ETERNITY.
AND DEATH ENTERED THE WORLD BY THE ENVY
OF THE DEVIL"
[Wisdom of Solomon 2:23-24].

We are reminded in the Old Testament that "God, to be sure, framed man for an immortal destiny, the created image of His Own endless being; but since the devil’s envy brought death into the world, they make him their model that takes him for their master. Our Lord and God Jesus Christ came down from Heaven to save mankind from the tyranny of the devil and death. As the Founder of our faith, our Lord granted us the gift of salvation by teaching us His commandments and guiding us how to obtain Eternal Life.

As Orthodox Christians we are to adhere to His Divine Teachings and preserve unto death our faith in Christ our Savior no matter what may be the circumstances and obstacles in the world which we dwell in. Our contemporary world as we know it is a very difficult place to practice one’s faith. It is dangerous because as Saint John the Theologian writes, "We know that we are of God, and the whole world lieth in the evil one" [1 John 5:19]. We must be strong in our convictions, faith, and principles knowing that "the Son of God is come, and hath given us an understanding in order that we may know Him Who is true; and we are in the true One, in His Son Jesus Christ. This is the True God and Life Eternal" [1 John 5:20].

Through our holy baptism and chrismation we became His children, His slaves (servants). the children of God. At holy baptism our Holy Orthodox Church we chant, "As many as have been baptized into Christ have put on Christ, Alleluia." Therefore, since we belong to the Almighty God, we must live in accordance with God’s Commandments, in accordance with Christ’s Divine Gospel and the holy Canons of the Church. We are baptized, we are Orthodox Christians but sadly our knowledge of our Holy Faith is very little. It is urgent, however, that every Orthodox Christian make a true commitment to the Faith and strive to learn as much as possible. How can one practice his/her faith if there is lack of knowledge of what one believes?

Saint Theophan the Recluse writes: "The true Christian tests himself every day. Daily testing to see whether we have become better or worse, is essential for us that without it we cannot be called Christians. Constantly and persistently we must take ourselves in hand. Do this: from the morning establish thoughts about the Lord firmly in your mind and during the whole day resist any deviation from those thoughts. Whatever you are doing with whomever you are speaking, whether you are going somewhere or sitting, let your mind be with the Lord. You will forget yourself, and stray from this path; but again turn to the Lord and rebuke yourself with sorrow. This is the ascesis of spiritual attentiveness.

Another great Saint of our Holy Orthodox Church is Saint John of Kronstadt who wrote: "Every day, hour, and minute, keep a strict watch and consider every thought, desire, and movement of the heart, every word and deed, and do not let yourself be defiled by one sinful thought, desire, or movement of the imagination, in word or deed, knowing that the Lord is the Righteous Judge Who is judging you every instant and is evaluating the inner man. Continually keep yourself pure for God." So it takes a concerted effort and willingness to keep yourself on the right path, on maintaining a strict watch and keeping one’s thoughts clean and one’s heart pure and undefiled.

Orthodox Christian asceticism is a austere, purposeful life, expressed in spiritual labors, that is IN PRAYER, CONTEMPLATION, THE DIRECTING OF THE MIND TOWARD GOD, FREQUENTLY IN CONJUNCTION WITH CORRESPONDING PHYSICAL UNDERTAKINGS, AND SIMULTANEOUSLY WITH ABSTENTION FROM ANY NEGATIVE ACTIVITY AND UNNECESSARY NATURAL SATISFACTIONS. It is the true spiritual challenge of all who desire to grown in Christ and attain theosis (deification). Asceticism was thought of as a life for certain desert-dwellers or monks ["ascetics"]. The authentic Christian faith itself is built on self-denial, which to a certain degree is asceticism.

The holy Apostle of the Nations, Saint Paul warns us: "For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth and shall be turned unto fables" [2 Timothy 4:3-4]. Spiritual warfare is real and we are in the midst of it. The Orthodox Christian must be vigilant at all times and well spiritually armed for the ensuing battle. It means that the Christian must have a strong prayer life, sacramental life, obedient to the commandments of our Savior Jesus Christ, and living a virtuous life. No one can become triumphant over the evil which all are confronted with unless one is well trained spiritually and is willing to make the necessary sacrifices.

The Orthodox Christian who is sincere, as he/she progresses. grows spiritually: he/she controls all emotions, desires, and thoughts becomes better. This is what the path of true asceticism consists of. The purpose of Orthodox asceticism is purification from evil. We must attain this in the time of our earthly life. This is the reason that time is highly valued in our Faith. Not knowing how much time we have here on earth we must not waste it on vain and worldly endeavors. Avoid being frustrated if your spiritual life is not progressing fast enough for you. The average Orthodox Christian is still in infancy spiritually. Infants, as all of us know, nurse on their mother’s milk first, and as they become older, then when ready proceed by eating baby food. As their muscles grow stronger they begin to crawl and finally they take their first steps with the help of their parents. Growing and maturing in Christ is very similar. It takes one’s entire life, and, of course, not before one goes through various spiritual stages, struggles, sacrifices, failures, mistakes, pain, tears, in order to reach spiritual maturity. The believer and followers of Christ must always trust in God, seek His guidance and grace, pray unceasingly, and be humble and patient. Remember that nothing can be accomplished without Him.

Worship at your local parish church as often as possible, adhere to our Orthodox Christian Tradition of preparing yourself by prayer, fasting, and almsgiving ("works of mercy"} or helping the poor. Participate in the Mysteries (Sacraments) of the Church with a contrite heart, with reverence, humbleness, "with the fear of God, with faith and love". Study carefully the Holy Scripture, Old and New Testaments, and implement the Christian tenets in your personal life, read attentively the Lives of the Saints and emulate their devotion to God, piety, faith and humility. Strengthen your spiritual relationship with your parish priest who prays for you at every Divine Liturgy, who meets all your spiritual needs, and is present at the most critical and significant moments in your life.

______________
"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

JESUS SAID, “I SAY NOT UNTO THEE, UNTIL SEVEN TIMES: BUT, UNTIL SEVENTY TIMES SEVEN…” Matthew 18:22.

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.

"Then Peter came to Him and said, ‘Lord, how often shall my
brother sin against me, and I forgive him? Up to seven times?’
Jesus said to him, ‘I do not say to you, Up to seven times, but
UP TO SEVENTY TIMES SEVEN" [Matthew 18:21-22].

According to our Lord, God, and Savior Jesus Christ forgiveness has no limitation but is infinite. In the Old Testament tradition and according to it one could forgive only three times. However, the holy Apostle Peter, desiring to exceed the righteousness of the Old Testament, increased this number to seven. Jesus Who taught the need to make one’s heart and illumined by all-forgive love, answers, that one MUST FORGIVE UNTIL SEVENTY TIMES SEVEN, THAT IS INFINITE TIMES. Wishing to make this clear to the holy Apostle Peter and His other disciples he offered the example of the unmerciful debtor in the following Parable. Also, it is a lesson that we should always be compassionate and loving.

Saint Theophylact says that "the gist of the Parable teaches us to forgive our fellow servants who have sinned against us, especially if they fall down before us begging forgiveness. The kingdom is the Logos/Word of God, but it is not a kingdom of small extent, but of the Heavens. The Logos/Word is likened to a man who was a king, that is, He Who became incarnate for our sake and appeared in the likeness of men, and He settles accounts with His servants as a Good Judge. He does not punish without first judging: that would be cruel.

It is we ourselves who owe ten thousand talents, receiving blessings every day yet giving back nothing good to God in return. He who owes ten thousand talents is also that ruler who has received from God the protection and allegiance of many men, each man being like a talent, and then does not employ his sovereignty well. Selling the debtor along with his wife and children indicates ALIENATION FROM GOD, for the one who is sold goes to another master. And is the wife not the flesh, being the mate of the soul, and the children, the evil deeds by the soul and the body? He commands the flesh to be given to Satan for ravaging, that is, to be given over to illnesses or to the torment of the demons, but the children to say, the doing of evil deeds, are given over to torture on the rack, as, for example, when God withers the hand that has stolen."

"The servant therefore fell down prostrate before him, saying, Lord, have patience with me, and I will pay thee all. Then the lord of that servant was moved with compassion, and released him, and forgave him the debt. (vs 26-27) See the power OF REPENTANCE and the Lord’s LOVE FOR MANKIND… In His love for man God FORGAVE THE DEBT ENTIRELY although the servant was not asking for complete forgiveness of the debt, but for an extension of time in which to repay it. Learn, therefore, that God gives more than we ask for. His love for man is such that even what seems to be severe, the command that the servant be sold, God did not speak out of severity, but to terrify the servant in order to induce him to fix all his ope on entreaty and supplication.

The servant who was forgiven a great debt however, did not show the same compassion to a fellow servant who owed him a much lesser debt. So great was the servant’s INHUMANITY THAT, although he had been forgiven the smallest amount. "The fellow servants are the Angels, who are shown here to be haters of evil and lovers of good. They do not tell these things to the Lord as if He were unaware of them, but in order for us to learn that the Angels WATCH OVER US AND ARE ANGERED BY MAN’S INHUMANITY.

The master in his love for mankind takes issue with the servant, to show that it is not the master, but the savagery and the ingratitude of the servant that has revoked the gift. To what tormentors does he deliver him? To the punitive powers for eternal punishment. For the meaning of "till he should pay all his debt" is this: "let him be punished till that he should pay all that was due." But he will never be able to pay his debt, and therefore his punishment will never end.

"So, My heavenly Father also WILL DO TO YOU IF EACH OF YOU, FROM HIS HEART, DOES NOT FORGIVE HIS BROTHER HIS DEBT" [Matthew 18:35).  Because God forgives us, WE IN TURN ARE OBLIGED TO GRANT THIS GIFT OF FORGIVENESS TO OTHERS.  When each Christian forgives "FROM THE HEART", a true reconciliation and  healing come to the Church by God's grace.  "Understand the," says Saint Theophylact, what A GREAT EVIL IS REMEMBRANCE OF WRONGS, since it revokes the gift of God; though God does not repent of His gifts, NEVERTHELESS THEY ARE REVOKED."


   The reality is that we all petition and receive from Our Almighty God and Creator mercies, forgiveness, understanding, compassion, and His heavenly gifts, but when our brothers and sisters turn to us asking for forgiveness, kindness, love, compassion, and/or material or moral assistance we become rigid and unwilling to respond and help them.  We become self-righteous and judgmental and we set conditions before we act.  Much of the time our attitude is harsh, unyielding, and arrogant.   Our Savior and Lord says clearly, "For with what judgment you judge, YOU WILL BE JUDGED; and with the measure your use, IT WILL BE MEASURED BACK TO YOU" [Matthew 7:2]. We will be judged with our own "judgment" because we, the judges, are doing the very same thing that we condemn in others. We ourselves have failed to unceasingly remember our own sins and lay them aside. Condemnation of others and forgiveness do not mix [see Luke 6:27-38]. It is the EVIL ONE, the Slanderer of all, who urges us to pass judgment on others. To pass judgment on another IS TO USURP A PREROGATIVE OF GOD, Who knows all things and alone is able to judge [James 4:12]. We ought to know our own sins better than those of others. The "hypocrite" sees the errors of others, ignoring his own, because he loves himself above all else. Again, the Lord Jesus Christ says, "And why do you look at the speck in your brother’s eye, but DO NOT CONSIDER THE PLANK IN YOUR OWN EYE?" [Matthew 7:3].

Let us be merciful, forgiving and compassionate with our brethren. WE must forgive others from ‘the heart.’ otherwise we will continue to remember their offences and always blame them. There will NEVER BE A RECONCILIATION! The burden, however, will be on our heart and soul and it will damage our salvation. Before we participate in the Divine Liturgy and prepare to receive Holy Communion, it is imperative that we must first reconcile with our enemies. There can be no malice in our hearts and therefore if anyone feels hatred for someone he/she must first participate in the Mysterion (Sacrament) of Repentance and Confession and free his/her heart from that wicked passion through repentance. It is only then that we may obtain remission of our sins.

_______
"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 2nd of March, Our Holy Orthodox Church Commemorates the feast-day of Saint NICHOLAS PLANAS.

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 2nd of March, Our Holy Orthodox Church Commemorates
the feast-day of Saint NICHOLAS PLANAS.

Saint Nicholas Planas was a humble parish priest outside of Athens, Greece. He lived just this past century. What is most notable about Papa-Nicholas as the faithful called him are the things which were lacking in his life. He was not a theologian, and in fact had very few words to say at all – even to his closest followers. His life has no astounding feats of asceticism; he was a parish priest on the outskirts of a great city. He did not die for the Faith or preach to the multitudes. He built no monasteries, no philanthropic institutions, nor even a single church.

Yet each year on March 2nd the Orthodox Church universally recognized Papa-Nicholas as a Saint worthy of veneration and emulation. This is because he did the most important thing that nay Christian can do, a simple task that he unwaveringly followed to his salvation and glorification: he listened to and conducted God’s will to the fullest degree possible within his circumstances. For this reason the Holy Church joyously proclaims in a hymn to Saint Nicholas:

As a simple shepherd of Christ and
lambs, you did tend your flock well
on the pasture of piety, nourishing
their spirits with ceaseless supplica-
tions and leading them to Christ;
O wise Father Nicholas.
[Megalynarion for Saint Nicholas Planas]

Simplicity is the theme of Papa-Nicholas’ life. He was a simple parish priest, who modestly performed the Mysteria (Sacraments) and divine services of our Holy Orthodox Church, who cared for his flock with meekness, and who treated all with love and in innocence. It is this very simplicity which serves as an example for all of us.

Saint Nicholas was born in 1851 on the Island of Naxos. His parents were devout and pious. His father captain John and his mother Augustina were quite well off but were also good Christians. They had their own estate with a little chapel in the middle of it bearing the name of Saint Nicholas. Very frequently little Nicholas Planaas would hide in the chapel wearing a bed sheet, and he would chant whatever he knew, as he was still a small child. At other times he would gather his friends, and they would "celebrate the Divine Liturgy." He learned his first letters from his grandfather, Father George Melissourgos, Near him, Nicholas learned to read the Psalter. He observed his grandfather’s every movement in the Holy Altar and followed him in all the liturgies he did in the innumerable country chapels. One winter night – as Papa-Nicholas himself related about his childhood life — they were sitting near the fireplace and he told his father, "Father, at this moment our boat, the Evangelistria, is sinking outside Constantinople. He was only seven years old at the time.

He lived there until he was 14 years old, when his family moved to Athens. He was married at 17 and had a son; his wife Eleni died a few years later, leaving him a widower. He was ordained to the Diaconate on July 28, 1879 at the church of the Holy Transfiguration in Plaka, Greece and on March 2, 1884, at the church of the Holy Prophet Elisha, to the Priesthood. [At his first parish the famous Alexandros Papadiamantis was the chanter.] Papa-Nicholas was uneducated but was a humble and holy man. Through his divine example we learn that the holy Office of the Priesthood is not about University degrees and academic excellence but living a life of holiness and humility, kindness, compassion, love, service to others, and simplicity such as the Saint’s. Papa-Nicholas touched numerous lives by his unconditional love for all people, rich and poor, sinners and infirm. He was always ready to serve those in need at any time of the day, night or day. His commitment was not a part-time commitment on Sundays but a continuous one.

Papa-Nicholas was a rare spectacle, even in the rustic agrarian villages that surrounded Athens in the early 20th century. He was quite short, even for Greek standards; people would often kiss him on the head like a little child. He was hunched over and always looking disheveled, He wore the most tattered raso, even though in later life his church wardens (like parish council members) would insist upon buying him new clothes. He would simply give them away. He had a slow gait and used a cane for much of his later years.

Papa-Nicholas was known for traveling with a handkerchief full of paper scraps – names of those whom he remembered in prayer. He also carried a little box around his neck with the holy relics of Saints. He called the handkerchief and his box, "My invoices and my contracts." Papa-Nicholas was visited by Saint may times in his life. He would hold long vigils with Saint John the Baptist, served liturgy with Saint Phocas the Bishop, received mystical medicine from Saint Panteleimon who also appeared to him in person, and walked in rainstorms late at night by the light of an Angel without feeling a drop.

Externally he became the priest at the Church of Saint John the Hunter, which had only eight families. His annual salary was a piece of the Christmas lamb. For 50 years served Divine Liturgy EVERY DAY. There are numerous stories told of his being lifted in prayer and of the acolytes seeing him raised off the ground in front of the holy Altar during the Divine Liturgy. While he would begin the Liturgy at eight in the morning, he typically would not finish until two or three in the afternoon. When he was not able to serve at the church of Saint John, he would always serve elsewhere. Through revolutions, snowstorms, and even the invasion of the English and French in 1917 he never ceased to serve the Liturgy daily.

Papa-Nicholas would refuse to distinguish between people, regardless of stature, wealth, health, or any other difference. He gave communion to lepers. He walked many miles to visit the wealthy and the poor in times of need. Rather than correcting people verbally, he would pray intensely for them such that Saints would appear in their dreams to correct them. He lived a life of patience and compassion toward his fellow humans and obedience toward God.

Papa-Nicholas departed this world in 1932. The Saint’s funeral was conducted by the Archbishop of Athens and was attended by countless Orthodox Christians who had the blessing to kiss his holy hand with reverence and tears. Yet his simplicity and his boundless love for humanity lives on in the story of his life. May this be an example for all of us. 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

THE VOICE OF OUR CONSCIENCE

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 VOICE OF OUR CONSCIENCE

“I myself always STRIVE TO HAVE A
CONSCIENCE WITHOUT OFFENSE
TOWARD GOD AND MEN” [Acts 24:16].

“having A GOOD CONSCIENCE, that
when they defame you as evildoers, those
who revile your good conduct in Christ
may be ashamed. For it is better, if it is
the will of God, to suffer for doing good
than for doing evil” [1 Peter 3:16-17).

 
   “How much more shall the blood of 
Christ, Who through the Eternal Spirit
offered Himself without spot to God, 
CLEANSE YOUR CONSCIENCE FROM
DEAD WORKS TO SERVE THE LIVING
GOD” [Hebrews 9:14)
+
   In our spiritual ascesis or struggle it is most important that we maintain a sensitive and a good conscience.  We understand that what blunts our conscience is evil and sin.  Then the voice of our conscience grows faint and very weak.  Sin smothers it and puts its divine light out and darkness sets in.  When we deliberately and knowingly ignore the voice of our conscience we sever our communion with the voice of the Holy Spirit Who calls  us to repentance, holiness, and purity.
 
   Saint Tikhon of Zadonsk says, “What the Law of God reproves, is also reproved by conscience,  The Law of God threatens a sinner with the judgment of God; the sinner hears the same in his own conscience.  The Law singles out and praises the innocent man; he feels the same also in his own conscience.  Then in sinning against our conscience, we also sin against the Law of God…Do, then, Christian, as Christian conscience demands, and you will live in accordance with the Law of God.  And this is why people call a good man conscientious but a wicked man without conscience.”
 
   However, it is true that when we are absorbed by material concerns, vain ambitions, obsessions of acquiring wealth and the desire to gratify our every  passion and pleasure, our conscience becomes unresponsive and seriously ill.  All earthly distractions and selfish and sinful desires become an obstacle to our communication with God.  Our prayer life suffers, our sacramental life becomes compromised. worshipping at church becomes infrequent.  We become complacent and indifferent to our spiritual needs and nourishment.  Under these conditions we tend to entertain all evil thoughts that are directed to us by the evil one who takes advantage of our lack of conviction and devotion to our Lord.
 
  It behooves us to maintain a healthy and a good conscience.  No Christian can attain a godly life without a vibrant and dynamic conscience.  Another way to injure one’s conscience is to deprive it of the grace of the Holy Spirit which gives life to our soul and our conscience.  Our salvation is directly connected with doing good and helping our neighbor.  When Jesus was asked “And who is my neighbor?”  Jesus answered by telling him the divine Parable of the Good Samaritan.  The Parable of the Good Samaritan occurs only in the holy Gospel of Saint Luke, and illustrates Jesus’ teaching of who our “neighbor” is:  ANYONE IN IMMEDIATE NEED, EVEN A SUPPOSED ENEMY.  Symbolically, of course, the Good Samaritan is Christ Himself, the wounded man is humanity set upon by demons, and the inn is the Church.  Love for neighbor proves our love of God.  Our Lord, God and Savior says it very clearly, “Assuredly, I say to you, inasmuch as you did it TO ONE OF THE LEAST OF THESE MY BRETHREN, YOU DID IT TO ME” [Matthew  25:40]. Jesus IDENTIFIES HIMSELF WITH THE POOR AND THE OUTCAST and invites to brotherhood all who are kindled with love and compassion for others.

“If someone says, ‘I love God,’ but hates his brother, HE IS A LIAR; for he who does not love his brother whom he has seen, how can he love God Whom he has not seen? And this COMMANDMENT we have from Him, THAT HE WHO LOVES GOD MUST LOVE HIS BROTHER ALSO” [1 John 4:20-21]. Saint Tikhon writes: “On the contrary, you wish your neighbor to help you in your need, to feed you when you are hungry, to give you drink when you are thirsty, to clothe you when you are naked, to take you into his house and give you rest when you are a stranger, and so on. He also wishes you to help him in his need. Then do for him what you would wish for yourself. That is WHAT CONSCIENCE AND THE LAW OF GOD DEMAND, and this is also what the Lord says, “Therefore all things whatsoever ye would that men should do to you, do ye even so to them: FOR THIS IS THE LAW AND THE PROPHETS” [Matthew 7:12]. When you do not do for your neighbor what you would have them do for you, you sin against conscience and the Law of God.”

Furthermore, Saint Tikhon says, “Whoever acts against conscience stubbornly and deliberately sins against the Law of God, and therefore sins grievously, for he does not wish TO SUBMIT HIS WILL TO THE WILL OF GOD. Therefore, that man IS NOT A TRUE CHRISTIAN, BUT A FALSE ONE. For a true Christian does not wish to sin against conscience in anything, but takes care to keep his conscience pure of sin, and he would rather die than sin against his conscience and provoke it. “Let every one that nameth the name of Christ depart from iniquity” [2 Timothy 2:19]. Everything a man does in this age shall be made manifest at the just Judgment of Christ, and he shall receive according to all he did, according to the word of Christ, “with what measure ye mete, it shall be measured to you again” [Matthew 7:2]. [Source: Journey to Heaven.  Counsels on the particular duties of every Christian]

____________
“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

 

“YOU SHALL LOVE THE LORD YOUR GOD…” Deuteronomy 6:5

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.

"Hear, O Israel, the Lord our God is one Lord. You shall love the
Lord Your God from your whole heart, from your whole soul,
and from your whole power" [Deuteronomy 6:4-5].

"These I command you today SHALL BE IN YOUR HEART
AND IN YOUR SOUL. You shall teach them to your sons,
and shall talk of them when you sit in your house, when you
walk by the way, when you lie down, and when you rise up"
[Deuteronomy 6:6-70.


   Our agape (love) for our God, if it is true, must be complete and whole.  If anyone desires to understand this kind of love which our Divine Creator asks of us we must look at the Crucifixion of His Only-begotten Son.  "For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life" [John 3:16]. This is true and unconditional agape. It is Divine, everlasting; it is the purest and most perfect kind of love. Man’s love is superficial, compromised, flawed, hollow, shallow, conditional, deceptive, temporary and hypocritical. Man has corrupted and distorted the concept of love and uses the word love loosely and has no longer any meaning. Instead he uses the word love to even justify their wicked ways and acts.

Saint Tikhon writes, "Love is the virtue opposite to hate. As bitter as hate is, so sweet is love, and as harmful and pestilent as hate is, so useful is love. And as evil and bitter the fruits of hate are, so good and sweet are the fruits of love. Hate is bitter both to the hateful and to others. Love is sweet to both the lover and the beloved. Hate devours and binds the heart. Love looses and broadens the heart. Hate kills; love gives life. He that lives in hate is dead, he that abides in love is alive. Hate is sorrowful. Love consoles, makes you glad and joyful. Hate is hard and cruel. Love is soft and tender. Hate is proud and haughty. Love is humble. Hate is merciless. Love is merciful. Hate is impatient. Love is long-suffering. Hate works evil. Love does not do evil but does good."

The Almighty God says, "He that hath My Commandments and keepeth them, HE IT IS THAT LOVETH ME" [John 14:21]. For the true love of God WILL PRESERVE HIMSELF FROM EVERYTHING THAT IS REPUGNANT TO GOD, says, Saint Tikhon. The Saint continues, "A manifest sign of love for God is a heartfelt gladness in God, for we rejoice in what we love. Likewise love of God cannot exist without joy, and whenever a man feels the sweetness of the love of God within his heart, he rejoices to God. For so sweet a virtue as love cannot be felt without joy. As honey sweetness our throat when we taste it, so the love of God makes our heart glad when we ‘taste and see that the Lord is good’ [Psalm 33:9]. Such joy in God is found in many places in Holy Scripture and is portrayed most of all in the holy Psalms. This joy IS SPIRITUAL AND HEAVENLY, AND IS A FORETASTE OF THE SWEETNESS OF ETERNAL LIFE.."

The holy Apostle John says, "Do not keep on loving the world, nor the things of the world. If anyone love the world, the love of the Father is NOT in him. For all that is in the world–the desire of the flesh, and the desire of the eyes, and the false pretensions of life–is not of the Father, but is of the wo15-15-16].rld. And the world is passing on its way, and the desire of it; but the one doing the will of God abideth forever" [1 John 2:15-17]. The "world" mentioned here us the creation after the Fall and under the dominion of Satan. It is creation no longer oriented toward God, but dominated by inordinate passions, and subject to death. [see Matthew 6:24; Luke 16:13; 1 Corinthians 7:29-31]. The "world" distorts every realm of God’s good creation. There are (a) sensual pleasures "of the flesh" (physical passions), (b) intellectual attainments and capacities "of the eyes" (the soul’s passions), and (c) inordinate possessions, powers and honors "of life" (the pride of the human spirit). Biblical ascetic practices–PRAYER, FASTING, PHILANTHROPY–help us overcome these distortions and live lives of virtue.

Our Merciful God desires a true and genuine commitment from us. We cannot be like the Laodiceans who were lukewarm in spiritual fervor and good works; their lack of commitment was revolting to the Lord, Who would have them go one way or the other. Preoccupation with material wealth and comfort had deadened their fervor for godly things. They had fallen into a complacent self-satisfaction which is denounced by the Lord, the Physicasin of our souls and bodies. Jesus Christ counsels them to seek spiritual wealth, forgiveness, resurrection life and enlightenment. It is possible and probable for a contemporary believer to fall into the same trap of complacency and indifference. Of spending one’s earthly existence to acquire material wealth and seek worldly wicked pleasures. The Lord said: "I know your works, that you are neither cold nor hot. I could wish that you were cold or not. So then, because you are lukewarm, and neither cold nor hot, I WILL VOMIT YOU OUT OF MY MOUTH" [Revelation 3: 15-16].

As a child of God be respectful, contrite and authentic. Whatever you do you must never think that God does not know the truth of who you truly are and how sincere are your intentions and thoughts. Always remember He is the Creator and you are just the creature He created with His own hands. Be faithful and a True witness. We need Him for everything. "Because it is by grace that you have been saved,through faith not by anything of your own, but by a gift from God; not by anything you have done, so that nobody can claim the credit. We are God’s work of art, created in Christ Jesus to live the good life as from the beginning He had meant us to live it" [Ephesians 2:8-10]. Humble yourself before Him and worship Him in Truth and Love. Believe Him to be your Heavenly Father ("Our Father Who art in Heaven…"). Be an obedient servant ("Thy will be done on earth as it is in heaven …"), seek reconciliation ("and forgive us our debts as we forgive our debtors…"), and ask for His protection from Satan ("but deliver us from the evil one."). And above all, love Him with all of your being for God is Agape (Love).

Let us pray to the Lord
Kyrie Eleison

The Grace of our Lord Jesus Christ
and the Love of God and Father, and
the communion of the Holy Spirit be
with 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

“FAITH WITHOUT WORKS IS DEAD” James 2:20

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.

"FAITH WITHOUT WORKS IS DEAD" [James 2:20].

True faith is a living faith. The holy Apostle James in his divine epistle states, "What does it profit, my brethren, if someone says he has faith but DOES NOT have works? Can faith save him? If a brother or sister is naked and destitute of daily food, and one of you says to them, ‘Depart in peace, be warmed and filled.’ but you do not give them the things which are needed for the body, what does it profit? Thus also faith by itself, IF IT DOES NOT HAVE WORKS, IS DEAD. But someone will say, ‘You have faith, and I have works.’ Show me your faith without your works, and I will show you my faith by my works. You believe that there is one God. You do well. Even the demons believe–and tremble! But do you want to know, O foolish man, that faith without works is dead? "…You see that a man is justified by works, and NOT BY FAITH ONLY." "…FOR AS THE BODY WITHOUT THE SPIRIT IS DEAD, SO FAITH WITHOUT WORKS IS DEAD ALSO." [James 2:14-26].

The holy Apostle James does not teach that we are saved by works, but he does teach that a dead faith, one without works, does not save. This is an early argument against invisible religion, or mental faith, wherein salvation by faith does not require visible works. The faith that saves is a complete faith: not just the mind believing and the verbal confessing, but the whole person trusting in the Living God. Inactive and inert faith does not save. The believer must nurture his faith in God and love for Him through one’s works of mercy. God Himself is the Only One Who saves! Salvation is a gift from Him. The work of salvation belongs entirely to the Almighty God. It is through our Lord Jesus Christ and the Holy Spirit, Who has Divine power to rescue us from the forces of darkness, evil, sin, death, and the devil. It is God through Jesus Christ and the Holy Spirit Who alone provides justification, forgiveness, and new life to sinners who come to Him with faith.

We are "co-workers with God" (synergoi Theou) 1 Corinthians 3:9; 1 Thessalonians 3:2). We as "as God’s fellow workers" cooperate with Him to do His Divine will. By this cooperation or synergy with God, we do not mean a working together of equals. Rather we means that He is the Lord, and we His servants are called to participate obediently in His work. It is a life-time of engagement with God. When we come to our Lord Christ as sinners, we have no works to offer to Him, but only faith and repentance. But once we come to Him and receive the gift of salvation, we enter int a sacred covenant to honor Him with good deeds. The holy Apostle Paul says, " For by grace you have been saved through faith; and this is NOT your own doing, IT IS THE GIFT OF GOD… [We are] created in Christ Jesus for good works" [Ephesians 2:8-10].

The teaching of Holy Scripture (New Testament) is that God’s grace, our free will, and our faith and good works, are intimately connected. The Holy Spirit energizes in us both faith and good works as we thirst for and seek God’s grace. Neither faith nor good works cam be presented as merit before God, but only as return gifts in humility, love, and thanksgiving. Let us recall the divine words of the Holy Apostle James: "Faith by itself, if it has no works is dead… Faith is completed by works… A person is justified by works and not by faith alone" {James 2:17, 22, 24). By free will, faith, and earnest labors, we work together with the grace of God in the awesome gift and mystery of salvation. As the holy Apostle Paul writes: "Work out your own salvation with fear and trembling; for God is at work in you, both to will and to work His good pleasure" [Philippians 2:12-13]. Because of Christ’s sacrifice, we are to take hold of what God offers, accepting His grace, and working toward becoming mature in Christ.

Saint Paul writes: "I have been crucified with Christ; IT IS NO LONGER I WHO LIVE, BUT CHRIST LIVES IN ME AND THE LIFE WHICH I LIVE IN THE FLESH I LIVE BY FAITH IN THE SON OF GOD, WHO LOVED ME AND GAVE HIMSELF FOR ME" [Galatians 2:20]. "I have been crucified with Christ" means our sinful "passions and desires [5:24] have been crucified. This crucifixion must be willingly and freely accepted just as Christ freely accepted His death. Living in the flesh is contrasted with living " in the faith", translated as by faith. Just as living in the flesh involves the whole person, of the believer with respect to God.

While "it is no longer I who live" under the dominion of sinful passions and desires. I do live a crucified life in Christ. As we are not saved by works alone, nowhere does the New Testament say we are saved by faith alone. We are saved by faith, but not faith alone. Saint Tikhon of Zandosk speaking on faith writes, "Without living faith and the fear of God it is impossible to live in a godly way. Living faith is inspired in the human heart by contemplation of the word of God and by the Holy Spirit. For this reason we should read and heed the word of God and pray that God Himself ignite the lamp of faith in our heart. The fear of God arises most often from contemplation of the Omnipresence of God and His Omniscience. God IS IN ESSENCE EVERYWHERE PRESENT AND WHEREVER WE MAY BE, HE IS WITH US; AND WHATEVER WEW MAY DO, SAY, THINK, AND UNDERTAKE, WE DO, SAY, THINK, AND UNDERTAKE ALL BEFORE HIS HOLY EYES. He knows our deeds far better than we do ourselves. The fear of God WILL GUARD YOU AND CORRECT YOU EVERYWHERE AND, IN ALL THINGS, AND WILL TURN YOU AWAY FROM EVERY EVIL DEED, AND CONFIRM YOU IN EVERY GOOD DEED. Thus day by day YOU WILL BECOME BETTER.

Keep God, then, before your spiritual eyes, and you will have the fear of God, imitating the Psalmist, "I BEHOLD THE LORD EVER BEFORE ME" [Psalm 15:8]. But what you ought to do will be made clear to you."

Prayer must never be ceased or become a chore. "Prayer," says Saint Tikhon, "consists not only in standing and bowing before God in body, and in reading written prayers, but even without that it is possible to pray IN MIND and SPIRIT AT ALL TIMES, and IN EVERY PLACE. You can do it while walking, sitting, reclining, among people, and in solitude. Raise up your mind and heart to God, and so beg mercy and help from Him. For God is everywhere and in every place and the doors to Him are ALWAYS OPEN, and it is easy to approach Him, not as with man. And we can approach Him WITH FAITH and with our prayer everywhere and at all times, and in every need and circumstance. We can say to Him mentally at any time, "LORD, HAVE MERCY, LORD HELP!" and so on."

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