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

SPIRITUAL POVERTY/ POVERTY IN SPIRIT

“BLESSED ARE THE POOR IN SPIRIT, FOR THEIR IS
THE KINGDOM OF HEAVEN” [ Matthew 5:3].

Saint Theophylact writes, “First, He lays down humility as a foundation. Since Adam fell through pride, Christ raises us up by humility; for Adam had aspired to become God. The “POUR IN SPIRIT” are those whose pride is crushed and who are contrite in soul.”

The Beatitudes offered by our Lord and Savior Jesus Christ is one of the greatest sources of Orthodox Christian spirituality. We find them in the gospel of Saint Matthew, chapter 5. The people are taught by Jesus Himself. “And seeing the multitudes, He went up on a mountain, and when He was seated His disciples came to Him. Then He opened His mouth and taught them…” [5:1]. “The “mountain” is a place where Divine action enters human history, the place where God reveals Himself to man. “Seated” is the traditional Jewish position for teaching with authority. Some early Christian preachers (for example, Saint John Chrysostom) sat while the people stood.

The Sermon on the Mount [Matthew 5-7], Jesus Christ introduces the kind of life those who seek the Kingdom of God must lead. His Divine Homily could properly be called, “The Righteousness of the Kingdom.” The sermon begins with the Beatitudes (the “Blessings”), describing the joys of true Discipleship, the blessed way of life. The people of God await the rewards of the promises Jesus makes. Then, as the Son of God, whose authority is greater than Moses’, Christ proclaims the new law, the Righteousness leading toward perfection, to which the Mosaic Law and the Prophets pointed. Jesus reveals the deeper meaning of several Old Testament laws, broadening their implications.

“Blessed are the poor in spirit, for theirs is the Kingdom of heaven” [v. 3]. “Blessed” in this context indicates heavenly spiritual exaltation rather than earthly happiness or prosperity. In Hebrew “POOR ” means both (1) the materially poor and (2) the faithful among God’s people. The “poor in spirit” are those who have the heart of the poor, the same attitudes as the poor, and are totally dependent on God. As one progresses in spirit he/she grows spiritually and attains spiritual maturity. When we think of a dependent, we think of a child, who depends totally on his parents for everything. Spiritually speaking, we are taught that when one matures spiritually, he/she becomes more and more like a child and therefore becomes more dependent on God for everything. One also becomes truly humble and lowly, having the heart of the poor and their dependence upon the Divine Creator. These are truly the “spiritually rich.”

The spiritually poor are more compassionate, more sensitive to the needs of others, more loving and selfless, and more kind. They feel the anguish and pain of those who are suffering and are destitute in the world. They act with great kindness and gentleness with those who face the cruelty of those in authority. They emulate Christ’s example of humility,charity, unconditional love, and forgiveness and strive always to provide the same righteousness as He, and embrace all those forgotten, as the children of God. To say as the psalmist, “You do not desire sacrifice, or else I would give it; The sacrifice of God are a broken spirit, a broken and a contrite heart–these, O God, You will not despise” [Psalm 50[51]:16-17].

The poor in spirit are the children of God and who uphold God’s truth and refuse to compromise with the ways of the world. They give themselves to no other. It is not surprising then that they, like Jesus, should be persecuted for righteousness’ sake. For Christ’s Kingdom is the crown awaiting the righteous. In His Sermon on the Mount, Jesus is calling us to be set free from anxiety about earthly things. Jesus directs us to look to heaven, to this greater “country” which will be received at the Day of the Lord, secure in the faith that God will provide needed earthly blessings.

The greater our faith, the greater is our commitment to our God and Savior Jesus Christ. The poor in spirit are like the good trees who produce good fruit. “A good tree cannot bear bad fruit, nor can a bad tree bear good fruit” [Matthew 7:18]. Their life revolves around the Master Christ Who guides their every good action. Discipleship is radical self-denial, a total offering of oneself to God. This, of course, implies readiness to give-up their possessions that stand in the way of following Christ. We are reminded of this in the gospel of Saint Luke 18:22, when Jesus said to the rich young man: “You still lack one thing. Sell all that you have and distribute to the poor, and you will have treasure in heaven, and come follow Me.”

The poor in spirit have their sights on Christ and are not attached to worldly things. They seek the heavenly treasures rather than the worldly ones. A follower of Christ works hard for loving relationships toward all, but his/her commitment to God carries absolute priority even over family ties. Nothing takes precedence over God and God’s will. True quality of discipleship is not easy. Without it, a disciple becomes as useless as salt without seasoning power. It is essential for a Christian disciple to be trustworthy in small as well as in great things. The poor in spirit believe that they have nothing of their own and that every good thing comes from above. In the Divine Liturgy we are reminded of it when we hear the priest say, “Thine own of Thine own, we offer to Thee, in all (time) and for all (kindness to us).

Being poor in spirit is admitting our sinfulness and our unworthiness. Jesus is saying no matter who you are you must acknowledge your spiritual poverty before you can approach God in faith to receive the heavenly rewards. The believer must be devoid of any pride and repent of his/her sins and seek reconciliation with Him. Christian life is a response to God’s initiative. “Blessed in the God and Father of our Lord Jesus Christ, Who has blessed us with every spiritual blessing” [Ephesians 1:3]. We can only understand that fact only if we are enlightened by God. This is why in our Orthodox Church before we read the gospel we entreat the Lord and say: “illumine our hearts, O Master Who loves mankind, with the pure Light of Thine Divine knowledge.”

In our effort to do good works we must be very careful that they are not “dead” works but “living works.” Dead works are works which are evil, such as murder, adultery, robbery etc. Living works are deeds which are both good in themselves and done for a good purpose to glorify God. We are warned by Saint Maximos the Confessor, writing in the seventh century concerning dead works:

“Many human activities, good in themselves, are not good because of the motive for which they are done. For example, fasting, vigils, prayer, psalmody, (the singing of hymns), acts of charity and hospitality are by nature good.  But when performed for the sake of self-esteem (vainglory, self-glorification), they are not good.  In everything we do, God searches out our purpose to see whether we do it for Him or for some other motive… quite clearly He bestows blessings only when something is done for the right purpose.  For God’s judgment looks not at the actions, but at the purpose behind them.”

_______________
“Glory Be To GOD
For
All Things!”
– Saint John Chrysostomos
+ + +

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

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

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

THE BASIS OF GOD’S JUDGMENT

Even as believing Christians, we must not take the outcome of God’s Judgment for granted. In every Divine Liturgy Orthodox Christians pray, "For a good defense before the dread Judgment Seat of Christ, let us pray to the Lord: Lord have mercy." Romans 2:2-16 describes God’s Judgment, showing how we can prepare ourselves for it. God’s Righteous Judgment will be:

1. "ACCORDING TO TRUTH " [2:2-3]: Nothing is hidden from God. He sees everything and knows the truth about each of us. One of mankind’s great self-deceptions is to say, "Who sees me?" [Isaiah 29:15] and think there is no judgment.

2. "ACCORDING TO IMPENITENT HEARTS" [2:4-5]: An UNREPENTANT or hard heart despises God’s Goodness, treasuring up the wrath of God at the Judgment. A repentant heart, on the other hand, is grateful for God’s patience and abides in Christ, practicing a lifetime of repentance, which produces confidence before Him at the Judgment [1 John 2:28].

3. "ACCORDING TO OUR DEEDS" [2:6-15]: The "doing good" referred to in 2:7 is not an attempt to gain merit with God. Rather, it is the unity of intentions with actions, FAITH WITH WORKS. Even unbelievers are rewarded for good works, apart from spiritual understanding [2:14-15].
But note the following:
(a) "Doing good" means seeking God’s glory (2:10), not our own glory; God’s honor, not our own honor;
the Eternal reward of immortality, not reward here and now.
"Doing good" is seeking first the Kingdom of God [Matthew 6:33].

(b) Good intentions alone, or faith without works, will not save (2:13). Simply to hear
and not do is religion without reality. Those with True faith, "the doers" of the Truth,
practice virtue from pure and repentant hearts [James 1:21-27].

(c) "By nature" (v. 14) people are inspired by and cooperate with God’s grace. Therefore,
good deeds are natural to us, whereas evil deeds are contrary to nature. Because we all
fail, we need God’s mercy (3:9-19), The presence of God’s law in our conscience (2:15)
condemns anything we do contrary to True human nature. Therefore, , even Gentile–
people not under the Law of Moses, those who do not know of Christ–have an internal law
from God, the natural law written in their hearts, according to which God will judge them.
Melchizedek, Job, and the Ninevites are Old Testament examples of non-Jews judged to be
righteous. Jews, then, have two laws from God–the Law of Moses and conscience–and are
accountable to Hm for both (2:12).

(d) Those who are condemned CHOOSE to reject God. There is no automatic, fated condemnation:
God’s just judgment of us is based ON OUR EXERCISE OF FREE WILL. Although sin impairs
our powers, it does not destroy God’s image in us or our free will.

(4) "BY JESUS CHRIST" (2:16): In the Day of Judgment we are not judged directly by God the
Father, Whom we cannot see, but by the Incarnate Son Whom we do see, Christ Jesus [3:16-Acts 17:31];
see John 3:16-21,35,36). CHRIST WILL JUDGE ON THE BASIS OF THE LIGHT HE HIMSELF HAS GIVEN
TO EACH OF US (John 1:9) and our response to His Light (John 3:16-21). "The secrets of men" (Romans 2:16)
are "THE THOUGHTS AND INTENTS OF THE HEART" (Hebrews 4:12). [Source: Orthodox Study Bible]

__________
"Glory Be To GOD
For
All Things!"
– Saint John Chrysostom
+ + +

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

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 1st of November, Our Holy Orthodox Church Commemorates
the holy and Wonderworking Unmercenaries KOSMAS and DAMIANOS
(DAMIAN) of Asia.

Apolytikion (Dismissal) Hymn. Plagal of Fourth Tone

O HOLY Unmercenaries and wonderworkers, visit our infirmities;
freely ye received, freely give to us.

Kontakion Hymn. Second Tone

Having received the grace of healing, ye extend health to those in
need, O glorious and wonderworking physicians. Hence, by your
visitation, cast down the audacity of our enemies, and by your
miracles heal the world.

KOSMAS and DAMIANOS (DAMIAN), the siblings and holy Martyrs, known as the holy Unmercenaries (anargyroi), were from Asia. They were the sons of a certain pious woman named Theodote. They were skilled in the medical arts but received their gift of healing from Christ. They ministered free of charge to their patients, fulfilling the Gospel command: "FREELY YE RECEIVED, FREELY GIVE" [Matthew 10:8]. The Holy Orthodox Church also commemorates two other sets of holy Unmercenaries, who share the names of Kosmas and Damian. We differentiate them by provenance. The second pair, commemorated on the 1st of July, lived in Rome during the reign of Emperor Carinus (283-285 A.D.), whom they converted. They also met a martyric end by stoning. The third pair, hailing from Arabia, commemorated on the 17th of October, lived during the time of pagan Emperor Diocletian and Maximian (292 A.D.). Together with three other brothers, Leontios, Anthimos, and Evtropios (or Evprepios), they were cast into the seas, thrown into a blazing furnace, and nailed to a cross, before they were finally beheaded in Lycia.

We now need to speak of Saints Kosmas and Damianos of Asia. As a preface to their inspiring lives, we beseech the blessed Christians to give heed and not neglect the gift of grace that is in each of us. Let us meditate upon God’s precepts and statutes, for the mind of man is not without movement. Let us meditate on those subjects which bear good fruit, life, and salvation, as the divine David says: "If Thy law had not been my meditation, then should I have perished in my humiliation" [Psalm 118:92]. For his cause it is always to our benefit to be contemplating what is good and reading the Scriptures and the Lives of the Saints, because even Christ said, "Keep on searching the Scriptures, for in them ye think to have eternal life; and these are they which testify concerning Me" (John 5:39].

There are many Saints in the Church of whom we know neither their names nor their achievements, because we do not wish to gain wealth for our souls, but only consume our days with earthly cares. If we hear fictions, straightway, we put them in our minds and remember them; but if we hear the accounts of the Saints, we immediately forget them. As a result, we neither know what the will of God might be, nor do we know what is virtue and what is vice. Thus, that we might live God-pleasing lives and not be delivered over to everlasting punishment, let us meditate on the word of God, that we might come to repentance and not let sin reign in our lives.

Kosmas and Damianos of Asia were called Unmercenaries, because they healed the sick without receiving any payment, whether it be money or gifts, for their labors. The brothers were scions of a well-to-do family. Their father had been a Greek pagan, but later, after he begat Kosmas and Damianos, he denied vile idolatry and embraced Christianity. He managed his life in a virtuous, prudent, and sober manner. Not much time passed, however, before he surrendered his soul to his Creator. He consigned his two boys to divine succor and assistance and the protection of their mother. Their mother, Theodote, had been a Christian from girlhood. Being left a widow, she diligently pursued the rearing and education of her sons, though more so toward piety and reverence. She also was a woman of uncommon excellence and was a model of womanly virtue to all those in the neighborhood. Her sons applied themselves conscientiously to the study of medicine, and they learned their art exceedingly well. After they had finished their studie, they immediately commenced their philanthropic work. Their primary treatment was not the curing of bodies as much as the healing of souls, by preaching in every place and at all times the name of the Christ.

Conducting their lives in this manner, the holy physicians were vouchsafed Apostolic gifts of grace; for they also received the gift of healing, given by Christ to His Holy Apostles to cure every kind of sickness. This means that, without herbs, plasters, and other therapeutic treatments, they cured every illness by the grace of the All-Holy Spirit. How can one describe the brothers’ humility, poverty, philanthropy, and other virtues which they possessed even as Christ’s Apostles? Their humility was such that they personally treated patient’s wounds. Their poverty was so profound that they possessed neither money, nor a second garment, nor even a bag for the road. The people did not address them by their first names, Kosmas and Damianos, but "Unmercenaries," and thus the surname designated both them and their class. All were treated on an equal basis, whether the patient was rich or poor, or a foreigner or fellow countryman. Their home was the site of the new sheep pool of Bethesda [John 5:2], which surpassed each day upon the stretching forth of the healing hands of the wise physicians Kosmas and Damianos. Their almsgiving and love for all was of such a degree that they even cured irrational beasts.

The brothers shared a single character and soul in their faith, fasting, and works. They were like-minded in disdaining the corruptible things of the world, rejecting the enjoyment of pleasures, and preserving their chastity. Dead to the things of this world, they cut off the sickness of avarice. They were more like inhabitants of heaven, though they dwelt in the flesh. The Saints, indeed, were accounted worthy of such grace from God as to heal every illness. They, however, did not attribute the restoration of their patients’ health to their skill or art, but instead named the Source of the remedy openly; the grace of God… No patient left without receiving benefits. Each departed rejoicing and having been rendered a double cure, that is, both of body and soul. Thus, the Saints drove away, by grace energizing in them, not only infirmities of the body, but also the darkness of evil spirits. Blessed Christians, to examine each and every patient’s condition is a formidable task and beyond the scope of this narration. We shall, however, discuss a few miraculous cases. As for the countless other illustrations, we must pass them by, lest the volume of the unmercenaries’ caseload overwhelm you.

At the time there was a woman named Palladia who was sorely afflicted and bedridden, so that for many years she had been unable to move from her place. She invited the holy Unmercenaries to her bedside. Straightway, as they entered her house, she was healed and suffered no trace of the ill-effects or handicaps of her prolonged illness. She marvelled and rejoiced at their great and awesome wonderworking upon her. She was desirous to recompense them with some small gift. She took three eggs and offered them, as the least gift to the Saints. They, however, upon seeing the eggs, declined the present. Palladia, upon seeing that they would not accept her offering, became very sorrowful. Later, she found Saint Damianos, the younger brother, and approached him, She then stood before him weeping and saying, "Why do you reject me and my tiny gift? I adjure thee, O Unmercenary, before Christ, the True God, in Whom I, the hapless one, believe, not to embitter thy handmaid, but receive this smallest gift as one great." Saint Damianos, after giving a patient hearing to her complaint, was moved to pity the woman and took those three eggs.

After a certain number of days, the blessed Damianos mentioned to his brother, Saint Kosmas, that he met with the woman who was healed. He described the encounter, saying, "She implored me and made a solemn oath. I pitied her and finally accepted her gift." When Saint Kosmas heard this report, he was moved to indignation. He sighed and wept, as one having fallen into great sin, that is, the passion of avarice. Kosmas rebuked Damianos. The holy Kosmas not only reproached his brother, but also said, "Upon my repose, they are not to inter my body in the place where they shall have buried thee, Damianos." Indeed, Damiano’s admission seemed hard and bitter to the elder brother.

In all this, however, God, the Knower of hearts, Who clearly knew the aim of Saint Damianos, did not leave Saint Kosmas so stricken and cast down with sorrow on account of his brother. Saint Kosmas was vouchsafed a vision of his brother’s true intention. This, therefore, restored peace to his heart and the mutual love between the brothers. Saint Kosmas , in the meantime, mentioned his vision to no one.

The Saints were walking about here and there, as mentioned earlier, furnishing their services and benefits in abundance to the people. They arrived at Phereman, a village of Asia Minor, where Saint Damianos took ill. It was God’s will that the younger brother first depart and take his rest from the corrupt and perishing things of this world and go to those incorruptible and good things of Paradise. Thus, Saint Damianos reposed in the Lord and surrendered his holy soul which was translated by radiant Angels. His honorable holy relics were laid to rest by Saint Kosmas and many other Christians there at Phereman. Not many days passed, however, before Saint Kosmas also fell asleep in the Lord.

The holy Unmercenaries Kosmas and Damianos made themselves wholly the abode of the Holy Trinity. Even to this day they pour forth torrents of healing. Their very names drive away the dark passions and impart healing of soul and body to those who are grievously ailing. "For as most excellent physicians," chants Saint John of Damascus, "in a mystical manner, they practise their art of surgery, dispensing medicines for salvation, and treating every malady, by drawing upon the divine treasury, while hymning to the Most Glorious God." [Source: The Great Synaxaristes of the Orthodox Church]

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

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

+ Father George

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

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

"Watch and pray, lest you enter into temptation" [Matthew 26:41]

"Watch and pray" was Christ’s exhortation to His Disciples Who found them sleeping while He was praying. Watch and pray is a key to Orthodox Christian spirituality and our constant struggle against wicked temptations. Just as then, today, Christians lack the discipline and strength to keep a vibrant spiritual life. Our spiritual commitment is very weak and superficial. Our Lord Who is All-Knowing says to us, "The spirit indeed is willing, but the flesh is weak" [Matthew 26:41]. His Disciples sleep not realizing what was to happen to their Master and God. Since the body and soul are united, the "spirit" is paralyzed by a lethargic body. A "willing" spirit, recognizing the weakness of the "flesh," knows it needs God’s presence and power. Genuine faith is nourished by ardent, vigilant prayer.

Our Lord very patiently and lovingly teaches His Disciples and us, not to be self-confident, but to always be contrite in mind, and to be humble, and to refer all to God. Jesus is disappointed that His Disciples could not stay awake and to pray with Him, but is gentle with them, and does not wake them or rebuke them, but allows them to continue sleeping. "Take your rest, behold the hour is at hand, and the Son of Man is being betrayed into the hands of sinners" [Matthew 26:45]. Our Lord does not compel any one of us to do His will even though it is to our spiritual benefit and salvation. He awaits for us to act positively and without coercion or threats from Him.

When we question the importance and frequency of prayer we need to think of our Savior Who prayed unceasingly. If the Lord Himself, the Son of God, feels the need to pray to His Father, who are we not to pray to Him, Who holds our life in His Divine hands? Why would we not seek to be united and be in communion with Him? He clearly warns us of the danger of not remaining watchful and prayerful, He says, "lest you enter into temptation" [Matthew 26:41]. In the Lord’s Prayer we entreat Him and say, "And do not lead us into temptation, But deliver us from the evil one" [Matthew 6:13]. We pray, my friends, not only that our sins be forgiven, but that we not yield to "temptation." Of course, God tempts no one [James 1:13], temptations are from "the evil one," the devil. They are aimed at the soul’s wilful yielding to the sinful passions of the flesh [Romans 7:5]. No one can live without at some time encountering temptation. But to yield to temptation and commit is blameworthy. Thus we pray always that great temptations, tests beyond what we can bear, should not come our way.

According to the holy Apostle Paul, "No temptation has overtaken you except such as is common to man; but God is faithful, who will not allow you to be tempted beyond what you are able, but with temptation will also make the way to escape, that you may able to bear it" [1 Corinthians 10:13]. To be tempted is to be tested in fundamental areas of faith. As in Mark, the Spirit leads, or "throws," Jesus into "the wilderness" after His baptism to be tested by a struggle with the "devil." "Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil" [Matthew 4:1]. We who are baptized into Him need not be defeated when temptations come along, like Jesus, we are aided by the Holy Spirit. The "wilderness" is a battleground, a picture of the world, at once the dwelling of demons and a source of Divine tranquility and contemplation. Jesus is tempted with hunger for 40 days, but He does not sin and , therefore, triumphs over temptations.

Another spiritual weapon that the Christian uses to overcome temptation is fasting. Our example par excellence of fasting is our Savior Himself who fasted to overcome temptation, giving us an example of our own power and our limitations. The hunger of the flesh does not control Him, rather He controls His flesh. We too can have control over all the appetites of our flesh if only we engage in prayer and fasting, just like our Lord. "Watch and pray, that you enter no into temptation." When you pray, "Do not heap up empty phrases as the Gentiles do, for they think that they will be heard for their many words" [Matthew 6:7]. Saint John Chrysostom says, "do not make our prayers long, long, I mean, not in time, but in the number and length of the things mentioned. For perseverance indeed in the same requests is our duty: His word being, "continuing always in prayer." Saint Theophylact states: " He did not bid us to be without temptations, for temptations are our crowns. Rather He bids us to pray that we not be swallowed up by temptation and enter into its belly, as into the belly of a wild beast. For he who is overcome by temptation enters into it, that is, is swallowed up by it."

The Orthodox way of strengthening our effort to combat evil temptations, is to practice asceticism. True asceticism is the practice of self-denial (i.e., control of one’s passions and base impulses), for the sake of the Kingdom. Father Staneloe says, "It is the part of spirituality that deals with the rules and efforts that bring man to the first step of the ascent to perfection, to contemplation, and union with Christ." While our salvation depends on the grace of God, asceticism is "the active part of the spiritual life." It is the effort that we must make in cooperation with God’s grace. It is not an option but a central part of responding to His grace so we can be perfected by it. God always leads but we must be willing to follow.

The holy Apostle Paul compares an athletic competition to asceticism when he says, "if anyone competes in athletics, he is not crowned unless he competes according to the rules" [2 Timothy 2:5]. Faithful diakonia (ministry) requires obedience to God’s commandments, spiritual discipline, self-denial and struggle. Our example here is the good and conscientious athlete. What is disappointing is the current attitude of wishing instant success in one’s spiritual endeavors, and instant and effortless salvation. Today’s Christian feels entitled and that he/she deserves all God’s blessings without making any effort, struggle, suffering, sacrifice, or work. However, Saint Paul reminds us, "WORK OUT YOUR OWN SALVATION WITH FEAR AND TREMBLING" [Phililppians 2:12]. Because of Christ’s Sacrifice, we are to take hold of what God offers, accepting His grace, and WORKING TOWARD BECOMING MATURE IN CHRIST. Note the cooperation: WE "WORK OUT" OUR "OWN SALVATION", WHILE "IT IS GOD WHO WORKS IN" us to do His WILL.

Finally, dear brothers and sisters in Christ, "Let nothing be done through selfish ambition or conceit, but IN LOWLINESS OF MIND LET EACH ESTEEM OTHERS BETTER THAN HIMSELF. Let each of you look out not only for his own interests, BUT ALSO FOR THE INTERESTS OF OTHERS" [Philippians 2:3-4].

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

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

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

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

” LORD, REMEMBER ME, WHEN THOU COME INTO THY KINGDOM” (Luke 23:43]

These were the contrite words of the repentant criminal and who is the first person to enter Paradise with Christ Who said to him, “Assuredly, I say to you today you will be with Me in Paradise” [Luke 23:43]. This most inspiring detail, reported only in the Gospel of Saint Luke the Evangelist, demonstrates the unmerited grace of God TOWARD PENITENT SINNERS, a magnified expression of the heart of the gospel.. The prayer, “Lord, remember me when Thou comest into Thy Kingdom, ” is highlighted in the hymns and worship of the Orthodox Church. Furthermore, we offer this same entreaty at one of the prayers before receiving Holy Communion: “Receive me today, Son of God, as a partaker of Thy Mystical Supper, I will not reveal Thy mystery to Thine adversaries. Nor will I give Thee a kiss as did Judas. But as the thief I confess to Thee, LORD, REMEMBER ME IN THY KINGDOM.”

Let us turn to Saint Theophylact’s commentary for a proper exegesis of this biblical passage. He writes, “How is it then that the other Evangelists say that the two thieves accused Him? As first both thieves did accuse Him, but then one of them, the more discerning of the two, recognized in Jesus’ voice His goodness and Divinity, when He said on behalf of His crucifiers, “Father forgive them.” The voice of Jesus was not only full of compassion, but it also revealed great power. He did not say, “Lord, I beseech Thee, forgive them,” but instead spoke the simple and authoritative words, “Father forgive them.” Therefore, when the former blasphemer recognized by this voice that Jesus was indeed a King, he rebuked the other thief, and said to Jesus, “Remember me in Thy Kingdom.” How does the Lord reply? “Today thou shalt be with Me in paradise.” As a man, He was on the Cross, but as God, He is everywhere, both on the Cross and in paradise, filling all things, and nowhere absent. Some will ask, “How can the Lord say to the thief “Today thou shalt he be with Me in paradise.” … Because His promise is immovable and irrevocable. For the Lord, they explain, often employs this kind of speech when He speaks of things that will be as if they had already occurred. The repentant thief did obtain paradise, but he did not obtain the Kingdom. But he will obtain the Kingdom along with all those whom Paul enumerated. In the meantime he has paradise, which is a place of spiritual rest.”

According to Saint Theophylact of Bulgaria, “for the thief was in paradise, in other words, the kingdom.” The Apostle Paul (2 Corinthians 12:3-4) confesses that , while still in this lifetime, he was ‘swept up to paradise and heard unspoken words, which are inappropriate for man to repeat.” In Revelation we read: “To the victor, I shall give him to eat of the tree of life, which is in paradise of my God” (2:7). And Arethas of Caesarea interprets: “Paradise is understood to be the blessed and eternal life” (PG 106, 529). Paradise-eternal life-kingdom of God, are all related. Paradise and hell are NOT two different places. (This version is an idolatrous concept.) They signify two different situations (ways), which originate from the same Uncreated Source, and are 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 Light of His Divinity of His “Glory.” From the moment of His Second Coming, through 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 life, while those who worked evil in that 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 discerned in two separate groups, those who 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 UNREPENTANT (“THE NEVER REPENTANT” ACCORDING TO A HYMN) ARE DEPICTED. This is why in Luke 2:34 we read that Christ stands “AS THE FALL AND 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 those who rejected Him, He becomes their demise and their hell.

Patristic testimonies: Saint John of Sinai (of the Ladder) says that the Uncreated Light of Christ is “AN ALL-CONSUMING FIRE AND AN ILLUMINATING LIGHT”. Saint Gregory Palamas observes: “Thus, it is said, He will baptize you by the Holy Spirit and by fire in other words, by ILLUMINATION AND PUNISHMENT, DEPENDING ON EACH PERSON’S PREDISPOSITION, WHICH WILL BRING UPON HIM THAT WHICH HE DESERVES.

Consequently, Paradise and Hell ARE NOT A REWARD OR A PUNISHMENT (condemnation), but THE WAY INDIVIDUALLY EXPERIENCE THE SIGHT OF CHRIST, DEPENDING ON THE CONDITION OF OUR HEART. God doesn’t punish in essence, although, for educational purposes, the Scripture does mention punishment… Man’s condition (clean-unclean, repentant-unrepentant) is the factor that determines the acceptance of the Light as “PARADISE” or HELL.“ [Source: Saint James Orthodox Church]

At the Orthodox funeral service, we chant “memory eternal?” When Orthodox Christians pass away, we pray that their memory will be eternal. We are not simply asking God to think about them: we’re asking Him to save them (and us) and bring us all into His Kingdom. The right thing is that we should want the name of the deceased person to be commemorated forever in eternity, in life everlasting, in God’s Kingdom. This is the meaning of the words ‘Eternal memory to you.’

One time Christ’s Disciples were boasting to their Master and saying: ‘Lord, even the demons are subject to us in your name” (Luke 10:17). The Lord said to them not to be so pleased about that but: “REJOICE THAT YOUR NAMES HAVE BEEN WRITTEN IN HEAVEN” (10:20). That is to say, they should rejoice that their names are known and will be remembered and commemorated in the Heavenly Kingdom of Light and 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

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 ILLUMINATION

"But recall the former days in which, after YOU WERE
ILLUMINATED (Baptized), you endured a great
struggle with sufferings" [Hebrews 10:32].

"After these things I saw another Angel coming down
from heaven, having great authority and the earth was
ILLUMINATED" [Revelation 18:1].

"And the nations of those who are saved shall walk
IN ITS LIGHT, and the kings of the earth bring their
glory and honor into it" [Revelation 21:24].

In the Orthodox Holy Tradition to be illuminated is to be shown the true path of righteousness in God, thereby being led out of the darkness of sin and death. Baptism is called ILLUMINATION, because in it we are delivered from sin and death and regenerated by the Holy Spirit.

However, what is illumination? Essentially, Illumination is not illumination of the rational faculty. The holy Fathers state that illumination is of the heart. The early Church believed that the nous was darkened by the fall of man and that we need to be ILLUMINATED by the Light of Christ. Thus, Baptism in the early Church was called Holy Illumination because it was the beginning of our process of enlightenment. And the more we behave in a manner that contributes to that the more the nous becomes illumined or receptive to Divine insight.

The Old Testament prophecies concerning the glorification of Jerusalem are fulfilled in the Eternal Kingdom [Isaiah 60]. Created light is unnecessary, for the Everlasting Uncreated Light (Isaiah 60:19-20] WILL ILLUMINE ALL (Psalm 36:9) with true and clear vision to see things as they really are. The True Light, the Light of the world [John 8:12], was incarnate [John 19], and even while on earth He shone with Uncreated Light [Mark 9:2-8; 2 Peter 1:16-18]. "Then Jesus spoke to them again, saying, "I am THE LIGHT OF THE WORLD. He who follows Me shall not walk in darkness, but HAVE THE LIGHT OF LIFE" [John 8:12]. Indeed, Jesus is the One Who gives "the Light of Life." And the followers of Jesus Christ are the light [Matthew 5:14]; and believers shine as light in the world [Philippians 2:15]. God is the only Source of this Uncreated and Life-Giving Light [John 1:4-10].

In the Mystery (Sacrament) of Holy Chrismation the priest prays:

Blessed art Thou, O Lord God Almighty, the Source of Goodness, the
Sun of Righteousness, Who LIGHTEST UP FOR THOSE IN DARKNESS
THE LIGHT OF SALVATION through the manifestation of Thine Only-
begotten Son and our God, and Who grantest to us who are unworthy
blessed purification through Holy Baptism, and Divine manifestation
through Thy Life-Giving anointing; Who hast also now been pleased
to REGENERATE thy servant newly ILLUMINED through water and the
Spirit and has granted to him forgiveness of his voluntary and
involuntary sins. Do Thou, O Compassionate Master, King of all, grant
to him also the Seal of the Gift of Thine Hol, All-Powerful, and worshipful
Spirit, and the participation of the Holy Body and of the Precious Blood
of Thy Christ…".

"You are the light of the world…Let your light so shine before men,
that they may see your good works and glorify your Father in heaven"
[Matthew 5:14-16]. Light is a symbol of God Who is the True Uncreated Light. In the Old Testament light is symbolic of God [Isaiah 60:1-30]. Christian shine as lights in a perverse world [Philippians 2:15], stimulating others to look to God and His Righteousness. Thus in the Orthodox Pascha Liturgy a candle is brought forth with these words: "COME TAKE THE LIGHT WHICH IS NEVER OVERTAKEN BY NIGHT." Our Lord, God and Savior Jesus Christ says, "And this is the condemnation that the Light has come into the world, and MEN LOVED DARKNESS RATHER THAN LIGHT, BECAUSE THEIR DEEDS WERE EVIL. For everyone practicing evil HATES THE LIGHT and DOES NOT COME TO THE LIGHT, LEST HIS DEEDS SHOULD BE EXPOSED. But he who does the truth COMES TO THE LIGHT, THAT HIS DEEDS MAY BE CLEARLY SEEN, THAT THEY HAVE BEEN DONE IN GOD" [John 3:19-21]. It is clear that goodness and a pure heart welcome the "Light", whereas evil deeds and malice resist the Light and seek to hide in the "darkness."

The holy Apostle Paul states, "For it is the God Who commanded light to shine out of darkness, Who has shone in our hearts to give the light of knowledge of the glory of God in the face of Jesus Christ. But we have the treasure in earthen vessels, that the excellence of the power may be of God and not of us" [2 Corinthians 4:6-7]. The "treasure" is the Light of God’s glory in Christ; "earthen vessels" refers to our bodies. As the Light shines in and through us, people will see that "the power of God" is in us and not of man. Our prayer to the Almighty God should always be "Enlighten my eyes, lest I sleep the sleep of death; Lest my enemy say, I have prevailed against him" [Psalm 13:3]. Our Savior reminds us: "The lamp of the body is the eye. If therefore your eye is good, your whole body will be full of light. But if your eye is bad, your whole body will be full of darkness. If therefore that is in you is darkness, how great is that darkness!" [Matthew 6:22-23].

We all understand the value of light in our lives. As the "eye" is "the lamp of the body," so the mind (Gk. NOUS) is the SPIRITUAL EYE OF THE SOUL: IT ILLUMINATES THE WHOLE INNER MAN. Keeping our SPIRITUAL EYES "GOOD", that is, wholesome and pure, is fundamental and essential to a Christian life. Many speak about having a spiritual life, however, a spiritual life must be understood as a life replete with the Light of Christ that shines through and through. A life in Christ is a life of obedience to the will of God, it is a life of goodness, kindness, love, humility, honesty, works of charity, truthfulness, holiness, chaste, and faithful to the word of God. No one should pretend or claim spirituality without adhering to the commandments of our Creator and Savior. An Authentic Christian life, a spiritual life, is a life in God the Holy Spirit. Saint Paul explains the following: "But you, O man of God, flee these things and pursue righteousness, godliness, faith, love, patience, gentleness" [1 Timothy 6:11]. This is true spirituality! This is the true challenge for all who serve God. No one can attain a spiritual life without the guidance, illumination, and grace of the Holy Spirit Himself. The ultimate objective of all Orthodox Christians is the acquisition of the Holy Spirit.

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

With sincere agape in His Divine and Glorious Diakonia [Ministry],
The sinner and unworthy servant of God

+ Father George

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

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

Are You A Fighter of Christ?

The fight is real and the war has been declared by the evil one, but the question is are you a fighter of Christ or not? The decision has to be made by each and every Christian who is engaged in this warfare. Spiritual warfare is even more dangerous than the conventional one because the enemy is more cunning and invisible. We are warned by the holy Apostle Peters who says, "Be sober, be vigilant, because your Adversary the devil walks about like a roaring lion, seeking whom he may devour" [1 Peter 5:8]. It is important, however, that anyone entering this spiritual battle must be prepared and possess the right and the most lethal weapons for this war because one’s life and salvation depends on it.

The fighter of Christ is familiar with Saint Paul’s admonition "to be strong in the Lord and in the power of His Might. Put on the whole armor of God, that you may be able to stand against the wiles of the devil. For we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places. Therefore take up the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand. Stand therefore, having girded your waist with truth, having put on the breastplate of righteousness, and having shod your feet with the preparation of the gospel of peace; above all, tasking the shield of faith with which you will be able to quench all the fiery darts of the wicked one. And take the helmet of salvation, and the sword of the Spirit, which is the word of God" [Ephesians 6:10-17].

Just as important as spiritual armor is a Christian’s READINESS and ALERTNESS; DILIGENT PRAYER AND WATCHFULNESS IN SUBMISSION TO THE Holy Spirit. Those on the "front lines," Bishops, Priests, Deacons, in this case, require the back up power of a praying Church. It also requires discipline, obedience, self-denial and struggle. Our example according to Saint Paul is the "soldier." He writes, "No one engaged in warfare entangles himself with the affairs of this life, that he may please him who enlisted him as a soldier" [2 Timothy 2:4].

"This is the faithful saying:
For we died with Him,
We shall also live with Him.
If we endure,
We shall also reign with
Him.
If we deny Him,
He also will deny us.
If we are faithless,
He remains faithful;
He cannot deny Himself"
[2 Timothy 2:11-13].

Spiritual warfare. however, does not only take place from without but also, from within ourselves. It is just as dangerous, threatening, devastating and destructive as the worldly one. Our opponents are the passions, envy, pride, ego, disobedience, faithlessness, sensuality, deception, hypocrisy, lying, stealing, gossiping, hate, unrighteousness, judging, the tongue, which according to Saint James is "an unruly evil" [James 3:8], condemning, lus adultery, lust, abortion, and all the other wicked works that are committed by us. Sinful actions and thoughts are attacking us daily. How do we conquer all these passions? Only by the grace of God Who is always ready to come to our aid. Saint Maximus the Confessor says, "The rewards for the toils of virtue are dispassion and spiritual knowledge. For these are the mediators of the Kingdom of Heaven, just as passions and ignorance are the mediators of eternal punishment." Therefore, we fight a two front war, internal one and external one. "Therefore, submit to God. Resist the devil and he will flee from you. Draw near to God and He will draw near to you. Cleanse your hands, you sinners; and purify your hearts, you double-.minded. Lament and mourn and weep! …humble yourselves in the sight of the Lord, and He will lift you up" [James 4:7-10].

Our expectation of future salvation through the Glorious Second Coming of Christ motivates us to vigilance and proper spiritual conduct. In Romans 13:11-14 says, "And do this, knowing the time that now it is high time to awake out of sleep, for NOW OUR SALVATION IS NEARER THAN WHEN WE FIRST BELIEVED. The night is far spent, the day is at hand. Therefore let us cast off the works of darkness, and let us put on the armor of Light. Let us walk properly, as in the day, not in revelry and drunkenness, not in lewdness and lust, not in strife and envy." The "night" of course is this life under the influence of evil powers. The "day" is the glorious coming of our Lord and Savior Jesus Christ.

In every battle there are those who fight with courage, there are those who are afraid, there are those who know how to use their weapons effectively, there are those who are injured and those who lose their life in battle. There are some who instead of defending against the enemy, are dedicated to saving the lives of the injured friends and compatriots, they are the medics and even physicians and nurses. Spiritually speaking, however, those injured, who succumb to sin through temptation, negligence, passions, or by making wrong decisions. Nevertheless, there are also spiritual medics who are able to offer first aid and nurse the spiritual injuries of the combatants. If the injury is life threatening and what is needed is a physician, a physician is provided to them. There is also a hospital that one can be admitted into until the person is completely recovered. The physician who can save the life of the badly injured person is the Greatest of all physicians, the Physician of our souls and bodies, Jesus Christ. The hospital where He treats all patients at, is the Holy Church. The life-saving medicine given to those injured or are spiritually ill, are the divine Mysteries (Sacraments) of the Church.

The Spiritual Guide Who teaches those who remain loyal to Jesus Christ is the Holy Spirit. We come to know God’s wisdom through the Holy Spirit, for the Holy Spirit "knows the things of God, just as "the spirit of the man" knows what is in man. The unbeliever the "natural man" is one not yet joined to Christ, unenlightened and unregenerate. The spiritual person is filled with the Holy Spirit given at his/her Chrismation and is maturing in his knowledge of Jesus Christ. Just as the Holy Apostles worked together with God in carrying out the ministry, so too, we, as God’s fellow workers, cooperate with Him to do His will. Saint Paul reminds us "the natural man does not receive the things of the Spirit of God, for they are foolishness to him, nor can he know them, because they are spiritually discerned" (1 Corinthians 2:140. Spiritual discernment is absolutely necessary to fight the good fight. The spiritually blind are not able to distinguish what is sinful and what is godly for they lack discernment.

It is, nevertheless, true, that spiritual warfare can cause, not only injuries, but also great suffering and pain. The battleground is the world which we live in. This earthly world is filled with hardships, diseases, afflictions, attacks of all kinds and also poverty used as weapons by the evil one against us. There is also the great conflict between the flesh and the spirit which threatens the spiritual harmony and inner peace. The devil attempts to discover our weaknesses, and use them to undermine every effort from us to improve and grow spiritually. We are the target of the wicked forces who seek to destroy our soul and thereby create a chasm between us and our Divine Creator. If we are not strong, committed warriors, and are willing to fight against evil, we become fellow accessories of satan.

The holy Apostle Paul says, "For the weapons of our warfare are NOT carnal but mighty in God for pulling down strongholds, casting down arguments and every high thing that exalts itself against the knowledge of God, bringing every thought into captivity to the obedience of Christ,
and being ready to punish all disobedience when your obedience is fulfilled" (2 Corinthians 10:4-5). The battlefield of spiritual warfare includes (1) entrenched spiritual fortresses (strongholds), (2) human reason (arguments), (3) human and Angelic powers ("every high thing that exalts itself") (4) ideas (thought) and (5) the will (obedience). Our weapons include the Cross, Prayer, and the Word of God. Both our thoughts and our actions together are to be submissive to Christ. The Church is God’s Fortress, marching against the strongholds of disobedience.

"Fight the good fight of faith, lay hold on eternal life, to which you were also called
and have confessed the good confession in the presence of many witnesses… I urge
you in the sight of God Who gives life to all things…that you keep this commandment
without spot, blameless until our Lord Jesus Christ’s appearing which He will manifest
in His own time" (1 Timothy 6:12-150.

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

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

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

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

On the 26th of October, Our Holy Orthodox Church Commemorates
the Great-Martyr and Wonder-Worker DEMETRIOS, the Myrrh-gusher.

Apolytikion (Dismissal) Hymn. Third Tone

A GREAT champion hath the whole world found thee to be when in
grave perils; for thou dost put to flight the heathen, O victorious
one. As thou didst humble Lyaeus’s arrogance and gavest boldness
to Nestor in the stadium, thus, O holy Great-Martyr Demetrios, do
thou entreat Christ God that we be granted great mercy.

Kontakion Hymn of the Holy Martyr. Second Tone

GOD, Who hath given thee invincible strength, O Demetrios, hath
adorned the Church with the royal purple of the streams of thy
blood and hath kept thy city unharmed, for thou art the support
thereof.

DEMETRIOS, the Great-Martyr and athlete of Christ, lived approximately three hundred years after the Nativity of Jesus Christ.. He flourished at the time of the co-rulership of the pagan Roman realm by Diocletian and Maximian Herculius, who were paired by the devil himself. They had appointed as Caesar one named Maximian Galerius, who lorded over Greece and Macedonia. His wife was the daughter of Diocletian Valerius, and he was also impious and in no wise would even hear the name of the Christ spoken.

Wherever he found any Christian, he would attempt in different ways to put him to death. Many Christians, indeed, were going to him of their own will that they might suffer martyrdom for the love of Christ. Among those Christians was Saint Demetrios; but let us start from the beginning.

In answer to prayers, he was born in 270 A.D. at Thessaloniki of devout yet long childless parents, who were secret Christians. At his birth, his father prepared a city-wide feast, which included the indigent; but his real joy was in thanking God Who has bestowed on him and his wife a child. Demetrios was carefully instructed by his parents, who were among the first and most distinguished rulers of the Macedonians. Although his father was the military commander of Salonika, neither he nor Demetiors’ mother neglected to bring up their son in the fear and admonition of the Lord. From a lad, he was shown two icons that his parents hid away in a private room kept for family prayers. He was taught early in life the difference between the True God and the gods of their pagan neighbors. Demetrios was baptized at an early age, and he grew from strength to strength in virtue. From his childhood years, by nature and disposition, he was good, innocent, sweet, and humble, and his character foretold the great stature in the Lord he would attain in due time. Now the people of the city honored the youth for his excellent lineage, but more so for his virtue, integrity, and chastity. He was not only superior in the nobility of his soul, prudence, and justice, but also admired among the young men as certainly the most
handsome.

By the time Demetrios attained his majority, he was generally deemed gallant, polite, and most honorable. He busied himself chiefly with what was good, but he also exercised himself in the arts of war, since at that time young men greatly esteemed military careers. He was in the bloom of manhood and was already renowned for his strength and skill in battle, but more did others praise his spiritual virtues, since he was sensible and disciplined. He loved righteousness and abhorred injustice. His good fame and virtues were in the mouths of all, including those in the circle of Emperor Maximian Galerius. In an interview, the emperor was impressed with the young man. Galerius selected Demetrios, out of all the leaders of Thessaloniki, and elevated him to the rank of doux, that is, military commander of all Thessaly. Galerius perceived that Demetrios’ prudent conduct and discernment, united with his manly deeds in battle and military experience, should enable him to master the duties of his new position.

Before the holy man was vouchsafed this dignity from Emperor Maximian, it was not known that he was a Christian. When he received the office, however, he made it no secret that he was a Christian. Although he was not displeased with the imperial appointment as military commander and protector of the people, nothing made him happier than when he was pursuing the increase of virtue. Day and night, he never left off teaching the word of God and faith in the Christ. He was instructing the people openly, without any attempt at concealment or fear that the emperor should hear of his activities. He made it his chief labor to sow the seed of piety in a suitable manner that was adopted to those souls who listened. He was explaining to the idolaters how the True God fashioned man and honored him, and how he was placed in Paradise where he might rejoice and delight in Christ. The devil, out of envy, deceived him so that he might transgress the command of God. This disobedience led to expulsion from Paradise. He went on discoursing about how that very same God and Fashioner, willing to restore man, came down to earth and was incarnate of the Holy Spirit and the Holy Virgin and Birthgiver of God, Mary, and became perfect Man, even as we, save that He knew no sin. He was crucified and put to death, Arose into the heavens. He shall return in the Last Time and shall Judge all mankind, rendering to each according to his works.

Demetrios’ teachings were bringing forth abundant fruit. Thus, considering nothing else as gain, except converting the entire city of Thessaloniki to belief in the Christ, he never ceased preaching.

Emperor Maximian had just brought under Roman rule the Scythians and Sarmatians. On his return as victor and trophy-bearer, all along the way, in every city he passed through, he offered sacrifice to the idols. When he arrived in Thessaloniki, certain idolaters, having the devil in their heart and wishing to be honored by the emperor for their loyalty and love, went to him and declared, "Many years to your majesty! We beseech thee that thou permittest us to bring to thine attention a matter wherein we trust thou shalt not find us impertinent, for the subject pertains to thy glory and honor…know thou, then, that Demetrios, whom your majesty honored with the rank of governor of Thessaly, has renounced the religion of his fathers and believes in the Christ, the One Who was crucified by the Hebrews. He openly preaches that this Christ is the True God! Indeed, many persons have been deceived and misled by his words, and have abandoned their ancient beliefs and become Christians.

The emperor, hearing such a report, initially was saddened, because he was losing such a capable man. However, later, wishing to learn the truth for himself, he commanded that Demetrios be brought to him. The emperor’s men found the holy man, he was sitting and teaching the words of God. He was seized and brought him before the emperor. As he stood before the emperor, far from being afraid, he was so filled with gladness and good cheer that his countenance appeared bright, beautiful, and graceful from his joy. The emperor spoke to Demetrios, saying, "I did not expect such a lack of regard on thy part. I had hoped to deserve better from thee, after having honored thee with such a high rank as the appointment of governor of Thessaloniki. And yet thou didst not come forth even one mile from the city to meet me in advance?"

Hearing these things, the holy man replied, "O emperor, I esteem thy monarchy; however, above thee, much more the God of heaven and earth, Who is the Kingdom of the cosmos (world). The emperor asked, "And who is thy God and King?" The Saint answered, "The Lord Jesus Christ: He is True God and the Almighty King." Hearing these statements from the Saint’s mouth, the emperor, at first, became excessively angry; afterward, though, wishing to humble Demetrios’ judgment, he commanded that they incarcerate him. He was incarcerated in a subterranean chamber of a bathhouse. Left alone in that cellar, Demetrios noticed a large scorpion moving in for an attack, the Saint made the sign of the Cross and said, "In the name of the Christ, Who said, ‘Behold, I give yu the authority to tread upon serpents and scorpions, and upon all the power of the enemy" [Luke 10:19]. Uttering these words, he trod upon the creature, and straightway, it vanished. Then, instantly, an Angel of the Lord appeared over him, bearing a golden crown, and said to him, "Rejoice, Demetrios, soldier of the Christ, be brave, be empowered, and conquer thine enemies." Having spoken thus, the Angel placed the crown upon the head of Christ’s holy martyr.

In that dark and damp cellar the holy Demetrios remained constant in prayer. When he lifted up his soul chanting hymns to God, it was as if he were in a bright chamber. Though the Saint certainly pleased God, he longed for the hour of his death. The emperor decided to call the pentathlon, which was a contest involving five exercises, that is, jumping, food racing, throwing the discus, hurling the javelin, and wrestling. the spectacles drew large crowds to view the athletes. The emperor sat on a lofty place and observed the contestants. One or the participants was the emperor’s hand-picked contender, named Lyaios, who was from a certain city of the Scythians called Wandela. He was the tallest and strongest of the competitors,and one whom the emperor esteemed and praised. Lyaios’ specialty was wrestling. As he competed and won every competition, the emperor received great joy and bestowed rich gifts upon him.

There was a certain comely youth of Thessaloniki, named Nestor, who was a secret Christian, and yet he was known by Saint Demetrios. Nestor, too, observed the contests and how Lyaios slew man after man, bringing much pleasure and pride at every win to the emperor. Some of those who lost their lives were Christians, so, at this juncture, Nestor desired that the pagans should learn the power of the True God, Christ. Thus, he hastened to visit Demetrios in the bathhouse, and said to him, "O slave of the True God, our Lord Jesus Christ, and my superior…empower me so that I prevail over him. Saint Demetrios then made the sign of the Cross on Nestor’s forehead, and said to him, "Go thou and prevail over Lyaios, and witness and suffer on behalf of the Christ." Thus, having received the blessing of Saint Demetrios, the holy Nestor, undaunted at the Saint’s words of future suffering, went to the place where the contests were sill in progress. He openly challenged Lyaios to wrestle him and he accepted the challenge.

Nestor, as soon as he drew near to Lyaios, threw off his outer garment and shouted, "O God of Demetrios, do Thou help me!" Straightway, as soon as he uttered those words, he drew his dagger and dealt that proud man a fatal stabbing to his heart. Forthwith, the giant fell to the ground dead. When the emperor witnessed the slaying of his favorite he was very angry and grieved over the death of his friend. Nestor replied, "I O emperor, did not prevail over Lyaios with magic, but by the power of the Christ, the True God." When the emperor heard these words, he flew into a rage. He commanded that Nestor be taken outside the city and there to sever his head with his own dagger. Thus, Nestor received the crown of the contest both on earth and in the heavens, according to the words of Saint Demetrios. He is commemorated by Our Holy Orthodox Church on the 27th of October.

Those about him then reminded the emperor that Nestor had shouted out Demetrios’ name, and that he must be implicated in the death of Liaios. Without any further evidence, the emperor believed it to be so; and thus, he ordered his soldiers to slay the holy man amid the columns in the subterranean chamber. The soldiers marched in with their lances ready in their hands. They found Saint Demetrios standing in prayer. Without uttering a word, Saint Demetrios himself raised his right hand and received the first lance in his side, in the same place where our Savior was lanced on the Cross. The other soldiers then pierced his body all over with their lances. Such was the Martyrdom of the Great-Martyr Demetrios, blessed Christians, whom we commemorated on the 26th of October. After the soldiers fulfilled their commission, they left Saint Demetrios on the ground where he lay. Certain godly Christians came to the bathhouse secretly, on account of their fear of the emperor. They found his holy relics on the ground. In that chamber where he struggled and suffered martyrdom, the Christian interred him.

In the Orthodox Church, not many Saints have the distinction of being myrrh-streamers or myrrh-gushers. Together with Saint Demetrios. In accordance with the Saint’s Martyrdom, the Church of Saint Demetrios was built over the site of his execution, a Roman bathhouse where he was incarcerated. This chamber is preserved to the present day in a crypt under the altar. The Church of Saint Demetrios was built 412-413 A.D. on the site of his Martyrdom 303 A.D.

The holy relics, having been taken by Franks, had spent many years in the Italian village of Saint Lorenzo de Campo. The sacred skull and other portions, lately returned to Thessaloniki, are enshrined in a small hexagonal chapel in the left aisle of the church. On Athos, and in other places,is treasured the Saint’s blood with the dirt taken by the Christians at the time of his martyrdom. This church now is one of the largest in Greece. [Source: The Great Synaxaristes of the Orthodox Church).

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

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

+ Father George

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

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

THEORIA (THE VISION OF GOD)

"In the West according to Mesaiona, they speak of theory and practice, the latter meaning mission, action, while the former is intellectual occupation with God and the truths of the Church. In the Orthodox Tradition, however, action is chiefly PURIFICATION OF THE HEART, and THEORIA IS NOETIC PRAYER AND THE VISION OF THE UNCREATED LIGHT, THE DEIFICATION (Theosis).

According to Metropolitan Hierotheos of Nafpaktos, Greece, "A result of the false distinction of neptic and social theology is that we usually make a distinction between PRAXIS (ACTION) AND THEORIA (VISION), as well as between practical and theoretical people."

" Likewise, in the Orthodox Church we say that ACTION and THEORIA are NOT opposites, but one follows the other. Ilias the Presbyter says that the courageous man is like a woman who keeps two lamps burning, "mastering both action and Theoria". Saint Maximos the Confessor says THAT THERE IS NO SAFE ACTION WITHOUT THEORIA, NOR TRUE THEORIA WITHOUT ACTION. "For action needs to be learned and THEORIA PUT INTO PRACTICE." And he points out that in some the Theoria is preceded by action and in others action is preceded by Theoria, but finally BOTH HAVE TO END IN ONE THING."

"NOUS, a term from ancient Greek, simply means "mind." When Saint Paul says we have THE MIND OF CHRIST, that’s the word NOUS. He doesn’t mean in terms of deductive reasoning. In fact, the Orthodox Church believes you cannot come to know God by operation of the human mind, but by the NOUS. The NOUS is distinct from and beyond the rational mind. You can rationally learn about God and learn about Scripture and still be far from God. With the rational mind you can only understand CONCEPTS ABOUT GOD in terms of your mental constructs.

The NOUS for the early Church Fathers is that part of the human person which God gave us to have a relationship with Him and THE PART OF THE SOUL THAT IS CAPABLE OF DIRECT COMMUNION WITH GOD. IT IS THE HIGHEST PART OF THE SOUL, THE SEAT OF SPIRITUAL PERCEPTION, INTUITION, AND MYSTICAL EXPERIENCE. IT IS THROUGH THE NOUS THAT WE CASN EXPERIENCE THE UNCREATED ENERGIES OF GOD, WHICH IS GOD HIMSELF WORKING IN US.

How do we have a relationship with God, if
not by learning things about Him?

We do it by doing things that please the Lord. Through our PRAYER, ACTS OF HUMILITY, ACTS OF KINDNESS FOR OTHERS, REDUCING DISTRACTIONS, PAYING ATTENTION TO YOURSELF, ATTENDING TO YOUR SINS, ATTENDING TO YOUR HEART, AND ATTENDING TO GOD. All these images of attention are there to reduce our distraction from the chaos of the world and move our focus to a spark of Light that is THE NOUS. The Orthodox Church does NOT believe in total depravity. The early Church believed that the Nous was darkened by the fall of man and that we need to be ILLUMINED by the Light of Christ. Thus Baptism in the early Church was called Holy ILLUMINATION because it was the beginning of our process of ENLIGHTENMENT. So, we come to know God not primarily through the rational mind, BUT THROUGH ILLUMINATION OF THE SOUL, THE PURIFICATION OF THE NOUS, THE SPIRITUAL MIND. The more we behave in a manner that contributes to that, the more the nous becomes illumined or receptive to Divine insight. Ultimately, the goal of the spiritual life in Orthodoxy is TO ACHIVE THEORIA (VISION OF GOD).

What exactly is THEORIA?
IN ORTHODOX CHRISTIANITY, the term THEORIA refers to the CONTEMPLATIVE KNOWLEDGE OF GOD that can be attained through THE PURIFIED AND ILLUMINED NOUS. THEORIA is not simply an intellectual understanding of God, but A DIRECT, EXPERIENTIAL KNOWLEDGE OF GOD THAT IS ATTAINED THROUGH SPIRITUAL PRACTICE AND DIVINE GRACE.

The goal of the spiritual life in Orthodox Christianity is to ATTAIN THEORIA AND TO PARTICIPATE IN THE UNCREATED ENERGIES OF GOD. THEORIA involves the TRANSFORMATION OF THE ENTIRE PERSON, not just the mind, through participation in the Mysteries (Sacraments) and through ASCETIC PRACTICES such as PRAYE, FASTING, AND CONTEMPLATION.

FURTHERMORE, Theoria is closely connected to the concept OF THEOSIS (DEIFICATION), which is the idea that human beings can become like God through their participation in the Divine energies This is what Sainit Athanasius meant when he said that "GOD BECAME MAN SO THAT MAN MIGHT BECOME god." Therefore, Theoria is seen as A NECESSARY PART OF THE PROCESS OF THEOSIS (DEIFICATION), as it allows the human person TO EXPERIENCE THE DIVINE ENERGIES DIRECTLY AND TO BE TRANSFORMED BY THEM.

Overall, my goal is not to say that we should not learn about God with our rational mind, we should, but my hope is to emphasize that knowing God is more than reading about Him or trying to define Him with mental constructs. The ULTIMATE GOAL of the spiritual life in Orthodox Christianity IS THE ATTAINMENT OF THEORIA AND PARTICIPATION IN THE UNCREATED ENERGIES OF GOD THROUGH THE PURIFIED AND ILLUMINED NOUS. [Source: The Saint Constantine School]

____________
"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

GLOSSARY: THEORIA (Gk, "Theos" = God "oro" = to view). The perception of vision of the NOUS, through which one attains spiritual knowledge. Depending on the level of spiritual growth, THEORIA has two main stages: it may be either of the INNER ESSENCES or PRINCIPLES OF CREATED BEINGS or, AT A HIGHER STAGE, of God Himself. Sometimes translated as "CONTEMPLATION": Contemplation is a matter, not of verbal statement but of LIVING EXPERIENCE. In pure prayer the Father, Son and Spirit are seen in their consubstantial unity ‘[from Archimandrite Sophrony: His life is Mine translated by Rosemary Edmonds, Sainit. Vladimir's Seminary Press, Oxford, 1977].

THEOSIS:
The deification of man. According to the Orthodox Tradition, MAN’S PURPOSE IN LIFE is to achieve UNION WITH GOD, and to become god by grace. Self-realization. The ACQUISITION OF THE HOLY SPIRIT.

NOUS, noetic:
Often translated as "MIND" or "MIND OF THE HEART." The highest faculty of man, through which, upon PURIFICATION, he can contemplate God, and the INNER ESSENCES OF CREATED THINGS, by means of direct apprehension or SPIRITUAL PERCEPTION. NOETIC understanding IS NOT INTELLECTUAL, but it comes from IMMEDIATE SPIRITUAL EXPERIENCE.

NEPSIS, neptic:
Nepsis is vigilance of the nous and WATCHFULNESS AT THE GATES OF THE HEART, so that every thought that moves in it can be controlled. Neptic is an adjective pertaining to the method used for nepsis.

METANOIA:
Often translated as repentance. Radical CHANGE OF HEART AND MIND, ACCOMPLISHED BY
MEEKNESS/HUMILITY.

ASKESIS:
The effort or spiritual training by Christians to keep the Commandments, to purify the heart
from PASSIONSs and to practice THE VIRTUES, together with prayer and related activities, so
as to bring harmony between the body, soul and God.

APATHIA:
Dispassion. Passionlessness. The unrooting of the passions. Alternatively, A STATE IN WHICH
THE PASSIONS ARE EXERCISED IN ACCORDANCE WITH THEIR ORIGINAL PURITY AND
WITHOUT COMMITTING A SIN.

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 CHRISTIAN FAMILY IS A CHRIST-CENTERED FAMILY

In the Name of the Father, and of the Son, and of the
Holy Spirit now and ever and unto the ages of ages.
Amen.
Let us pray to the Lord

Kyrie Eleison

As You send the light and it goes on its way, O Lord,
As You cause the sun to dawn
Upon the evil and the good;
As You bring about the morning and give light on the whole world,
O Lord of All, illumine also our hearts.
Grant to us the possibility to please You on this day;
Protecting us from every adverse and evil influence
That comes each day,
Through the intercessions of our All-Pure Lady, the Theotokos,
Of the immaterial ministering spirits and heavenly powers,
And of all the Saints, who have pleased You from the beginning.
For it is Your will to show mercy and to save us, our God,
And to You we offer up glory,
To the Father and the Son and the Holy Spirit,
Now and forever and to the ages of ages. Amen.

Through the prayers of our Holy Fathers,
Lord Jesus Christ, our God,
Have mercy upon us and saves us. Amen.
[Prayer of the First Hour (8:00 a.m.)