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 Monasticism as the Way of Life of Prophets, Apostles, and Martyrs
By Metropolitan Hierotheos

Orthodox Monasticism

Orthodox Monasticism clearly demonstrates that the Orthodox Church is ASCETIC and that Christian asceticism heals human beings. Through looking closely at genuine monasticism we come to a clear understanding that the Orthodox Church IS A HOSPITAL WHERE SPIRITUAL ILLNESSES ARE CURED. Monasticism is misunderstood by some, but ultimately it expresses the true spirit of Christianity. If we look at the Church without the monastic life, we see a secularized Church.

a) Monasticism as the Way ofLife of Prophets,
Apostles and Martyrs

Alghouth monasticism as a specific eremitic lifestyle mainly developed in the 4th century, it existed as a way of life from the beginning of the Church. The whole Bible describes the life of the righteous and the Christians as monastic life. The life of Adam and Eve in Paradise before the Fall was an experience of how the Angels live. The description in the Old Testament and the interpretative commentary of the Fathers show that Adam and Eve lived in a pure and holy way. They had noetic prayer, communion and union with God, and as a result the grace of God dwelt abundantly in their bodies as well. [Noetic is the adjective formed from NOUS.  The NOUS is the EYE OF THE SOUL; THE PUREST PART OF THE SOU; THE HIGHEST ATTENTION.  It is not the same as reason, which is another faculty of the soul.  NOETIC PRAYER is prayed with the nous WITHIN THE HEART, when the nous frees itself from its enslavement to the rational faculty and returns to the heart.]

The Old Testament Prophets actually lived as monks live today. The companies of Prophets described in the Old Testament were groups that gathered around a divinely enlightened person and learnt how to live A LIFE DEDICATED TO GOD. We see this in the life of the Prophet Samuel, whom the people called "seer", the title given to Prophets in general. Again, the life of the Prophet Elijah was clearly hesychasts, as has been expounded by many of the holy Fathers. Saint Gregory Palamas in particular takes the Prophet Elijah as an example and model of noetic prayer. We see the same thing in the life of Saint John the Baptist, who was truly the Forerunner of the Lord and of monks. [The terms HESYCHASTIC and HESYCHASM derive from HESYCHIA, meaning INNER STILLNESS, the peace of the heart, the undisturbed state of the nous.  In the context of the Orthodox Church, HESYCHiA is A COMPLETE SCIENCE RELATING TO THOUGHTS, THE HEART AND THE SENSES,AND IS AIMED AT ENABLING CHRISTIANS TO ACHIEVE THEIR TRUE PURPOSE OF DEIFICATION (THEOSIS).  The HESYCHAST is the person who follows this spiritual tradition.]

The life of Christ’s Disciples was MONASTIC and COMMUNAL. The Disciples left everything in order to follow Christ. First THEY RENOUNCED MATERIAL POSSESSIONS and left their families, as did Abraham, then came OBEDIENCE. For three years they were purified from the passions and received healing from Christ through His word. Then some of them attained to the vision of God’s UNCREATED GLORY in the human nature of the Logos/Word on Mount Tabor. Finally all the Disciples except Judas were found worthy of Pentecost. They received the Holy Spirit and became members of the Body of Christ.

If we carefully investigate Church Tradition we see that the testing someone undergoes nowadays before becoming a monk is the same as a person used to go through to become a Christian. The NOVICES in a monastery ARE THE CATECHUMENS (those under instruction) of the early Church and the monks are the "ILLUMINED" Christians.

Monks are also the Martyrs of the early Church, and continue to live in the spirit of martyrdom. The Martyrs were those WHO KEPT ALL CHRIST’S COMMANDMENTS IN THEIR EVERYDAY LIVES AND REACHED DEIFICATION (THEOSIS). The persecution and the martyrdom that they underwent were the fruit of theoria, as we can see from Christ’s Beatitudes. Otherwise they would not have been able to endure. Monks continue TO BEAR WITNESS TO THE NEW LIFE THAT CHRIST BROUGHT INTO THE WORLD. Through their struggle against the devil, death and sin they receive the same grace as the Martyrs, so when circumstances require, they can bear witness to the faith and undergo martyrdom. Saint Silouan the Athonite said that he knew a monk (clearly meaning himself) who received great grace from God, which passed to his body so that he could have suffered martyrdom to the glory of God. That is why Saint Greglory Palamas presents Saint Demetrios, a soldier-saint, as a virgin.

As regards the charismatic life they lead, true monks are therefore successors of the Prophets, Apostles, and Martyrs. They continue to live as the Prophets, Apostles, and Martyrs lived, and thus represent the genuine spirit of the Orthodox Church. It is characteristic that MONASTICISM as we know it today developed at a time when many Christians had become secularized, because monasticism IS A REACTION AGAINST THE SPIRIT OF SECULARIZATION.

b) Monasticism and Christ’s Commandments

If we wish to see THE ESSENCE of Orthodox Monasticism we should truly study Christ’s Beatitudes. Monks begin their struggle with SELF-KNOWLEDGE, HUMILITY, REPENTANCE AND PURIFICATION OF THE HEART and they reach the point of longing for persecution and martyrdom. So it is possible to assert that the monastic life is actually THE AUTHENTIC CHRISTIAN LIFE AS LIVED BY THE CHRISTIANS OF THE EARLY CHURCH.

(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

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.

CHRIST AS “THE LEADER AND CONCLUDER OF OUR FAITH” [Hebrews 12:2].

“let us run with endurance the race that is set before us, LOOKING UNTO JESUS
THE AUTHOR AND FINISHER OF OUR FAITH, WHO FOR THE JOY THAT WAS SET
BEFORE HIM ENDURED THE CROSS, despising the shame, and has set down
at the right hand of the Throne of God. For consider Him Who endured such
hostility form sinners against Himself, lest you become weary and
discouraged in your souls” [Hebrews 12:1-3].

Our Lord, God, and Savior Jesus Christ is both the “Author” (Initiator) and “Finisher” (Perfecter) of “faith.” “Who not only constitutes our faith, but also regenerates us through our faith in Him, in His Word. Saint Paul , who had also accepted Christ thus, as the LEADER OF HIS faith, is aware that as an Apostle of the ONLY LORD, he cannot be anything but a minister (diakonos) to the faith.” Christ’s “joy” was to do God’s will. “He “endure the Cross” in that He voluntarily accepted humiliation and death. As His followers we are to follow His determination and perseverance.

We, as Orthodox Christians, believe that there is only one True Master, Christ Jesus. Father George D. Metallinos of blessed memory writes: “He (St. Paul), clarified that they,” (the Apostles) like himself, “were ministers (diakonoi) and servants of Christ, and NOT the root and the Source of Good things,” which is Christ Only. This is also THE CONSCIENCE OF GENUINE SHEPHERDS THROUGHOUT THE AGES, AND HOW THE FAITHFUL PEOPLE OF GOD ACCEPT AND REGARD THEIR SHEPHERDS.”

The holy Apostles were the epitome of meekness and humility following the example of our Lord Christ. They understood that their discipleship was to do Christ’s will. Their ministry was one of brotherly love for their fellow men and did not see or understand their apostole (mission or ministry) to be one of exercising “authority or power.” They were true shepherds indeed who sought only to serve, heal, and to teach the word of God, the Gospel of Salvation. They never lost sight of their Divine Teacher and Lord God Whom they served faithfully and everything that they did was done for His sake and His glory. “But Jesus called them to Himself and said to them, ‘You know that those who are considered rulers over the Gentiles lord it over them, and their great ones exercise authority over them. Yet IT SHALL NOT BE SO AMONG YOU, BUT WHOEVER OF YOU DESIRE TO BECOME GREAT AMONG YOU SHALL BE YOUR SERVANT. AND WHOEVER OF YOU DESIRES TO BE FIRST SHALL BE SLAVE OF ALL. FOR EVEN THE SON OF MAN DID NOT COME TO BE SERVED BUT TO SERVE, AND TO GIVE HIS LIFE A RANSOM FOR MANY” [Mark 10:42-45].

The holy Apostle Peter explains and definitely defines the role of the shepherd within the Church. He says, “Shepherd the flock of God which is among you, serving AS OVERSEERS, not by compulsion but willingly, not for DISHONEST GAIN but eagerly; NOR AS BEING LORDS OVER THOSE ENTRUSTED TO YOU, BUT BEING EXAMPLES TO THE FLOCK, and when the Chief Shepherd appears, you will receive the crown of glory that does not fade away” [1 Peter 5:2-3]. Pastoral work is to be undertaken “willingly” and cheerfully, WITH NEITHER FINANCIAL “GAIN” NOR POWER IN MIND. For faithful service is done on behalf of Christ, “the Chief Shepherd” and awaits an eternal “crown of glory.” “Those entrusted to you” (Gk. kleron) means those who have “the inheritance,” and is the source of our word “clergy.” In the Old Testament the Levites were the kleros; their inheritance was the Lord. In the New Testament all are kleros, a royal priesthood, equally inheriting the Lord. While there are “orders” of clergy in the Church–BISHOPS, PRESBYTERS (Priests), DEACONS-a separation or isolation between priests and laity is unknown in the New Testament.

Our Savior and Lord reveals that He is “the good Shepherd.” “The good Shepherd gives His life for the sheep. But a hireling, HE WHO IS NOT THE SHEPHERD, one who does not own the sheep, sees the wolf coming and leaves the sheep and flees and the wolf catches the sheep and scatters them. The hireling flees because he is a hireling and does not care about the sheep. I am the Good Shepherd and I know My sheep and am known by My own. As the Father knows Me, even so I know the Father and I lay down My life for the sheep” [John 10:11-15].

The holy Apostle Paul writing to Timothy is very clear on what the qualifications of a bishop or a deacon should be. He states, “A bishop must be blameless, the husband of one wife, temperate, sober-minded, of good behavior, hospitable, able to teach; not given to wine, not violent; not greedy for money, but gentle, not quarrelsome, not covetous…not a novice, lest being puffed up with pride he fall into the same condemnation as the devil…” [1 Timothy 3:1-7].

“Likewise Deacons must be reverent, not double-tongued, not given in much wine, not greedy for money, holding the mystery of the faith with a pure conscience. But let these also first be tested; then let them serve as deacons, being found blameless…I write so that you may know how you ought to conduct yourself in the house of God, WHICH IS THE CHURCH OF THE LIVING GOD, THE PILLAR AND GROUND OF THE TRUTH” [1 Timothy 3:8-15].

As long as everyone, whether bishops, presbyters or deacons abide by Saint Paul’s admonitions then harmony, respect, love and peace will prevail in the Church. It is imperative that these sacred offices held by men be kept incorrupt and blameless. It is only then that any neglect, abuse of power, violence, greed, and controversy be avoided. Saint John Chrysostom writes on the word “blameless” “Every virtue is implied in this word. [The bishop’s] life should be unspotted so that all should look up to him, and make his life the model of their own.” All the above mentioned of course applies to presbyters as well. Bishops, Presbyters and Deacons are defenders and preservers of the Faith and they are all responsible directly to the Almighty God in keeping the Church “the Church of the Living God, the pillar and ground of the truth” pure and undefiled.

In the Orthodox Church, the laity or faithful are the people of God and are also responsible for preserving the integrity of the faith as much as bishops, presbyters and deacons. The example for this that is often given is that of bishops being refused entrance to their cities after the Council of Florence until they recanted of their signatures. The LAITY refused to accept that the Council;s decisions were in accord with the Orthodox faith. The Orthodox Christian laity are called to live by the same Christian moral standards as the clergy. They both are expected to participate in all the worship services and keep the various days and seasons of fasting and feasting. The clergy are the sacred Priesthood, where the laity are AMONG THE ROYAL PRIESTHOOD. The clergy CANNOT CONDUCT FORMAL WORSHIP SERVICES WITHOUT THE PARTICIPATION OF THE LAITY, AND THE LAITY CAN NOT PERFORM THE SAME SERVICES WITHOUT THE CLERGY TO LEAD THEM. Each plays a very important role in the liturgical and administrative life of the 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.

NOT MASTERS, MINISTERS
"not because we rule over your faith; we are but accessories to your joy"
[2 Corinthians 1:21; 2:4].
By Protopresbyter Father George D, Metallinos of blessed memory
Professor Emeritus of the Athens University School of Theology

The weight of a depressive "anti-tradition" – which unfortunately progresses in parallel to the genuine Holy Tradition of the Apostles and the Holy Fathers – has grafted our ecclesiastic life with a number of secular elements. Thus, our Clergymen are often regarded (even by laypersons) as secular officials who are included among the "authorities", while the terms "power", "dominion", "master", that are frequently used in our ecclesiastic tongue – by clergy and laity – have been inundated by all their secular content.

The Apostle Paul has helped us to discern as he did (in the Holy Spirit) the place of the clergy in the Body of Christ – the Church.

The sorrowed father

The Apostle Paul did not merely establish local churches; he also ensured that they remain in the unity of the faith and in the communion of the Holy Spirit.

This was also the case with the Church of Corinth. At one point, there arose in this Church a serious internal crisis on account of scandals as well as the disruptive preaching by certain "pseudo-brethren" of Paul’s, who persisted in slandering him. This forced Paul to check the Corinthians bitterly for having allowed themselves to be misled by the dextrous sycophants of his opus.

This was also the reason he did not go to Corinth to visit them, as he had planned. It was imposed by his love for them, because if he had gone, he would have been forced to check them and cause them and himself to become upset. He had "spared" the Corinthians by not going to Corinth. However – as noted by Saint Nicodemus the Hagiorite – this reason seemed "authentic and authoritative", which is why Paul went on to clarify that he was not the master and overlord of their faith. Paul wanted to dispel every suspicion that he was acting as a master and overlord, who directed them according to his personal dispositions.

Our Holy Fathers discern here a clear allusion by Paul to the pseudo-teachers, who, among their other deviations, were also displaying authoritarian tendencies towards the faithful. This is also expressed clearly by Paul in the same Epistle (Letter), when he spoke of "deceitful workers – false apostles" (11:13). He says: "For you tolerate being wholly subjugated, or devoured, or caught, or struck on the face" (11:20).

Paul thus made it clear that the success by any false apostles and false teachers or false shepherds entails guilt by the faithful themselves, for tolerating their presence and not abandoning them!

It is however a fact, that when the ecclesiastic criteria of the faithful slacken or become inactive, that is when genuine shepherds are weakened and the conterfeit ones prevail…

Paul was in a similar clime at the time, however, he did not feel "dominant", because he was a father – and in fact a sorrowful one. In his Epistle, he speaks of tears, sorrow, a distraught heart, evidence that his necessarily chastising words did not cease to be kneaded with love – the love of a Spiritual Father who has "begotten" them in-Christ – spiritually.

The Master of faith

Paul could never see himself as an "overlord of the faith" of the Corinthians – just as none of Paul’s genuine successors could, because there is only one Lord of our faith, Jesus Christ. He alone is the reason and the content of our faith, because it is He "Who works within us, so that we both will and act for our salvation" (Philippians 2:13). It is He, Who ignites the flame of faith within us, in response to our quest. Salvatory faith is not a vague, sentimental state, nor a formal "religiosity"; it is a life relationship between the believer and the Believed.

A faithful person does not believe generally and vaguely; he believes in Someone. Furthermore, he believes, not by consenting to Him or by acknowledging Him, but by surrendering himself to Him and following His words, in order to finally be able to become united to Him. The content of our faith is that very God-Man Lord, the way that He revealed Himself to us. "I believe in Christ" signifies that I follow Christ, and apply in my life whatever He revealed to me for my salvation. I accept Christ absolutely – the way that an infant accepts its mother, with absolute faith and trust. We therefore have Christ as "the leader and the concluder of our faith" (Hebrews 12:2), Who not only constitutes our faith, but also regenerates us through our faith in Him, in His Word. Paul, who had also accepted Christ thus, as the leader of his faith, is aware that as an apostle of the ONLY LORD, he cannot be anything but a Minister to the faith.

This was Paul’s self-awareness, and was also, for all the Apostles. "Who then is Paul, and who is Apollos?…" This was the question posed by the Apostle to the Corinthians, to check their factional tendencies – to which he also gave the answer: "We are but ministers, through whom you believed…" (1 Corinthians 3:5). He clarified that they were ministers to their faith, who led them to the Faith and to the One believed in; they were simple and servants of Christ, and not "the root and the source of good things", which is Christ only. This is also the conscience of genuine shepherds throughout the ages, and is how the faithful people of God accept and regard their shepherds: when they have an ecclesiastic conscience. In a genuine ecclesiastic community there are no "leaders and those being led" in the secular sense.

There are no absolutist demands by clerics, nor any riotous tendencies by the laypeople. Relations between clergy and laity are not regulated on the basis of the power of authority, but on equally, brotherhood and love, which issue form their common participation in the one Body of the Lord.

This is how we recognize the ecclesiastic significance of the terms "master" or "authority" in ecclesiastic living. Just as our Lord Jesus Christ "assumed" man (human nature) – but without sin (which does not belong to human nature) – likewise, His Church "assumes" the language of the world but renders it new by de-charging it of its content and "churchifying" it. Thus, the term "leader" is not rejected by Saint Gregory the Theologian, but is meant in the ecclesiastic sense: "It seems to me that ‘master’ is a helper of virtues and an opponent of malice" (Epistle 224). The same applies with the term "authority" in the language of the Gospel and the Fathers, inasmuch as it identifies with the terms "ministry" and "love". When the Apostolic and Patristic conscience is preserved intact, then words find their actual significance in our lives. [Source: Pantokratoras]

__________
"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 31st of August, the Holy Orthodox Church Commemorates
the Deposition of the honorable CINCTURE (BELT) of Our Most
Holy Lady THEOTOKOS.

The Virgin’s CINCTURE (Belt or Gk. ζώνη or Zonee), also known as belt or sash or girdle, was one of the most important holy relics in Constantinople. "Today, as s golden garland, O Modest Virgin, we set thy sash on the year’s end as an adornment." The Ever-Virgin Theotokos has bestowed upon her people precious and mighty gifts, even her own raiment and sash, "which by her seedless childbirth has remained incorrupt; for, in her, nature and time are made new." Her shrine is more honorable than the ark of the covenant. In the canticles, we read of old: "Behold Solomon’s bed; sixty mighty men of the mighty ones of Israel are round about it" [Song of Sol. 3:7].

Throughout the year we ought to offer up thanks and glorifications: first, to honor the Most Holy Trinity, Who created us out of much compassion and goodness, and second, to the Most Holy and Ever-Virgin Mary from whom we enjoy more boons than there are stars in the firmament or grains of sand in the seas. Indeed, we also Venerate many of the saints and praises them who glorified God and who are in turn glorified by Him. We marvel at the Wonders (Miracles) BY THE HOLY RELICS OF THE APOSTLES. One need mention only THE CHAINS OF THE APOSTLE PETER, commemorated by the Holy Church on the 16th of January, AS A SOURCE OF WONDERWORKINGS (MIRACLE-WORKINGS). God ENERGIZES A WELLSPRING OF MIRACLE S through His servants. We read that of Saint Paul’s ARTICLES OF CLOTHING THAT "God kept on performing works of power–not the ordinary ones which happen–so that, EVEN TO THOSE WHO WERE SICK, HANDKERCHIEFS OR APRONS FROM HIS SKIN WERE BEING PUT UPON THEM, AND THE DISEASES DEPARTED FROM THEM, AND THE EVIL SPIRITS WENT OUT FROM THEM (Acts 19:11-12).395-
On this day, we make mention of THE PRECIOUS BELT OF OUR MOST HONORABLE LADY THEOTOKOS. Why should her garments not perform Wonders (Miracles)? Do not doubt it in the least. The Prophet-King David remarks, "Trust ye not in princes, in the sons of men, in whom there is no salvation" (Psalm 145:2). We ARE TO PLACE OUR TRUST IN THE LORD OUR GOD, OUR HEAVENLY KING, AND OUR TRUST SHALL BE HONORED. WE TRUST IN HIS EVER-VIRGIN MOTHER AS WELL, AND WE SHALL PROSPER. Let us celebrate this day, the last day of the Church year, the deposition of the holy Cincture of the Almighty Lady and Mother and Queen of All. "For mighty streams of grace pour freely from her sacred shrine," being manifested in "A FOUNTAIN OF ENDLESS CURES."

Historical events are unclear, but the potent deeds that ensued ae patently clear, including PROTECTION FROM PERIL, POWER THAT PRESERVED HER CITY FROM DEFEAT, AND HEALING OF ALL MANNER OF MALADIES AND UNCLEAN PASSIONS. The holy Virgin’s raiment (esthes) became one of the most sacred relics of Constantinople, together with her Cincture (zonee), and her MAPHORION (VEIL), which covered her head and shoulders. On the 31st day of the month of August, we celebrate THE TRANSFER OF THE CINCTURE (BELT) OF THE Most Holy Theotokos from the Diocese of Zeela in Cappadocia to the Empire’s Capital of Constantinople. It was treasured in a special reliquary box, or SOROS, in the Church of Chalkoprateia. The church is situate in a quarter of Constantinople known as the Copper Market, which is West of Hagia Sophia. The BELT was first conveyed there during the reign of Eastern Emperor Arkadios (395-408 A.D.), who had become Augustus in 383 A.D. By the time o Justin II (565-578 A.D.), nephew of Justinian the Great, the belt was installed in an architectural SOROS of its own. The DEPOSITION OF THE BELT in the Church of Chalkoprateia was commemorated annually by the Holy Church on this day, the 31st of August. The Emperor visited the SOROS on the Feast of the Annunciation and the Nativity. The belt was later transferred to the Church of Vlachernai. Afterward, a procession was held every Friday between Vlachernai and Chalkoprateia.

"Deliver us, Virgin from friendship with the treacherous passions, as thou art compassionate."

+



THE SYNAXIS OF THE MOST HOLY THEOTOKOS OF MIASENAE
ON September 1st.

The Synaxis of the Most Holy Theotokos of Miasenae is celebrated today because of the Wonder (Miracle) that was wrought when her holy icon, which had been cast into the lake called Zaguru in order to prevent it from being desecrated by the Iconclasts, MIRACULOUSLY AROSE INTACT FROM TEH DEPTHS OF THE LAKE AFTER MANY YEARS.

Apolytikion (Dismissal) Hymn of the Theotokos. Grave Tone

REJOICE, thou who art full of grace, O Virgin Theotokos, haven and protection of the
race of man; for the Redeemer of the world became incarnate of thee; for thou alone
art both mother and virgin, Ever-Blessed and Glorified. Intercede with Christ God that
peace be granted unto the world.

[Source: The Great Synaxaristes of the Orthodox Church and Great Horologion]

___________
"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.

September 1st – The Beginning of the Indiction, that is, the
NEW ECCLESIASTICAL YEAR.

Beginning of the INDICTION: For the maintenance of their armed forces,the Roman Emperors decreed that their subjects in every district should be taxed every year. This same decree was re-issued every fifteen (15) years, since Roman soldiers were obliged to serve for fifteen years. At the end of each fifteen-year period, an assessment was made of what economic changes had taken place, and a new tax was decreed, which was to be paid over the span of the fifteen years. This IMPERIAL TAX DECREE, which was issued before the season of winter, was named INDICTIO, that is, Definition, or Order. This name was adopted by the Emperors in Constantinople also. At other times, the latter also used the term EPINEMISIS, that is, DISTRIBUTION (Dianome). It is commonly held that Saint Constantine the Great introduced the Indiction decree in A.D. 312, after he beheld the Sign of the Cross in heaven and vanquished Maxentius and was proclaimed Emperor in the West. Some, however, (and this seems more likely), ascribe the institution of the Indiction to Augustus Caesar, three years before the Birth of Christ. Those who hold this view offer as proof the Papal Bull issued in A.D. 781 which is dated thus: Anno IV, Indictionis LIII–that is, the fourth year of the fifty-third Indiction. From this, we can deduce the aforementioned year (3 B.C.) by multiplying the fifty-two complete Indictions by the number of years in each (15), and adding the three years of the fifty-third Indiction. These are three types of Indictions: (1) That which was introduced in the West, and which is called Imperial, or Caesarean or Constantinian, and which begins on the 24th of September; 2) The so-called Papal Indiction which begins on the 1st of January; and 3) The Constantinopolitan, which was adopted by the Patriarchs of that city after the Fall of the Eastern Empire in 1453. This Indiction is indicated in their own hand on the decrees they issue, without the numeration of the fifteen years. The Indiction begins on the 1st of September and is observed with special ceremony in the Church. Since teh completion of each year takes place, as it were, with the harvest and gathering of the crops into storehouses, and we begin anew from henceforth the sowing of see in the earth for the production of future crops, September IS CONSIDERED THE BEGINNING OF THE NEW YEAR. The Church also keeps this day, BESEECH GOD FOR FAIR WEATHER, SEASONABLE RAINS, AND THE ABUNDANCE OF THE FRUITS OF THE EARTH. The Holy Scripture (Leviticus 23:24-25 and Numbers 29:1-2) also testify that the people of Israel celebrated the feast of the Blowing of the Trumpets on this day, OFFERING HYMNS OF THANKSGIVING. In addition to all the aforesaid, on this feast we also COMMEMORATE OUR SAVIOR’S ENTRY INTO THE SYNAGOGUE IN NAZARETH, where He was given the Book of the Prophet Isaiah to read, and He opened it and found the place where it is written, "The Spirit of the Lord is upon Me, for which cause He hath anointed Me…" (Luke 4:16-30).

It should be noted that to the present day, the Church has always celebrated THE BEGINNING OF THE NEW YEAR ON SEPTEMBER. This was the custom in Constantinople until the Fall in 1453, and in Russia until the reign of Peter I. September 1st is still festively celebrated as the New Year at the Patriarchate in Constantinople; among the Jews also the New Year, although reckoned according to a moveable calendar, usually falls in September. The service of the Menaion for January 1st is for our Lord’s CIRCUMCISION and for the memorial of Saint Basil the Great, without any mention of its being the beginning of a new year. [Source: The Great Horologion]

_________
"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 31st of August, the Holy Orthodox Church Commemorates
the holy Hieromartyr CYPRIAN, Bishop of Carthage.

Saint Cyprian, Bishop of Carthage and hieromartyr, the Saint Ignatios of the west–and the account of his life and sufferings has been memorialized b his writings and the biography of his own Deacon Pontius. Saint Cyprian understood and undertook his responsibilities as a bishop seriously, building upon a system that universally recognized the Great Synods and community of bishops. Deacon Pontius introduces his bishop’s history, writing: "The doings of a man of God should not be reckoned from any point except from the time that he was born of God. His regeneration in the waters of Baptism had not yet enlightened the new man with the entire splendor of the Divine Light, yet he was already overcoming the ancient and pristine darkness by the mere dawning of the Light. He read Scripture voraciously and immediately laid hold of what he had discovered. Saint Cyprian taught that we should do whatever Job had previously done. He did not only encourage with words, but put the deeds into action.

When the Emperor Valerian held the consulship for the fourth time with Gallienus, who held i for the third, on the 30th day of August, at Carthage, the Proconsul said, "Emperors Valerian and Gallienus have sent me a document in which they order all those who do not practice Roman beliefs to acknowledge the Roman rites. I have made some inquiries in thy connection. What sayest thou?" Bishop Cyprian answered, "I am a Christian and a bishop. I recognize no other gods but the True God ‘Who made the heaven and the earth and the sea, and all things that are in them" (Acts 4:24). This is the God to Whom we Christians pay reverence. Night and day we supplicate Him for thee and all men, and the health of the emperors." Following the questioning and interrogation of the Saint and Bishop Cyprian was arraigned. He as brought forward and questioned by Proconsul Galerius Maximust, as follows" "Art thou Thascius, also known as Cyprian?" The bishop answered, "Yes, I am he." The proconsul continued and said, "Our most sacred imperators have ordered thee to perform what is required in our religious ceremonies." Bishop Cyprian responded, "I will NOT comply." Galerius Maximus rejoined, "Take care!" The bishop said, "Doas thou has been enjoined accordant with law, deliberation is not needed."

The proconsul made his final accusations against Saint Cyprian. "Thus, since thou hast been caught as the instigator and ringleader of a most atrocious crime; the bishop’s crime was that he had "persisted in his sacrilegious (Christian beliefs) opinions," thou will be an example for all those whom in thy wickedness thou hast gathered to thyself. Discipline shall have it sanction in thy blood." The proconsul the read his decision from a tablet: "Thascius Cyprian is sentenced to die by the sword." Bishop Cyprian exclaimed, "Thanks be to God!"

Following the pronouncement of the sentence, the crowd of Christians cried out, "Let us also suffer decapitation with him!" The result was an uproar among the Christians. Cyprian was led out of the grounds of the estate of Sextus, escorted by a great throng. After he removed his cloak, he spread it out on the ground so that he could later kneel down upon it. He then removed his dalmatic, and outer liturgical garment, and handed it to his deacons. He then stood upright, waiting for the headsman. When he arrived, Cyprian requested of his friends that they give the executioner twenty-five gold pieces. Having done so, they began to spread cloths and napkins before the bishop. The eyes of Cyprian were bound and the executioner with difficulty clasped the blade in his failing right hand with trembling fingers. Only when power from on high permitted him to act did the centurion usher in the death of the excellent man. In this manner did Saint Cyprian pass to life unending. His body was removed at nightfall, accompanied by a cortege holding tapers and torches. As prayers were recited, the procession went forward in great triumph to the cemetery of Macrobius Candidianus the procurator.

Deacon Pontius declares that his bishop "gave himself as an example to his friends, since, when many were about to follow in a similar manner, he was the first in the province to consecrate the firstfruits of Martyrdom. And, by his blood, discipline began to be established; but it was the discipline of Martyrs, who, emulating their teacher, in the imitation of a glory like his own, themselves also gave a confirmation to discipline by the very blood of their own example."

Pontius states that Saint Cyprian was also THE FIRST IN AFRICA who imbued his priestly crown with the blood of MARTYRDOM, because he was the first after the Apostles. Saint Cyprian was certainly only a recent convert when he became Bishop of Carthage in 248 A.D. or the beginning of 249 A.D., but he passed through all the grades of the Ministry. He had decline the office, but was constrained by the people.

The baptism of heretics

The Church Martyr Cyprian and all his Synod of 84 bishops REJECTED THE BAPTISM OF HERETICS, basing their decision on the Apostolic Canons. They offer further proof by many Scriptural assertions and especially by that of Saint Paul the Apostle say, "One Lord, One faith, One baptism" [Ephesians 4:5]. For they say if the catholic (universal) Church is ONE AND THE TRUE BAPTISM IS ONE, HOW CAN THE BAPTISM OF HERETICS AND SCHISMATICS ALSO BE A TRUE BAPTISM AT A TIME WHEN THEY ARE NOT WITHIN THE ORTHODOX AND CATHOLIC CHURCH? But if the baptism of heretics and schismatics is a true Baptism, and that of the Orthodox catholic Church is also a true Baptism, then THERE IS NOT ONE BAPTISM, AS SAINT PAUL CRIES OUT, BUT TWO–WHICH IS ABSURD. And they add this too, that THIS IDEA OF NOT ACCEPTING A BAPTISM OF HERETICS IS NOT NEW OR RECENT ONE OF THEIR OWN, BUT ON THE CONTRARY, AN OLD ONE AND ONE WHICH HAS BEEN APPROVED BY THE HOLY SIXTH ECUMENICAL SYNOD (Canon 2). Hence, from being merely a canon of a Local and partial Synod IT HAS BECOME A CANON OF AN ECUMENICAL SYNOD BY REASON OF ITS HAVING BEEN CONFIRMED AND RATIFIED BY THE LATTER. In agreement with Saint Cyprian and his Synod. Firmilian [commemorated by the Holy Orthodox Church on the 28th of October]–who served as Exarch of the Synod of Iconium and whom Saint Basil the Great in his first Canon calls one of his own, as he was Bishop of Caesarea–ALSO INVALIDATES AND REJECTS THE BAPTISM OF HERETICS. For, in writing to Saint Cyprian, Saint Firmilian CONFIRMS AS FOLLOWS: "But who, though he has attained to the acme of perfection and of wisdom, can maintain or believe that merely the invocation of the three names of the Holy Trinity is sufficient for the remission of offences and for the sanctification of the baptism, even when, that is to say, the one baptizing IS NOT AN Orthodox Christian?

"Saint Basil the Great favors this idea, too, whose canons have also been confirmed and ratified by the Sixth Ecumenical Synod [Canon 2]. For in his first canon, with the intention of saying which baptisms are acceptable and which are unacceptable, HE DIVIDES THEM INTO TWO CLASSES, STATING: ‘For it appeared to the ancients to be a reasonable rule THAT ANY BAPTISM SHOULD BE UTTERLY DISREGARDED THAT HAS BEEN PERFORMED BY HERETICS, ON OR IN OTHER WORDS, BY THOSE WHO HAVE BEEN UTTERLY SEPARATED FROM THE CHURCH AND WHO DIFFER FROM THE ORTHODOX IN RESPECT OF Faith itself, and whose DIFFERENCES IS DIRECTLY DEPENDENT ON FAITH IN GOD. As for the baptism of schismatics, on the other hand, it appeared to the Synod of Saint Cyprian and on my own Firmilian THAT IT TOO OUGHT TO BE DISREGARDED AND REJECTED, SEEING THAT THE SCHISMATICS…HAVE SEPARATED IN PRINCIPLE FROM THE CHURCH AND AFTER SEPARATING HAVE NOT HAD THE GRACE OF THE HOLY SPIRIT IN THEM ANY LONGER, as the impartation of it HAS CEASED, thus as having become laymen they have had NEITHER THE SPIRITUAL GIFT NOR THE AUTHORITY TO BAPTIZE OR TO ORDAIN, AND CONSEQUENTLY THOSE WHO ARE BAPTIZED BY THEM, AS BEING BAPTIZED AS LAYMEN, HAVE BEEN ORDERED TO BE BAPTIZED WITH THE TRUE BAPTISM OF THE CATHOLIC ORTHODOX CHURCH."
(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.

On the 29th of August, the Holy Orthodox Church Commemorates
the Beheading of the Holy and Glorious Prophet, Forerunner, and
Baptist JOHN.

"Precious in the sight of the Lord is the death of His saints."

Apolytikion (Dismissal) Hymn. Second Tone

The memory of the just is celebrated with hymns of praise, but the
Lord’s testimony is sufficient for thee, O Forerunner; for thou hast
proved to by truly even more Venerable than the Prophets, since
thou was granted to baptize in the running waters Him Whom they
proclaimed. Wherefore, having contested for the truth, thou didst
rejoice to announce the good tidings even to those in Hades: that
God hath appeared in the flesh, taking away the sin of the world
and granting us great mercy.

Kontakion Hymn. Plagal of First Tone

The glorious beheading of the Forerunner was a certain Divine
dispensation, that the coming of the Savior might also be
preached in those in Hades. Let Herodias lament, then, that she
demanded a wicked murder; for she loved not the Law of God,
nor eternal life, but one false and fleeting.

+



The divine Baptist, the Prophet born of a Prophet, the seal of all the Prophets and beginning of the Apostles, the mediator between the Old and New Covenant, the voice of one crying in the wilderness, the God-sent Messenger of the Incarnate Messiah, the Forerunner of Christ’s coming into the world (Isaiah 40:13; Malachi 3:1); who by many miracles was both conceived and born; who was filled with the Holy Spirit while yet in his mother’s womb; who came forth like another Elias the Zealor, whose life in the wilderness and divine zeal for God’s Law he imitated this divine Prophet, after he had preached THE BAPTISM OF REPENTANCE according to God’s command; had taught men of low rank and high how they must order their lives; had admonished those whom he baptized and had filled them with the fear of God, teaching them that NO ONE IS ABLE TO ESCAPE THE WRATH TO COME IF HE DO NOT WORKS WORTHY OR REPENTANCE; had, through such preaching, prepared their hearts to receive the evangelical teaching of the Savior; and finally, after he had pointed out to the people the very Savior, and sia,d "BEHOLD THE LAMB OF GOD, WHICH TAKETH AWAY THE SIN OF THE WORLD" (Luke 3:2-18; John 1:29-36), after all this, John sealed witih his own blood the truth of his words and was made a sacred victim for the Divine Law at the hands of a transgressor.

This was Herod Antipas, the Tetrarch of Galilee, the son of Herod the Great. This man had a lawful wife, the daughter of Arethas (or Aretas), the king of Arabia (that is, Arabia Petraea, which had the famous Nabatean stone city of Petra as its capital. This is the Aretas mentioned by Saint Paul in 2 Corinthians 11:32). Without any cause, and against every commandment of the Law, he put her away and took to himself Herodias, the wife of his deceased brother Philip, to whom Herodias had borne a daughter, Salome. He would not desist from this unlawful union even when John, the Preacher of repentance, the bold and austere accuser of the lawless, censured him, and told him, "it is not lawful for thee to have thy brother’s wife" (Mark 6:18). Thus Herod, besides his other unholy acts, added ye this, that he apprehended John and shut him in prison; and perhaps he would have killed him straightway, had he not feared the people, who had extreme reverence for John. Certainly, in the beginning, he himself had great reverence for this just and holy man. But finally, being pierced with the sting of a mad lust for the woman Herodias, he laid his defiled hands on the teacher of purity on the very day he was celebrating his birthday. When Salome, Herodias’ daughter, had danced in order to please him and those who were supping with him, he promised her–with an oath more foolish than any foolishness–that he would give her anything she asked, even unto the half of his kingdom. And she, consulting with her mother, straightway asked for the head of John the Baptist in a charger. Hence this transgressor of the Law, fulfilled this godless promise and filled his loathsome banquet with the blood of the Prophet. So it was that that All-Venerable head, revered by the Angels, was given as a price for an abominable dance, and became the plaything of the dissolute daughter of a debauched mother. As for the body of the divine Baptist, it was taken up by his disciples and placed in a tomb (Mark 6:21-29).

Aftermath

The Evangelist Luke reports that Herod the Tetrarch heard of all the things being done by Jesus. "Herod was thoroughly at a loss, because it was said by some that ‘John hath been raised from the dead,’ and by some that ‘Elias did appear,’ and by others that ‘some one of the ancient Prophets hath rise.’ And Herod said, ‘I beheaded John, but who is this about whom I hear such things?’ And he was seeking to see Him (Luke 9:7-9). The Evangelist Mark also records that Herod the king heard of Jesus, for His name became publicly known. And Herod was saying, "John, the one who baptized, was raised fro dead, and on this account works of power energize him." Others were saying, "It is Elias." But others were saying, "It is a Prophet, or as one of the Prophets." But after Herod heard hereof, he said, "it is John, whom I beheaded; he was raised from the dead" (Mark 6:16).

Epilogue

Blessed Theophylact observes from all the foregoing that "these things may also be understood in a spiritual sense. Herod represents the fleshly and superficial Jewish people. He married a woman, ‘false and shameless glory,’ and even today her daughter, ‘erroneous knowledge of the Scriptures,’ dances and moves among the Jewish people, beguiling them. For they think that they know Scriptures, but they do not. For they decapitated John, the speaker of prophecy, not accepting the Head of all prophecy, Christ. Though they have the word of the Prophets, yet they possess the word without its Head, which is Christ."

We read in The Great Synaxaristes, for the 24th of February, the Feast of the Finding of the Head of the Forerunner, that despite the fact that Herodias mocked that Honorable head, she still refused to have it buried with the Baptist’s body. She feared that John could then rise from the dead and resume denouncing her. She was determined to keep the head separate from the body. The disciples of the Baptist took up his sacred head and interred it by night at Sevasti, a city of Samaria. As for the precious head of the Forerunner, Herodias had it buried on the palace grounds in an unclean place. One of the women of her household, Joanna, the wife of Herod’s steward, was privy to the hiding place. The righteous Joanna, together with many other women, had been ministering to Jesus from her possessions. She, later, would prove her devotion and valor. She was one of the myrrh-bearers who sent to the Sepulcher and then related to the eleven disciples the things that she had seen. Her heart was filled with sorrow at the murder of the holy Prophet John. She grieved upon hearing Herodias’ words of mockery addressed to the precious relic of his head. She reverently, thereupon, by night, went and retrieved the head. She placed it reverently within an earthenware vessel. She then took it to the Mount of Olives, on the grounds of Herod’s estates. [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


a

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 PRIESTHOOD AND THE
REMISSION OF SINS. [Part II]
By Metropolitan Hierotheos of Nafpaktos, Greece

Spiritual Healers

There are THREE CATEGORIES OF HEALERS.

Firstly, there are those spiritual fathers who hear confessions, and are also familiar with the Orthodox therapeutic method. They know how to heal people, so that THEY REVIVE, ARE ILLUMINED AND DEIFIED.

Secondly, there are spiritual fathers who administer the Mystery (Sacrament) of Confession in A LEGALISTIC ATMOSPHERE. They feel that God is angry with sinners, so they attempt to placate Divine Righteousness, or at least they perform their task in a MORALISTIC WAY. When a Christian tells them that he has committed theft, they are content just to explain why they might not steal and to urge him not to do so. These confessors, however, have no idea of the darkening of the nous, which leads a person to steal and to commit every sin. They also have no idea how to help Christians towards ILLUMINATION of the nous and or how TO LEAD THEM TO DEIFICATION. Thus Christians remain unhealed and make the same mistakes.

Thirdly, there are simple monks who are not Priests and so CANNOT PERFORM THE Mystery [Sacrament] of Confession or read the prayer of absolution, but who know the therapeutic method. Because they have DISCERNMENT, they can perceive the fundamental problems troubling the Christian and can guide him on the way to deification (theosis). Of course these monks send Christians to Priests for the Mystery of Confession. SPIRITUAL GUIDANCE IS NOT THE SAME AS SACRED CONFESSION.

iN "Orthodox Psychotherapy" I write about this category as follows: "When we speak OF REMISSION OF SINS WE SHOULD UNDERSTAND IT MAINLY AS THE CURING OF PASSIONS. Thus we see clearly today that ‘GIFTED’ monks heal us without having Sacred Priesthood. Being clear-sighted, they perceive the problem which is troubling us, they give us a remedy and a method of healing and so we are cured of what was inwardly disturbing us. The existence of such holy men is a comfort for the people."

In general, the remission of sins has A TWOFOLD MEANING. It refers, first, TO THE CORRECT THERAPEUTIC TREATMENT that will enable the nous to be liberated from the control of the rational faculty and the passions, and then to be illumined by the grace of God, which comes about through a person endowed with Divine grace, who has personal spiritual experiences. This is the absolutely fundamental task. The second meaning IS THE PRAYER OF ABSOLUTION BESTOWED ON THE PENITENT ORIGINALLY by the Bishop but later also by Priests whom the Bishop empowered to administer the Mystery (Sacrament) of Confession. This prayer IS THE CONFIRMATION OF HEALING AND RE-ADMISSION OF THE CHRISTIAN LIFE OF THE CHURCH. Therapeutic precedes the prayer of absolution and also continues after confession.

This is clear from the Holy Tradition of the Church. Someone who has committed a sin would follow the therapeutic method for years on end, and then the Bishop would read the appropriate prayer of absolution. Thus the Christian would be admitted to the Divine Eucharist and would partake of the undefiled Mysteries of the Body and Blood of Christ. The prayer of absolution was THE OUTCOME OF THE HEALING THAT PEDEDE IT. IT WAS THE CONFIRMATION THAT THE PERSON HAD BEEN HEALED AND COULD THEREFORE PROCEED TO HOLY COMMUNION IN THE Body and Blood of Christ. Someone who has SPIRITUAL PRIESTHOOD and knows how to heal can assist in healing the passions and reviving the dead nous. Finally, we can draw the following conclusions: Bishops, as SUCCESSORS TO THE HOLY APOSTLES, and Priests, as representatives of the Bishop, perform the Mystery of Confession and all the Mysteries (Sacraments) of the Church. Even if they are UNWORTHY the grace of Christ STILL ACTS THROUGH THEM. Saint John Chrysostom states, "GOD DOES NOT ORDAIN ALL, BUT HE ACTS THROUGH ALL."

The gravest sin is THE DARKENING OF THE NOUS AND ITS SUBJECTION TO THE RATIONAL FACULTY AND THE PASSIONS. This DARKNESS and CAPTIVITY of the nous results IN TRANSGRESSIONS OF GOD’S COMMANDMENTS. The Apostle Paul says, "WALK IN THE SPIRIT AND YE SHALL NOT FULFIL THE LUST OF THE FLESH" (Galatians 5:16). The REMISSION OF SINS IS MAN’S HEALING, WHICH CONSISTS IN THE LIBERATION AND REVIVAL OF THE NOUS AND COMMUNION WITH GOD.

This does NOT justify Protestants, in all their many forms, because THEY COMPLETELY REJECT PRIESTHOOD AS WELL AS OTHER TRUTHS REVEALED BY CHRIST AND UPHELD BY THE Church. Monks endowed with Divine grace respect ordained Priests. We should mention, however, that Priesthood , WHICH IS THE FOUNDATION OF SACRAMENTAL PRIESTHOOD, WILL CONTINUE IN THE AGE TO COME. [Source: Orthodox Heritage]

_____________
"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.

SPIRITUAL PRIESTHOOD AND THE REMISSION OF SINS
By Metropolitan Hierotheos of Nafpaktos, Greece

Sacred (Ordained) Priesthood

My book "Orthodox Psychotherapy" emphasizes the great value of the Mystery of the Priesthood. Priesthood is highly prized. It is described in the writings of the holy Fathers of the Church, particularly in the teaching of Saint John Chrysostom, who has been rightly called an expert on the Priesthood. As well as observing and analyzing the value of the Priesthood, however, we need to discuss the basic requirements that anyone receiving this great gift must meet.

Spiritual Priesthood is a royal gift of grace and activates the grace of Holy Baptism. It is the basis and essential prerequisite for Priesthood (Bishop, Presbyter, Deacon). The Tradition of the Church regarded the THREE DEGREES OF PRIESTHOOD as corresponding TO THE THREE STAGES OF THE SPIRITUAL LIFE: PURIFICATION (Deacon), ILLUMINATION (Presbyter) AND THEOSIS (Bishop). This is analyzed in detail in Orthodox Psychotherapy.

It is impossible to overlook the great dignity of the (ordained) Priesthood. However, according to the teaching of Saint John Chrysostom, many ordianations "do not proceed from the grace of God, but are due to human ambition." That is to say, many candidates put themselves forward, rather than being called by God or at least by the people. Saint Symeon the New Theologian describes as SELF-ORDAINED those Clergy who draw near and take the grace of Priesthood without first having been purified and healed. He is not referring here to those who simply present to the Priests, but tho those who have received the Mystery of Priesthood in spite of being impure. He is speaking about Priests who do not exercise this Ministry in response to a Divine calling, but ARE MOTIVATED BY PASSION OF VAINGLORY AND PRIDE. "They are themselves up as fathers and teachers and become self-ordained apostles, without having received the grace of the Holy Spirit as they did, or being illuminated by the light of knowledge." This teaching is linked with the teaching of Saint John Chrysostom, who writes, "God does not ordain all, but He acts through all."

The NOBLE WORK of Priests IS NOT TO BE UNDERRATED, BUT IT SHOULD BE EMPHASIZED, as Saint Symeon the New Theologian says, that there are two kinds of LAYING-ON OF HANDS. One is on the human level, it comes FROM MEN. The other is Divine AND IS THE WORK OF THE HOLY SPIRIT. Writing about his spiritual father, Saint Symeon the Pious, Saint Symeon the New Theologian says, "I was a disciple of such a father who had not been ordained by men, but who by the hand of God, by the Holy Spirit, enlisted me as a disciple and ordered me to accept ordination from men according to the prescribed form–I who for a long time ad been moved by the Holy Spirit to long for this." His Elder "a partaker of His [Christ's) grace and His gifts, and received from Him the power to bind and loose sins, inspired by the Holy Spirit."