“. Let those also who love Thy Name be joyful in Thee.” Psalm 5

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

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

"Let those also who love Thy Name be joyful in Thee" [Psalm 5].

Orthodox Christians incorporate in their daily prayers the divine psalms such as psalm 5 which is used in morning prayers, "My King and my God, for to Thee I will pray. My voice Thou shall hear in the morning, O Lord; in the morning, I will direct it to Thee, and I will look up…" (vs. 2-3]. Psalm is used as one of the fixed psalms of the First Hour. In ancient Israel, this was the prayer of the priest preparing to offer the sacrifice. For that reason, in Orthodox Christian use, v. 7 is often prayed by the priest when he enters the Church prior to his vesting for the Divine Liturgy.

How do we as Orthodox Christians understand the word joy in our Holy Tradition? In his holy epistle to the Galatians 5:22-23 the holy Apostle Paul writes: "But the fruit of the Spirit is LOVE, JOY, PEACE, LONGSUFFERING, KINDNESS, GOODNESS, FAITHFULNESS, GENTLENESS, [and] SELF-CONTROL. Against such there is no law." Therefore, the Orthodox Christian understanding based in the Holy Scripture, "joy" is the "fruit of the Holy Spirit." The secular world defines the word "joy" as "a condition or feeling of high pleasure or delight" (The American Heritage Dictionary).

True joy which all seek and desire by all, is it seems, to be elusive and unattainable. And if by chance one acquires it is fleeting and temporary. True joy is a Divine gift that can only be bestowed by God the Holy Spirit. It is more than just a feeling or emotion. It is the grace of God dwelling within the heart of man or woman. We feel an overabundance of joy when our hearts become truly the dwelling place of God. This joy can never be diminished or diluted except when one falls willingly into sin and rebellion against God. In other words, when one is disgraced for his or her lack of faith and lack of obedience to God the Creator and Savior.

The above biblical passage according to Saint Paul defines what an Orthodox Christian must implement in his/her life in Christ. Our aim should be the "acquisition of the Holy Spirit" and His Divine "fruits". In our hymns we state, "Thou hast ascended in glory, O Christ Our God, granting joy to Thy Disciples by the promise of the Holy Spirit." In one of the hymns of the Resurrection the Deacon chants: "Come all ye faithful, let us venerate Christ’s Resurrection! For, behold, THROUGH THE CROSS JOY HAS COME INTO ALL THE WORLD." And at the end of the Divine Liturgy (The Dismissal) the priest says, "O Lord, Who blesses those that bless Thee, and sanctifies those that put their trust in Thee…FOR EVERY BENEFIT AND EVERY PERFECT GIFT IS FROM ABOVE AND COMETH DOWN FROM THEE, THE FATHER OF LIGHTS…" it is a reminder to the Orthodox Christians who are now leaving the church that we depend on God to blesses us with all "perfect (good) gifts that "come down from Him".

If we are seeking heavenly gifts, they can only come from Our Lord and Savior Jesus Christ. All earthly or worldly things that humans make, no matter how delightful they are, the pleasure that they offer is short lived. Mankind looks always for instant gratification and pleasure, something that makes him or her feel good now. Nothing that he/she experiences in life that is devoid of God has any substance or meaning. It is because of this that man continues unceasingly of trying to find happiness and joy but cannot. Man continues, without God, to fail in his attempts to acquire divine gifts that will give meaning and satisfaction in his life. True faith is essential and necessary for one to possess God’s gifts.

It is most appropriate at this holy season, dedicated to the holy Dormition of the Theotokos, Our Heavenly and All-Holy Mother, to bring to your attention to the Gospel reading that is offered at the Paraklesis (Supplicatory Canon) according to Saint Luke where, She, (Mary) exalts in God and Saint Elisabeth who says: "For indeed as soon as the voice of Your greeting sounded in my ears, THE BABE LEAPED IN MY WOMB FOR JOY" (Luke 1:44). Of course, the baby is none other than Saint John the Forerunner and Baptist, who even in his mother’s womb acknowledged by "leaping for joy" the Ever-Blessed Mother. "the Mother of my Lord" confessed by his mother Elisabeth, of the anticipated Messiah Jesus Christ. We need to pause here a little and think of all the millions of abortions taking place throughout the world of children as young as Saint John and Christ. The "babe", Saint John the Baptist, IN HIS SIXTH MONTH OF GESTATION. A six-month old baby who "leaped in her womb" as a joyous response to the PRESENCE OF GOD, THE LORD JESUS CHRIST, IN MARY’S WOMB. in the U.S.A. and in other countries the killing of babies, children, continue as a "right of the mother" to kill her child, no matter of the month of gestation, the baby is in, at birth, or after birth. And to do it legally under the law. And yet, if one was to kill or torment an animal it would be called animal cruelty and the person would be prosecuted. Why would a mother murder her child and then rejoice over his death?

Christian joy is directly connected to God’s love. Love is the fountain of true joy. When we feel God’s love for us we rejoice. When we love one another we rejoice. When we help others we rejoice. When we bring peace among people we rejoice. When we reconcile with God we rejoice. Jesus says, "Likewise, I say to you, THERE IS JOY in the presence of the Angels of God over one sinner who repents" (Luke 15:10). We see here that Jesus connects REPENTANCE WITH JOY, NOT SADNESS. JOY IN HEAVEN for the repentance of each sinner is the MAIN THEME of Chapter 15 in the Gospel of Saint Luke.

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

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

+ Father George

On the 9th of August, Our Holy Orthodox Church Commemorates the Holy Apostle MATTHIAS

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 9th of August, Our Holy Orthodox Church Commemorates
the Holy Apostle MATTHIAS.

Apolytikion (Dismissal) Hymn of the Apostle. Third Tone

O HOLY Apostle Matthias, intercede with the Merciful God
that He grant unto our souls forgiveness of offences.

Kontakion Hymn of the Apostle. Fourth Tone

TRULY, into all the world thy sound hath gone forth as a brightly
beaming sun; and it enlighteneth by grace the Church of all
nations on the earth, O Wonderworking Matthias. Apostle of
Christ.

After Judas by transgression fell from his apostleship (Acts 1:25), and hanging himself out of despair ended his life with a wretched and shameful death (Matthew 27:5), then, that the number of Twelve not be lacking, all the Disciples gathered in one place after the Ascension of the Savior (the number of men and women being 120), and they chose two men from among them, Joseph, called Barsabas, who was also surnamed Justus, and Matthias, and they set them in the midst. Then they prayed to God and cast lots, “and the lot fell upon Matthias, and he was numbered with the eleven Apostles” (Acts 1:15-26). And thus, having taken the place of Judas, Matthias fulfilled the work of apostleship and the prophecy concerning Judas, which the Holy Spirit foretold by the mouth of David: “AND HIS BISHOPRIC LET ANOTHER TAKE” (Psalm 108:7). After this, it is said, Matthias preached the Gospel in Ethiopia, and completed his life in martyrdom.

MORE ON THE LIFE OF THE HOLY APOSTLE MATTHIAS

Matthias, the holy Apostle, was a descendant of the Tribe of Judah. His name is derived from Mattahias, which is Hebrew for Mattithiah, signifying “Gift of God.” He was born in Bethlehem. For his early childhood he began to study the Sacred Books and the Law of God in Jerusalem. Under the guidance of the holy Symeon the God-receiver, Matthias was instructed by him in the life of virtue. He led a God-pleasing life, following strictly the path outlined in the Commandments of God. The holy Matthias, listening to the teaching of Christ and seeing His Wonderworkings, was filled with love for Him. Matthias, thereupon, leaving behind the care of the world, followed after the Lord with the other Disciples and people. He delighted in the sight of the countenance of the Incarnate God and in the ineffable joy of His Teaching. The Lord, to Whom the most hidden movements of the human heart are open, seeing the fervor and purity of soul of the holy Matthias, chose him not only as a Disciple, but also for the apostolic ministry.

At first, the holy Matthias BELONGED TO THE Seventy Apostles. Eusebius Pamphilus the historian notes: “First, then, in the place of Judas, THE BETRAYER, Matthias, who, as has been shown was also one of the Seventy (70), was chosen to the Apostolate.” With regard to the SEVENTY, we hear in the Gospel that “the Lord APPOINTED SEVENTY OTHERS ALSO, AND SENT THEM FORTH TWO BY TWO BEFORE HIS FACE INTO EVERY CITY AND PLACE WHERE HE HIMSELF WAS ABOUT TO GO” (Luke 10:1). But after the voluntary sufferings, Resurrection, and Ascension into Heaven of Our Lord Jesus Christ, the holy Matthias was admitted to the company OF THE TWELVE APOSTLES.

The election was soon confirmed by the Lord at the sending down of the Holy Spirit in the form of tongues of fire: for the Holy Spirit rested upon Saint Matthias as upon the other holy Apostles, imparting grace to him in the same measure as the rest of the Disciples of the Lord. The holy Matthias, who was appointed before Pentecost, was chosen by lot, while in the case of the Seven Deacons, who came later, they were appointed by the prayer of the Apostles and the IMPOSITION OF HANDS. However, after the Descent of the Holy Spirit, the Apostles cast lots to see which of them would go to which country to preach the Gospel. To the holy Matthias fell the lot of Judaea, where he labored, traveling round the cities and villages, proclaiming the Good News of the appearance of the Savior of the world in the Person of Jesus Christ. Afterward, he preached the name of Jesus not only among the Jews but also among the Gentiles.

Tradition tells us that Saint Matthias went with the good news of Christ to the inhabitants OF ETHIOPIA (Abyssinia), and there endured many and diverse afflictions. The heathen (pagans) dragged him over the ground, subjected him to beatings, suspended him from a wooden scaffold, lacerated his stomach with an iron blade, and burned him with fire. The holy Matthias strengthened by Christ, manfully bore these tortures with joy; for he was endued with power fro on High by command of the Giver of Life. Some close his martyrdom here, in Ethiopia, where, out of his intense affection for Jesus, he “bravely emulated the Cross and Passion of His Teacher.”

The Holy Apostle in Macedonia

According to certain information, Saint Matthias preached the Gospel in Macedonia, where the ungodly pagan Greeks, desiring to test the power of the teaching proclaimed by the holy Apostle of Christ, arrested him and forced him to drink a poison which deprives men of their sight. But the holy Matthias, having quaffed the poison in the name of Christ, suffered no harm from it. Nevertheless, in order to test its potency, two hundred and fifty men were blinded by that same poison. The holy Apostle Matthias, the servant of the Almighty, healed them all, by laying his hands upon them and invoking the name of Christ.

The Apostle Matthias in Palestine

Then the Apostle of Christ returned again to his portion, Judaea, and converted many of the children of Israel to the Lord Jesus Christ. He proclaimed to them the word of God, confirming it with signs and Wonders (miracles). By the name of Christ, the holy Matthias restored sight to the blind, hearing to the deaf, life to the dying. He raised up the lame, cleansed lepers, and cast out demons. The Apostle called Moses a holy Prophet. Matthias exhorted all to keep that Law given him by God on the Tablets of Stone. The holy Matthias, at the same time, taught them to believe in the Christ. For He had been prophesied by Moses himself, in sighs and prefigurations.

At that time, the high priest of the Jews was Annas, who hated Christ and blasphemed His name. Annas was a persecutor of the Christians, who commanded that the holy Apostle Iakovos (James), the brother of God and first Bishop of Jerusalem, he cast down from the pinnacle of the Temple; and thus he slew him. The holy Apostle Matthias was brought before Annas. When the high priest Annas gave his consent, the holy Matthias opened his mouth and began to interpret the Old Testament types and prophecies concerning Jesus Christ: how God promised the forefathers, Abraham, Isaac, and Jacobe, to raise up such a Man from their seed, through Whom all the Tribes of the earth would be blessed, concerning which David also speaks in the words of the Psalm– “in Him shall be blessed all the tribes of the earth, all the nations shall call Him Blessed” (Psalm 71:18)… The holy Matthias responded: “He of Whom I speak is not only a Prophet but even the Lord of witness! Therefore, I believe in Him and hope to be unshaken in my confession of His All-Holy Name!” The high priest interjected, “If they give thee time for reflection, will thou repent?” Matthias uttered solemnly, “May I never fall away from the truth which I have already received! I believe with all my heart and openly confess that Jesus of Nazareth, Whom YOU REJECTED AND GAVE OVER TO DEATH, IS THE SON OF GOD, WHO IS OF ONE ESSENCE AND EQUALLY EVERLASTING WITH THE FATHER; AND I AM HIS SERVANT.”

The high priest, stopping his ears and gnashing his teeth, cried out frantically, “He blasphemed! He blasphemed! Let him hear the law!” Then, straightway, the book of the law was opened; and that passage was read wherein it is written: “Whosoever shall curse God shall bear his sin. He that nameth the name of the Lord, let him die the death: let all the congregation of Israel stone him with stones” (Leviticus 24:15-16). When this passage had been read in the hearing of all, the high priest said to the Apostle of Christ: “Thy words bear witness against thee; thy blood beon thine own head!”

Then the high priest condemned the holy Matthias to death by stoning; and they led the Apostle forth to execution. Those present cast stone, striking the man of God. Matthias, lifting up his hands, surrendered his spirit into the hands of the Lord. After the death of the martyr, in order to please the Romans, they beheaded him with a sword, as though the Apostle of Christ had been an opponent of Caesar. Thus, having fought the good fight, the holy Apostle Matthias finished his course. The faithful taking up the body of the Apostle, commit it to burial, sending up glorification to our Lord Jesus Christ, to Whom, with the Father and the Holy Spirit, be honor and glory, now and ever, and unto the ages of ages. Amen.

This tradition that holy Matthias was stoned at Jerusalem by the Jews, and then beheaded is found also in Tillemon’s ecclesiastical history. This tradition places his martyrdom in A.D. 63. It is said that Saint Helen brought the holy relics of the Apostle Matthias to Rome, and that a portion of them was as Trier. The Latins celebrate the feast of Saint Matthias on the 24th of February and the Orthodox Church on 9th of August. [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

THE FEAST OF OUR VENERABLE FATHER POEMEN (PIMEN), THE MUCH-AILING, OF THE KIEV CAVES

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 7th of August, the Holy Orthodox Church Commemorates
our Venerable Father POEMEN (PIMEN), THE MUCH-AILING,
OF THE KIEV CAVES.

Saint Poemen (Pimen), the much-ailing, entereds this world as a sickly child. All of his life endured illness, but his spirit was healthy and robust. He looked upon his physical ailments as a preventive of illness of the soul. When he fell very sick and was near death, his parents brought him to the Kiev Caves Monastery. The concerned parents sought the prayers of the holy fathers at the Caves. But in secret, their son did not wish to be made well. The young man perceived that should he receive healing, his parents would take him away from the monastery. So, simultaneously, as the fathers prayed for his health, the sufferer asked the Lord to permit his sickness to abide that he might remain at the Caves and receive the tonsure.

God heard his prayer one night, while all in the monastery were sleeping. Angels, taking the form of the hegumen (Abbot) and the brothers, came to the youth, while he was alone in the infirmary. They carried with them candles, a Gospel, a hair shirt, koukouli, and everything else necessary to perform the tonsure. The asked the youth if he wished to become a monk. He agreed wholeheartedly. They, therefore, proceeded and performed the entire service as it is written in the Typikon. With the clipping of his hair, they placed it inside the tomb of Saint Theodosios, one of the founders of the Kyivan Cave Monastery.

Now the sleeping members of the brotherhood were roused by the sweet chanting. They followed the melodious sound to where the sickly young man was left. They entered his chamber to find him quite alone, but a lingering otherworldly fragrance pervaded the air. They saw him garbed as a monk and bearing a candle. The surprised brethren asked, "Who tonsured you this night?" The newly tonsured monk, named Poemen by the Angels, answered. "Why, you did, O my fathers, with the Abbot! You gave me this candle, saying that it must not be extinguished for forty days and nights." The fathers went out and investigated, asking all the brethren who was responsible for this deed. No one knew anything. All had been resting. The church was locked. The sacristan who had the key was sleeping. He produced the key and said that no one was in church. The fathers then took the key and entered the church. The clipped hair of the new Monk Poemen was indeed found inside the tomb of Saint Theodosios. The fathers, ultimately, understood that God Himself arranged for the young man’s tonsure. They asked him, "What were the servers like? Did they perform the entire service?" Father Poemen, bewildered at all the fuss, replied, "Why tempt me, O fathers?" You yourselves conducted the service. These were the books from which you read. Do you not remember telling me that illness will follow me all the days of my life, save on my final day? So I ask that you pray for me that God grant me patience." The fathers, dumbfounded, accepted what he said. They were further assured of the supernatural order of things, when the candle not be extinguished for forty days and nights.

As the Angels prophesied, Poemen was afflicted with poor health. At length, those that attended hkm were either busy with their own work or intolerant of the sick room. As it happened, Father Poemen was often left without food and water–even for two or three days at a time. But he bore his brothers no resentment or ill-will. His sickness was his labor, his offering to God. He made excuses for them, saying that the brothers had more important things to do than to nurse him. Thus, he endured his heavy occupation with a bittersweet joy.

At length, another man entered the monastery who was crippled. He was tonsured, but kept mostly to the infirmary. Hence, Father Poemen now had constant company. The brothers of the monastery attended to the two of them, but time and again they were either forgotten or ignored. As Father Poemen saw that his companion suffered from teh neglect, he commented, "The brethren are otherwise engaged. They cannot bear the sick room. So why do we not attend to ourselves? If thou wert to be made whole, would dout fulfill this obedience?" The crippled monk answered emphatically, "Should I be made well, I would not forget those in the infirmary." Father Poemen then said, "Our Lord Jesus Christ takes away thine illness. Forget not thy promise to Him lest a worse thing should befall thee." The cripple arose from his bed, whole and sound in all his limbs. Initially, he was zealous in his chores toward the care and upkeep of the infirmary. Little by little, however, he became careless. He even secretly abhorred Poemen and his illness. Hence, he did not repay the vow he made freely. God sent him a reminder, by allowing him to be struck with a disease that left him with no strength and with a burning thirst; He, therefore, took to his bed in a debilitated state, always complaining that he could not quench his thirst or rise up.

The other fathers brought his case before Father Poemen, who remarked sadly, "God is not mocked; for whatsoever a man soweth, that also shall he reap" (Galatians 6:7). He forgot about me here, leaving me hungry and thirsty. But the Savior has bidden us not to return evil for evil. It is God Who repays with affliction. But say to my friend, ‘Brother Pemen calls thee. Arise in the name of Christ, and go to him in the infirmary! He is waiting for thee!" The fathers repeated these words to the sufferer. Upon hearing how Father Poemen was calling him, he found himself suddenly well. He rose up and hastened to the infirmary. Father Poemen both smiled at him and chided him, saying, "O thou of little faith, thou art whole now. So sini no more.Dost thou not realize that the one who is ill and the one who ministers to him shall have an equal reward? I endure all, brother, that I might have joy and gladness in the afterlife where there is no sorrow, no sighing, no pain, but life everlasting. Believe me, God Who healed thee twice now can certainly heal me as well. But I do not wish a cure, because our Savior also said that "the one who endureth to the end, this one shall be saved" (Matthew 10:22); and that I should utterly decompose in this life, so that in the future one the flesh would be incorrupt." The monk, gazing upon Father Poemen as a latter-day Job the Much-suffering, pledged neve to be lax again but that he would prove his diligence by deeds. Verily, he did attend to Father Poemen, who altogether suffered twenty years.

The the final day of Father Poemen’s earthly sojourn arrived. Father Poemen rose up as one rejuvenated and in perfect health. He went among the brotherhood, saying, "Follow me, my brothers! Accompany me, dear friends! He next entered the church, taking leave of all his brothers. He communicated the Holy Mysteries. Then he made a prostration before the grave of the founding father, Saint Anthony. Father Poemen showed the brethren his place of burial in the crypt. He pointed to those buried therein. In one instance, he foretold that the brethren would find one schemamonk buried who would not be clad in his Schema, saying that he had led a life unworthy of it. Another monk, who had been buried without the Schema, would be found garbed in it, as one worthy, since he had greatly desired it during his life. Then he remarked, "The very same Angels who tonsured me have now come to escort me on high." Hence, he lay down on his bed and reposed in the Lord, his soul mounting on high with the Angels. The brethren interred hikm with much reverence, understanding finally that Saint Poemen the Much-ailing attained the Kingdom of the heavens BY ENDURING GRIEVOUS ILLNESS. Furthermore, upon opening the crypt, they found his statements about the two previously buried monks to be true. So it was that, after the repose of the holy Poemen, the brothers were persuaded of the truth of his words. On the day of his departure, three fiery columns appeared over the refectory that migrated to the top of the church. This took place in 1110. The holy relics of our Father Poemen rest in the Antoniev Cave. [Source: The Great Synaxaristes of the Orthodox Church]

Through the intercessions of Thy Saints,
O Christ God, have mercy on us. Amen.

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

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

+ Father George

TWO KINDS OF POVERTY: MATERIAL AND SPIRITUAL

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.

TWO KINDS OF POVERTY: MATERIAL AND SPIRITUAL

“For you know the grace of our Lord Jesus Christ,
that though He was rich, yet for your sake He
became poor, that you through His poverty might
become rich” [2 Corinthians 8:9].

What was Christ’s poverty? He emptied Himself (Gk. Kenosis) of His heavenly glory to join our humanity to His Divinity, and to suffer and die on our behalf. He did not owe this to us, but did so by His grace, that we “might become rich” to His salvation. Saint Paul writes, “And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross” (Philippians 2:8). In this statement the holy Apostle calls our attention to Christ’s profound humility, a truth necessary for suffering Christians to understand and live out. The passage has been incorporated into many Orthodox hymns. Our Lord and Savior is He Who, being in the “form of God, is also in the “form of a bondservant”, in our likeness, and IS VOLUNTARILY SUBJECT TO DEATH. He Who has died, God has exalted and given the name “Lord”, a name which God the Son shares with God the Father from all Eternity.

“Emptied Himself” deals with the Son’s will, NOT His Nature. He emptied Himself NOT by laying down His Divine Nature or setting it aside, but BY VOLUNTARILY TAKING ON OUR HUMAN NATURE. To human beings He looks just like another human being for being truly INCARNATE. He is FULLY MAN by nature. He took the “form of bondservant”, voluntarily sharing our human condition EXCEPT FOR ONE THING: SIN. In His HUMANITY, He showed THE FULLNESS OF HUMILITY BY HIS OBEDIENCE TO THE DEATH WHICH HAS ENSLAVED HUMANITY. His death on the Cross BRINGS LIFE to all who are joined to Him.

The spiritually poor are those who are bereft of all grace, of God’s love, of salvation, of Christ. The people who resist the Gospel deprive themselves of all hope to enter the Kingdom of God. While the poverty of possessions and worldly wealth is bad, those, however, who are experiencing spiritual poverty suffer a great deal more. To be deprived of God’s Divine Love and Light is unthinkable. The Spiritually wealthy are all those who strive to constantly grow from one state of perfection to another, becoming “the image” of Christ, and throughout eternity remaining the image of “Him who created him.” They are those who believe in Jesus Christ and seek true life in Him awaiting the heavenly and glorious revelation!

Global poverty is one of the most tragic issues facing our world today, affecting millions upon millions of our fellow citizens. But what is poverty? Poverty is a state of deprivation in which people lack access to resources and basic necessities needed to live a healthy and dignified life. Living in poverty means not being able to afford medical care or access to basics such as shelter, food, clean water, clothing and for children to be educated. Not having the ability to work and to support and provide the essentials to one’s family. Only those who have experienced poverty can understand the grief and suffering of those who are now going through it. Children living in poverty often face obstacles to accessing quality education, which can perpetuate the cycle of poverty from one generation to the next. If poverty is to be eradicated from the world it will take the concerted effort of all countries to work together and resolve it once and for all time.

Spiritual poverty is also a state of deprivation in which people lack knowledge of Jesus Christ Who being our Great Benefactor and Creator provides not only nourishment for the body but also for the soul. He is the Life-Giver Whose love for mankind is infinite and unconditional. He is the True Provider and those who believe and follow Him will enjoy an abundance of blessings and “filled with the fruits of righteousness which are by Jesus Christ, to the glory and praise of God” (Phllippians 1:11). The holy Apostle Paul exhorts everyone, “Let your gentleness be known to all men. The Lord is at hand. Be anxious for nothing, but in everything by prayer and supplication, with thanksgiving, let your requests be made known to God; and the power of God, which surpasses all understanding, will guard your hearts and minds through Christ Jesus” (Philippians 4:5-7). No one needs to be spiritually hungry or thirsty; for Christ, our Lord, will quench both his/her hunger and thirst if one only asks Him for it.

Both material poverty and spiritual poverty can be rectified if only we are open to God’s will and Divine Teachings. There is absolutely no need for either poverty to exist and thrive in the world. Mankind simply needs to turn to the Creator of the world and of man and supplicate Him with faith and humility. What comes to mind is the feeding of the five thousand. “And Jesus took the loaves, and when He had given thanks He distributed them to the disciples and the disciples to those sitting down and likewise of the fish, as much as they wanted. So when they were filled, He said to His disciples, ‘Gather up the fragments that remain, so that nothing is lost.’ Therefore they gathered them up and filled twelve baskets with the fragments of the five barley loaves which were left over by those who had eaten. Then those men, when they had seen the sign (miracle) that Jesus did, said; ‘This is truly the Prophet who is to come into the world” (John 8:11-14). The answer to poverty and to all other world and human problems is one, BELIEF IN JESUS CHRIST. To believe means to trust oneself completely to Him Who He is, what He does, and what He teaches and abides by them.

To prevent the occurrence of spiritual poverty one needs to strengthen one’s commitment to the Lord. Our lifestyle must conform to His commandments and precepts. A Christian life is a life in Christ. The Orthodox Christian ought to live a life of virtue, a moral life, a life of repentance, reconciliation and of obedience. There are no shortcuts to spiritual fulfillment and a life of holiness. The believer is one who is willing to sacrifice his life for the sake of Christ, rather than compromise the integrity of his or her faith in Him. Everything that we do must have, as its ultimate goal, glory to our Savior Christ. We are His obedient servants and He is our Lord and Master. Saint Paul says, “And this I say for your own profit, not that I may put a leash on you, but for what is proper, and that you may serve the Lord without distraction” (1 Corinthians 7:35). We, as Orthodox Christians wear our baptismal cross around our neck to remind us of His Cross and through it His Great Sacrifice to save mankind and too, to carry “his cross” to the end, a true disciple must be ready, if absolutely necessary, to sacrifice our very life for the Son of God, just as He did to save us. Jesus says, “He who does not take his cross and follow Me is not worthy of Me” (Matthew 10:38).

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

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

+ Father George

THE HOLY TRANSFIGURATION (METAMORPHOSIS) OF OUR LORD, GOD, AND SAVIOR JESUS CHRIST (Part II)

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

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

THE HOLY TRANSFIGURATION (METAMORPHOSIS) OF OUR LORD, GOD,
AND SAVIOR, JESUS CHRIST. (Part II)

The Restoration of Fallen Man

Saint Gregory Palamas: "Now that our nature has been stripped of this Divine Illumination and radiance as a result of the transgression, the Logos/Word of God has taken pity on our disgrace. Indeed, in His compassion, He has OUR NATURE AND HAS MANIFESTED IT AGAIN TO His chosen disciples, clothed more remarkably on Tabor. He indicated what we once were and what we shall become THROUGH Him in the future age, IF WE CHOOSE HERE BELOW TO LIVE ACCORDING TO HIS WAYS AS MUCH AS POSSIBLE.

Saint John of Damascus says that the God-Man Christ, at His Transfiguration, DISPLAYED IN HIMSELF THE ORIGINAL BEAUTY IN THIS SAME HUMAN BODY WHICH HE FORMED. And so he chants: "Being complete God, Thou hast become complete man, bringing together manhood and the complete Godhead in Thy Person which Moses and Elias saw on Mount Tabor in two natures."

Saint Kosmas the Melodist, Bishop of Maiuma (7th Century), emphasizes that Christ put Adam on entire, "and changed the nature grown dark in past times. He filled it with glory and made it godlike." And Saint John of Damascus adds that this "union was without confusion". Saint Kosmas hymns: "The nature that knows no change, being mingled with the mortal nature, shone forth ineffably, unveiling in some small measure to the Apostles the Light of the Immaterial Divinity."

Our RESTORATION is a repeated theme in the hymns of this divine service. Christ has shown His Disciples the nature of man, ARRAYED IN THE ORIGINAL BEAUTY OF THE IMAGE. And He made that nature, which grew dark in Adam, to shine again as lightning, by "TRANSFORMING IT INTO THE GLORY AND SPLENDOR OF HIS OWN DIVINITY. The Savior of our souls in His love and mercy "TRANSFIGURED DISFIGURED MAN AND MADE HIM SHINE WITH LIGHT UPON MOUNT TABOR."

The Divinization of the Saints

In Saint Gregory Palamas’ Hagioretic Tome, he explains that God makes Himself VISIBLE IN THE CHURCH; FOR, IN IT, THE KINGDOM OF THE AGE TO COME REALLY EXISTS EVEN NOW BY ANTICIPATION, EVEN AS CHRIST, BY ANTICIPATION, REVEALED HIMSELF TO THE RIGHTEOUS OF THE OLD TESTAMENT.

Saint Gregory writes: "This is why the Saints ARE THE INSTRUMENTS OF THE HOLY SPIRIT, HAVING RECEIVED THE SAME ENERGY AS Him. As certain proof of what I say, one might cite the CHARISMATA (SPIRITUAL GIFTS) OF HEALING, THE WORKING OF MIRACLES, FOREKNOWLEDGE, THE IRREFUTABLE WISDOM WHICH THE LORD CALLED ‘THE Spirit of your Father’ (Matthew 10:20). …They (the Saints) have received an energy identical to that of the DIVINIZING ESSENCE, AND POSSESS IT IN ABSOLUTE ENTIRETY, AND REVEAL IT THROUGH THEMSELVES. As the Apostle says of Christ, ‘For in Him [Christ] dwelleth all the fulness of the Godhead bodily’ [Colossians 2:9).   …However, "the divinizing gift of the Spirit cannot be equated with the superessential essence of God.  It is the divinizing energy of this Divine essence, yet NOT THE TOTALITY OF THIS ENERGY… Indeed, what created thing could receive the entire, infinitely potent power of the Spirit, except He Who was carried in the womb of hte Virgin…" 


The Eighth Day

   The TRANSFIGURATION (METAMORPHOSIS) IS ALSO A TYPE OF ETERNITY, the Eternal Age to come, THE EIGHTH DAY, in which ALL SHALL BE TRANSFIGURED.  Saint Ambrose tells us that "in order that you may know that Peter, Iakovos (James), and John did not taste death, they were worthy to see the glory of the resurrection; for, ABOUT EIGHT DAYS AFTER THESE WORDS, He took those three alone… For the resurrection cometh to pass on the eight day… But Matthew and Mark say that they were taken after six days [Matthew 17:1; Mark 9:2]. Of this, we may say after six thousand years–for ‘A THOUSAND YEARS IN GOD’S SIGHT ARE AS ONE DAY [cf Ps. 89[90]:4]; but more than six thousand years are reckoned, and we prefer to understand six days AS A SYMBOL, because the works of the world were created in six days [Genesis 2:1]…When the times of the world are completed, the coming resurrection is manifest.“

In setting forth the future brightness of the saints, Saint John Chrysostom says, "The righteous shall shine forth as the sun" (Matthew 13:43), or rather more than the sun…since on the mount too, ‘His face did shine as the sun’ [Matthew 17:2]… The righteous therefore will shine as the sun, and more than the sun in that time: but THE SINNERS SHALL SUFFER ALL EXTREMITIES. Then there will be no need of records, proofs, witnesses. For He Who judges is Himself all, both witness, and proof, and Judge."

Saint Theophylact, in his commentary on Saint Mark, writes: "We ought to understand these words in a spiritual manner. After the end of this world, which was created in six days, if we are truly His disciples, Jesus will lead us also to a high mountain, by which I mean heaven, and He will show Himself to us in greater splendor. For on earth He appeared without glory, as the crucified and the son of a carpenter, but then we will see His glory as the Only-begotten. And we shall see both the law and the Prophets speaking with Him; that is, then we will understand all that Moses and the Prophets spoke concerning Him. Indeed, we shall find that their prophecies are in complete agreement with the events which took place. And then we shall truly hear the Father’s voice, when the Father REVEALS TO US THE SON, TEACHING US, "THIS IS MY SON." How will He teach us? With the overshadowing cloud, that is, WITH THE HOLY SPIRIT WHO IS THE SOURCE OF ALL WISDOM."

Saint Gregory Palamas writes: "The Light which illuminated the Disciples…Will continually and endlessly dazzle us with its most brilliant ray in the age to come, when "we shall always be with the Lord" [1 Thessalonians 4:17], according to His promise." Speaking of the Last Day, he comments, "For it is in the glory of the Father that Christ will come again; and it is in the glory of their Father, Christ, that ‘the righteous shall shine forth as the sun in hte Kingdom of their Father’ (Matthew 13:43). THEY WILL BE LIGHT AND WILL SEE LIGHT, A SIGHT DELIGHTFUL AND ALL-HOLY, BELONGING ONLY TO THE PURIFIED HEART. This light present shines in part, as a pledge, for those who, through impassibility, have passed beyond all that is condemned. Through pure and immaterial prayer, they have passed beyond all that is pure… They will then rejoice in eternity and in glory in communion with Him Who has endowed our nature with a glory and a splendor that is divine. And this wew chant in today’s service: THOU WAST TRANSFORMED UPON MOUNT TABOR, SHOWING THE EXCHANGE MORTAL MEN WILL MAKE WITH THY GLORY AT THY SECOND AND FEARFUL COMING. {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

On the 6th of August, Our Holy Orthodox Church commemorates the Holy TRANSFIGURATION of Our Lord, God, and Savior JESUS CHRIST.

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.

On the 6th of August, Our Holy Orthodox Church Commemorates the
Holy TRANSFIGURATION of Our Lord, God, and Savior
JESUS CHRIST.

Apolytikion (Dismissal) Hymn. Grave Tone

THOU was transfigured on the mountain, O Christ our God, showing
to Thy disciples Thy glory as each one could endure. Shine forth
Thou on us, who are sinners all, Thy Light, Ever-unending, through
the prayers of the Theotokos. Light-bestower, glory to Thee.

Kontakion Hymn. Grave Tone

ON the mount Thou was transfigured, and Thy disciples, as much
as they could bear, beheld Thy glory, O Christ our God; that when
they should see Thee crucified, they would know Ty Passion to be
willing, and would preach to the world that Thou, in truth, art the
Effulgence of the Father.
+

The HOLY TRANSFIGURATION (METAMORPHOSIS) actually took place in February, forty days before the Passion. If we celebrate this feast at that time, it would be necessary to celebrate it during the Great Fast, when according to tradition such a feast should be celebrated for eight days. The feast was moved by the Church Holy Fathers to the month of August for the following reasons: since the Transfiguration took place forty days before the Passion and the Cross, by choosing the 6th of August it would be forty days before the Feast of the Elevation of the Honorable Cross, celebrated by the Church on the 14th of September.

The holy Evangelist Luke records that "eight days after these words," Jesus took Peter and Iakovos (James) and John [Luke 9:28]. Saint Luke "does not contradict this writer," comments Saint John Chrysostom (347-407 A.D.), "but most fully agrees with him. For the one expressed both the very day on which He spoke, and that on which He led them up; but the other, the days between them only. Now mark the goodness of Matthew, not concealing those who were preferred to himself… Why does Christ take with Him these three only? Because these were superior to the rest. Peter indeed showed his superiority by exceedingly loving Him, but John by being exceedingly loved by Him, and Iakovos (James) again by his answer which he gave with his brother, saying, ‘WE ARE ABLE TO DRINK THE CUP." But it was not only by his answer but also by his works… For so earnest was Iakovos (James), and grievous to the Jews, that Herod himself supposed that he had bestowed a very great favor on the Jews when he slew him."

Saint Ephraim the Syrian (306-383 A.D.) answers the question, "Why did He not bring all the disciples? Because Judas was among them, an alien to the Kingdom, and not worthy to be brought. Nor was it fitting to leave him on his own. Our Lord knew he was a traitor…Now if the Lord had left him on his own, they would have said accordingly that He was setting him apart from his companions. Why did Judas hate Jesus? Conversely, why then did Christ choose Judas, making him steward? TO SHOW PERFECT LOVE AND HIS MERCY."

Saint Theophylact (11th century) observed that Christ "brings them up onto a high mountain, showing THAT UNLESS A MAN IS RAISED UP HIGH, HE DOES NOT BECOME WORTHY OF SUCH DIVINE VISIONS. A mountain set apart, because Christ would often perform the most wondrous of His miracles in secret, lest the multitude should see Him as God and think that He was human in appearance only." Continuing Saint Theophylact says, "When you hear "He was transfigured,"do not think that He cast off the body at that moment; for His body remained in its own form, as you hear mention of His face and clothing. But it appeared more resplendent, the Divine exhibiting in small part its effulgence as much as they were able to see." He further explains that when we read that "the Lord "went up into the mountain to pray" [Luke 9:28], IT IS TO SHOW THAT WHEN WE PRAY WE MUST BE ALONE, AND WE MUST ASCEND IN SPIRIT AND NOT INCLINE OURSELVES TO ANYTHING EARTHLY. "And it came to pass, as He was praying, the appearance of His countenance became different, and His garment became white, flashing as with lightning" [Luke 9:29]. He WAS NOT CHANGED IN NATURE, He remained what He was, except THAT THE APPEARANCE OF HIS FACE WAS BRIGHTER THAN BEFORE. And the same thing happened with His clothing. It was THE APPEARANCE OF HIS CLOTHING and not the surface appearance was different."

Saint Ephraim says elsewhere, "The disciples on the mountain BEHELD TWO SUNS: ONE, TO WHICH THEY WERE ACCUSTOMED, SHINING IN THE SKY; AND THE ANOTHER, TO WHICH THEY WERE UNACCUSTOMED. There was the one which shone down on them, and from the firmament gave light to the whole world; and the One THAT SHONE FOR THEM ALONE, WHICH WAS THE FACE OF JESUS BEFORE THEM. And His garments appeared to them white as light. For THE GLORY OF HIS DIVINITY POURED FORTH FROM HIS WHOLE BODY, AND ALL HIS MEMBERS RADIATED LIGHT. His face shone, not as the face of Moses from without. For JESUS’ FACE, THE GLORY OF HIS DIVINITY POURED FORTH, YET REMAINED WITH HIM. From Himself came His OWN LIGHT, WHICH WAS CONTAINED WITHIN HIM. For it did not spread out from elsewhere, and fall on Him… Neither did He receive it to use for a while nor did He reveal to them the unfathomable depths of His glory, BUT ONLY AS MUCH AS THE PUPILS OF THEIR EYES COULD TAKE IN AND DISTINGUISH."

The Light, seen by Jesus’ three disciples on Tabor, EXISTED WITHIN CHRIST BOTH BEFORE AND AFTER THE TRANSFIGURATION, AS THE NATURAL BRIGHTNESS OF HIS DIVINITY. The Hagioretic Tome of Saint Gregory Palamas says, "Jesus is transfigured, NOT BY ASSUMING WHAT HE DID NOT POSSESS, NOR BY CHANGING INTO WHAT HE WAS NOT, BUT BY REVEALING HIMSELF AS HE WAS TO HIS DISCIPLES, OPENING THEIR EYES AND HEALING THEIR BLINDNESS." In chiefly apophatic terms, Saint Gregory calls the Light of the Transfiguration "INEFFABLE, UNCREATED, INCORPOREAL, INACCESSIBLE… WITHOUT END OF LIMITS." In positive terms, he characterizes it as "THE CHANGELESS BEAUTY AND GLORY OF GOD, GLORY OF CHRIST, GLORY OF THE SPIRIT, RAY OF GOD." The Light was neither an apparition nor a symbol. Saint Gregory asserts, "THE LIGHT OF THE TRANSFIGURATION OF OUR LORD NEITHER COMES INTO BEING, NOR CEASES TO BE, NOR CAN BE DESCRIBED, NOR APPREHENDED BY BODILY POWERS; IT WAS INDEED SEEN BY THE EYES OF THE BODY… BUT THROUGH A TRANSFIGURATION OF THE SENSE… AT THAT MOMENT THEY PASSED FROM THE BODY TO THE SPIRIT."

At the time of His Transfiguration, Saint Gregory Palamas says that Christ "BESTOWED A DIVINE POWER UPON THE EYES OF HIS APOSTLES AND ENABLED THEM TO LOOK UP AND SEE FOR THEMSELVES. THIS LIGHT WILL REMAIN FOR ALL ETERNITY, HAVING EXISTED FROM THE BEGINNING." In fact, "CHRIST ALWAYS POSSESSED THIS LIGHT AND ALWAYS WILL HAVE IT WITH HIM." Indeed, "THIS LIGHT IS NEITHER AN INDEPENDENT REALITY NOR SOMETHING ALIEN TO THE DIVINITY." If it were an independent reality, Christ would be composed of three natures: human, divine, and this light. [Source: The Great Synaxaristes of the Orthodox 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



JESUS CONDEMNS HYPOCRISY

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.

JESUS CONDEMNS HYPOCRISY

“Therefore, laying aside ALL MALICE, ALL DECEIT,

HYPOCRISY, ENVY, AND ALL EVIL SPEAKING…” (1 Peter 2:1).

“But the wisdom that is from above is first PURE, THEN PEACEABLE,

GENTLE, WILLING TO YIELD, FULL OF MERCY AND GOOD FRUITS,

WITHOUT PARTIALITY AND WITHOUT HYPOCRISY” (James 3:17).

As we, Orthodox Christians, proceed on our journey to the Feast of the Holy Dormition (Koimisis), along the way we encounter new spiritual challenges which need to be corrected and changed if we are to make any measurable progress. One of the spiritual objectives is to do more listening to God and less talking. In Byzantine hagiography the person depicted on holy icons is shown with a smaller mouth and larger ears, a subtle sign of speaking less, and listening more. What we have to say to God is not as important as what He has to say to us. God already knows what we have to say before we even say it or what we think, or what we need. It is important, however, to do some serious introspection and honestly examine our conscience, our thoughts, our feelings, and our actions.

Our Divine Redeemer Christ expects us to be truthful and avoid falsehood and hypocrisy. Hypocrisy offends Him and He will not have it under any conditions. He exposed the Scribes and Pharisees for their hypocrisy. But what is hypocrisy? The classical Greek word υπόκρισις (hypocrisis) means “an actor playing a part on the stage, playing or acting, feigning, a pretender, an actor.” Today we would say a person who is fake, an impostor, a deceiver, and someone who is theatrical or showy.

This is how Jesus dealt with the Scribes and Pharisees in Matthew 23:13-36:

“The scribes and the Pharisees sit in Moses’ seat. Therefore, whatever they tell you to observe, that observe and do, but do not do according to their works for they say, and do not do. For they bind heavy burdens, hard to bear, and lay them on men’s shoulders; but they themselves will not move them with one of their fingers. But all their works they do to be seen by men. They make their phylacteries broad and enlarge the borders of their garments. They love the best places at feasts, the best seats in the synagogues, greetings in the marketplaces, and to be called by men, ‘Rabbi, Rabbi…

“WOE to you, scribes and Pharisees, hypocrites! For you devour widows’ houses, and as a pretense you make long prayers. Therefore, you will receive a greater condemnation.

“WOE to you, scribes and Pharisees, hypocrites! Because you shut the Kingdom of Heaven in the face of people and you yourselves do not enter! And those who would enter, you prevent them from doing so…

“WOE to you, scribes and Pharisees, hypocrites! For you travel around by sea, and land to make one convert and when one is converted you make him twice as much of an heir of Gehenna as yourselves.

“WOE to you, you blind guides, who say, ‘if someone swears by the sanctuary, it is nothing; but whoever swears by the gold of the sanctuary is bound. You blind fools! Which is greater, the gold, or the sanctuary that sanctifies the gold?

Jesus truly reveals His stand on hypocrisy and exposes those who practiced it and who deceive the Hebrew people. Saint Theophylcat says, “The Lord, therefore, is accusing the Pharisees of themselves not wanting to carry the weight of the Commandments and to practice them. Not only do they not do anything good, but they pretend that they do good.” They have God-given authority and many God-given Commandments, but they are personally ungodly, cold-hearted and vainglorious. Their teaching is to be honored, but they are not to be imitated. A true leader or teacher leads his people to God. The Pharisees do the opposite, placing themselves in God’s stead. Our Lord Christ accuses them of inverting God’s values and, with being mean-spirited, greedy, ambitious, absorbed in externals, hypocritical, and blindly self-righteous. How much worse will it be for Christians who lapse into patterns of religious life similar to the scribes and Pharisees?

These warnings are especially important to Orthodox Christians. This historic Church has maintained the ancient liturgical obligations, beautiful holy objects, specific rituals which externally guard righteousness and imposing tradition, handed down through God-fearing Fathers. These rites can be performed, invoked, defended and passed on without ever being taken by faith to heart; or they can be aids, safeguards and doorways into the True Life of Christ in us, which transform us from glory to glory.

The purpose of this spiritual struggle is to transform us and help become genuine Christians and not hypocrites. There are those that accuse the church-attending faithful of being hypocrites but, I ask you truly, which one of us is not a hypocrite? Everyone of us has a tinge of hypocrisy. What that tells us is that none of us are either righteous or perfect or saints. It is a passion though that needs to be overcome. The scribes and Pharisees focused on the letter of the Law and obeyed it with pride, but they missed the most significant things of God. Their religion was external, therefore, their hearts were not transformed. They conduct religious acts but do not have God-loving hearts. It does no good, Christ says, to clean up the outside when the inside is “full of greed and self-indulgence” (Matthew 23:25). They were so blinded by their arrogance and do not understand that when the inside is changed, the outside, also, will be transformed.

Jesus accuses the scribes and Pharisees that they are just like their ancestors who persecuted and murdered the Prophets of old (Matthew 23:29-31). In building monuments to the Prophets, testify themselves, openly admitting that it was true. Nevertheless, their claim that they would not have done so, however, they are the ones who will very soon plot the murder of the Son of God Himself (Matthew 26:4). The religious leaders made a mockery out of following God. Our Savior’s desire was that the Hebrew people would come to know God and be reconciled with Him.

What lesson do we take from Jesus’ encounter with the scribes and Pharisees? Yes, Jesus was harsh with them but He needed to protect His people from them who for years deceived them, exploited them, abused, and enslaved them, and deliberately kept them away from God. “He calls them hypocrites for professing piety and doing nothing worthy of what they profess, but instead, they would make pretense of long prayer and would devour the widows’ means. They deceived the ordinary people and like leaches sucked them dry.”

No Orthodox Christian should fall into this evil trap. It matters not if one is a religious leader, a follower or a disciple. People may be fooled by a pretender, a hypocrite, but God can never be deceived by anyone. Unfortunately, there are many charlatans or religious frauds today as well. People who have mastered deception and false piety. People who seek to gain one’s confidence and trust. They usually are cunning and manipulative to the point of convincing one of how virtuous they are and to impress one with their knowledge on various subjects and topics. These people, just like the scribes and Pharisees can, if allowed, bring harm and hurt to many innocent people.

The authentic Orthodox Christian must always be truthful, honest, honorable, and always be himself. Never pretend to be something that you are not. Keep your dignity uncompromised, be humble and be loving to all people. There an old Greek saying, “The liar and the thief rejoices only the first year.” In other words, they rejoice over their success to trick someone only for a brief time because he/she is usually exposed soon after. Always do the right thing and give of yourself, your time, talent, and treasure to those who need help without any strings attached. Don’t seek and invite any attention unto yourself but always remain meek unpretentious. Do not seek glory for yourself but give glory to Almighty God the Father.

Glory to the Father, and the Son, and the Holy Spirit, now and forever unto the ages of ages. Amen.

“Glory Be To GOD

For

All Things!”

– Saint John Chrysostomos

– + + +

– With sincere agape in His Divine and Glorious Diakonia (Ministry),

– The sinner and unworthy servant of God

+Father George

THE VENERATION OF THE MOTHER OF GOD DURING HER EARTHLY LIFE

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

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

The Veneration of the Mother of God
During Her Earthly Life.

By Saint John Maximovitch

FROM APOSTOLIC TIMES and to our days all who truly love Christ give veneration to Her Who gave birth to Him, raised Him and protected Him in the days of His youth. If God the Father chose Her, God the Holy Spirit descended upon Her, and God the Son dwelt in Her, submitted to Her in the days of His youth, was concerned for Her when hanging on the Cross–then should not everyone who confesses the Holy Trinity venerate Her?

Still in the days of Her earthly life the friends of Christ, the Apostles, manifested a great concern and devotion for the Mother of the Lord, especially the Evangelist John the Theologian, who, fulfilling the will of Her Divine Son, took Her to himself and took care for Her as for a mother from the time when the Lord uttered to him from the Cross, the words "Behold thy mother."

The Evangelist Luke painted a number of images of Her, some together with the Pre-eternal Child, other without Him. When he brought them and showed them to the Most Holy Virgin, She approved them and said, "The grace of My Son shall be with them," and repeated the hymn She has once sung in the house of Elizabeth: "My soul doth magnify the Lord, and My spirit hath rejoiced in God My Savior."

However, the Virgin Mary during Her earthly life avoided the glory which belonged to Her as the Mother of the Lord. She preferred to live in quiet and prepare Herself for the departure into Eternal Life. To the last day of Her earthly life She took care to prove worthy of the Kingdom of Her Son, and before death She prayed that He might deliver Her soul from the malicious spirits that meet human souls on the way to heaven and strive to seize them so as to take them away with them to hades. The Lord fulfilled the prayer of His Mother and in the hour of Her death Himself came from heaven with a multitude of Angels to receive Her soul.

Since the Mother of God had also prayed that She might bid farewell to the Apostles, the Lord gathered for Her death all the Apostles, except Thomas, and they were brought by an invisible power on that day to Jerusalem from all the ends of the inhabited world, where they were preaching, and they were present at Her blessed TRANSLATION (METASTASIS) into Eternal Life.

The Apostles gave Her most pure body over the burial so as once more venerate the remains of the Mother of God together with the Apostle Thomas, who had arrived then in Jerusalem. But they did not find the body in the tomb and in perplexity they returned to their own place: and then, during their meal, the Mother of God Herself appeared to them in the air, shining with Heavenly Light, and informed them that Her Son had glorified Her body also, and She, resurrected, stood before His Throne. At the same time, She promised to be with them always.

The First Enemies of the Veneration of the Mother of God

The more the faith of Christ spread and the Name of the Savior of the world was glorified on earth, and together with Him also She Who was vouchsafed to be the Mother of God-Man, —the more did the hatred of the enemies of Christ increase towards Her. Mary was the Mother of Jesus. She manifested a hitherto unheard-of example of purity and righteousness, and furthermore, now departed from this life, She was a mighty support for Chrisstians, even though invisible to bodily eyes. Therefore all who hated Jesus Christ and did not believe in Him, who did not understand as the Church understood, who wished to replace the preaching of Christ with their own human reasonings–all of these transferred their hatred for Christ, for the Gospel and the Church, to the Most Pure Virgin Mary. They wished to belittle the Mother, so as thereby to destroy faith also in Her Son, to create a false picture of Her among men in order to have the opportunity to rebuild the whole Christian teaching on a different foundation. In the womb of Mary, God and man were joined. She was the One Who served as it were as the ladder for the Son of God Who descended from heaven. To strike a blow at Her Veneration means to strike Christianity at the root, to destroy it in its very foundation.

And the very beginning of Her heavenly glory was marked on earth by an outburst of malice and hatred toward Her by unbelievers. When, after Her holy repose, the Apostles were carrying Her body for burial in Gethsemane, to the place chosen by her, John the Theologian went ahead carrying the branch from Paradise which the Archangel Gabriel had brought to the Holy Virgin three days before this when he came from heaven to announce to Her Her approaching departure to the heavenly mansions.

The Nestorian Heresy and
The Third Ecumenical Council

When all those who had dared to speak against the sanctity and purity of the Most Holy Virgin Mary had been reduced to silence, an attempt was made to destroy Her Veneration as Mother of God. In the 5th century the Archbishop of Constantinople, Nestorius, began to preach that of Mary had been born only the man Jesus, in Whom the Divinity had taken abode and dwelt in Him as in a temple. At first he allowed his presbyter Anastasius and then he himself began to teach openly in church that one should not call Mary "Theotokos," since She has not given birth to the God-Man. He considered it demeaning for himself to worship a child wrapped in swaddling clothes and lying in a manger.

It was decided to convene an Ecumenical Council, at which hierarchs, gathered from the ends of the world, should decide whether the faith peached by Nestorius was Orthodox. The decree of the Council was the voice of the Ecumenical Church, which clearly expressed its faith that Christ, born of the Virgin, is the True God Who became man; and inasmuch as Mary gave birth to the PERFECT Man Who was at the same time PERFECT God, She rightly should be revered as THEOTOKOS (MOTHER OF GOD).

(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

“JUDGE NOT, THAT YE BE NOT JUDGED” (Matthew 7:1)

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

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

"JUDGE NOT, THAT YE BE NOT JUDGED" (Matthew 7:1)

As Orthodox Christians begin the holy fast during the first fifteen days in the month of August, the Holy Church guides them spiritually so that they may all profit from this spiritual ascesis (struggle) or challenge.

The purpose of this lenten period is to avoid committing sins and transgression as much as humanly possible, especially grave sins, and to concentrate in living a more spiritual life and practicing our Christian faith diligently and deliberately. In other words a more virtuous life, a life in Christ. Sins, create for all of us, obstacles in reaching our spiritual objectives and goals. They add to our burden and create frustrations and bariers to everything good that we are attempting to achieve. Our target is always our Lord Jesus Christ. It is common for most of us as we struggle in our effort to follow the fasting rules of the Church, to lose sight of Him and why we are doing what we are doing.

Everything in our spiritual effort must be Christ centered for everything revolves around our Master. Wherever we do must be done for His sake and for His glory otherwise whatever we do is in vain. Every spiritual exercise must be directed to achieving by the grace of God in strengthening our relationship with Him, to come closer to Him, to be able to hear Him, to feel His agape for us, to become one with Him. We cannot accomplish anything without removing from our daily life all of the debris and dirt from inside of us. Over the many years we have accumulated tons of debris and dirt that needs to be removed completely in order for any of us to move forward. We need to be spiritually cleansed by the Holy Spirit. Holy seasons such as this are a way of beginning this process and by the grace of God continue it from here on end.

One of the greatest spiritual challenges is to cease judging others which is a most serious sin. Why because there is only one Judge, Christ God. He, our Savior forbids judging and condemning others. He forbids condemning others, but not reproving others. A reproof is for another’s benefit, but condemnation expresses only scorn. Saint Theophylact says, "You may understand that the Lord is speaking of one who, despite his own great sins, condemns others who have lesser sins of which God will be the judge.

Jesus says, "For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again. And why do you look at the speck in your brother’s eye, but CONSIDER NOT THE BEAM THAT IS IN YOUR OWN EYE? Or how can you say to your brother, ‘Let me remove the speck from your eye’ ; and look, there is a beam is in your eye? Hypocrite! First remove the beam from your own eye, and then you will see clearly to remove the speck from your brother’s eye" (Matthew 7:3-5). There should be no doubt that we will be jud4:24ged with our own level of "judgment" because we are guilty of the very things we judge others (Romans 2:1). We ourselves have failed in repentance and in fleeing from sin. To pass judgment is to assume God’s authority. The secon part of this verse is found in Mark 4:24 and in Luke 6:38, each in a different context, as Jesus no doubt repeaed this particular message many times.

Saint Theophylact says the following: "He who would rebuke others ought to be BLAMELESS HIMSELF. If he himself has a beam in his eye, that is, some great sin, and he finds fault with another who has only a speck, he causes that man to be eene more shameless in his sin. The Lord shows that he who has sinned greatly is not even able TO SEE CLEARLY THE SIN OF HIS BROTHER. For how could one who has a beam in his eye even see another man who is only slightly injured." The reality, of course, is that we are spiritually blind and yet, we refuse to believe it.

Spiritual blindness means that we are living in darkness. This darkness, of course, is a product of a sinful life. A life devoid of Christ and His Divine Teachings. A worldly life filled with all human weaknesses and passions. A sinful life that creates this blindness also creates confusion and uncertainty. The person cannot think clearly about anything of any substance. When there is no light not only externally but internally the spiritual darkness is profound. Jesus says, "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 the light 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 to a Christian life.

It is up to every Christian person to strive to grow in Christ and reach spiritual maturity. Nothing can be accomplished without our Lord’s help and guidance. Everything is spelled out for us in the God-inspired Holy Scripture and it is up to the individual to follow those instructions faithfully and to implement them throughout his or her life. Otherwise we don’t want any help, we just want to wallow in our misery and hopelessness. It means we love darkness more than the Light. It is much easier to blame everyone else and to judge all others but not ourselves. We do not know it, we don’t want to believe it, but we ourselves are the problem. Once we realize that and repent and seek after the Light, Christ, then we can see clearly.

Kalo Dekapentavgousto! A Blessed Fifteen-Days of August!

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

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

+ Father George

THE KOIMISIS (DORMITION) OF OUR MOST HOLY GLORIOUS LADY THE THEOTOKOS AND EVEVR-VIRGIN MARY AND THE FIFTEEN-DAY AUGUST FAST

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

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

THE FIFTEEN-DAY AUGUST FAST COMMEMORATING
THE HOLY KOIMISIS (DORMITION and METASTASIS (TRANSLATION)
OF THE THEOTOKOS.

The Holy Feast of the Koimisis (Dormition) or Metastasis (Translation) is preceded by a two-week fast, referred to as the Dormition Fast. From August 1st to August 14th (inclusive). Orthodox Christians fast from red meat, poultry, meat products, dairy products, (eggs and milk products), fish, olive oil and wine. In Churches that follow the Old Calendar tradition the Fast is from August 14th to August 28th.

The purpose of fasting is to gain mastery over oneself and to conquer the PASSIONS of the flesh. It is to free people from worldly things and vices and to concentrate on a godly life, a life of faith and virtue. It is to empower the soul so that the soul will be able to avoid the snares of the evil one and his temptations. Saint Seraphim says, fastin is an "indispensable means" of gaining the fruit of the Holy Spirit in one’s life. The Christian is taught by our Lord and Savior Jesus Christ to fight evil "by prayer and fasting." Also, "fasting in the body, O brethren, let us also fast from sin." A person sins in thought, word, or deed.

This holy season offers the opportunity to repent and by the grace of God to receive forgiveness through the Mystery of Confession. It is also necessary that the believer reach out and offer alms or charity to those in need. In order for the fasting to be a true spiritual ascesis one must include prayer, fasting, repentance, confession, alms giving, forgiving one’s enemies, living a more virtuous life, avoiding passions, be vigilant, controlling and dismissing evil thoughts (logismoi), staying humble and read the Holy Bible and the sacred writings of our Church Holy Fathers and the Lives of the Saints.

The Holy Dormition Fast is a stricter fast than either the Nativity Fast or the Apostles’ Fast, with only wine and oil (but no fish) allowed on weekends. As with the other Fasts of the Church year, there is a Great Feast that falls during the Fast in this case the Holy Transfiguration of Christ (August 6th), on which fish, wine and olive oil are allowed.

During the Holy Dormition Fast, in the Greek Tradition, either the Great Paraklesis (Supplicatory Canon) divine service is conducted every evening or the Small Paraklesis. except Saturday evening and the Eves of the Holy Transfiguration and the Dormition.

The faithful bring the Orthodox Baptismal names of their family members, their relatives and friends, to be prayed for, by their parish priest, for their health and protection.

A SUMMARY OF THE HOLY DORMITION OF
THE THEOTOKOS.

Apolytikion (Dismissal) Hymn. First Tone

In birth you preserved your virginity, in death,
you did not abandon the world, O Theotokos.
As mother of Life, you departed to the Source
of Life, delivering our souls from death by your
intercessions.

Kontakion Hymn. Second Tone

Neither the grave nor death could contain
the Theotokos, the unshakable hope, ever
vigilant in intercession and protection. As
Mother of Life, He Who dwelt in the Ever-
virginal womb translated her to Life.

To the last day of Her earthly life She took care to prove worthy of the Kingdom of Her Son, and before death She prayed that He might deliver Her soul from the malicious spirits that meet human souls on the way to heaven and strive to seize them so as to take them away with them to hades. The Lord fulfilled the prayer of His Mother and in the hour of Her death Himself came from heaven with a multitude of Angels to receive Her soul.

The Holy Apostles gave Her most pure body over to burial with sacred hymns, and on the third day they opened the tomb so as once more to venerate the remains of hte Mother of God together with the Apostle Thomas, who had arrived then in Jerusalem. But they did not find the body in the tomb and in perplexity they returned to their own place; and then, during their meal, the Mother of God Herself appeared to them in the air, shining with heavenly Light, and informed them that Her Son had glorified Her body also, and She, resurrected, stood before His Throne. At the same time, She promised to always be with them.

The Holy Apostles greeted the Mother of God with great joy and began to venerate Her not only as the Mother of their beloved Teacher and Lord, but also as their heavenly helper, as a protector of Christians and intercessor for the whole human race before the Righteous Judge. And everywhere the Gospel of Christ was preached, His Most Pure Mother also began to be glorified. (Source: The Orthodox Veneration of the Birthgiver of God by Saint John Maximovitch)

___________
"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 Georg