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

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

On the 1st of August, Our Holy Orthodox Church Commemorates the Procession
of the Precious and Life-Giving Cross of Our Lord Jesus Christ.

Apolytikion (Dismissal) Hymn of the CROSS. First Tone

SAVE, O Lord, Thy people and bless Thine inheritance, grant Thou
unto the faithful victory over adversaries. And by the power of
Thy Cross do Thou preserve Thy commonwealth.

Kontakion Hymn of the CROSS. Fourth Tone

THOU Who wast raised up on the Cross of Thine own will, O
Christ our God, do Thou bestow Thy compassion upon this, Thy
new commonwealth named after Thee. Gladden with Thy sovereign
mighty our most Orthodox hierarchs, and vouchsafe them victory
over every false teaching; and as Thy help in war may they possess
the weapon of peace, the trophy invincible.
+

The Forefeast of the Procession of the CROSS of our Lord Jesus Christ, from the imperial palace into Conastantinople, was introduced on the previous day, the 31st day of the month of July. With gladsome hearts, we keep festival at the Glorious Procession of the Cross that has illumined our souls and hallowed our bodies by the grace of Christ voluntarily nailed on it and lifted up in the midst of the earth to save our race and unite it with the hosts on high.

Today, for the Slavonic Feast of the Savior and the Theotokos, we chant that which was spoken of by Moses: "Ye shall see your life hanging before your eyes." More precisely, this refers to the passage wherein we read that "Moses prayed to the Lord for the people; and the Lord said to Moses, ‘Make thee a serpent, and put in on a signal-staff; and it shall come to pass that whenever a serpent shall bite a man, everyone so bitten that looks upon it shall live" (Numbers 21:8). The brazen or bronze serpent lifted up on a pole by Moses in the desert is interpreted by the Holy Fathers of the Church AS A TYPE OF THE PASSION OF SALVATION ACCOMPLISHED BY MEANS OF THE CROSS. Saint Kyril of Jerusalem writes: "It was Life, which hung on the Cross, says Moses weeping, ‘And thy life shall be in suspense before thine eyes; and thou shall be afraid by day and by night, and thou shalt have no assurance of thy life" (Deutoromy 28:66),’ …This was the figure which Moses completed by fixing the serpent to a cross, that whosoever had been bitten by the living serpent, and looked to the brazen serpent, might be saved by believing" (Numbers 21:9; John 2:14).

Does then the brazen serpent save when crucified, and shall not the Son of God, the incarnate Logos/Word and Christ Jesus, save when crucified also? On each occasion LIFE COMES BY MEANS OF THE WOOD. For in the time of Noah the preservation of life was BY AN ARK OF WOOD. In the time of Moses, the sea, on beholding the emblematical rod, was abashed at him who smote it. Is then Moses’ rod mighty, and is the Cross of the Savior powerless?" Therefore, we chant today, "Christ, becoming incarnate, accepted both crucifixion and death, thereby releasing man from the curse, pouring forth incorruption upon the Thrice-Blessed Tree."

The Feast of the CROSS is kept jubilantly especially by Greeks and Russians, who established it jointly during the reign of Emperor Manuel I Komnenos (1143-1180). Both sovereigns achieved victories in 1164, vanquishing the enemies of each respective realm with the help of God. In both campaigns the soldiers carried crosses, from which a supernatural brilliance radiated. As we read in the notice for the 31st of July, the custom of having the CROSS of Jesus process through the city streets was a tradition of long standing. The hot month of August, oftentimes hosted diseases and epidemics. Hence, the Wood of our Lord’s Cross was an effective antidote for those who venerated it with faith. The faithful welcomed the Precious Relic as an unfailing fountain of sanctification and healing and gifts, and took refuge in it as their common defense against sufferings and pangs and passions–no matter how chronic the latter. In the Capitol, they also performed the blessing of hte waters.

On this day the Russian Church also combines the commemoration of the Honored Cross with the Baptism of Rus, which took place on the 1st day of August, in the year 988. In 1627, a joyous command, issued by order of Patriarch Philaret of Moscow and All Rus, entitled "Account of the Order of Services in the Holy, Cahtolic, and Apostolic Great Church of the Dormition," furnished the following explanation of today’s celebration: "On the day of hte Procession of the Venerable Cross, there is a church procession for the sanctification of water and for the enlightenment of the people, throughout all the towns and places." The present practise in the Russian Church conducts the Lesser Sanctification of Water today, either before or after the Divine Liturgy. By reason of this divine office of Blessing of the Waters, this first feast of our Lord in the month of August is sometimes called "Savior of the water." There may also be a blessing of new honey, which is why the feast is also known as "Savior of the Honey."

We chant the praises of THE CROSS, the Invincible Weapon and Guardian of the Orthodox, and embrace it with faith, seeking its power to rescue from the snares of the enemy and to guide us to the haven of salvation. When the Cross was fixed in the earth, the demons were wounded and fell. When it was borne aloft by the armies of Christ, adverseries were laid low. Let us reverently kiss the Cross, the Glory of Christ, and draw near to our Lord, crying to Him to exalt the horn of His Christian peoples and to grant us peace. Whensoever Thou, O Lord, shouldest come to judge the world, with Thine Angelic Host going before Thee and Thy Cross shining more brilliantly than the sun, we implore Thee, O Christ, to have mercy on us and save Thy people by the power of Thy Cross. [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.

GOD GIVEN TALENTS (GIFTS) TO HIS STEWARDS (Matthew 25:14-30)

"It is as a man travelling into a far country, who called his own servants,
and handed over to them his goods. And unto one he gave five talents,
to another two, and to another one; to each one according to his one
strength; and straightway took his journey. Then he that received the
five talents went and traded with the same, and made them another five
talents. And likewise he that had received one went and dug in the earth,
and hid his lord’s money. After a long time the lord of those servants
cometh, and reckoneth with them,"

How many of us contemplate on the use of the God-given gifts that He has bestowed upon us? Do we know that we have been endowed by one or more priceless gifts entrusted to us by our Heavenly Father to invest them and multiply them before He returns? We are directly accountable to Him and responsible to make sure that His gifts to us are invested wisely "For every good gift comes from above," and our Merciful Lord gives us this special "good gift," using each for our own and our neighbor’s salvation. "But he who buries the talent is he who cares only for his own benefit and not for that of others, and he is condemned. But if you should see an intelligent and skilled man misusing his intelligence in various pursuits, in deceithful, and in earthly affairs, you may say that such a man has buried his talent in the earth, that is, in earthly matters, wirtes Saint Theophylact. He comes and demands accountability from those who received it.

Saint Theophylact in his commentary in the gospel according to Saint Matthew 25:14-30 states: "Both of those who has worked and traded with the talents given to them are praised equally by the Master, each one hearing, "Well done, thou good and faithful servant." "Good" we understand here to mean "loving all mankind" and "without spite," he who imparts his own goodness to his neighbors. Those who have shown themselves to be faithful over a few things are made rulers over many things. But even if we are deemed worthy of gifts in this life, that is nothing in comparison to the good things that are to come. "The joy of the Lord" is the unending gladness which God has, rejoicing in His works, as David says. With such joy did the Saints also rejoice in their works, just as the sinners grieve over their own deeds and regret them. The Saints have the Lord AS THEIR WEALTH and they rejoice in Him…For each one, according to what he has received, is seen to be perfect to the degree that he accomplishes what he has been given to do. Such are the good servants; but the wicked and slothful servant justifies himself differently, in a manner befitting to him. For he calls his Master "hard", as many today call their teachers "hard" or "exacting".

"…So God takes the gift away from that wicked and slothful servant. He who has received a gift by which to benefit others, and does NOT so use it, FORFEITS THE GIFT ITSELF. Do you see that he who applies the greater diligence draws to himself the greater gift? To him who has the greater diligence, MORE GRACE WILL BE GIVEN AND IN ABUNDANCE. But from him who is NOT diligent, EVEN THE GIFT WHICH HE THINKS HE HAS WILL BE TAKEN AWAY. FOR HE WHO IS NOT DILIGENT AND DOES NOT WORK AND TRADE WITH WHAT HE HAS RECEIVED, DOES NOT HAVE THE GIFT, BUT ONLY APPEARS TO HAVE IT. FOR HE HAS BLOTTED IT OUT BY HIS NEGLECT."

Since the faithful are stewards of God’s gifts, each of us will give account of how we used the "abundance." Jesus speaking to His disciples said, "For whoever has, to him more will be given, and he will have abundance; but whoever does NOT have even what he has will be taken away from him" (Matthew 13:12). When one has zeal, he "will be given" more from God. But if he does not use what he has and fails to participate in the life of the Kingdom, God’s gifts "will be taken away."

There are still some, who have not understood, that we, as servants of God, have a divine purpose in life. Our principle purpose is to do God’s will, to be His instruments of love on earth, to act as His agents, His ministers (diakonoi) and to use His divine gifts to bring hope, comfort, peace, kingness, goodness, to His children who are suffering, the poor, the neglected, the abused, and the exploited by the wicked of this world. Let us recall the Divine words of our Lord Who said, "Assuredly I say to you, inasmuch as you did it to one of the least of these My brethren, you did it to Me" (Matthew 25:40). According to Saint Theophylact, By "the least brethren" He means all the poor. For every poor man is Christ’s brother for the very reason that Christ, too, spent His life in poverty."

There is nothing more tragic than to fall into slothfulness, indifference, and apathy. To waste God’s gift of life and His talents. Not to be willing to contribute anything to anyone but be absorbed by one’s pride, ego, and selfishness. This kind of attitude indicates how ungrateful and negligent a person can be. Why would such a person ever expect God’s blessings and rewards? Saint Isaac the Syrian says, "Ease and idleness are the destruction of the soul, and they can injure…more than demons." Also, in Proverbs it says, "And the soul of the idle man will be hungry" (Proverbs 19:15). When a person chooses to be idle, he is too lazy to seek wisdom and God’s virtues. Thus, his soul starves because the natural virtues are unable to grow and develop in him through Wisdom. The faithful man looks for opportunities to serve His God and his fellow man. Time, for a devout Christian, is of the utmost importance and does not squander God’s treasure. Even ONE talent was a great deal of money; here it represent the goodness God has bestowed on each person. The amount each receives is based on the person’s abilities (Romans 12:4-7). God does NOT SHOW PARTIALITY IN THE ULTIMATE REWARD, FOR ALL ARE INVITED TO SHARE THE SAME JOY.

The "wicked and LAZY SERVANT" could NOT evade responsibility FOR IGNORING HIS TALENT, because IDLENESS IS AS MUCH A REJECTION OF GOD AS OUTRIGHT WICKEDNESS. Burying the talent "in the ground" is an illustration OF USING ONE’S GOD-GIVEN GIFTS FOR EARTHLY PURSUITS. The "bankers" represent other faithful people to whom the man could have turned to help him use his talents wisely. Since help was available to him in the Church, the man has no excuse. Therefore, his Master’s decision is, "Cast the unprofitable servant into the outer darkness. There will be weeping and gnashing of teeth" (Matthew 25:30).

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

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

+ Father George

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

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

The Sweet sound of the Church Bell calling
all to worship.

How comforting and inspiring is the sweet sound of the church bell. Many of us remember, especially when we were young on Sunday morning hearing the church bell of the local parish ringing as the divine services were about to commence. And in some cases where there were more than one church in vicinity one could hear one bell after another calling all to worship. However, church bells were rung not only to call the faithful to worship, but to inform those absent from divine services of the various important liturgical moments of the divine services. The bells also were rung upon the arrival of the local bishop who entered the church to officiate in the Divine Liturgy. The Orthodox Christian tradition there are different types of bell-ringing for various religious services. There is a slow rhythmic unhurried striking of one bell which is rung for the announcing of the beginning of the divine services such as the 9th Hour, Vespers (evening), Compline, Orthros (Matins), Doxology and beginning of the Divine Liturgy, etc. Church bells are used especially during Holy and Great Week for the different solemn processions. Bells are used also at funeral services.

Bells were and are used as a signal that something of significance has happened in the life of the church or even country. I recall when the church bells were rung at Holy Cross Greek Orthodox Theological School in Boston, Mass. when President Kennedy was assassinated and all the clergy, seminarians, and professors were called to conduct a special prayer service for the President and for the country.

Bells are rung on the great Liturgical Feast-Days of the ecclesiastical year, such as Pascha, Pentecost, Holy Nativity of Christ etc. Bells are also rung for non-liturgical events such as the outbreak of war or peace, of general public morning and even at times of imminent danger such us tornado warnings, floods, fire and other emergencies.

The tradition of ringing church bells dates back to 400 A.D. Our Eastern Orthodox Church has a long and complex history of bell ringing and in the Russian Orthodox tradition particularly is very sophisticated and complex.

Bells In the Old Testament Tradition

Bells are mentioned in the Holy Bible during a description of the high priest’s robe. The Book of Exodus instructs that ‘bells of gold’ were to be attached to the hem of the high priest’s robe so that the people could hear the high priest as he entered and exited the Holy of Holies (Exodus 28:31-35). The Holy of Holies was the most sacred space in the Old Testament Tabernacle and Temple, housing such holy items as the Ark of the Covenant.

Whether the tradition is grounded in truth or not, we can see that as early as the Old Testament days, the sound of bell ringing meant good news for God’s people because the ringing indicated that the people’s sins had been atoned for in a manner acceptable to God.

Church bells remind us of God’s presence and the believer is reassured that he or she is not alone and that He is always with us at of joy, as well as sorrow. Bells are sometimes referred as "singing icons" because they establish the accousting space of an Orthodox church just as painted holy icons and hymnography define its visual and noetic space respectively.

The use of bells is symbolic of the proclamation of the Gospel. Another instrument used in the Orthodox Christian Tradition, especially the Monastic, is the use of the SEMANTRON. The quieter and simpler sound of the semantron is understood to symbolize the Old Testament Prophets, for it is the symbol only of a coming event whereas the ringing of the bells is spread far into the air symbolizing the annunciation of the Gospel throughout the world.

The semantron (Gk. σήμαντρον) is a percussion instrument used mostly in monasteries to summon the monastics to prayer or at the start o procession. It was also known as simantra (Gk. σήμαντρα) xylon (ξύλον) and talanto (τάλαντο). The instrument comes in three main varieties: portable, consisting of a long wooden plank held in the player’s non-dominant hand, and struck with a wooden mallet in the dominant; a larger, heavier fixed timber block suspended by chains and struck by one or two mallets; and a fixed metal variety, often horseshoe-shaped and struck by a metal mallet.

The semantra are usually suspended by chains from a peg in the proavlion (porch of the catholicon) or perhaps outside the refectory (trapeza) door, or on a tree in the courtyard eliciting loud, somewhat musical sounds (κρούσμα, krousma). Although simple, the instrument nonetheless produces a strong resonance and a variety of intonations, depending on the thickness of the place struck and the intensity of the force used.

While continuing in daily use at monasteries for the various services the semantra have played a long-lasting part in Orthodox history. Their origin has been traced to at least the beginning of the 6th century, when the semantron had replaced the trumpet as the agent of convocation in the monasteries in Palestine and Egypt, including Saint Catherine’s Sinai; the rhythms struck on wood were soon vested with the aural memory of rhythmic blasts from earlier trumpets, an iconography of trumpeting that was eventually transferred to the bells.

Of Levantine and Egyptian origin, its use flourished in Greece and specifically on Mount Athos before spreading among the Eastern Orthodox regions i.e., Bulgaria, Romania, Moldova, Serbia, Montenegro, Bosnia, and Hercegovina and Northern Macedonia. It both predates and substitutes for bells, which were, according to one account, first introduced to the East in 865 by the Venetians, who gave a dozen to Emperor Michael III, being used to call worshippers to prayer.

In Byzantium, the use of bells did not really gather momentum until after the Fourth Crusade (1202-1204). and at the 1453 Fall of Constantinople semantra still outnumbered bells by a five-to-one ratio. One reason why semantra continued to be used in Southern Europe in particular is that the ringing of bells was outlawed during the Ottoman enslavement and rule and islamic laws, forcing monasteries to use the semantron instead, the practice then became traditional. Larger and smaller semantra have been used, the smaller being sounded first followed by the larger, then by those of iron. Theodore Balsamon (12th century) in a treatise on the subject compares the sounding of the little. great and iron semantra to the preaching of the Law and of the Gospel.

It has also been said that symbolically the striking of the wooden semantron symbolizes the sound of the building of the Ark by Noah and the calling and gathering of the animals that came to find safety in the Ark until the Great Flood was over. Currently it is used to call the faithful Orthodox Christians to prayer and worship as well as their spiritual safety from the danger from the new flood of evil surrounding and threatening the world and all of humanity.

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

With sincere with 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.

Divine Miracles (Gk. Θεία Θαύματα)

"Jesus answered and said to them, ‘Go and tell John the things
which you hear and see:
The blind see and the lame walk; the lepers are cleansed and the
and the deaf hear; the dead are raised up and the poor have the
gospel preached to them" (Matthew 11:4-5).

During His earthly Ministry Our Lord Jesus Christ performed numerous miracles through which He revealed the prophecy by Isaiah who predicted that at the Coming of the Messiah the "blind" would "see", the "lame" would "walk," "lepers" would be "cleansed" , the "deaf" would "hear" Jesus Christ fulfills the prophecies of Isaiah, bearing the fruit which ONLY the Messiah can produce. These were the signs that Saint John the Forerunner was waiting to hear when he asked Him, "Are You the Coming One or do we look for another?" (Matthew 11:3).

Miracles mentioned by Christ in the New Testament are: The Leper cleansed, the paralyzed servant of the centurion,The Gergesen Demoniacs, the Paralytic, the healing of the woman who had a flow of blood for twelve years, the ruler’s daughter who was resurrected, the healing of the the blind men, the feeding of the five thousand, Jairus’s daughter raised, the Barren Fig Tree, the miracle of the abundance of fish at Lake Gennesaret, Calming of the Storm, first Sign at the wedding feast in Cana, and of course the greatest of all miracles of our Savior is His Resurrection from the dead. Christ’s Divinity works together with His humanity to accomplish His miracles. All miracles manifest the grace of the Holy Spirit our God. They are the action of the Holy Trinity, Father, Son, and Holy Spirit.

Our Lord Jesus Christ, the GodMan came down from heaven to bestow healing and to save all of mankind. The wonders or miracles performed by our SaviorGod were acts of Divine Love. Fatherly love for His children who are suffering. It is also referred to as God’s mercy for man. After Jesus Ascended into Heaven, the Holy Apostles continued to preach the good news and to bring healing to those afflicted with various infirmities and demon possession. The grace of God works through His Holy Church, the Head of which is our Lord Jesus Christ Himself, the Physician of our souls and bodies. Therefore, His miracles will continue happening unceasingly and without end.

As a priest of our Holy Orthodox Faith I have personally witnessed many awesome wonders over many decades. Our Almighty and Benevolent God has healed many of my parishioners over five decades of ministry. Orthodox Christians who were suffering from cancer, from aneurysms, complication of the delivery of a baby, from bombing of a house during war, of drowning, of finding a bone marrow donor, the manifestation of a consecrated eucharistic host at a small chapel dedicated to Saint Nektarios, and the bringing back to life a young man who was declared dead by physicians and corner in a local hospital. Miracles are the direct intervention of God when people have lost all other hope.

Our faith is a living faith! Our Heavenly Father reaches out in His love and mercy to save us and to restore us back to health from dreadful and incurable diseases. Are illnesses the result of sin? Not all, but most. The ailments of the paralytic and of the man who suffered pain in his legs (as recorded in the Book of Kings (see III Kings 15:23) were caused by sin. There is no greater Physician than our Lord Jesus Christ, the Physician of our souls and bodies. All of the Divine Mysteries (Sacraments) of our Holy Church grant us forgiveness, healing, and eternal life. Our church is a hospital where we all gather to meet with our Lord, to seek healing from Him, to find mercy and forgiveness of our sins, to reconcile with Him through repentance, to be cleansed, and to be united with Him through the Holy Eucharist.

"Jesus said to him, ‘If you can believe, all things are possible to him who believes" (Mark 9:23). Belief in Christ is essential and He honors whatever faith we have and He will increase our faith when we sincerely desire Him. God’s power is released through faith. Jesus seeks to elicit faith from us. We receive the incarnate Son through faith, and then live by faith. We should always be personally involved and actively participate in God’s righteousness through our proper response of belief and obedience. Living by faith in Christ, we exhibit the fruit of the Holy Spirit (Romans 14:17; 15:13). We entreat God to help us, to heal us, to guide us, to forgive us, to save us, through prayer and humble obedience. We are not just bystanders waiting for the Lord to do everything for us without any effort from us.

The Orthodox answer to the Protestant question to us, "Are you saved?" is the following: (a) I have been saved, being joined to Christ in baptism, (b) I am being saved, growing in Christ through the Sacramental life of the Church, (c) I will be saved, by the mercy of God at the Last Judgment. We who believe are granted entrance into His Kingdom by His grace. Through His mercy we are justified by faith and empowered by God for good works or deeds of righteousness which bring glory to Him. We do not merit or earn salvation, salvation is His gift to us. It is His Cross that saves and not ours. What the Lord asks His followers is, "deny himself and take up his cross and follow" Him. (Matthew 16:24). The cross is a symbol of suffering by Christians in imitation of Christ. Self-denial is for the sake of Christ and the gospel for a more perfect life. Similarly Divine miracles cannot be claimed by anyone for they are given by God Who determines in His wisdom and love when to grant them.

The Mother of God, the Theotokos, at the wedding feast in Cana asks Him to work a miracle for she knew that her Son, the Son of God, had power beyond that of ordinary men [Luke 2:19, 51). However He resists at first by saying to her, "Mine hour is not yet come" (John 2:4). According to Saint Theophylact, "When the Lord says, "Mine hour is not yet come," is is not because He is subject to the constraints of time. How could He be, having created the ages and time itself? His statement means that He does everything at the time most beneficial for us and our salvation." The Lord does not flatly ignore His mother’s request and He does what she wanted Him to do, to perform the miracle so that the wedding celebration would continue. This was the first of Christ’s miracles, and no one could yet imagine His great power. Saint Theophylact says, "Understand the wine to signify the Evangelic Word, and the water, all the ordinances which preceded the Gospel."

As human beings we have many limitations and constraints. If we are honest with ourselves we will accept that very fact and put aside our prejudices and pride and with faith and humility ask for help from our Divine Creator and Heavenly Father. His love for all of His children is true and infinite. However, we must trust Him and to wait patiently and prayerfully to respond to our request when He determines is most beneficial to us. God’s wisdom is perfect and beyond our understanding, "Therefore, do NOT be like them. For your Father KNOWS THE THINGS YOU HAVE NEED OF BEFORE YOU ASK HIM" (Matthew 6:8). When we pray, we do not lecture God or make demands, but we are humble and sincere. It is not repetition per se, but VAIN repetition which Jesus condemns. Many of our Saints encourage us to continue praying for His aid and mercy. As Orthodox Christians we witness our constant entreaties and petitions to our Savior, to God the Father and to the Holy Spirit "for the salvation of our souls, for the peace of the whole world, for the union of all all mankind, for the abundance of the fruits of the earth, for our deliverance from all affliction, wreath, danger and necessity, etc. (Divine Liturgy).

When you pray, be truthful to Him and always be yourself. You are speaking to your heavenly Father who loves you and cares for you. Don’t ever doubt either of His love for you or of His willingness to help you. Be patient and reverent. One needs to only look at the Crucifix and see Him on the Cross, if one doubts, and see how much He loves us, unworthy as we are. What greater proof of His love than that! Be strong and face all your problems in life with faith, courage, and know that God is with you always and whatever you’re facing, He is there with you, and you are never alone or forgotten. Jesus said, "…If you have faith as a mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move; AND NOTHING WILL BE IMPOSSIBLE FOR YOU" (Matthew 17:20).

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

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

+ Father George

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

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

The Wonders (Miracles) and Holy Martyrdom of
Saint PANTELEIMON.

The Saint turned his attention to his pagan worshipping father Efstorgios by challenging his pagan faith. Little by little, Efstorgios’ devotion to the gods cooled. His son noticed this gradual change in his father and gave thanks to God. He kept entreating the Lord without ceasing for the speedy enlightenment of his father. Our God hearkened to the entreaty of the son and dispensed it in His own time and manner, which was the wisest and best. Efstorgios came to right-believing piety by means of the Wonder-working (Miracle-working) incident. On one occasion, when a certain blind man was led to the house of Efsrorgios, the kinfolk of the sufferer knocked at the door and asked, "Is Pantoleon the physician within?" The holy doctor, as he heard them for himself, also invited his physician father that they might both see the patient. Pantoleon asked the blind man what he sought. The patient answered directly, "I desire the light of my eyes, O most excellent doctor. For nothing is more sweeter to man fhan the power of vision. Pantoleon remarked, "The disease of thine eyes can be cured alone by the True God, using me as His instrument. As for the remuneration that thou hast promised, thou art to go and distribute it among the poor." His father said to his son Pantoleon his condition is beyond not only thy power but also the healing art. Pantoleon cautioned him gently, adding, "Be taking heed, father, to believe the Truth by the evidence of thine own eyes." Then he TRACED THE SIGN OF THE CROSS OVER THE SIGHTLESS EYES OF THE BLIND MAN. Pantoleon then called upon the Most-Sweet and Saving Name of our Lord Jesus Christ. Behold the Wonder! (Miracle!) INSTANTLY, THE EYES OF THE BODY WERE OPENED AND RECEIVED LIGHT BUT ALSO THE EYES OF HIS SOUL, FOR THIS MAN WAS AN IDOLATER. The working of this great sign, which was wrought in the name of the Christ, had its effect. For in that very hour not only the patient but also the father of the Saint cried aloud in a great voice, "CHRIST IS THE MOST TRUE GOD AND ALL POWERFUL!"

The Saint gave glory to the Lord. He then escorted them to the sanctified Hermolaos for Baptism. Not much time passed before that blessed father departed from this life to be with Christ, after having turned to the Lord in repentance.

As many suffered from sickness, they all sought no other physician other than Pantoleon. Thus, the patients of Pantoleon received a twofold healing: SALVATION OF THE SOUL AND HEALTH OF THE BODY. As for the other pagan doctors in that city, they were moved to envy and malice beholding the wonder-workings wrought by that young physician. Their resentment and malice toward Pantoleon multiplied. They sought a reason to bring him into discredit before the emperor.

The Great Persecution of Christians in April of 304 A.D. culminated in a final edict commanding all Christians, clergy and laity alike, to offer sacrifice, on pain of death. The enemies of Pantoleon told the pagan emperor Maximian: "Your majesty, did you know that Pantoleon,whom you greatly admired and encouraged to study as the royal physician, has no fear now of your imperium’s great power or authority? These allegations profoundly sorrowed Maximian. He commanded his soldiers to find the former blind man who was cured by Pantoleon and bring him before his judgment seat. After a lengthy interrogation of the blind man he commanded to "Take this friend of Christ and strike off his head." After his beheading, Pantoleon purchased his holy relics and were laid to rest in the place where Pantoleon had entombed his father.

Maximian now summored the saintly physician before him. When he arrived in the palace, the emperor commenced the interrogation. Since Maximian was unable to persuade him with blandishments or threats, he began his punishment with the application of instruments of torture. First, they suspended Pantoleon upon a wooden pole, where they lacerated and flayed his flesh with iron nails. Followed by the application of fiery torches that badly burned his sides and his wounded members. While he was tortured, his mind was fixed upon that One, the Christ, Who was able to bestow aid. Jesus came to him in the form of Ermolaos, who spoke to him with genuine paternal affection, "Cease fearing, My child, for I am with thee…" Together with those words, the hands of the soldiers executing the torture became paralyzed and the torches were extinguished. The wounds of the Saint were healed.

.
This account, my brethren in Christ, is the account of the Martyrdom and the wonderworkings of the most glorious and unmercenary healer Panteleimon. Portions of the holy relics of the Great-Martyr were distributed throughout the world. His Venerable head is now located at the Russian Monastery of Saint Panteleimon on the Holy Mountain. Saint Panteleimon, after his repose, worked multitude of cures for diverse illnesses and demonic possession. Not many from among the numberless miracles, regrettably, were recorded. [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 27th of July, the Holy Orthodox Church Commemorates the
glorious Great-Martyr and Unmercenary Healer PANTELEIMON,

Apolytikion (Dismissal) Hymn. Third Tone

O HOLY prizewinner and healer Panteleimon, intercede with the
Merciful God that He grant unto our souls forgiveness of
offences.

Kontakion Hymn. Plagal of First Tone

SINCE thou art an imitator of the Merciful One, and hast received
from Him the grace of healing, O prizewinner and Martyr of Christ
our God, by thy prayers heal the diseases of our souls, and ever
dispel the stumbling-blocks of the enemy from them that cry
unceasingly: Save us, O Lord.

+



Saint Panteleimon, the glorious Great-Martyr, flourished during the years of the pagan Emperor Galerius Maximian. Panteleimon hailed from the city of Nikomedia. He was born there 284 A.D.. He was the son of a pagan physician, named Efstorgios. His mother, named Evoulee, came from Christian lineage. As much as Efstorgios depended on the idols to effect cures, so much was Evoulee’s love and eagerness heightened toward the Orthodox Faith. She brought up their child, whom they named Pantoleon (meaning "a lion in all"), not only with what was necessary for the body but more so with what was needful for the soul. She would instruct and exhort him in the Faith handed down by Christ. Within a few years, however, the blessed Evoulee reposed. Pantoleon was sent to school, studying first the basic curriculum and then undertaking those subjects integral to a Greek education. When he was taught sufficient knowledge, his father apprenticed him to a splendid doctor or that time, named Ephrosynos, that Pantoleon might gain experience in medical science. The young man, on account of his quick mind, surpassed his fellow students.

Pantoleon possessed a handsome countenance. His manner of speech was sweet and soft spoken. His figure was modest and average. He was a man of excellence with a well-ordered mind. Whoever encountered him and entered into a conversation with him found him to have a pleasing manner of address and a congenial disposition, so that one received both joy and delight form the acquaintance. By reason of his virtues, he came to be widely known. Emperor Maximian, who saw him one day when he accompanied Ephrosynos to the palace, asked after the young man. He learned from Pantoleon’s teacher of the apt pupil’s dexterity and genius. But Maximian could discern for himself both Pantoleon’s prudence and self-possession. He was impressed with his demeanor and speech. So pleased was the emperor that he commanded Ephrosynos to instruct Pantoleon as much as possible so that he might become the ultimate doctor and fit for his palace. At the same time, in the year 304 A.D., the Saintly Hermolaos, the priest of the church of Nikomedia, was in hiding. He was concealed in a house with other Christians for fear of the emperor. Since Ephrosynos’ surgery and home were in the same neighborhood, the Christians observed the goodly young man coming and going to read his lessons at his tutor’s clinic. Hermolaos discerned that the young man was most modest in his deportment. He perceived that his soul was replete with goodness and innocence. He understood in the Spirit that if the seed of the word fell upon the good ground of the aspiring doctor’s soul, it would bear a hundredfold. The Lord led him to understand that "this one is a vessel of election to Me, to hear My name before the nations, and kings…" (Acts 9:15), as it was once said of the holy Apostle Paul who was then Soul.

Such were the private thoughts of Hermolaos He desired to make the attempt to catch Pantoleon in a dragnet for the Kingdom of the heavens. The priest, therefore, opened the door of the house and cordially invited the young man inside for a conversation. Pantoleon obliged the Venerable Elder. Hermolaos greeted him warmly, asking his name, his pursuits, and his position. The youth was straightforward in his responses. He added that his late mother had been a Christian, but that his father was an idolater. Hermolaos interjected, "But thou, child, which religion dost thou love better?" Pantoleon answered, "When my mother was alive, she was always exhorting me to become a Christian when I came of age, which was also my desire as well. But when my mother reposed in my early boyhood, leaving me alone with my father, it was he who insisted that I abide in his religion. For it was his ambition that I should honor the emperor." Hermolaos then inquired, "My child, what is thy field of study?" The young man replied, "Medicine, honorable elder, as taught by Asklepios, Hippocrates, Galen, and other learned men of this science. It was this profession that my father Efstorgios preferred for me above all others. Furthermore, my teacher Ephrosynos has encouraged me to pursue this course of study, believing that I shall come to excel as a physician capable of treating any disease or illness."

Hermolaos, hearing this said to him that the True God is one: JESUS CHRST. If thou wilt believe in Him with all your heart, He shall heal every disease without the application of any medicinal herbs or botanicals. By His grace He cleanses lepers, delivers demoniacs, stanches hemorrhages, and heals other implacable and incurable illnesses. Indeed, it would be easier to count the snds of the sea and the stars of the heavens than to measure the wonders (miracles) of the Christ. Even now, at all hours and places, He stands by His servants and helps them, working signs and greater marvels than when He was upon the earth. For Christ said that the one who believes in Him shall do greater works than He, because He would be going to His Father. He promised these and other gifts to His children who love Him. For we, as heirs of God, and joint heirs with Christ, would be made heirs of His Kingdom.

Pantoleon, hearing these promises, sensed an abundance of joy in his heart. He responded thusly: "Whatsoever thou hast said, O holy elder, I have heard many times from my mother in the past. I was watching her at her prayers before God, upon Whom she not only proclaimed as Lord but also invoked His help." Little by little, Pantoleon was being confirmed in the Faith of the Christ. Then one day, as the young man was coming from his tutor, he encountered a child in his path. The young boy lay deado the ground, being the victim of a venomous snake bite. The reptile was still poised in an upright position over the child. Pantoleon, observing this scene, brought to mind the words spoken by Hermolaos who previously cited the Gospel passage of Christ’s words: "Be healing the sick, freely ye received, freely ye give" (Matthew 10:8). He also remembered the Lord’s promise: "Behold, I give you the authority to tread upon serpents and scorpions, and upon all hte power of the enemy; and nothing in any wise shall injure you" (Luke 10:19). Pantoleon said inwardly, "If Christ should fulfill this request of mine, that is, if He should resurrect the child slain by the serpent, I would ask for no further demonstration, I will believe all the teachings that the honorable elder has imparted to me. Moreover, I am going to become a Christian this instant." Pantoleon, straighway, uttered a prayer. In that same moment the child rose up as though he had been slumbering. Pantoleon then observed how the viper was suddenly sundered before his eyes and utterly destroyed.

Pantoleon, true to his word, believed with all his soul and heart in the Christ. He was delighted to raise his soul and bodily eyes heavenward, as he uttered words of glorification and praise to the Lord. He gave thanks that he was led to the full knowledge of the Truth. He met with Hermolaos and recounted all that transpired, after he sought to be illumined in holy Baptism. After his Baptism Father Hermolaos offered the Master’s Holy Body and Blood to the new Christian. The priest also taught him the mysteries of the Truth of our Faith. It was his joy to partake OF THE SOUL-SAVING NOURISHMENT PROVIDED BY THE PRIEST. (Source: The Great Synaxaristes of the Orthodox Church)

(Next. Miracles and Martyrdom of the Saint)

________________
"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 25th of July, the Holy Orthodox Church Commemorates the Dormition
of Saint ANNA , the Mother of Our Most Holy Lady the Theotokos and
Ever-Virgin Mary.

Apolytikion (Dismissal) Hymn. Fourth Tone

O GODLY-MINDED Anna, thou didst give birth unto God’s pure
Mother who conceived Him Who is our Life. Wherefore, thou
hast now passed with joy to thy heavenly rest, wherein is the
abode of them that rejoice in glory; and thou askest forgiveness
of sins for them that honor thee with love, O ever-blessed one.

Kontakion Hymn. Second Tone

WE celebrate now the memory of Christ’s ancestors, while asking
their help with faith, that we may all be saved from all manner of
tribulation as we fervently cry aloud: Be Thou with us, O Lord our
God, Whose pleasure it was to glorify them both.

+



Saint Anna, the progenitress of Christ, adorned with the virtues, was translated from this transient life to the blessed life that is without end. This is the feast that we celebrate today of a Venerable daughter of the Tribe of Levi. Anna was the youngest of three daughters of Matthan the priest and Miriam, both of the Tribe of Levi. The other two daughters of Matthan and Miriam were Zoia (Sovee) and Miriam. Ecclesiastical chronicles record that Matthan served as priest during the reign of Queen Cleopatra (69 B.C. – 30 B.C.). The eldest daughter, Miriam, was married in Bethlehem, and bore Salome, a midwife. The second daughter, Zoia, was married in Bethlehem, and bore Elisabeth. The third daughter, Anna, was married to Joachim in Nazareth. Then, after fifty years of a childless marriage, when it was the Feast of the Dedication and Feast of Lights, Joachim was rebuffed at the Temple. The priest would not accept his offering, since he was childless.

Joachim, publicly humiliated, left for the wilderness to offer up prayer; and Anna retreated to her garden, not only to bear her reproach but also to entreat God. Both Joachim and Anna prayed that God would grant them a fruit of the womb. God sent His Angel, Gabriel, tho those from whom He wished His mother to be born. By this Angel, God declared that the elderly and barren Anna would conceive. Thus, by the barren one’s conceiving, Christ would confirm His own SEEDLESS CONCEPTION and INCORRUPT BIRTH FROM A VIRGIN. From the seed of Joachim did Anna conceive and bear the Virgin Mary, WHO SEEDLESS CONCEIVED CHRIST.

Saint Anna is the mother of the Living Ark, Mary, that contained the Logos (Word) of God, Jesus Christ. The Righteous Joachim and Anna, after bringing forth their much-desired offspring in their old age, kept their promise TO DEDICATE AND TO CONSECRATE THEIR OFFSPRING, WHETHER MALE OR FEMALE, TO THE TEMPLE AND SERVICE OF GOD. When the little maiden reached her third birthday, Joachim and Anna, as well as the virgin daughters of the Hebrews, escorted Mary into the Temple. It was there that Mary was met by Anna’s brother-in-law, the Priest Zacharias. It also began her education in the Temple. This occasion of parting with their only child did not leave the parents grief-stricken. Joachim was bright with joy and kept festival with Anna. Now Anna, truly blessed by God’s grace, led with gladness, into the Temple of the Lord, the pure and Ever-virgin who had been shown grace. Anna called the young maidens to go before Mary, lamps in hand. Anna in spirit then said to Mary, "Go, child, to Him Who gave thee unto me; and unto Him an offering and a sweet smelling incense. Go into the place that none may enter: Learn its mysteries and prepare thyself to become the pleasing and beautiful Dwelling place of the Lord."

The parents then, after offering up their sacrifice (according to the custom of the Mosaic Law), left the Virgin with other maidens in the apartments of the Temple to be brought up therein. Mary’s parents then went down marvelling and praising the Lord God, because the child did not turn back. They then returned to their home. Mary, consequently, was in the Temple of the Lord. For the next seven years, the parents of the little Virgin visited her often until they reposed, leaving her an orphan at the age of eleven. It is more than likely that her kin visited her. Bishop Nikolai Velimirovic records that the righteous Joachim was eighty years old upon his repose. The Venerable Anna, some two years later, at seventy-nine years of age, reposed in peace, awaiting the coming of the Messiah.

On this day, the 25th of July, which is the august FALLING ASLEEP OF RIGHTEOUS ANNA, we are not saddened but we rejoice as she now intercedes for joy and mercy to those who call upon her in faith. Anna, who pleased God in this fleeting life, observing the Law’s precepts, is now conveyed to the divine bridal chamber where she exults in joy. Christ Himself threw open the gates on high for her. He received her joyously with the righteous and the Hosts on High. The former barren pair, Joachim and Anna, now dwell in the heavenly tabernacles with their daughter, the very maiden whom they offered to God when only three years of age. The divinely honored pair are accounted worthy to dwell with Christ’s Mother and to rejoice with her. Now that Anna has stripped off the garment of mortality, even as she once idd that of barrenness, with an immaterial mind she now forms a choir with the immaterial heavenly orders, for she, too, awaits the full recompense AT THE COMMON RESURRECTION OF THE BODIES AND THE FINAL JUDGMENT WHILE EXPERIENCING A FORETASTE OF THE BLESSEDNESS OF PARADISE WHICH WILL BE GIVEN TO THE SAINTS AND MARTYRS WHEN THE END OF THE PRESENT AGE COMES. Then they will receive together with all of their pious fellow servants the FULL GLORY AND RECOMPENSE, DELIGHTING IN THE LORD. May Saint Anna intercede for us that we be vouchsafed to be remembered among those with her!

But for now, she continues to intercede for the Church as she is the ancestress, Foremother, and indeed GRANDMOTHER OF JESUS. Anna stands before our Lord, asking Him to forgive us. She has boldness before the Lord; for Anna’s holy birth pangs brought forth His Mother, the Mother of our Life and God, Whom she dedicated to Him from her earliest childhood. Although Anna rejoices in glory with her daughter, still she remembers to ask for the forgiveness of sins of those who honor her on earth. She has proved time and again to be a mighty intercessor with gifts of healing, expelling both diseases and demons. For those wallowing in the gloom of passions, the Venerable mother of the Mother of God is able to assist us. For those women SEEKING TO CONCEIVE, OR THOSE WHO ARE IN THE THROES OF HARD TRAVAIL, INVOKING THE VENERABLE ANNA ASSURES A SWIFT ANSWER OR DELIVERANCE.

Let us honor Saint Anna, beseeching her mighty intercession, not doubting in her care for us. Saint Gregory the Theologian wrote: "I am convinced that the holy souls of the departed follow, understand, and are concerned about our souls." Elsewhere, the Theologian also wrote about his father, Saint Gregory Nazianzos: "I am certain that the descessed consoles us now more with his intercession that he did before. For he is ‘near God’ much more, since he has shaken off the bodily bonds and has been relieved of the mire that clouds the mind, and can meet face to face the first and purest mind, God Himself…" Saint Gregory of Nyssa assures us, too, that the saints and martyrs observe our efforts and struggles, our victories and our defeats. They INTERCEDE IN OUR BEHALF BEFORE GOD, FOR THEY ARE OUR TRUSTWORTHY COMFORTERS AND STRONG GUARDIANS AGAINST OUR ENEMIES, AS WE CONTINUE TO BE MEMBERS OF THE MILITANT CHURCH ON EARTH."

O godly-minded ancestress of Christ, ask thou for the forgiveness of our sins and that we be delivered from all manner of tribulation! Amen. [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.

The Almighty God is the Creator of All (Part II)

"The heavens declare the glory of God;
The firmament shows the creation of
His hands…" (Psalm 18 919).

The Incarnation As The Renewal Of The
Creation

God’s will, wisdom and love for the creation in general and for mankind in particular are revealed in the Incarnation in an inexpressible way. The Son of God, as the one through Whom the process of creation was fulfilled, came down from heaven into the world and became fully man, i.e., assumed human nature in its integrity and led it to the fulfillment of its God-given destiny, DEIFICATION (THEOSIS). The Orthodox Church teaches that the Virgin Mother of God, the Theotokos, IS THE MODEL OF THE RENEWAL OF MANKIND AND THE CREATION OF GOD, THE WHOLE MANKIND AND THE WHOLE OF THE CREATION PARTICIPATE IN THE INCARNATE GOD THE FATHER "MADE KNOWN, His will… as a plan for the fullness of time, to unite all things in Him (Christ), things in heaven and things on earth" (Ephesians 1:10). In other words, Jesus Christ, the Son of God BECAME MAN, RESTORED AND RENEWED HUMANITY AND THE WHOLE OF THE CREATION, UNITING BOTH OF THEM WITH THE Creator in and through Himself. One of the Trinity, thus, became incarnate, became man, revealing His Lordship over the whole of the creation, and showing humanity a Lordship in stewardship and service.

Disintegrated Creation

The human Fall and the disintegration of creation

Before their Fall the first human beings experienced the creation AS ONE HARMONIOUS WHOLE. It was like a beautiful garden (paradeisos, Genesis 2:8) which THEY TENDED WITH CARE AND LOVE. The human Fall, however, which was essentially A SINFUL EXERCISING OF HUMAN FREEDOM, INTRODUCED FORCES OF DISINTEGRATION INTO THE BODY OF CREATION. Humanity experienced a two-fold alienation. On the one hand, it was estranged from the Creator, since Adam and Eve tended to hide themselves away from the sight of God (cf. Genesis 3:8) AS THEIR COMMUNION WITH THE SOURCE OF LIFE AND LIGHT WAS BROKEN. On the other hand HUMANITY LOST ITS CAPACITY TO ENTER INTO A PROPER RELATION WITH NATURE AND WITH THE BODY OF THE CREATION. ENMITY between the natural world and human beings replaced the relationship of harmony and care. Domination and exploitation of the creation for selfish ends by greedy human beings became the order of history. Thus, manifold forms of disintegration set in which converged in the fact of death and corruption. FEAR OF DEATH INSTILLED ANXIETY, ACQUISITIVENESS, GREED, HATRED, AND DESPAIR IN HUMAN BEINGS. Modern forms of economic exploitation, racial oppression, social inequalities, war, genocide, etc. are all consequences of the fear of death and collective signs of death.

Conclusions

We confess that God is the CREATOR OF ALLS THAT EXISTS, BEAUTIFULLY AND WONDERFULLY MADE, A FITTING MANIFESTATION OF HIS GLORY (cf. Psalm 103). But we stand today before a wounded creation which suffers under distorted conditions which are the result of the sin of humanity. In our selfishness and greed we have used our otherwise good technological abilities to exploit God’s creation, to destroy the balance of nature and to deform what God originally made to be in wholesome communion with us and with Him. Creation is no longer integrated with humanity nor is it in harmony with God. In fact, it stands in danger of conflagration, in the face of nuclear war.

The creation needs to be reintegrated, but this can happen only as it is brought once again into communion with the Lord, so that it may find its fullness of purpose and its transfiguration. Humanity can no longer ignore its responsibility to protect it and preserve it. In order to do this, however, humanity must learn to treat the creation as a sacred offering to God, an oblation, a vehicle of grace, an incarnation of our most noble aspiration and prayers.

Just as bread and wine are liked up as an offering for the sanctification of the world and all people in the Eucharist, a sacramental approach to the creation is needed for its reintegration.

The Lord God created His universe and all that is in it as an integrated whole. Today, we have brought about disintegration and the mineral, plant and animal dimensions of the creation, in spirit and in body, we are called to offer the whole of God’s creation back to Him as a sacrament and as an offering cleansed, purified, restored for His sanctification of it.

O God, "the things that are Yours, we offer them to You according to all things and for all things. Amen. May this be our prayer for the "integrity of God’s creation."

+

Saint Gregory the Theologian says:

"There is a certain firstness,
secondness, thirdness, and so on to the seventh day of
rest from works, and by these days is divided all that is
created, being brought into order by unalterable laws,
but not produced in an instant, by the Almighty Logos/Word,
for Whom to think or to speak means already to perform the
deed. If man appeared in the world last, honored by the
handiwork and image of God, this is not in the least surprising;
since for him, as for a king, the royal dwelling had to be
prepared and only then was the king to be led in, accompanied
by all creatures."

"The world was not conceived by chance and without reason,
but for an useful end and for the great advantage of all beings, it
sis really the school where reasonable souls exercise themselves,
the training ground where hey learn to know God; by sight of
visible and sensible things the mind is led, as by a hand, to the
contemplation of invisible things."

Saint Gregory of Nyssa writes:

"Scripture shows the vital forces blended with the world of
matter according to a gradation: first, it infused itself into
insensate nature; then advanced into the sentient world; then
ascended to intelligent and rational beings… The creation of
man is related to coming last, who took up into himself every
single form of life, both that of plants and that which is seen
in animals. … what is perfect comes last, according to a certain
necessary sequence in the order of things…
Thus we may suppose that nature makes an ascent as it were
by steps–I mean the various properties of life–from the lower
to the perfect form."

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

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

+ Father George

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

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

The Uniqueness in God’s Majestic Creation

"O Lord, how manifold are Your
works!
In wisdom You have made
all.
The earth is full of Your
possessions–
This great and wide sea,
In which are innumerable
teeming things,
Living things both small and
great" (Psalm 104[103]:24-25).

Psalm 104[103] is offered at the divine services of Vespers in the Orthodox Church. It is a poetic rendition of Genesis 1. Since according to Sacred Orthodox Tradition the new day begins at sundown is chanted by the faithful to give praise and thanksgiving to our Divine Creator. Because of v. 39 ("He spread a cloud for a covering, And fire to give light in the night."), this psalm is also chanted on Pentecost. The Psalmist shows the Providence of God: He provides for the heavens and the earth, and does not neglect even the smallest creatures.

Orthodox Christians believe that the created world itself is a ‘Mystery’ originating in the Sovereign will of God accomplished by the action (energia) of the Holy Trinity. Orthodox Christians confess in the NiceneConstantinopolitan Creed that the Father is the "Creator of heaven and earth and of all things visible and invisible," the Son "He through Whom all things were made", and the Holy Spirit the "Creator of life" (Zoopion). Thus the Three Persons, Father, Son, and Holy Spirit, created together the world, which is the fruit of the common action of the Holy Trinity issuing out of the One Essence. Everything that He [God] the Creator had made–was very good" (Genesis 1:31), because "first He conceived and His conception was a work carried out by His Logos/Word, and perfectly by His Spirit.

"In the beginning" the Holy Trinity created the world (heaven and earth) "out of nothing" and not out of preexistent matter. The world is a production of God’s free will, goodness, wisdom, love and Omnipotence. God did not create the world in order to satisfy some need of His. Rather He created it without compulsion and without force in order that it might enjoy His blessings and share in His goodness. God then brought all things into being OUT OF NOTHING, creating both the VISIBLE and the INVISIBLE.

"Out of nothing" finds its first expression in the Holy Bible. "Beholding the heavens and the earth, and seeing all that is there, YOU WILL UNDERSTAND THAT GOD HAS CREATED IT ALL FROM NOTHING" (2 Macc. 7:28). Thus, the creation springs into being or passes into being out of non-being. As Saint Gregory of Nyssa affirms, "It begins to be, and the very substance of the creation owes its beginning to change." The translation from non-existence is a change brought about by God’s Creative Word "Who has established the world so that it shall not be moved" (Psalm 93:1).

The value of the creation is seen not only in the fact that it is intrinsically good, but also in the fact that it is appointed by God to be the home for living beings. The value of the natural creation is revealed in the fact that it was made for God (something which is beautiful expressed in Orthodox iconography), i.e. to be the context for God’s INCARNATION and humankind’s deification (THEOSIS), AND AS SUCH THE BEGINNING OF THE ACTUALIZATION OF THE Kingdom of God. We may say that the cosmos provides the stage upon which mankind moves from creation to deification (theosis). Ultimately, however, the whole of the creation is destined to become A TRANSFIGURED WORLD, SINCE THE SALVATION OF MANKIND NECESSARILY INVOLVES THE SALVATION OF ITS NATURAL HOME, THE COSMOS.

Human Being As A Microcosm

The fact that Adam and Eve were created by God last of all the other created beings and in a different way — not just by the utterance of a Divine Logos/Word but by the direct involvement and action of God — indicates not only the outstanding position of the human in the whole of the creation, but also its special relation to God. According to the Holy Fathers of the Church, Genesis 1:26 ff, "LET US MAKE MAN… (poiesomen anthropon) shows that the creation of the human being was the result of a Trinitarian act. Particularly significant in the connection is the statement that "man was made according TO THE IMAGE AND THE LIKENESS OF GOD". The reference to "the image of God" is to be understood in terms of Jesus Christ, since He is explicitly identified with it (2 Corinthians 4:4; Col. 1:15; Heb.1:3 ff). Thus for mankind to be in the image of God means to be in, or ASSIMILATED TO CHRIST. This is a matter OF GRACE and ACT and not a matter of nature, because ONLY Christ IS BY NATURE GOD’S IMAGE AS GOD’S ETERNAL AND NATURAL OFFSPRING, His Only-begotten Son. The ‘likeness of God" is often connected with the grace of the Spirit Who ASSIMILATES US TO Christ.

IN THE CREATED WORLD ONLY THE HUMAN BEING COMBINES MATERIAL AND SPIRITUAL ELEMENTS. Human existence is thus differentiated from non-human creation in a qualitative way. In light of this fact the Church Holy Fathers often speak of the human being as a "LITTLE WORLD", a "MICROCOSM" of the WHOLE OF THE CREATION. Using this notion, the Church Holy Fathers teach that the human body contains in it ALL LEVELS OF EXISTENCE OF THE NATURAL WORLD WHICH PRECEDED IT IN ORDER OF THE CREATION, and considered the physical elements which made up the human body as in no way different from those which constitute the physical world. This means that the natural world is fully integrated with the human being and the whole of the creation.

At the same time, the Holy Fathers of the Church use of the notion of microcosm means that HUMANITY, CREATED IN GOD’S IMAGE AND LIKENESS, TRANSCENDS THE MATERIAL WORLD because it PARTICIPATES IN GOD SPIRITUALLY AND CONSCIOUSLY, UNLIKE THE REST OF THE CREATION. Mankind then stands on the boundary (methorion) between the MATERIAL and the SPIRITUAL WORLDS AS A CONNECTING LINK. It is directly related to the earthly aspect of created existence as well as to the UNCREATED EXISTENCE OF THE Creator. As such on the one hand, IT DIRECTLY INFLUENCES OUR THINKING ABOUT THE INTEGRITY OF CREATION, AND ON THE OTHER HAND, IT GIVES TO HUMAN NATURE A DYNAMIC SPIRITUAL DIMENSION.

Saint Gregory the Theologian says, that we are fully involved with the material creation by virtue of our physical existence and that the material created reality is deeply involved with us. If we move to the direction of deification (theosis), our human nature, progressing towards God, will somehow carry the created material with it. If, however, e move to the opposite direction, the CREATED WORLD WILL SUFFER WITH US AS WELL (cf. Romans 8:19-22). This means that we are called to exercise dominion over all creatures on earth (df. Genesis 1:28), i.e., TO BE STEWARDS (oikonomoi) OF GOD’S MATERIAL WORLD, CARING FOR IT, MAINTAINING IT IN ITS INTEGRITY AND PERFECTING IT BY OPENING IT UP TO GOD THROUGH OUR OWN DEIFICATION (THEOSIS). (Source: Greek Orthodox Archdiocese of America)

(To be continued)

__________________
"Glory Be To GOD
For
All Things1"
– 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 MIDST1 HE WAS, IS, AND EVER SHALL BE.

OUR KNOWLEDGE OF GOD

The first word of our Christian Symbol of Faith (Creed( is "I BELIEVE." All of our Christian confession is based UPON FAITH. God is the first object of Christian belief. Thus, our Christian acknowledgment of the existence of God is founded not upon rational grounds, not on proofs taken from reason or received from the experience of our outward senses, but UPON AN INWARD, HIGHER CONVICTION WHICH HAS A MORAL FOUNDATION.

In the Christian understanding, to believe in God signifies not only to ACKNOWLEDGE God with the mind, but also to STRIVE towards Him with the heart. We BELIEVE that which is inaccessible by our outward organs of sense. Saint Gregory the Theologian distinguishes between RELIGIOUS BELIEF–"I believe in someone, in something" –and a simple personal belief—"I believe someone, I believe something." He writes: "It is not one and the same thing ‘to believe is something’ and ‘to believe something’. We believe in the Divinity but we simply believe any ordinary thing".

Belief or Faith as an Attribute of the Soul

CHRISTIAN FAITH is A MYSTICAL REVELATION in the human soul. It is broader, more powerful, closer to reality than THOUGHT. It is more complex than separate FEELINGS. It contains within itself the feeling of love, fear, veneration, reverence, and humility. Likewise, it cannot be called a manifestation of the will, for although it moves mountains, the Christain renounces his own will when he believes, and entirely gives himself over TO THE WILL OF GOD: "May Thy will be done in me, a sinner." THE PATH TO FAITH LIES IN THE HEART; IT IS INSEPARABLE FROM PURE, SACRIFICIAL LOVE "WORKING THROUGH LOVE" (Galatians 5:6).

The Power of Faith

The Church of Christ IS FOUNDED UPON FAITH AS UPON A ROCK WHICH DOES NOT SHAKE BENEATH IT. By faith the saints conquered kingdoms, performed righteous deeds, closed the mouths of lions, quenched the power of fire, escaped the sharp sword, were strengthened in infirmity(Hebrews 11:33-38). Being inspired by faith, Christians went to torture and death with joy. Faith is a rock, but a rock that is impalpable, free of heaviness and weight, that draws one upward and not downward.

"He that believeth on Me, as the Scripture hath said, out of his belly shall flow rivers of living water," said the Lord (John 7:38), and the preaching of the Apostles, a preaching in the power of the word, in the power of the Spirit, in the power of signs and wonders (miracles), was a living testimony of the Truth of the words of the Lord. Such is the mystery OF LIVING CHRISTIAN FAITH.

The Source of Faith

"If ye have faith, and doubt not… if ye shall say unto this mountain, Be thou removed, and be thou cast into the sea; it shall be done" (Matthew 21:21). The history of the Church of Christ is filed with the miracles of the saints of all ages. However, miracles are not performed by faith in general, but BY CHRISTIAN FAITH. Faith is a reality not by the power of imagination and not by self-hypnosis, but by the fact that it binds one with the source of all life and power–with God. In the expression of the Hieromartyr Irenaeus, Bishop of Lyons, FAITH IS A VESSEL BY WHICH WATER IS SCOOPED UP; BUT ONE MUST BE NEXT TO THIS WATER AND MUST PUT THE VESSEL INTO IT: THIS WATER IS THE GRACE OF GOD. "Faith is the key to the treasure-house of God," writes Saint John of Kronstadt.

FAITH is strengthened and its Truth is confirmed by the benefits of its spiritual fruits which are known by experience. Therefore, the Apostle instructs us, saying, "Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?" (2 Corinthians 13:5).

Yet, it is difficult to give a definition of what faith is. When the Apostle says, "NOW FAITH IS THE SUBSTANCE OF THINGS HOPED FOR, THE EVIDENCE OF THINGS NOT SEEN" (Hebrews 11:1), without touching here on the nature of faith, he indicates only what its gaze is directed towards: TOWARDS THAT WHICH IS AWAITED, TOWARDS THE INVISIBLE; AND THUS HE INDICATES PRECISELY THAT FAITH IS THE PENETRATION OF THE SOUL INTO THE FUTURE ("the substance of things hoped for"), or into the invisible ("the evidence of things not seen"). This testifies to the mystical character of the Christian faith.

The evangelical teaching of faith is the teaching:

a) concerning God, our All-Good Father, to Whom we are taught to appeal with the cry of a son: "Ou Father." Concerning this revelation to men of the new, more perfect understanding of God, the Savior speaks in the prayer before His sufferings: "I have manifested Thy name unto men," and, "I have declared unto them Thy name" (John 17:6, 26);
b) concerning the coming of the the Logos/Word into the world–the coming of the Only-Begotten Son of God–FOR THE SALVATION OF MEN AND THEIR UNION WITH GOD:
c) concerning the Holy Spirit, Our Comforter and Sanctifier;
d) concerning the nature and purpose of man; concerning sin, repentance, the means of salvation, sanctification and rebirth;
e) concerning the Kingdom of God and the New Testament Church:
f) concerning the Final General Judgment and the final fate of the world and man.

Faith and Works
[James 2:14-18]

"What does it profit, my brethren, is someone says he has faith but does NOT have works? Can faith save
him?
If a brother or sister is naked and destitute of daily food,
and one of you says to them, ‘Depart in peace, be warmed and filled,’ but you do NOT give them the things
which are needed for the body, what does it profit?
Thus also faith by itself, IF IT DOES NOT HAVE WORKS, IS DEAD.
But someone will say, ‘You have faith, and I have works.’
Show me your faith WITHOUT your works, AND I WILL SHOW YOU MY FAITH BY MY WORKS."
[Source: Orthodox Dogmatic Theology]

The faith THAT SAVES IS A COMPLETE FAITH: NOT JUST THE MIND BELIEVING AND THE TONGUE
CONFESSING; BUT THE WHOLE MAN TRUSTING IN THE LIVING GOD. We must nurture our faith
in God and love for Him through our works, works of charity and compassion.

_________________________
"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