My beloved brothers and sisters in Christ our Lord, God, and Savior,

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

The “Rudder”, the Holy Canons of the Orthodox Church

What a Canon is

A CANON, according to Zonaras (in his interpretation of the 39th letter of Saint Athanasios the Great), properly speaking and in the main sense of the word, IS A PIECE OF WOOD COMMONLY CALLED A RULE, WHICH ARTISANS USE TO GET THE WOOD AND STONE THEY ARE WORKING ON STRAIGHT. For, when they place this RULE (or straightedge) against their work, IF THIS BE CROOKED, INWARDS, OR OUTWARDS, THEY MAKE IT STRAIGHT AND RIGHT. From this METAPHORICAL EXTENSION, votes and decisions are also called canons, whether they be of the Apostles of the ecumenical and regional Councils or those of the individual Fathers, which are contained in the peasant Handbook: for they too, like so many straight and right rules, rid men in holy orders, clergymen and laymen, of every disorder and obliquity of manners, and cause them to have every normality and equality of ecclesiastical and Christian condition and virtue.

“THAT THE DIVINE CANONS MUST BE KEPT RIGIDLY BY ALL. FOR THOSE WHO FAIL TO KEEP THEM ARE MADE LIABLE TO HORRIBLE PENANCES.”

“These instructions regarding Canons have been enjoined upon you by us, O Bishops. If you adhere to them, you shall be saved, and shall have peace; but if you disobey them, you shall be sorely punished, and shall have perpetual war with one another, thus paying the penalty deserved for heedlessness.” (The Apostles in their epilogue to the Canons.)

“We have decided that it is right and just that the canons promulgated by the Holy Fathers at each council hitherto should remain in force”. (c. I of the Fourth.)

Canons differ from definitions, from laws, from decrees, and from decretal epistles. For the Canons of the Councils contain mainly, not dogmas of the faith but the normality (or good order) and proper state of the Church. Canons are internal and ecclesiastical and possess a validity superior to that of laws of all kinds that emanate from human sources.

The sacred Canons of the Church reflect the ecclesiastical discipline of our Holy Orthodox Church. The sacred Canons of the Church maintain order within the Church and prevent disorder, abuse of authority, confusion, chaos, and anarchy. Without this discipline, the Church would become a lawless society and a body whose members would be placed at risk and in danger. Unfettered innovations would be introduced that would compromise the Orthodox faith and cease to be Orthodox but instead would become just another Christian denomination. Without the sacred Canons of the Church, would fall into heresy and join the thousands of heterodox throughout the world. We only need to see what is happening inside the Christian bodies outside the Orthodox Church and which are imploding because of the absence of truth, dogma, lack of Canons, and of good order, and due to this ultimately leads to their self-destruction. Their adherents are fleeing their church and are dispersed to other Christian denominations.

There are unfortunately those who do not see the importance of the sacred Canons of the Church and are willing to ignore them and dismiss them altogether. This is a grave mistake and totally unorthodox and wrong. One said to me that Father if we cannot enforce one of the canons we should not enforce any of them. That attitude threatens the very unity, harmony, and solidarity of our Church.

The Holy Orthodox Church is the only Christian Church still standing. All other Christian bodies throughout the world are in disarray and lost. We must NOT allow our Church, the Church of Christ, the Bride of Christ, to be harmed or compromised by those who seek her destruction. Our Orthodox Christian faith must not be diluted by allowing ‘modern’ or ‘progressive’ elements or secular innovations. The fact that we refer to our Church as the Orthodox Church means that it is complete and perfect, it does NOT need ‘improvements’ or ‘updating’ or ‘modernized’. The TRUTH IS ALWAYS THE TRUTH NO MATTER HOW MANY CENTURIES ELAPSE AND NO MATTER HOW THE WORLD CHANGES. [Source: The Rudder]

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



With sincere agape in His Holy Diakonia,
The sinner and unworthy servant of God

+ Father George

My beloved brothers and sisters in Christ our Lord, God, and Savior,

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

THE “PEDALION” (The “RUDDER”) OF THE ORTHODOX CHURCH

The Holy Orthodox Eastern Church of Christ RESEMBLES A LARGE SHIP. Just as a ship has its captain, crew, and helm by which IT IS DIRECTED AND GUIDED SAFELY TO ITS DESTINATION, SO IN LIKE MANNER THE Holy Church of Christ has her Captain, crew, and helm BY WHICH SHE IS GUIDED TO THE DESIRED SPIRITUAL HARBOR OF ETERNAL SALVATION. The Church can no more do WITHOUT THESE THAN A SHIP AT SEA. She is likely to meet HER ETERNAL DESTRUCTION WITHOUT THEM IN THE SAME WAY THAT A SHIP RUNS THE DANGER OF DISASTER WHEN DEPRIVED OF THEM.

Her Captain is JESUS CHRIST and her CREW is the Clergy and the LAITY; but what is her HELM or RUDDER? IT IS this Sacred Book that embodies the Holy Tradition of the Church, namely the Sacred Canons of the Holy Glorious Apostles, of the Seven Ecumenical and Local Synods,l and of the God-bearing Fathers, as well as the invaluable INTERPRETATION AND COMMENTARY OF THE most Nikodemos of the Holy Mountain, “This book,” he states, “COMES AFTER THE SACRED SCRIPTURES, the Old and New Testaments.” It is a book of INSPIRED LIMITS set by our Holy Fathers and of the laws existing unto eternity and above all laws.”

This Sacred Book is truly the “Pedalion” or HELM of the One, Holy, Catholic, and Apostolic Church of Christ which throughout the ages GUIDES HER FAITHFUL CHILDREN TO THE HAVEN OF GOD’S HEAVENLY KINGDOM AND TO THE INHERITANCE AND ENJOYMENT OF ETERNAL BLESSINGS. All members of the Holy Orthodox Church MUST (in the words of the Seventh (7th) Ecumenical Synod) “EMBRACE THESE DIVINE CANONS AND ADHERE TO THEM TENACIOUSLY, AS EXPOUNDED BY THE TRUMPETS OF THE SPIRIT OF THE LAUDABLE APOSTLES, OF THE HOLY ECUMENICAL AND LOCAL SYNODS, WHICH HAVE ASSEMBLED FOR THE PROMULGATION OF SUCH PRECEPTS, AND OF THOSE OF OUR HOLY FATHERS. ILLUMINED BY THE SAME SPIRIT, THEY HAVE ALL ENACTED WHAT IS PROFITABLE TO US.”

Since Holy Tradition IS EQUALLY AUTHORITATIVE IN ORTHODOXY AS Holy Scripture, then truly acquaintance with the “Pedalion” is of utmost importance FOR THE PRACTICING ORTHODOX CHRISTIAN. Indeed, want of knowledge of the Church Canons has been a source of not few irregularities in the life of the Orthodox Church in the Western world. Orthodox polity and administration in this country have suffered much because of insufficient regard for Canon Law and the lack of determination IN ENFORCING IT. Some would have us believe that the Canons ARE NOT BINDING AS THE DOGMAS OF THE CHURCH AND ARE MERELY OF RELATIVE AUTHORITY. But such serious MISCONCEPTIONS HAVE BECOME PRODUCTIVE OF SEVERAL EVILS, SUCH AS ARBITRARINESS IN ADMINISTRATION AND DEPARTURE FROM TRADITIONAL PRACTICES AND USAGES.

The time has come when the Orthodox Catholic Church, particularly in America where she is exposed to a host of dangers, must RE-AFFIRM THE AUTHORITY OF Holy Tradition as articulated in the Sacred Canons. She can make good her claims, as the True Church of History and Antiquity, only by MAINTAINING HER HERITAGE AS FORMULATED IN THE COLLECTION OF ECCLESIASTICAL ENACTMENTS CONTAINED in this volume.

Man’s FREE WILL resembles a motive force, the locomotive of a railway train; the law, on the other hand, resembles, a road, the steel rails over which the iron horse moves, and it routes the train to its destination or end. If the locomotive and the wheels of the train keep on the track, it will soon arrive at the end of the line without difficulty. Otherwise, if it runs off the track, the train is derailed and wrecked. A ship arrives at the harbor of its destination if it keeps moving in accordance with the law of its motion and goes WHERE THE RUDDER GUIDES IT; but if it moves otherwise, it bumps into reefs or rocks, and is wrecked or foundered. A wayfarer arrives at his destination if he keeps moving along the way that leads thereto; but if he moves out of the way or off the way, he goes astray and faces danger. And in general, every motion and every action is done well if it is done in a straight line. Otherwise, it is done wrong and leads to a wrong end, a bad end.

Mas’s FREE WILL IS A POWER WHICH MOVES, ACTS, AND RESISTS IN ACCORDANCE WITH ITS OWN FREEDOM. But in order that it may act right in accordance with some law, it must act in accordance with certain rules and principles which the supreme and perfect will of God, has laid down…Therefore, our will ought to accustom itself TO THINKING, DESIRING, WISHING, and ACTING IN ACCORDANCE with the DIVINE LAW, in the conviction that therein it will find life, OUTSIDE OF THE DIVINE LAW IT WILL FIND DEATH.

I am free to decide LIFE or DEATH, what is good or what is bad. But it is in my interest TO CHOOSE LIFE, and NOT DEATH; what is good, and not what is bad. I ought, therefore, to resolve to act in accordance with my true interest, my real interest, as A PRUDENT, and NOT as a FOOLISH PERSON! If I choose life, what is good, I am siding with God and have His PROTECTION. I am safe! I am in the party of the elect! If I choose death, what is bad, I become an enemy of God, and justice will hound me unceasingly: I have no security! I am in the part of the wicked! I am foolish. If I choose what is good, I become good. If I choose what is bad, I become bad. If I become good, I can hope to be enrolled in the Party of the Elect. If I become wicked and a criminal, I shall inevitably be condemned and punished, for there is a justice that punishes wicked persons and rewards good ones…” For in God’s will there is LIFE.” says the Prophet; and IN SIN AND TRANSGRESSION THERE IS MORAL DEATH, EVERLASTING DAMNATION. (Source: The Rudder)

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

With sincere agape in His Holy Diakonia,
The sinner and unworthy servant of God

+ Father George

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

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

THE DIVINE ASCENSION (Part III)

Apolytikion (Dismissal) Hymn. Mode 4.

Thou Ascended in Glory, O Christ our God,
after Thou filled the Disciples with joy, by
promising to send them the Holy Spirit, and
Thou blessed them and established their
faith, that Thou are the Son of God, the
Redeemer of the world.

Kathisma1.

As Angels were amazed at Thine unusual
Ascension and Thy Disciples gazed in awe
as Thou, O Savior, were taken up, in glory
Thou Ascended as God. O Master, gates
were lifted up for Thee. And therefore the
heavenly Hosts cried aloud in amazement,
"Glory, to Thee, O Lord, for Thy descent!
Glory to Thy Kingdom! Glory To Thine
Ascension, only One Who loves mankind."

Kathisma II.

The Unoriginate and Pre-Eternal God assumed
humanity’s nature, and mystically He deified it;
and today, He ascended to heaven. As He was
proceeding up with great glory into the heights,
Angels to Apostles said, "This is the One Who
will come again." They worshipped Him
together and cried aloud, "Glory to God Who
has Ascended!"

+



From the teaching of the Holy Fathers, it is shown clearly that the essence and meaning of the feast is not only CHRISTOLOGICAL but also ANTHROPOLOGICAL. By His Ascension Christ LIFTED UP OUR OWN HUMAN NATURE INTO HEAVEN.

Moreover, the whole purpose and work of the Divine Economy lies in "not leaving us down on the earth, but RAISING USUP TO HEAVEN; FOR OUR TRUE SALVATION IS THERE, AND THERE WE WISH TO RECEIVE BACK THE VERY SWEET VISION OF OUR DEAREST LORD" (Saint Nikodemos the Hagiorite).

In speaking of God’s DESCENT FROM HEAVEN TO EARTH, we do not mean His change of place, but THE DIVINE CONDESCENSION, WITHOUT OF COURSE LEAVING HIS THRONE AND SEAT BESIDE GOD HIS FATHER. Now by His Ascension, He does not raise the godhead, since He was always united with God His Father, but He ENTHRONES UP THERE OUR OWN NATURE WHICH HE ASSUMED (Saint Gregory Palamas).

So be the feast of the Ascension we are celebrating THE ENTHRONEMENT OF OUR NATURE IN HEAVEN. By the Resurrection and Ascension of human nature, we are at the same time also celebrating THE BEGINNING OF THE RESURRECTION AND ASCENSION OF EVERY BELIEVER. Therefore, when a person takes part in Christ’s Ascension, HE IS NO LONGER A MAN OF THE EARTH, LIKE THE FIRST MAN, BUT A MAN OF HEAVEN, LIKE THE SECOND MAN, CHRIST (Saint Gregory Palamas).

The essence and meaning of the feast is immensely great and high. If the power of death and the devil was overcome by the Resurrection, our nature ascended to the Throne of God by the Ascension and we ourselves were given the possibility of attaining the experience of the Ascension, which is DEIFICATION (THEOSIS).

Aside from the word ‘ASCENSION’, Holy Scripture uses the word ‘ANODOS’ , ‘GOING UP’. "God is gone up with a merry noise." Yet there is a difference between the Ascension and the going up, which points to the mystery of this event. We use the verb ‘ascended’ chiefly to refer to the Divinity and the verbs ‘is lifted up’ and ‘is assumed’ to indicate human nature, the human body. therefore sometimes ‘lifted up’, sometimes ‘ascending’ is used, so that we will believe that Christ is God and man, IN ONE PERSON. These different words indicate the Mystery of the Godman (Saint Diadochos of Photiki).

Saint Gregory Palamas, with his theological penetration, is more analytical and gives more extensions to this event. He says that, as there were also many resurrections before Christ, there were also many ascensions before Christ’s Ascension. In the Old Testament, it says that a spirit took the Prophet Jeremiah up, an Angel took Abbakum, but most of all, the Prophet Elijah was taken up in a fiery chariot. The ascension of all of these were "A SORT OF TRANSFER", that is a transfer which somehow lifted them from the earth, but DID NOT TAKE THEM OUT OF IT. In other words, none of them passed beyond the earth’s atmosphere. Likewise, all who were lifted up and returned to the earth died again a little later. Christ, however, WAS RESURRECTED AND DEATH HAD NO POWER OVER HIM, AND BECAUSE HE ASCENDED INTO HEAVEN, EVERY HEIGHT IS LOWER THAN HE IS.

From these Patristic words, we can conclude that the Ascension of the Prophet Elijah in a fiery chariot was like a change of place, a sort of death, which shows approximately how people would have departed if Adam had not sinned and death had not entered the world. At any rate, ALL THESE THINGS CONFIRM THAT NO ONE HAS GONE UP TO HEAVEN EXCEPT CHRIST.

Christ’s Ascension took place in stillness, for only the Apostles were present, but in spite of these things, it became known to all the ends of the world. No one was unaware of it (Macarios Chrysocephalos). This shows that all the great happenings take place in stillness and silence. While THE REGENERATION OF MAN seems to be unseen by the eyes of the secular world, nevertheless it causes the greatest astonishment in the whole universe. There is no greater proof of the existence of God than the Lives of the Saints. Most of them were unknown to the world, but the grace of God made them known to the whole universe and to all the ages.

Saint Luke gives us a detail that is characteristic. because it shows the way in which Christ went up to heaven. When He was leading His Disciples as far as Bethany, "he lifted up his hands and blessed them, and it came to pass, while He blessed them, that He was parted from them and carried up into heaven" (Luke 24: 50-51).

In Holy Scripture, a blessing is opposite to a curse, and on the one hand, it is connected with the person who offers something in words or acts, and on the other hand it is an offering of grace and energy. It is well known that in the Holy Scripture, THE TRANSMISSION OF GOD’S BLESSING TO MAN TALES PLACE THROUGH VARIOUS ENERGIES. After the creation of the first couple, God blessed them (Genesis 1:28). The way in which the Pat10:16)riarch Jacob blessed the children of Joseph is characteristic. He placed his right hand on Ephraim’s head and his left on Manasseh’s head and he blessed them (Genesis 48:14-20).

In the Gospels we often see Christ blessing the people. A characteristic case is the blessing that He gave to the children. It says: "And He took them up in His arms, put His hands on them, and BLESSED THEM" (Mark 10:16). In this sense all the miracles which Christ performed have the element of blessing, but chiefly those which He did by laying His hand on the limbs of their bodies, as in the curing of Peter’s mother-in-law when "He touched her hand, and the fever left her" (Matthew 8:15).

Thus when Christ was Ascending to Heaven, He BLESSED THE DISCIPLES, SENDING THEM HIS GRACE. IT IS CHARACTERISTIC BE EMPHASIZED THAT HE DID NOT BLESS THEM AND THEN GO UP INTO HEAVEN, BUT HE WAS BLESSING THEM AS HE ASCENDED. "As He blessed them he parted from them and was taken up to heaven, GIVING THEM POWER FOR SUCCESS IN DOING THE COMMANDMENTS. By this He showed that He would always continue blessing His own, granting them His abundant and infinite grace (Macarios Chrysocephalos). [Source: The Feasts of the Lord. An Introduction to the Twelve Feasts and Orthodox Christology by Metropolitan of Nafpaktos HIEROTHEOS)

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

With sincere agape in His Divine and Most Glorious Ascension,
The sinner and unworthy servant of God

+ Father George

My beloved brothers and sisters in Christ,

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

THE DIVINE ASCENSION (Part II)

To be sure, Christ could have raised human nature to Heaven immediately after His Resurrection, but He did not do it, lest the Resurrection should seem to be an illusion. After His Resurrection Christ showed Himself to His Disciples and performed miracles and this strengthened their faith so that they became witnesses to His Resurrection. In this way, after undoing the suspicion that He was an illusion and referring to the things concerning the coming of the Holy Spirit and His Ascension, at the end He made them spectators of His Ascension. (Saint Athanasios the Great). In this way we have a True witness of this Divine happening.

Finally, Christ, a great charity and love is humbled and accepts the infirmity of human nature. Just as He has assumed all the so-called INNOCENT PASSIONS, so also He accepts the INFIRMITY OF HUMAN NATURE and does everything, IS HUMBLED, IN ORDER TO SAVE MAN.

The Lord’s events are not separate from one another, nor are they rationalized. All the feasts of the Lord are SAVING EVENTS OF THE Divine Economy, for it was by them that Christ ARRANGED THE SALVATION OF THE HUMAN RACE. Christ became man, He taught, He suffered, He was Resurrected and Ascended into heaven. There is a remarkable ONES AMONG THEM. The Ascension is the LAST FEAST OF THE LORD, it is THE END of the Annunciation and the Nativity.

Yet in the Holy Fathers, there is a slight parallel, by economy, among the feasts. We say by economy because if Christ had not become incarnate, the Resurrection and the Ascension would NOT HAVE TAKEN PLACE. And if He had not Risen from the dead, the incarnation would have appeared to be in vain.

Saint Epiphanios, Bishop of Cyprus, analyzing the Greatness and the value of the feast of the Ascension, says that many people who do not know the greatness of this feast regard it as lower than the others. However, just as the head is the jewel of the body, so also the feast of the Ascension is an embellishment of all the feasts. It is the FULLNESS OF THE FEASTS OF THE LORD. A first feast in the awe-inspiring and wonderful Nativity of Christ in the flesh. Second, is the feast of the Theophany, which has a greater vision of God than the first. The third feast is the Resurrection, which was shown to be more glorious than the preceding ones because death was conquered, but even this did not have the fullness of joy, because Christ was still on earth. However, the feast of the Ascension FILLED THE WORLD WITH REJOICING, BECAUSE WHEN CHRIST OPENED THE HEAVENS, HE SHOWED US AN EXTRAORDINARY SIGHT, “OUR FLESH LIFTED UP ON THE KINGLY THRONE” AT THE RIGHT HAND OF GOD THE FATHER. So the value of the Ascension is in the fact THE HUMAN FLESH WHICH WAS DEIFIED (THEOSIS) BY ITS UNION WITH THE DIVINE NATURE OF THE Logos/Word, is seated on the Kingly Throne, at the right hand of God the Father.

By His incarnation, Christ deified (theosis) human nature, but men did not have much knowledge of the Greatness of His Glory, and that is why they misunderstood Him, slandered Him, and finally Crucified Him. But when Christ ascended into heaven, then men gained knowledge of Christ. Thus the incarnation, with the Ascension which followed, FILLED THE WORLD WITH THE KNOWLEDGE OF GOD (Saint Diadochos of Photike).

But Saint Athanasios the Great, referring to the two feasts of the Lord, those of the RESURRECTION and the ASCENSION, says that the feast of the Resurrection grants to men the PRIZE OF VICTORY OVER DEATH, while Christ’s ASCENSION, LIFTS UP TO HEAVEN, and since it changes man’s way of life on earth, IT MAKES HEAVEN ACCESSIBLE TO HIM. Therefore, VICTORY OVER DEATH is one thing and another is THE ASCENT OF HUMAN NATURE TO THE THRONE OF GOD. This precisely why through this Event one can see the superiority of the Ascension, or to express it better; THE PERFECTION AND FULLNESS OF THE Divine Economy.

Saint Gregory Palamas says that the Resurrection IS CONNECTED WITH ALL MEN. but THE ASCENSION ONLY WITH THE SAINTS. This is said from the point of view that by His Resurrection Christ CONQUERED DEATH AND GAVE THE GIFT OF RESURRECTION TO ALL. All will be resurrected on the Day of Christ’s Second Coming, BOTH THE RIGHTEOUS and SINNERS, but NOT ALL WILL BE TAKEN UP. Only the righteous, the deified (theosis) WILL BE FOUND WORTHY OF THIS GREAT EXPERIENCE. The holy Apostle Paul confesses: “And those who have died in Christ will rise first. Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air. And thus WE SHALL ALWAYS BE WITH THE LORD” (1 Thessalonians 4:16-17).

Thus ALL WILL BE RESURRECTED, but ONLY THE RIGHTEOUS WILL BE TAKEN UP, WILL BE CAUGHT UP IN THE CLOUDS TO MEET CHRIST COMING FROM HEAVEN. This shows A GREATER COMMUNION AND UNITY WITH Him. That is why, from the Soteriological (salvific) point of view, the Ascension IS REGARDED AS A GREAT FEAST, PRECISELY BECAUSE HE WHO HAS A SHARE IN THE ASCENSION HAS A SHARE IN DEIFICATION (THEOSIS). [Source: The Feasts of the Lord.  An Introduction to the Twelve Feasts and Orthodox Christology by Metropolitan of Nafpaktos HIEROTHEOS].

_________
“Glory Be To GOD
For
All Things!”
– Saint John Chrysosomos
+ + +

With sincere agape in His Divine and Glorious Ascension,
The sinner and unworthy servant of God

+ Father George

My beloved brothers and sisters in Our Risen Lord and God and Savior JESUS CHRIST,

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

THE DIVINE ASCENSION OF OUR LORD AND GOD AND SAVIOR JESUS CHRIST

Apolytikion (Dismissal) Hymn. Mode 4.

THOU ascended in glory, O Christ our God,
after Thou filled the Disciples with joy, by
promising to send them the Holy Spirit, and
Thou blessed them and established their
faith, that Thou are the Son of God, the
Redeemer of the world.

Entrance Hymn. Mode 2.

God ascended with a shout, the Lord with the
sound of trumpet. Save us, O Son of God,
Who were taken up in Glory to Heaven from
us.

Kontakion Hymn. Mde pl. 2.

When Thou had fulfilled the dispensation for our
sake, and united things on earth with the things
in heaven, Thou were taken up thither in glory, O
Christ our God, going not away from any place,
but continuing inseparable, and to them that love
Thee crying out: "I am with you, and there is,
therefore, none against Thee.

+



FORTY DAYS after His Most Glorious Resurrection Christ ASCENDED INTO HEAVEN, where He had been previously, according to His Own words to the Disciples before His Passion: "Does this offend you? What then if you should see the Son of Man ascend where He was before?" (John 6:61-62). Of course, this does not mean that Christ, as God, was not in heaven during the time of His incarnation, but that He would go up even with His human flesh. Moreover, His coming down from heaven is meant as Divine condescension and NOT AS A CHANGE OF PLACE.

In the time between His Resurrection and Ascension, He appeared many times to His Disciples, to whom He revealed the mysteries of the Kingdom of God, according to the words of Saint Luke: "to whom he also presented himself alive after his suffering by many infallible proofs, being seen by them during FORTY-DAYS, and speaking of the things pertaining to the Kingdom of God" (Acts 1:3).

The Feast of the Lord’s Divine Ascension has great meaning and importance for the Christian and spiritual life because IT IS CONNECTED WITH THE DEIFICATION (THEOSIS) OF EVERY PERSON. In what follows, presenting the central Christological points of this Great Feast of the Lord. The Old Testament makes prophecies about this Great Event, and the New Testament presents it. Just as we have prophecies about all the happenings of the Lord in the Old Testament, this is true for the Divine Ascension as well. The Prophet Ezekiel saw a vision, which certainly refers to Christ’s Ascension: "Then the glory of the Lord departed from the threshold of the temple and stood over the Cherubim. And the Cherubim lifted their wings and mounted up from the earth in my sight" (Ezekiel 10:18-19).

Christ’s Ascension is mentioned many times in the New Testament. We should look at this at three particular points:

First, in the teaching of Christ Himself. In His speech to the Disciples before His Passion, He said the following: "I came forth from the Father and have come into the world, Again, I leave the world and go to the Father" (John 16:28). And in another situation, Christ gave assurance: "No one has ascended to heaven but the one who came down from heaven, that is, the Son of man who is in heaven" (John 3:13).
Secondly, we see the Ascension in the stories of the Evangelists, who refer to this Event. Concretely, it is told by the Evangelist Mark (Mark 16:19) and by Saint Luke, both in his Gospel (Luke 24:50-53) and in the Acts of the Apostles, which he himself wrote: (Acts 1:3 and 9-11). The details of the Event of the Ascension and of the way in which it happened are described in the Book of the Acts of the Apostles.
Thirdly, there are many Apostolic passages that show the Apostle’s assurance about this Event. Especially in the early Church, the Ascension constituted one of the characteristic points of the Symbols of the baptistries, that is to say, they comprised the confession of faith before the Baptism. The Apostle Paul, referring to the central points of the Divine Economy, also includes the Ascension: "God was manifested in the flesh, justified in the Spirit, seen by the Angels, preached among the Gentiles, believed on in the world, received up in glory" (1 Timothy 3:16). Referring to the power of the Father, he says that it "worked in Christ when he raised him from the dead and seated him at his right hand in the heavenly places" (Ephesians 1:20). Elsewhere we have said that the power of the Father is also the Son’s power. After Christ cleansed us from sins "he sat down at the right hand of the majesty on high" (Hebrews 1:3), and indeed Christ gave the promise to all who were united with Him that they too would sit on the throne of His Father: "To him who overcomes I will grant to sit with me on my throne, as I also overcame and sat down with my Father on his throne" (Revelation 3:21).

From these passages which have been cited it is very clear that the Church attaches great meaning to the Event of the Divine Ascension.

Although many resurrections and ascensions have taken place, we celebrate none of them as we do the Lord’s Resurrection and Ascension, because WE NEITHER HAVE NOR EVER SHALL HAVE ANY SHARE IN THOSE OTHERS. All we gained from them was to be led towards faith in our Savior’s Resurrection and Ascension, in which WE ALL SHARE NOW AND IN THE FUTURE. His Resurrection and Ascension ARE TEH RESURRECTION AND ASCENSION OF OUR HUMAN NATURE, AND NOT JUST OF OUR HUMAN NATURE, BUT OF EVERYONE WHO BELIEVES IN CHRIST AND SHOWS HIS FAITH IN WORKS (cf. James 2:18). Christ was Unbegotten and Uncreated according to His Divinity and it was for our sake that He became man. He lived as He did because of us, teaching us the path that leads back to True Life. Everything He suffered in the flesh He suffered for us TO HEAL OUR PASSIONS. On account of our sins, He was led to death, and FOR US HE AROSE AND ASCENDED, PREPARING OUR OWN RESURRECTION AND ASCENSION FOR UNENDING ETERNITY. For all the heirs of Everlasting Life as far as possible the pattern of His SAVING WORK ON EARTH.

The Greek word for ‘ASCENSION’ is ‘ANALIPSIS’. This word is used to point to the Ascent of the Godman to heaven where He sits with God the Father. He was always sharing the Throne of His Father, but now He is INCARNATE sharing the Throne. Observing Christ’s Ascension to heaven, WE ARE LOOKING AT A "PECULIAR RACECOURSE", BECAUSE THE CREATOR OF THE WORLD BORNE UP IN A HUMAN CHARIOT (Saint Epiphanios of Cyprus).

Christ IS THE FIRST AND ONLY ONE WHO HAS GONE UP TO HEAVEN WITH THE BODY WHICH HE ASSUMED FROM THE PANAGIA (The All-Holy Virgin and Theotokos). On this subject, we have assurance from Christ Himself Who said: "No one has ascended to heaven but the One Who came down from heaven, the Son of Man Who is in heaven" (John 3:13). The word ‘NO ONE’ does not permit of any doubt, because it came from the undeceitful mouth of the Lord. To be sure, according to the interpretation of the Holy Fathers of the Church, the Panagia (Theotokos) too ASCENDED TO HEAVEN WITH HER BODY, BUT THIS HAPPENED AFTER CHRIST’S ASCENSION, PRECISELY BECAUSE IT WAS FROM HER BODY THAT CHRIST BECAME INCARNATE. But even in this case, the body of the Panagia (Theotokos) receives deification (Theosis), while Christ’s Body IS A SOURCE OF UNCREATED GRACE. [Source: The Feasts of the Lord and St. Gregory Palamas, The Homilies)

(To be continued)

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

With sincere agape in His Divine Ascension,
The sinner and unworthy servant of God

+ Father George

My beloved brothers and sisters in Our Risen Lord, God, and Savior JESUS CHRIST,

CHRIST IS RISEN! TRULY HE IS RISEN! ΧΡΟΣΤΟΣ ΑΝΕΣΤΗ! ΑΛΗΘΩΣ ΑΝΕΣΤΗ!

Arrogance, Conceit, Ego, Pompasity, a Sense of
Superriority= PRIDE.

"Do NOT LOVE THE WORLD or THE THINGS OF
THE WORLD. If anyone loves the world, the love
of the Father is NOT IN HIM.
For all that is in the world–the lust of flesh, the
lust of the eyes, and the pride of life–is not of
the Father but is of the world" (1 John 2:16-17).

"So He (Jesus) said to them, ‘Are you thus without
understanding also? DO YOU NOT PERCEIVE THAT
WHATEVER ENTERS A MAN FROM OUTSIDE CANNOT
DEFILE HIM, BECAUSE IT DOES NOT ENTER HIS HEART
BUT HIS STOMACH, and is eliminated, thus purifying
all food?’ And He said, ‘What COMES OUT OF A MAN,
THAT DEFILES A MAN. For FROM WITHIN, OUT OF THE
HEART OF MEN, PROCEEDS EVIL THOUGHTS,
AULTERIES, FORNICATIONS, MURDERS, THEFTS,
COVETOUSNESS, WICKEDNESS, DECEIT, LEWDNESS,
AN EVIL EYE, BLASPHEMY, PRIDE, FOOLISHNESS.
ALL THESE EVIL THINGS COME FROM WITHIN AND
DEFILE A MAN" (Mark 7:18-23).

"All these evil things" (v.23) are NOT what God created. We will them; we produce them; THEY ARE OUR SINS COMING FROM WITHIN US. They are a perversion of what God has made.

"PRIDE" is one of "these evil things," according to Our Lord and Savior Jesus Christ. Pride is the quality of being arrogant. However, to be prideful is to properly value oneself, one’s labor, or one’s dignity. We are proud of our accomplishments in life, of our family, of our children, of our friends, of our profession, of our country, of our Church, etc. However, we must extremely careful not to be possessed with an unfettered kind of pride which is evil. The holy Apostle Peter exhorts us: "…All of you be submissive to one another, and be clothed WITH HUMILITY, FOR ‘GOD RESISTS THE PROUD, BUT GIVES GRACE TO THE HUMBLE" Therefore, HUMBLE YOURSELVES under the mighty hand of God, THAT HE MAY EXALT YOU IN DUE TIME" (1 Peter 5:5-6). "HUMILITY" is the foundation of virtue, and it is learned through submission and obedience to godly "elders." In submitting to one another, we "humble" ourselves "under the mighty hand of God."

According to Saint John Climacus, "PRIDE" is a denial of God, an invention of the devil, and contempt for men. It is THE MOTHER OF CONDEMNATION, the offspring of praise, a sign of barrenness. It is a flight from God’s help, the harbinger of madness, the author of downfall. It is the cause of diabolical possession, the source of anger, the gateway of hypocrisy. It is the fortress of demons, the custodian of sins, and the source of hardheartedness. It is the denial of compassion, a bitter pharisee, a cruel judge. It is the foe of God. It is the root of blasphemy.

Pride BEGINS WHERE VAINGLORY LEAVES OFF. Its midpoint comes with the humiliation of our neighbor, the shameless parading of our achievements, complacency, and unwillingness to be found out. It ends with the spurning of God’s help, THE EXAULTING OF ONE’S OWN EFFORTS, and a devilish disposition… I have seen people who speak about their thanks to God but WHO IN THEIR HEARTS ARE GLORIFYING THEMSELVES, something demonstrated by that Pharisee with his "O God, I thank Thee" (Luke 18:11).

Saint John Climacus also reminds us, "Pride and nothing else CAUSED AN ANGEL TO FALL FROM HEAVEN. And so one may reasonably ask whether one may reach heaven by humility alone without the help of any other virtue." According to Saint Tikhon of Zadonsk, "Pride is a most abominable sin, but hardly anyone recognizes it since it is hidden deep in the heart. Not knowing one’s self IS THE BEGINNING OF PRIDE. This ingnorance blinds a man, and thus BECOMES FULL OF PRIDE… Bud mand is so wretched that HE DOES NOT SEE and know his misfortune and wretchedness…

"Pride is known by its deeds as a tree is known by its fruits. But let us see what are the fruits of the bitter seed of pride:

1. A proud man seeks honor, glory, and praise by every means. He always desires to appear as something, and to direct, command, and rule others. But he is powerfully angered and embittered at whoever may prevent his desire.
2. He complains, he is displeased, and he curses when deprived of honor and leadership. "What have I done wrong? Why am I at fault? Is this what my labors and service merit?"
3. He begins labors that are beyond his strenth.
4. Our of his self-will he interefers in the affairs of others.
5. He boasts of himself shamelessly and exalts himself.
6. He looks down on and humiliates other people.
7. He does not submit, he does not obey his authorities and his parents.
8. The goods that they have they ascribe to themselvs, to their own efforts and labors, and not to God.
9. He greatly dislikes reproach and admonition. He thinks himself pure, though he be all-sullied.
10. He is impatient, is displeased, complains, and often even curses when in destruction, in contempt, in misfortunes, and calamities.
11. He displays haughtiness and is somewhat pompous, etc, in word and deed.

The virtue OPPOSED TO PRIDE IS HUMILITY… When pride retreats from a man, HUMILITY BEGINS TO DWELL IN HIM, AND THE MORE PRIDE IS DIMINISHED, SO MUCH MORE DOES HUMILITY GROW. The one gives way to the other as to its oppostie. Darkness departs and light appears. PRIDE IS DARKNESS, BUT HUMILITY IS LIGHT…

Blessed Christians! Let us know our misfortune and wretchedness, and "HUNBLE YOURSELVES therefore under the mighty hand of God, that He may exalt you in due time" (1 Peter 5:6). Let us know, beloved, that we Christians are Christ’s, Who is meek and humble of heart. It is a shameful thing, and very unbecomingof Christians, to be full of pride when Christ, God Great and Exulted, HUMBLED HIMSELF. It is a shmeful thing for servants to be proud when their Master is humble. There is nothing as unbecoming and indecent of Christians as pride, and nothing shows a Christian AS MUCH AS HUMILITY.

From HUMILITY IT IS KNOWN THAT A MAN IS A TRUE DISCIPLE OF JESUS, MEEK, AND HUMBLE OF HEART. If we wish to show evidence that we are true Christians, let us learn from Christ to be humble as He Himself enjoins us, "LEARN FROM ME; FOR I AM MEEK, AND LOWLY OF HEART" (Matthew 11:29). Let us engrave and deepen in our membory the saying of the Apostle now explained, "FOR GOD RESISTETH THE PROUD, AND GIVETH GRACE TO THE HUMBLE" (1 Peter 5:6). [Journey to Heaven. Counsels on the particular duties of every Christian by Saint Tikhon of Zadonsk)

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

With sincere agape in His Holy and Most Glorious Resurrection,
The sinner and unworthy servant of God

+ Fathe George

My beloved brothers and sisters in Our Risen Lord JESUS CHRIST,

CHRIST IS RISEN! TRULY HE IS RISEN! ΧΡΙΣΤΟΣ ΑΝΕΣΤΗ! ΑΛΗΘΩΣ ΑΝΕΣΤΗ!

Virginity and the Value of Virginity

Saint Ambrose elaborates on virginity: "The days shall come when they shall say: "Blessed are the barren, and the wombs that never bare" (Luke 23:29). For the daughters of this age are conceived, and conceive, but the daughter of the Kingdom refrain from wedded pleasure, and the pleasure of the flesh, that she may be holy in body and in spirit. I do not then discourage marriage, but recapitulate the advantages of holy virginity. This is the gift of few only, that is of all… I am comparing good things with good things, so that it may be clear which is the more excellent. Nor do I allege any opinion of m own, but I repeat that which the Holy Spirit spake by the Prophet: "Blessed is the barren that is undefiled" (Wisdom 3:13). First of all, in that which those who purpose to marry desire above all things, that they may boast of the beauty of their husband, they must of necessity confess that they are inferior to virgins, to Whom alone it is suitable to say: "Thou art fairer than the children of men, grace is poured on thy lips" (Psalm 44:2). Who is that Spouse? One not given to common indulgences, not proud of possessing riches, but He Whose Throne is forever and ever."

Contemporary Orthodox authors have observed: "Marriage is an image of the union of Christ with the Church," whereas, "monastic life does not constitute an image, but it itself is the mystical marriage of the soul with the Heavenly Bridegroom."

Saint Methodios said that virginity walks on earth but "here head touches the heavens," and is the "most brilliant and glorious star of all Christ’s charisms." He also said that nothing is superior to chastity in its power to return mankind to Paradise.." Virginity is the most precious offering and gift and the greatest vow that a man may make To God. The embrace of virginity is the key way one moves from being God’s image to being God’s likeness, and quickly causes violent passions to wither away."

Saint John of Sinai compares the virginal life with the Angelic life: "Purity means that we put on the Angelic nature. Purity is the longed-for house of Christ and the earthly heaven of the heart. Purity is a supernatural denial of nature, which means that a mortal and corruptible body is rivaling the celestial spirits in a truly marvelous way. He is pure who expels fleshly love with divine love, and who has extinguished the fire of passion by the fire of Heaven."

Saint John Chrysostom states: "Is virginity a good [thing]? Yes, I fully agree. But is it better than marriage? I agree with this, too… Virginity is as much superior to marriage as heaven is to earth, as the Angels are to men, and, to use far stronger language, it is more superior still. For the Angels, though they do not marry and are not given in marriage, are not a mixture of flesh and blood. They do not pass time on earth and endure trouble from passions… But mankind, inferior in its nature to blessed spirits, forces its own nature and, in so far as it can, vices eagerly to equal the Angels… Do you grasp the value of virginity? That it makes those who spend time on earth live like the Angels dwelling in heaven? It does not allow those endowed with bodies to be inferior to the incorporeal powers and spurs all men to rival the Angels… What, then does Saint Paul say under the inspiration of the Lord? ‘Now for the matters you wrote about, A man is better off having no relations with woman’ (1 Corinthians 7:1).

Saint Jerome wrote: "I praise wedlock, I praise marriage, but it is because they give me virgins. I gather the rose from the thorns, the gold from the earth, the pearl from the shell… ‘Concerning virgins’, says the Apostle [Paul], ‘I have no commandment of the Lord’ [1 Corinthians 7:25]. Why was this? Because his own virginity was due, not to a command, but TO HIS FREE CHOICE… What is freely offered IS WORTH MORE THAN WHAT IS EXTORTED BY FORCE… When he is discussing continence and commending perpetual chastity, he uses words, ‘I would that all men were even as I myself.’

Saint Symeon the New Theologian said: "Many regard the monastic way as the most blessed way. For my part, however, I would not set my way above the others; nor would I praise one and depreciate another. BUT IN EVERY SITUATION, IT IS THE LIFE LIVED FOR GOD AND ACCORDING TO GOD THAT IS ENTIRELY BLESSED."

Another point worth pondering is that since married life is more difficult, perhaps it would not be unreasonable to deduce that it also has a greater reward when successfully lived in a God-pleasing manner. Metropolitan Kallistos Ware of blessed memory wrote in his introduction to the Ladder: "It is a great thing, says Saint John, to achieve stillness in the isolation of a hermit’s cell; ‘but it is incomparably greater to have no fear of turmoil, and to remain steadfast under its assault with a fearless heart, living outwardly with men but inwardly with God."

Christ taught that true chastity is not just external but INTERNAL. "Whosoever looketh a woman to lust after hath committed adultery with her already in his heart" (Matthew 5:28). Elaborating on this precept, the Holy Fathers taught THAT VIRGINITY THAT IS MERELY EXTERNAL IS INSUFFICIENT. Saint Basil the Great taught, "Virginity is a help to such devotion, for those who pursue this gift [of being in the likeness of God] in a spiritual manner. Merely abstaining from the procreation of children does not constitute the gift of virginity. On the contrary, the whole of one’s life and character must be virginal, illustrating in every action the integrity required of the virgin. For it is possible to commit fornication in speech and adultery with the eye, to be polluted through the hearing, to receive defilement in the heart, and to transgress the bounds of temperance by lacking control in partaking of food and drink. …Anger, jealousy, bearing a grudge, falsehood, arrogance, unseasonable talking, sickness in prayer, desire for goods one does not possess, negligence in observing the Commandments, ostentation in dress, vain regard for one’s appearance, meetings and conversations beyond what is necessary and fitting–all these must be most carefully avoided by one who has dedicated himself to God by virginity because yielding to one of them is almost as committing an expressly forbidden sin."

Saint Isaac the Syrian taught that reading and prayer are what assist chastity: "If you love chastity, banish shameful thoughts by exercising yourself in reading and prolonged prayer; then you will be inwardly armed against their natural causes. But without reading and prayer, purity cannot be present in the soul."

The Christian is engaged constantly in spiritual warfare. Our enemy the devil and his angels explore us individually, looking for our weaknesses. tempts us unceasingly and seeks our destruction. He uses all our senses, passions, desires, ambitions, greed, vanity, vain glory, pride, ego, thoughts, imagination, slothfulness, acedia, possessions, sexuality, curiosity, and all the vices against us. The enemy the devil offers appealing visions to our eyes, music to our ears, to each of our senses setting forth whatever might tempt us to sin. He arouses the tongues to speak evil about others and urges our hands to injure them. When he is unable to tempt us, he brings forth a threat of persecution so that fear may cause us to betray the faith. Thus we must always be alert and vigilant for his many-faceted attacks ready to resist him at every turn.

We all need to realize that this is an all-out war. The enemy is cunning and dangerous. "Therefore take up the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand. Stand therefore having girded your waist with truth, having put on the breastplate of righteousness, and having shot your feet with the preparation of the gospel of peace; above all, taking the shield of faith with which you will be able to quench all the fiery darts of the wicked (evil) one. And take the helmet of salvation, and the sword of the Spirit, which is the word of God" (Ephesians 6:13-17).

The secular world in which we live uses every evil vice to undermine all Christian values, virtues, chastity, purity, innocence, decency, dignity, goodness, and wholesomeness. Our secular society hates everything that our Lord and Savior Jesus Christ has taught us and desires to destroy Christianity altogether. However, this has been taking place throughout the two thousand history of Christianity throughout the world. The enemies of Christ have attempted again and again to declare war from without and when it has not been successful to infiltrate the Church and attempt to subvert her from within through heresy, schisms, and division but have always failed. The Christian Church is Christ Himself, the God-Man Who is God and the Head of His Church both in Heaven and on Earth.

The genuine and practicing Christian will never apostatize or fall into heresy. The Holy Church has a powerful army with unlimited resources and with God on her side she will never be defeated by either the evil one, his angels, or his minions. The faithful Christians will always remain stand fest and will never cower to the numerous threats. The myriads of holy Martyrs men, women, and children adorn the Church and are a living testament of great faith and love for our Savior Jesus Christ. Open persecution against Christians will occur now and in the near future but Christians are always ready to suffer and sacrifice their lives for the only Savior and God Who shed His Precious Blood on the Cross to save us from evil and death. (Source: The Angelic Life. A Vision of Orthodox Monasticism)

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

With sincere agape in His Divine and Most Glorious Resurrection,
The sinner and unworthy servant of God

+ Father George

My beloved brothers and sisters in Our Risen Lord, God, and Savior JESUS CHRIST,

CHRIST IS RISEN! TRULY HE IS RISEN! ΧΡΙΣΤΟΣ ΑΝΕΣΤΗ! ΑΛΗΘΩΣ ΑΝΕΣΤΗ!

HELPING OTHERS

"But when you do a charitable deed, do not let your left hand know
what your right hand is doing, that your charitable deed may be in
secret; and your Father Who sees in secret, will Himself reward
you openly" (Matthew 6:4).

"Owe no one anything except to love one another, for he who loves
another has fulfilled the law. For the Commandments, ‘You shall not
commit adultery, ‘You shall not murder, ‘You shall not steal, ‘You
shall not bear false witness, ‘You shall not covet, and if there is any
other Commandment, are ALL SUMMED UP IN THIS SAYING,
NAMELY, ‘YOU SHALL LOVE YOUR NEIGHBOR AS YOURSELF.’
LOVE DOES NO HARM TO A NEIGHBOR, THEREFORE LOVE IS
THE FULFILLMENT OF THE LAW" (Romans 13:4-10).

The Holy Fathers attached utmost importance to brotherly love. Abba (Father) John the Dwarf said: "It is not possible to build a house from the top down; one must build it from the foundations to the top." ‘What does this saying mean?’ his disciples asked him. The Elder replied: ‘The foundation IS YOUR NEIGHBOR, whom you must win over to Christ BY YOUR LOVE (AGAPE)–and this must be done first; for on him depend all the Commandments of Christ."

As Saint Anthony put it: "Life and death depend on our neighbor: for if we win over our brother, we win over God, but if we offend our brother, we sin against Christ." Elder Aimilianos wrote for his nuns: "The touchstone of authenticity for the sisters shall be the love they bear towards the others, which is what the Lord requires above all else. The heart of each shall be open, full of simplicity, sincerity and affection, admitting all the others, with love that is deep, strong, manly, and spiritual." Saint Efthymios taught: "If your brother calls you while you are occupied with your manual work, make haste to see what he wants and work with him, leaving aside your own work." For example, among the Desert Holy Fathers

"there was a certain solitary who had another solitary as his disciple. The latter lived in a cell ten miles away from him. One day, his thoughts said to him: ‘Summon the brother to come here and receive his bread.’ But then he reflected: ‘Am I going to make my brother trek ten miles for the sake of bread? No, I will take the bread to him myself.’ So he took the bread and set off to visit his disciple.
While on his way…an Angel appeared before him…saying: "The very steps that you take for the sake of the Lord are counted and are reckoned worthy of great reward in the sight of God." Then, giving thanks to God for the words of the Angel, the ascetic went on his way, rejoicing. He arrived at the brother’s cell, bearing the loaves of bread, and recounted to him the love for mankind that God had shown to him. After giving him the bread, he returned to his own cell.
On the following day, he again took some loaves of bread and went to visit another monk. It so happened that the latter was coming towards him at the same time for the same purpose, and they met each other on the way. The one who was going said to the one who was coming: ‘I had a treasure, and you sought to robe me of it?’ The other monk replied to him: ‘Does the narrow gate have room only for you?’ Allow me to enter it together with you.’ And at once, as they were speaking, an Angel of the Lord appeared to them and said: "This ‘quarrel’ of yours has ascended to God as an odor of sweet savor."

Helping our fellow man is a labor of true agape. Agape for others is not to be understood as an obligation but as a divine act. Our love for our neighbor is love for Our Lord and God Jesus Christ. One of our Saints was riding his horse to the city center and as he came near it he witnessed people running in different directions and frightened and in a panic. He then spotted a man in rags and immediately realized that he was not only a beggar but a leper. When he approached him, he dismounted from his horse and walked over to him, and embraced him lovingly. O, the Wonder! immediately the poor leper transformed into our Lord Christ Himself. Our love for those who need our love and compassion ought to be love without any reservations or conditions to be truly genuine love.

In our contemporary world, there are countless good Christians and good people who work tirelessly to help others without any recompense and always secretly. They form a chain of goodwill souls that seek always to bring hope, love, and kindness to those who are suffering, to the poor, to the sick, to the refused, the neglected, or rejected in the world. Our All-Loving God has indeed numerous devout and faithful workers and servants, who are blessed and are able to make a real difference in our cosmos. Humanity is never abandoned by our Creator and God Who gave us His Only-begotten Son to save all of mankind. Everyone has a God-given talent to use for the glory of God and for the good of others.

Goodness and Holiness can never be overtaken by hatred and evil. Our Lord and Savior will never allow that to ever happen. There is an infinite power to goodness and love. No one should ever underestimate the power of love. God is AGAPE, LOVE. Where there is love, God is present. "Therefore be merciful as your Father also is merciful" (Luke 6:36). Then He said: "But love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the sons of the Most High; for He is kind into the unthankful and to the evil. Be ye therefore merciful, as your Father also is merciful." Then He adds another compelling reason to keep this commandment: if you love those who love you, you are like the sinners and the Gentiles; but if you love those who do evil to you, YOU ARE LIKE GOD, Who is kind unto the unthankful and to the evil." Which do you desire, to be like sinners, or to be like God? Do you see the Divine teaching?

An Orthodox Christian seeks opportunities to serve with sincerity and affection and to help the sorrowful, those in pain, and the forgotten. There is no greater reward than to come to the aid of another human being, another precious soul. We are on this earth for only a brief time and it is the commandment of Our Lord, God, and Savior to "do unto others as we would have them do unto us" (Luke 6:31). The attitude "That’s your problem, not mine," should never be said by a Christian.

_______
"Glory Be To GOD
For
All Things!"
-Saint John Chrysostomos
+ + +

With sincere agape In His Divine and Most Glorious Resurrection,
The sinner and unworthy servant of God

+ Father George

My beloved brothers and sisters in Our Risen Lord, God, and Savior JESUS CHRIST,

CHRIST IS RISEN! TRULY HE IS RISEN! ΧΡΙΣΤΟΣ ΑΝΕΣΤΗ! ΑΛΗΘΩΣ ΑΝΕΣΤΗ!

BEHAVIOR IN CHURCH

"And He found in the temple those who sold oxen and sheep
and doves, and the money changers doing business. When He
had made a whip of cords, He drove them all out of the temple,
with the sheep and the oxen, and poured out the changers’
money and overturned the tables. And He said to those who
sold doves, "Take these things away! DO NOT MAKE MY
FATHER’S HOUSE A HOUSE OF MERCHANDISE!" (John 2:14-15).

Jesus cleansed the temple twice, at the beginning and again at the end of His public Ministry. By this cleansing, Jesus vigorously protects the PURITY OF WORSH9P AGAINST COMMERCIALISM. Likewise, He zealously desires His Church TO BE A HOLY, PURE HOUSE OF PRAYER. From His actions, we clearly understand that the House of God, the Church, must be respected at all times and should be used only for worship and adoration of Him.

Saint Symeon the New Theologian taught HOW ONE SHOULD BEHAVE IN CHURCH: "The mind must not wander off, nor the thoughts be occupied with curiosity of interest in the more careless people as they talk or whisper to each other. On the contrary, the eye and the soul must be kept free FROM DISTRACTION AND PAY ATTENTION TO NOTHING ELSE BUT THE PSALMODY AND THE READING AND, AS FAR AS POSSIBLE, TO THE MEANING OF THE WORDS OF THE DIVINE SCRIPTURE THAT ARE BEING SUNG OR READ, SO THAT NOT ONE OF THESE WORDS MAY PASS IN VAIN, BUT RATHER THAT HIS SOUL MAY DERIVE NOURISHMENT FROM ALL OF THEM AND ATTAIN TO COMPUNCTION AND HUMILITY AND THE DIVINE ILLUMINATION OF THE Holy Spirit.

Go off with all the rest to the Office and stand in the church as though you were in the company of Angels in heaven, with trembling because you regard yourself unworthy even to stand there with your brethren. As you stand pay heed to yourself so that you do not look around you with curiosity at the brethren, how each of them stands or how he sings, but pay attention to yourself alone, to the psalmody, and to your sins. Remember also the prayer that you offered and do not carry on any conversation or speak, do not sit down even for the reading, but listen standing. Listen as though it were God Himself speaking to you through the reader, God Who "is above all" (Romans 9:5).

Nothing should disrupt or damage the harmony and the solemnity of the divine worship in church. The faithful should be prompt and reverent when they enter the church at any time. They should worship as a family, and all the members of the family, which includes children, should be on their best behavior upon entering the church and during the Divine Liturgy. No one should be the cause of any distraction and/or be responsible for violating the peace of those present who are absorbed in the divine service. Saint Ambrose of Milan stated: "The virtue of silence, especially in the Church, is very great." And Saint Anthony the Great exhorts us to "Take care not to speak at all in church."

It is important that the faithful COME ON TIME to church. Elder Dorotheos related an incident about an elder who saw an Angel setting a holy seal on the brethren in church:

The man in bright raiment said to him: "I am an Angel of the Lord, and I have been given a command to seal
with the sign of the Cross all those who are in Church from the BEGINNING OF THE SERVICE, on account of
their eagerness, diligence, and good intentions."
The Elder replied, saying, "Why, then, do you make the sign of the Cross over the
place of some of those who are missing?"
The holy Angel answered him: "Those brothers who are diligent and of good intention, but out of some need or illness
are missing with the blessing of their spiritual Father, or who, in obedience to some command are busy somewhere else
and not in attendance for that reason–these, despite their absence, I seal with the sign of the Cross, since in spirit are with
those who are chanting the service. Only those who would otherwise be able to be present, but because of their laziness
are absent, am I commanded not to seal with the sign of the Cross, for they are made unworthy thereof by their own actions."

Saint John Chrysostom explained the reason for not speaking in the church:

"When someone is talking with the earthly king, he contrives every possible way to
display great reverence for him. For this reason, by the position of the head, with the
tone of voice, clasped hands, joined legs, and control over the whole body, he chooses
his words from among those the latter desires… You are standing before the Heavenly
King before Whom the Angels tremble as they stand. You have abandoned your
conversation with Him and are talking about the dung and dust and spider webs."

The church is a consecrated ground, a holy place, a sacred space, and it must not be treated disrespectfully by those entering it. See how Jesus respected His Father’s House and how He treated those who abused and disrespected it. He literally threw them out with force and righteous indignation. Gerontissa Makrina gave the following rules to her nuns: "Inside the church, we should walk very quietly with our head down, with great reverence and the fear of God. With the same reverence, we should stand during the services. Laughter and talking are forbidden." Saint Jerome recommended: "Let the servant of God sing in such manner that THE WORDS OF THE TEXT RATHER THAN THE VOICE OF THE SINGER CAUSE DELIGHT." Saint Nikodemos of the Holy Mountain wrote: "The chanting, or psalmody, that is done in churches is in the nature of begging God to be appeased for our sins. Whoever begs and prayerfully supplicates must have A HUMBLE AND CONTRITE MANNER; BUT TO CRY OUT MANIFESTS A MANNER THAT IS AUDACIOUS AND IRREVERENT."

Furthermore, how one dresses is also very important. The person’s garb does not have to be costly just simply clean and modest. For women to dress provocatively in church is a sin, because it is not only disrespectful and offensive, but scandalizes men and women alike. People dress differently and appropriately for attending a specific event i.e., shopping, weddings, funerals, theater, opera, political rallies, a royal function, a monastery, the beach, etc. The church must always be treated with dignity, reverence, humility, meekness, the fear of God, and with the full knowledge that when one enters this holy space they are in the presence of their Creator and Savior. [Source: The Angelic Life.  A Vision of Orthodox Monasticism]

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


With sincere agape In His Divine and Most Glorious Resurrection,
The sinner and unworthy servant of God

+ Father George

My beloved brothers and sisters in Our Risen Lord, God, and Savior JESUS CHRIST,

CHRIST IS RISEN! TRULY HE IS RISEN! ΧΡΙΣΤΟΣ ΑΝΕΣΤΗ! ΑΛΗΘΩΣ ΑΝΕΣΤΗ!

The Focus and Aim of All Christians is to Love God WITH ONE’S HEART, SOUL, AND MIND, AND TO LOVE ONE’S NEIGHBOR AS ONESELF (Luke 10:27). The central role of agape (love) is even more pertinent for monastics, who are called to be exemplary Christians. This is why Saint Paisios of the Holy Mountain declared: "The whole work of a monk is love." Elder Aimilianos said: "What kind of life is monastic life? First of all, as we live it and feel it, it is a life of love." When Elder Paisios of Sihla was asked: "How must monks live in order to save their souls?" he replied, "Live in love, for the Savior says, "By this shall all men know that ye are My Disciples, if ye have love one to another" (John 13:35).

Saint Paul warned: "Even if we speak with the tongues of men and of Angels, have the gift of prophecy, know all mysteries and all knowledge, have all faith to move mountains, give away all our possessions, and surrender our body to be burned but have not love, WE ARE NOTHING" (1 Corinthians 13:1-3). In the same way spirit, Saint Athanasios the Great said: "No matter how hard a person labors, if he lacks love for this neighbor he has labored he has labored in vain," and Saint Maximos the Confessor taught: "Every ascesis lacking love is foreign to God." Saint Achard of Jumieges (in the 7th century Gaul) on his deathbed warned his monastic disciples: "You have borne the yoke of penance and are grown old in the exercise of religious duties in vain if you do not sincerely love one another." Saint Sophrone of Esex remarked: "If in our monastic life, we do not learn to love, how can the meaning of monasticism be esteemed?" Thus the most serious accusation we could ever hear–assuming the accusation has some basis in reality, of course–IS THAT LACK OF LOVE, WHETHER COLLECTIVELY OR INDIVIDUALLY.

Since we are called not only to love God with our whole heart but also to love our neighbor as ourselves, a monastery not only should be dedicated to worshipping God, but also should care for others: by offering advice and hospitality to pilgrims, by giving material and spiritual alms to the needy, and especially by PRAYING FOR THE ENTIRE WORLD. For as the Theotokos revealed, a monk is someone "who prays for the whole world."

Abba (Father) Moses taught: "The aim of our [monastic] profession is the Kingdom of God…but our [temporal] objective is a clean heart, without which it is impossible for anyone to reach our aim." Thus, our primary work is to attain a clean heart by uprooting the passions and cultivate the virtues: AGAPE, OBEDIENCE, HUMILITY, CHASTITY, PRAYER, FEAR OF GOD, SILENCE, REPENTANCE, PATIENCE, WATCHFULNESS, FASTING, SELF-DENIAL, AUTHENTICITY, DETACHMENT, SIMPLICITY, SERIOUSNESS, FORCEFULNESS, ZEAL, TRANSFORMING ANGER, SELF-REPROACH, REMEMBRANCE OF DEATH, etc.

Saint Basil the Great taught: "The ASCETICAL LIFE has one aim–THE SOUL’S SALVATION–and all that can contribute to this end must be observed with much fear as a Divine Command." Thus, the purpose of a monastery IS THE SALVATION OF SOULS.

What is a Monk?

Saint John of Sinai explained: "A monk is one who holds only to the commands of God in every time and place and matter. A monk is one who constantly constrains his nature and unceasingly watches over his senses. A monk is one who keeps his body in chastity, his mouth pure and his mind illumined. A monk is a mourning soul and both asleep and awake is unceasingly occupied with the remembrance of death. Likewise, Saint Efthymios the Great taught: "Brethren, strive for what brought you out here, and do not neglect your own salvation. You must at all times stay sober and awake. As Scripture says, "Keep awake, and pray not to enter into temptation (Matthew 26:41). …[Monks] must always await and ponder the hour of death and the Dread Day of Judgment, fear the threat of eternal fire and desire the glory of the Kingdom of Heaven. Saint Nilus of Ancyra wrote: "It is said that a monk is an altar on which and from which pure prayers are offered to the Most High God." Similarly, Saint Maximos the Confessor stated: "A monk is a man who has freed his intellect from attachment to material things, and by means of self-control, love, psalmody, and prayer cleaves to God."

Saint Paisios Velichkovsky gave the following definition of a monk:

"What is a monk? A monk is a fulfiller of hte Commandments of Christ, a perfect Christian, an imitator of and
a participant in the Passion of Christ, a daily Martyr, a voluntary dead man who willingly dies in spiritual
struggles. A monk is a pillar of patience, a depth of humility, a fount of tears, a treasury of purity, one who laughs
at all that is considered splendid, sweet, glorious, and attractive in this world. A monk is a soul that is pained,
constantly meditating on the memory of death, both in wakefulness and in sleep. A monk is one who constantly
forces nature, and who guards his feelings without weakening. A monk is of the order and condition of the fleshless
ones, though preserved in a material body, having in mind at all times, in every place, and in every work, only what is
divine."

Saint Nektarios of Aegina described the monastic life as follows:

"A monk’s way of life consists of ceaselessly seeking God’s countenance, yearning
for Him, possessing a strong love for Him, and perpetually hastening toward Him. The
monk offers his heart as a sacrifice to Him alone–an offering that is holy, pure, and
perfected in love. Truly, he does not live for himself, but for the Lord, and the Lord visits
him mystically; He mystically reveals Himself to the eyes of the soul of the monk who is
devoted to Him, and such a monk receives the betrothal of the grace of the future vision
of the Lord’s Countenance."

Several Saints emphasized the necessity of withdrawing from the world in order to be a monk. For example, Saint Isaac the Syrian said, "A monk is he who remains outside the world and is ever supplicating God to receive future blessings." And Saint Efstathios of Thessaloniki wrote: "A monk is primarily he who has formed (or rather renewed) his heart in solitude and understood all the works of God. This deep understanding is a manifestation of his theoretical training and virtuous life.

Saint Efstathios also gave the following advice to a monk to remind him of his calling:

"Bear in mind that you are an angel of light even though you are wearing black. You have been appointed to stand
beside the True Light. You are ow a close friend of God Himself and have vowed to acquire various virtues. Therefore,
you have a great obligation, O magnificent monk, so do not delay in fulfilling your duty."
A monk holds a torch from the Father of Lights, and from there he radiates a light that shines and illumines, if not
the whole world as the Apostles did, then at least many places on the earth. This is what is typically accomplished by
lanterns perched in high places. They emit light that warns of any enemy onslaught, or as a lighthouse, they show
where rocks lie beneath the surface so that people avoid dangerous reefs, and they do other such salvific things.
A true monk is a citizen of heaven, not of the earth, even though he dwells on the earth. His way of life is ethereal,
he is celestial since he flies above everything earthly." (Source: The Angelic Life)

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

With sincere agape in His Divine and Most Glorious Resurrection,
The sinner and unworthy servant of God

+ Father George