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 Mysterion (Sacrament) of Baptism – The Sanctification
of man.

"As many of you have been baptized
into Christ, have put on Christ. Alleluia.

(Epistle Lesson)

"Do you not know that as many of us as were baptized
into Christ Jesus were baptized into His death?
Therefore, we were buried with Him through baptism into
death, that just as Christ was raised from the dead by the
glory of the Father, even so we also should walk in
newness of life. For if we have been united together in
the likeness of His death, certainly we also shall be in the
likeness of His resurrection, knowing this, that our old
man was crucified with Him, that the body of sin might
be done away with, that we should no longer be slaves
of sin.
For he who has died has been freed from sin. Now if we
died with Christ, we believe that we shall also live with
Him, knowing that Christ, having been raised from the
dead, dies no more. Death no longer has dominion over
Him. for the death that He died, He died to sin once for all;
but the life that He lives, He lives to God.
Likewise, you also, reckon yourselves to be dead indeed
to sin, btu alive to God in Christ Jesus our Lord"
[Romans 6:3-11].

[Gospel]

"Then the eleven disciples went away into Galilee, to the
mountain which Jesus had appointed for them. When they
saw Him, they worshipped Him; but some doubted. And
Jesu came and spoke to them, saying, ‘All authority has
been given to Me in heaven and on earth. Go therefore
and make disciples of all the nations, baptizing them in the
name of the Father and of the Son and of the Holy Spirit,
teaching them to observe all things that I have
commanded you; and lo, I am with you always, even to
the end of the age.’ Amen." [Matthew 28:16-20).

The Holy Orthodox Church invokes God’s Grace for the sanctification of its members. For this reason, the Holy Church uses Mysteria or Mysteries (Sacraments) instituted by Christ and His Apostles. The Mysterion or Mystery (Sacrament) of Baptism with that of Chrismation and of the Holy Eucharist with that of Confession are the Sacred Mysteria (Sacraments) which every Orthodox Christian should receive as an active communicant of Divine Grace. There are three other Mysteria (Sacraments): ORDINATION, MARRIAGE AND UNCTION. These are granted to the believer, but are not obligatory, if not so desired.

Our Lord, God and Savior Jesus Christ commissioned His Holy Apostles to "go therefore and teach all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit" (Matthew 28:19). The Holy Church of Christ from the beginning baptized its members by a priest IMMERSING THEM THRICE IN THE NAME OF THE FATHER, THE SON, AND THE HOLY SPIRIT. IMMERSION BAPTISM WAS THE PRACTICE OF THE EARLY CHURCH. ONLY ONE BAPTISM IS ALLOWED.

The Mysterion or Mystery (Sacrament) of Baptism serves as THE DOOR LEADING INTO THE KINGDOM OF GRACE, OR THE CHURCH, and it grants access to participation in the other Mysteries (Sacraments). Even before the establishment of the Mystery of Baptism, the Lord Jesus Christ in His conversation with Nicodemus indicated THE ABSOLUTE NECESSITY OF IT FOR SALVATION: "Verily, verily, I say unto thee except a man be born again, HE CANNOT SEE THE KINGDOM OF GOD. When Nicodemus expressed his perplexity, "How can a man be born when he is old?" the Savior replied that the new birth would be accomplished by WATER and the SPIRIT: "Verily, verily, I say unto thee, except a man be born of water and the Spirit, he cannot enter into the Kingdom of God. That which is born of the flesh is flesh, and that which is born of the Spirit is spirit" (John 3:3-6).

The establishment of this Grace-giving Mystery occurred after the Resurrection of Christ. Having appeared to His Disciples, the Lord said to them that He has received from His Father all authority in heaven and on earth, and He continued: "Go therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit…" (Matthew 28:19-20). And to this He added: "He that believeth and is baptized shall be saved; but he that believeth not shall be damned" (Mark 16:16). On the day of the Descent of the Holy Spirit upon the Apostles, when after the speech of the Apostle Peter his listeners asked what they should do, the Apostle Peter said to them: "Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Spirit" (Acts 2:37-38). In the same Book of Acts are recorded several instances of Baptism performed by the Apostles. Thus, the Holy Apostle Peter baptized Cornelius (chap. 10), the Holy Apostle Paul baptized Lydia and those of her household (chap. 16), as well as the guard of the prison with his whole household (chap. 16).

The mystical, Grace-given aspect of Baptism is indicated in the above-cited passages of Holy Scripture; Baptism is a "NEW BIRTH," AND IT IS PERFORMED FOR THE SALVATION OF MEN (Mark 16:16). Moreover, setting forth the Grace-given significance of Baptism, the Holy Apostles in their Epistles (Letters) indicated that in it we are "SANCTIFIED," "CLEANSED," JUSTIFIED"; that in Baptism we "DIE TO SIN" so as to walk in renewed life; we are "BURIED WITH CHRIST,: AND WE RISE WITH HIM. "Christ loved the Church, and gve Himself for it, that He might sanctify and cleanse it with the washing of water by the word" (that is, Baptism with the utterance of the words instituted to accompany it; Ephesians 5:25-26). "Ye are washed, ye are sanctified, ye are justified in the name of the Lord Jesus and by the Spirit of our God" (1 Corinthians 6:11). "We are buried with Him by Baptism into death, that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life" (Romans 6:4). Baptism is called "THE WASHING OF REGENERATION" (Titus 3:5). AS for the subjective side–the state of soul of the person being baptized–it is indicated by the Apostle Peter, who calls Baptism the promise of "A GOOD CONSCIENCE TOWARD GOD" (I Peter 3:21). THROUGH BAPTISM AT THE SAME TIME ONE IS JOINED TO THE CHURCH.

BAPTISM: THE DOOR TO THE RECEPTION OF OTHER GRACE-GIVING GIFTS

BAPTISM is not only a symbol of cleansing and washing away the defilement of the soul, but in itself IS THE BEGINNING AND SOURCE OF THE DIVINE GIFTS WHICH CLEANSE AND ANNIHILATE ALL THE SINFULDEFILEMENTS AND COMMUNICATE A NEW LIFE. ALL SINS ARE FORGEN, both ancestral ("original") sin and personal sins; the way is opened FOR A NEW LIFE; opened is the possibility to receive the gifts of God. Further spiritual growth depends UPON THE FREE WILL OF MAN. But since temptation is capable of finding sympathy the nature of man, who from the day of his first fall into sin has had an inclination to sin, therefore spiritual perfection CANNOT BE ACCOMPLISHED WITHOUT BATTLE. A man finds help for this inward battle in the whole Grace-given life of the Church. The Holy Church opens up further Grace-given help to the newly baptized in the Mystery (Sacrament) of CHRISMATION.

Final blessing from the priest after Baptism: "Thou hast been baptized, illuminated, anointed, and sanctified in the Name of the Father and of the Son, and of the Holy Spirit." Amen.

(To be continued)

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

+ + +

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

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

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

On the 12th of December, the Feast-Day of Our Father among the Saints
SPYRIDON the Wonderworker, Bishop of Trimythus.

Apolytikion (Dismissal) Hymn of the Hierarch. First Tone

THOU was shown forth as a champion of the First Council and a
Wonderworker, O Spyridon, our God-bearing Father. Wherefore,
thou didst speak unto one dead in the grave, and didst change a
serpent to gold. And while chanting thy holy prayers, thou hadst
Angels serving with thee, O most sacred one. Glory to Him that
hath glorified thee. Glory to Him that hath crowned thee.
Glory to Him that worketh healings for all through thee.

Kontakion Hymn of the Hierarch. Second Tone

PIERCED through with the love of Christ, O sacred Spyridon, thou
gavest thy mind divine wings with the Spirit’s light; in the active
vision of God were all thy labours, O inspired of God, whereby thou
becamest the Lord’s divine altar, asking divine light for all.

Saint Spyridon, the God-bearing Father of the Church, the great defender of Corfu and the boast of all the Orthodox, had Cyprus as his homeland. He was simple in manner and humble of heart, and was a shepherd of sheep. When he was joined to a wife, he begat of her a daughter, whom they named Irene. After his wife’s departure from this life, he was appointed Bishop of Trimithus, and thus he also became a shepherd of rational sheep. Even as a Bishop did not change his simple style of life, taking charge of his cattle himself and tilling the soil with his own hands. He consumed very little of his own produce, giving the great part to the poor. He performed great miracles byGod’s power, making it rain fall in a drought, stopping the course of the river, raising several of the dead, healing the Emperor Constans of a grave sickness, seeing and hearing Angels, foreseeing future events and penetrating the secrets of the human heart. He dressed so simply that once when he was invited by the Emperor to the Imperial Court a soldier took him for a beggar and struck him a blow. The meek and guileless Spyridon turned him the other cheek. When the First Ecumenical Synod (Council) was assembled in Nicaea, he also was present, and by means of his most simple words stopped the mouth of the heretic Arians who were blaspheming against our Lord Jesus Christ by declaring that Jesus is NOT TRUE GOD BUT A CREATURE (KTISMA).

In the midst of the Synod and the company of luminaries and illustrious personalities was the humble mind Spyridon, whose indwelling of the Holy Spirit and virtue empowered him to surpass the worldly philosophers who were given permission to attend the Council. The Saint asked to speak. Saint Spyridon took up a tile in his hands and went on speaking: "One is God Who made heaven and the earth, the Creator of all things. The same one created the heavenly powers and fashioned man, so that ‘all things came into being through Him, and without Him, not even one thing came into being that hath come to be. And ‘by the Logos/Word of the Lord were the heaven established, and all the might of them by the Spirit of His mouth’ (Psalm 32:6). "Again, we know Hm to be coessential with the Father, coequal in dignity, honor, and glory. The Holy Trinity, though One, in essence, is tri-hypostatic, Three Persons: Father, Son and Holy Spirit…attend to this small and common roof-tile…I shall demonstrate before your very eyes the truth with this here clay tile which is compounded of three elements though it is one in essence and nature.

After the Saint, inflamed with love for the Holy Trinity, made the sign of the Honorable Cross with his right hand, while holding the tile in his left hand, he pronounced: ‘In the name of the Father,’ and instantly — lo, thy Wonders, O Christ our King! — the fire which has baked the tile flared upward. Then he said, ‘and of the Son,’ and at once, the water wherewith it had been mixed ran down. Immediately following, he said, ‘and of the Holy Spirit,’ and he opened his hand in which only the clay from which it was made remained. Thus the Saint put to shame the heretics and philosophers.

By the Divine grace which dwelt in him, he wrought such great Wonders that he received the surname "Wonderworker." So it is that, having tended his flock piously and in a manner pleasing to God, he reposed in the Lord about the year A.D. 350, leaving to his country his sacred relics as a consolation and source of healing for the faithful. The miracles of Saint Spyridon are numerous, both while he was living and after, through his holy relics which bring healing of various diseases to those who believe.

Saint Spyridon blessed my family with a tremendous miracle when I was still a child of five years old in the town of Zaharo, Elias where we lived. It was during the 1946-1948 civil war in Greece. The patron Saint of Zaharo is Saint Spyridon and all the people there loved the Saint and sought his protection and guidance. A battle ensued and the communist troops had surrounded the town with all the townspeople trapped in their homes. The battle with the communist guerrillas was about to fall into the hands of the enemy. My family of seven members was also caught in this very frightful situation. My parents, concerned about any of us being injured or killed by a stray bullet, gathered a few pieces of furniture and made a kind of shelter for all of us to go under. The shelter was situated under the icon corner of the house and where the vigil light was and where we said our prayers. One of the holy icons was of our Patron Saint, St. Spyridon. We all prayed to our Lord, our Theotokos, and to Saint Spyridon to protect us during the fierce battle. The battle was raging all night and, early in the morning, we heard the sound of planes and the explosion of the bombs raining on the town. Soon, both the sounds of the planes and the bombs came closer and closer. Then, one of the bombs fell and exploded in the backyard, while a second one was a direct hit on our house with us in it. Finally, the battle was over by morning, the guerrillas were all killed, but our entire family was buried under a pile of debris and dirt. Relatives and friends thought that the entire family was killed. Oh! The Wonder! All of us were alive and uninjured. Our Lord, the Theotokos, and Saint Spyridon protected us and we all survived. That eventually led us to Athens, and from Athens to Chicago, Illinois in the U.S.A. Thanks be to God! to our Theotokos, and to our Patron Saint Spyridon.

About the middle of the 7th Century, because of the incursions made by the barbarians at that time, his holy relics were taken to Constantinople, where they remained, being honored by the Emperors themselves. But before the Fall of Constantinople to the Ottoman Turks, which took place on May 29, 1453, a certain priest named George Kalokhairetes, the parish priest of the church where the Saints holy relics, as well as those of Saint Theodora the Empress, were kept, took them away on account of the impending peril. Travelling by way of Serbia, he ame as far as Arta in Epirus, a region in Western Greece opposite to the isle of Corfu or Kerkyra. From there, while the misfortunes of the Orthodox Christians were increasing with every day, he passed over to Corfu about the year 1460. His holy relics are now housed in the church of Saint Spyridon in Corfu, Greece, where they are a major pilgrimage site for Orthodox Christians worldwide.

_____________
"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 Glorious and Life-Giving Resurrection of
Our Lord, God and Savior JESUS CHRIST.

The Holy Orthodox Church considers the highest event in the life of Christ to be His Glorious Resurrection. It is pronounced as the GLORIFICATION OF CHRIST, touching upon the scope and the nature of Christ’s Divine Mission, which has been a part of the Everlasting Christ. Christ presented Himself, as "THE RESURRECTION AND THE LIFE" {John 11:25). Without this belief in the Resurrection the Holy Apostle Paul proclaims "And if Christ hath not been raised, then is our preaching empty, and your faith is also empty" (1 Corinthians 15:14). Also, "And if Christ hath not been raised, your faith is vain; ye ye are yet in your sins. Then they also who reposed in Christ did perish. Ifin this life we have hoped in Christ only, we are of all lmen the most pitiable. But now Christ HATH BEEN RAISED FROM THE DEAD, THE FIRST-FRUITS OF THOSE WHO HAVE FALLEN ASLEEP DID HE BECOME. FOR SINCE BY A MAN CAME DEATH, ALSO BY A Man came a resurrection of the dead" (1 Corinthians 15:17-21). The belief of the Church is that, on the third day, Jesus Christ ROSE AGAIN. The Resurrection of our Lord, God and Savior Jesus Christ IS CONSIDERED BY THE ORTHODOX CHURCH TO BE THE SUPREME DECLARATION OF FAITH. The Lord’s Day, Sunday, IS DEDICATED TO HIS RESURRECTION. For this reason, the celebration of Pascha (Easter) in the Orthodox Church is called the "FEAST OF FEASTS."

The Church believes that "He shall come again with glory to judge" the world and everyone on earth, to "RENDER TO EVERY MAN (PERSON) ACCORDING TO HIS WORKS" (Romans 2:6) of faith in Christ and His Gospel, his love expressed in good works, and in helping other, described as the "least," as explicit witnesses to the steadfastness of his faith in Him. In the Orthodox Church, the justification and salvation of man depends ON THE STANDARD OF "FAITH WHICH WORKETH BY LOVE" (Galatians 5:6).

THE THIRD PERSON OF THE HOLY TRINITY

The Orthodox Church believes "in the Holy Spirit, the Lord, the Giver of life" (Nicene-Constantinopolitan Creed or Symbol of faith). The Holy Spirit is the Third Person of the Holy Trinity, Who PROCEEDS FROM THE FATHER ONLY (cf. John 15:26). The Church firmly opposed the opinion that the Holy Spirit was created by the Son, and it pronounced the correct belief in the Nicene Creed at the Second Ecumenical Synod. The Orthodox Church DOES NOT USE THE PHRASE FILIOQUE, "AND OF THE SON," wrongly adhered to by Roman Catholic theology. According to the Holy Scripture, the Son Jesus Christ only SENDS the Holy Spirit in time, saing: "I WILL SEND THE SPIRIT OF TRUTH WHICH PROCEEDETH FROM THE FATHER" (John 15:26).

It is evident from the Holy Scripture that the Holy Spirit proceeds from the Father ONLY; this was the belief from the very beginning of the ONE UNDIVIDED CHURCH. When the church in the West (Roman Catholic) INSERTED THE "FILIOQUE" clause or phrase into the Creed, THIS INNOVATION precipitated the Great Schism of the Undivided Church. The "filioque" clause is a heresy. It is NOT found in the Holy Scripture and it violates the Creed of the Church. It was NOT believed by the Undivided Church for 8 centuries, including the church in the West (Latin). It introduces a STRANGE TEACHING OF A DOUBLE PROCESSION OF THE HOLY SPIRIT AND REFERS TO TWO ORIGINS OF THE SPIRIT’S EXISTENCE , THUS DENYING THE UNITY OF THE GODHEAD.

The Fall and Regeneration of Man

Almighty God created man after His own image and likeness (cf. Genesis 1:26), and bestowed upon him endowments to fulfill his destiny. God instructed the First created human beings, Adam and Eve, in what they ought not to do. They failed to obey God;s Commandment and fell into sin, through ARROGANCE and DISOBEDIENCE which deprived them of God’s Grace. With them, "THE WHOLE CREATION GROANETH AND TRAVAILETH IN PAIN TOGETHER UNTIL NOW" (Romans 8:22). The Holy Orthodox Church believes that THE CORRUPTION OF THE GOD-LIKE IMAGE OF MAN WAS NOT COMPLETE, THAT MAN;S WILL BECOME BLURRED, BUT DID NOT DISAPPEAR. Man’s desire for salvation implies that man feels HIS INNER EMPTINESS AND TURNS TO GOD FOR FORGIVENESS AND REDEMPTION. Almighty God in His compassion and agape prepared for this REGENERATION OF MAN BY SENDING His Son, Jesus Christ the Savior.

BAPTISM – THE SANCTIFICATION OF MAN

The Holy Orthodox Church invokes God’s Grace for the SANCTIFICATION OF ITS MEMBERS. For this reason, the Church uses the Sacred Mysteries (Sacraments) instituted by Christ or His Holy Apostles. The Mystery (Sacrament) of Baptism with that of Chrismaton and the Mystery of the Holy Eucharist with that of Confession are the SACRED MYSTERIA (SACRAMENTS) WHICH EVERY CHRISTIAN SHOULD RECEIVE AS AN ACTIVE COMMUNICANT OF DIVINE GRACE. There are three other Mysteries (sacraments): ORDINATION, MARRIAGE AND UNCTION (EFCHAILEON). They are granted to man, but are not obligatory, if not so desired.

Our Lord and Savior Jesus Christ commissioned His Holy Apostles to "go ye therefore and teach all nations, baptizing them in the name of the Father and the Son and the Holy Spirit" (Matthew 28:19). The Church of Christ from the beginning baptized its members by a priest IMMERSING THEM THRICE IN THE NAME OF THE FATHER, THE SON, AND THE HOLY SPIRIT. IMMERSION BAPTISM WAS THE PRACTICE OF THE EARLY CHURCH. ONLY ONE BAPTISM IS ALLOWED. The Chrismation of a newly baptized person is the CONFIRMATION OF HIS/HER FAITH WHICH IS "THE SEAL OF THE GIFT OF THE HOLY SPIRIT."

(To be continued)

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

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

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

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

The Revealed Word According to the Orthodox Church

It is of the utmost importance for the Orthodox Christian, who dedicates his/her life to Almighty God to be able to know God’s truths. The Holy Scripture, both the Old and New Testaments, along with Sacred Apostolic Tradition are the Divine Sources in which Almighty God revealed His Will and which the Church accepted as being the only depository for these truths. The content of the Holy Scripture was written by chosen and inspired persons, Prophets and Disciples, UNDER THE GUIDANCE OF THE HOLY SPIRIT. The Holy Spirit IS THE SUPREME AUTHOR AND GUARDIAN UNDER WHOSE DIRECTION AND PROTECTION THE HOLY SCRIPTURE BECOME THE INSPIRED AND INFALLIBLE SOURCE OF FAITH AND SALVATION. The Holy Fathers of the Church expounded the content of the Holy Scripture in sermons and homilies in order to spread their meaning and blessings so that the members of the Mystical Body of Christ, the Church, would not be uninformed of the Good News for their spiritual welfare.

In the Orthodox Church, THE HARMONIOUS INTERPRETATION OF THE REVEALED WORD IS NECESSARY TO PRESENT THE FAITHFUL WITH A UNITED, SOUND CONVICTION. This does not mean that individuals, both clergy and laity, lack freedom to express their own spiritual insights, but THE VALIDITY OF THESE INSIGHTS DEPENDS UPON ACCEPTANCE BY OTHER HOLY FATHERS OF THE CHURCH, WITHOUT WHICH IT IS WISEST TO KEEP SILENT AND AVOID BEING IN OPPOSITION. Thus, the theologian of the Orthodox Church has the freedom to present THE SAME TRUTHS OF THE HOLY SCRIPTURE IN A NEW EXPRESSION IN ORDER TO CONTEND WITH CONTEMPORARY IDEALS AND CHALLENGES OF SOCIETY. It is very important for the ChurchS TO PROVIDE SOUND INTERPRETATION OF CHRISTIAN SOURCES, SO THAT THE TENDENCY OF HUMAN IMAGINATION TOWARD SUPERSTITIOUS CONCEPTS CAN BE CURBED.

The following are some Fundamental Teachings which are essential
to the Orthodox Chrisitan.

Belief in the True God

The Holy Scripture refers often to the nature and substance of God in which the Church should believe. It is characteristic that Saint John recorded, "THIS IS LIFE ETERNAL, THAT THEY MIGHT KNOW THEE, THE ONLY TRUE GOD" (17:3). It is important that the Christian be led to believe in the "True God" as revealed in the Holy Scripture and in the Person and Teachings of our Lord and Savior Jesus Christ. The Christian ascribes to the nature of True God all attributes of the finest experiences he/she has known, from the enlightenment of the Gospel. He/she should see God as Almighty, All-Loving, and All-Holy; as a Loving Father and Creator, as a Spirit beyond place, time, and variation. Almighty God also is defined by the Holy Fathers of the Church in terms that clarify what God is not.

God as Creator created the heavens and the earth, the whole universe. He created Angels as "ministering spirits sent forth to minister for them who shall be heirs of salvation" (Hebrews 1:7, 14).

Belief in the Holy Trinity

The Fundamental Truth of the Orthodox Church is the faith revealed in the True God: the Holy Trinity of the Father, the Son, and the Holy Spirit. The Doctrine of the Holy Trinity is in reality THE DECLARATION OF THE CHRISTIAN FAITH, formulated and pronounced by the Ecumenical Synods of the One Undivided Church. It is impossible for the finite mind to comprehend objectively the substance of the True God, true worship, and true norms of life. Human reasoning in regard to faith in the Holy Trinity is confined to formulating the truths which have already been revealed in the Holy Scripture and Sacred or Holy Tradition. These truths of the Holy Trinity were FORMULATED BY THE FIRST AND SECOND ECUMENICAL SYNODS IN THE NICENE-CONSTANTINOPOLITAN CREED AND WERE BASED ON DIVINE SOURCES.

The Orthodox Church believes that God is one in substance and Triune in Three Persons or Hypostases. The Church pronounced in its lucid liturgical confession: "I CONFESS THE FATHER AND THE SON AND THE HOLY SPIRIT, TRINITY CONSUBSTANTIAL AND UNDIVIDED." In the Holy Scripture, there are passages recorded to strengthen this belief in the Holy Trinity in which the faith in God is revealed. The Holy Scripture proclaim "to us there is but one God, the Father" (1 Corinthians 8:6); "in him (the Son) dwelleth all the fullness of the Godhead bodily" (Collosians 2:9; cf. Matthew 26:63); and, and relating to the Holy Spirit, "thou hast not lied unto men, but unto God" (Acts 5:4). This fundamental belief in the Holy Trinity was the subject of all the Ecumenical Synods in which the unchangeable pronouncement on the Holy Trinity was affirmed. They proclaimed primarily that the Second Person of the Holy Trinity, the Logos/Word, and the Third Person, the Holy Spirit, are of the same essence, Homoousios, of the Father. In the personal attributions of the Divine Persons of the Holy Trinity, the Father begot the Son and from the Father PROCEEDS THE HOLY SPIRIT. The Son, the Second Person of the Trinity, sends the Holy Spirit to guide His Church (cf. John 15:26). The nature and attributes of the Persons of the Holy Trinity are revealed through Jesus Christ. The truth can be reached only by faith, being above and beyond human comprehension.

The Second Person of the Holy Trinity

Another fundamental belief of the Orthodox Church is the faith in the Second Person of the Holy Trinity, Jesus Christ, Who became "incarnate by the Holy Spirit and of the Virgin Mary and became man" (Nicene Creed) FOR OUR SALVATION. The Virgin Mary Theotokos gave birth to Jesus, Who is the Only-begotten Son of God. In the Orthodox Church, the Theotokos is highly honored, as expressed in praises recorded in the Holy Scripture with qualities mirrored in the Magnificat (cf. Luke 1:46 ff.) Despite the high honor and the highest admiration which the Orthodox Church bestows upon the Virgin Mary Theotokos, it does not teach either her immaculate conception or her bodily assumption into the heavens as the Roman Catholic theology teaches. The Church VENERATES the Theotokos as "holder of Him Who is illimitable…and infinite Creator."

God’s agape (love) caused Him to send His Son Jesus Christ TO SAVE MAN. For the Christian, the Incarnation of Christ is a mystery. Apostle Paul, the most keen interpreter of the life of Christ, in his epistle (letter) to the Colossians writes that it was "the mystery hidden for ages and generations, but now made manifest to his saints" (Colossians 1:26; cf, Romans 16:25-26). Jesus Christ was sent for this Divine Mission "when the fullness of time was come" (Galatians 4:4), WHEN MAN WAS PREPARED TO ACCEPT HIM AS HIS SAVIOR. Christ was born WITH TWO PERFECT NATURES, THE DIVINE AND HUMAN, AS GOD-man. When a Christian refers to Christ in the Old and New Testaments, he should presuppose the fact of the TWO NATURES OF JESUS CHRIST WHICH ARE MADE MANIFEST IN HIS GOSPEL AND DEEDS.

Another essential in the life of Christ, which is indispensable for the Church faith, is the Crucifixion of Christ, which is considered THE END OF HIS HUMILIATION AND EMPTINESS ON EARTH. The Crucifixion of Jesus Christ nails to the Cross THE SINS OF MANKIND. The Church considers this Divine Event the "sorrowful Pascha (Easter)," for it is linked with His Resurrection. ( Resources: Father George Mastrantonis).

(To be continued)

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

+ + +

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

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

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

IS IT ERROR OR HERESY?

The question arises whether the theological differences between Churches are based on error or if its heresy? How does one determine what it is? The fact is that theologically error is not the same as heresy, though all heresy involves error; heresy is following own choice or opinion instead of Divine truth preserved by the Church, so as to cause division among Christians. Heresy is a system of thought which contradicts true doctrine. It is false teaching, which all true Christians must reject (Matthew 7:15; 2 Peter 2:1). Heresy undermines salvation, while error can be a mistake on a non-essential matter, often a difference in interpretation that does NOT break fellowship. Orthodoxy means "right belief," and heresy is a "choice" (from the Greek hairesis [αιρεσις) to deviate from that right belief on crucial points, often becoming a divisive sect.

Error can be minor (e.g., views on baptismal practice, the millennium), while heresy attacks foundational truths (e.g., the nature of Jesus, salvation by grace). A true heretic actively and deliberately promotes and spreads a false teaching that corrupts the faith, whereas someone in error might hold a mistaken view privately or unintentionally. Heresy is a "fatal wound" to the Gospel and the Church’s unity, potentially leading to apostasy, while error might just cause disagreement. Heresy like the ancient heresy of Arianism (denying Christ’s Divinity), Gnosticism (denying the physical world/body), or teaching of salvation through works instead of grace.

In short, Orthodoxy is the standard of "right belief," error is being wrong about something, and heresy is a deliberate, damaging rejection of core truth, making it a far more serious theological issue than simple error. To underestimate the danger that heresy pauses would be unimaginable and irresponsible. The Church has fought heresy and heretics relentlessly throughout its history by convening Ecumenical Councils to address the problem as one united Church. The Orthodox Church formulates dogmas primarily through Ecumenical Synods (Councils) which define truths revealed by God in response to heresies, not proactively, relying on Holy Scripture, Apostolic Tradition, and the consensus of the Church [hierarchy,
clergy, laity) guided by the Holy Spirit to articulate mysteries like the Holy Trinity or Christ’s nature, ensuring these dogmas are rooted in lived faith, not mere intellectual concepts.

Examples of Dogmatic Formulations:

Council of Nicaea (325 A.D.): Christ is homoousios (of one substance)
with the Father (Nicene Symbol of faith or Creed).

Council of Ephesus (431 A.D.): Ever-Virgin Mary is THEOTOKOS (Mother
of God).

Council of Chalcedon (451 A.D.): Christ is one Person with two
distinct Natures (Divine and Human).

In essence, dogmas in Orthodoxy are the Church’s authoritative, Spirit-
guided expression of Revealed Truth, safeguarding the faith from
distortion and corruption, and guiding believers towards spiritual
perfection, not a set of changeable rules.

"The Church of Jesus Christ is a unique entity compromising the Revealed Truths of the Christian religion. The Church, or rather the Church of the faithful, embodies the Christian faith, projects Christian hope, and gives life to Christian agape. The Church was founded by our Lord Jesus Christ, Who remains in it forever ITS HEAD. Christ entrusts His own Being to the Church, handing down Divine Revelation, in oral form, and later recorded in written form, to constitute Holy Tradition at large. The faithful, Saints, and sinners, assemble together under the Church’s shelter to achieve repentance and forgiveness and to fortify the steadfastness of their will for the accomplishment of the Will of God. In this Church, the truth is preserved, proclaimed, and shared sacredly among the faithful. This Church is the Divine Workshop for the teaching and sanctification of the faithful. It is the DEPOSITORY OF TRUTHS FOR THEIR REDEMPTION. There is nothing that contributes to the salvation of the faithful, which is not contained in the Chruch’s ministry, its DIAKONIA. The Church is the whole strength of faithful and pious Christians. These people constitute the "ROYAL PRIESTHOOD" by their sanctification and dedication.

The Church of the faithful embodies the "CONSCIENCE OF THE CHURCH" in its pronouncements and missions. Jesus Christ, the CORNERSTONE OF THE CHURCH, is "THE LORD GOD, WHO IS, AND WHO WAS, AND WHO IS TO COME, THE ALMIGHTY" (Revelation 1:8). Who has erected, established, and bequeathed to the Church the Divine Grace which is the Almighty Power. Therefore, the Militant Church on earth is a part of the Kingdom of Heaven, for the King is Ever-present to lead and sanctify the members of His own Mystical Body. He is "Jesus Christ, Who is the faithful Witness, and the First-begotten of the dead, and the Prince of the kings of the earth that loved us, and washed us from our sins in His own Blood" (Revelation 1:5).

The Church of Christ has in its nature the tendency to become and to grow; it has the nature to engulf and develop the truths or Revelation (Apocalypse); it is to be delved into from time to time to find and pronounce the truths of which the Church is the Pillar. The Church, AS A WHOLE , IS INFALLIBLE, but its not God-inspired to the extent that it has understood the entire depths of the truths and formulated and proclaimed them to the world. The Church, by nature and duty, from time to time — to settle controversies — formulates, defines, and pronounces some of these Revealed truths. In such instances, the Holy Fathers of the Church have assembled in Synods to discuss the disputed points and to decree and interpret the correct meanings of those truths. In doing so, the Synods of the Holy Fathers, as a whole and as individuals, have believed that their decisions are infallible. Their decisions, however, are not considered permanent until they are accepted by the "CONSCIENCE OF THE CHURCH," the WHOLE BODY OF THE FAITHFUL, CLERGY, AND LAITY, WHO MUST GIVE THEIR CONSENT…

The Church of Christ and its Divine nature, as set forth above, is the foundation upon which the Eastern Orthodox Church continues to administer and nourish its faithful, thereby protecting its fundamental essentials. The essentials of the Orthodox Church and its members can be divided into four correlated parts:

1. Principles of belief and faith;
2. The worship of God, in Whom lies belief
and hope of salvation;
3. The living of life so as to serve one’s
neighbor and especially the "least of
them" as well as oneself, and
4. The enforcing of a system of order of
discipline and administration for the
members of this Church.

The Teachings and the Practices of the Orthodox Church are to be found in the Holy Scripture and Sacred Apostolic Tradition, which have been handed down to the Church of Christ IN THE REVELATION OF GOD. These Sacred Sources are essential not only for CORRECT TEACHING AND WORSHIP, but ESPECIALLY AS SOURCES OF THE PROMISES AND COVENANTS OF GOD FULFILLED IN THE PERSON OF CHRIST. The Father, out of agape and compassion, sent Christ TO SAVE MANKIND AND TO REMAIN FOREVER IN THE ECCLESIA WHCIH HE FOUNDED. It is imperative for all Christians to understand the content of these Sacred Sources in order to strengthen their faith in God and to accept Jesus Chris AS THE ONLY REDEEMER BY WHOM AND IN WHOM MAN’S PERSONAL SALVATION IS WROUGHT." (The Fundamental Teachings of the Eastern Orthodox Church by Reverend George Mastrantonis)

Having expound on the teachings of the Orthodox Church, I must emphasize the importance of Orthodox theologians to tread carefully when it concerns the sacred truths of our faith. No one at all has the right or the power to either compromise the Orthodox faith or to alter it in any way. Heresy is heresy and heresy is NOT an error. Error does not continue to be an error for hundreds of years. However, heresies continue to be heresies as in the case of the Roman Catholic Church. For example: the violation of the Nicene-Constantinopolitan Creed by inserting or adding the FILIOQUE CLAUSE which changes the Procession of the Holy Spirit, Papal Supremacy and infallibility of the Pope, the dogma of the Immaculate Conception of the Ever-Virgin Mary and her Bodily Assumption, the doctrine of Purgatory and others.

The Filioque Clause: The Roman Catholic addition to the Nicene Creed
stating the Holy Spirit proceeds from the Father AND THE SON (Filioque),
which the Orthodox Church REJECT as a heresy.

Papal Supremacy and Infallibility. The Orthodox reject the Pope’s
universal jurisdiction and claims of infallibility, seeing them as a
departure from the early Church’s conciliar (council-based) structure.

Immaculate Conception: The Roman dogma that the Ever-virgin Mary
was conceived without the ancestral ("original") sin.

Purgatory: The Roman doctrine of Purgatory and the selling of indulgences.

____________
"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 GRACE OF THE LORD JESUS CHRIST, AND THE LOVE OF GOD,
AND THE COMMUNION OF THE HOLY SPIRIT BE WITH YOU ALL"
AMEN" (2 Corinthians 13:13).

The Second Part
of the Divine Liturgy

The Holy Eucharist.

The Orthodox worshippers put down on the Lord’s grave every enmity and are reconciled to each other. They saluted the Risen Christ with the same confession of faith. Being thus united, they will offer, through the priest, the Eucharist (Thanksgiving) to God, for our salvation in Jesus Christ, in which we partake of the Holy Communion.

1. The Preparation

As the moment of the consummation of Holy Eucharist is at hand, the Deacon or the Priest exhorts:

Let us stand well; let us stand with
fear; let us attend that we may offer
the Holy Eucharist in peace.

The Chanters respond on behalf of the faithful and worshippers that they, as a preparation for attending the Holy Eucharist, offer:
A mercy of peace, a sacrifice of praise.

The Priest blessed the prepared worshippers with the Apostolic benediction (2 Corinthians 13:13), asking for them the special spiritual gift from each of the Divine Persons of Holy Trinity: "The Grace of our Lord Jesus Christ, and the love of God and Father, and the communion of the Holy Spirit be with you all."

The Priest solemnly blesses the faithful, using the Apostolic Trinitarian formula, taken, almost literally, from the Second Corinthians 13:13: "The grace of [our] Lord Jesus Christ and the love of God (and Father), and the communion of the Holy Spirit be with all of you" (the words in brackets are not in the biblical text). This was a substitution of an original simple form of blessing ("The Lord be with you"), introduced by Saint John Chrysostom himself, in about A.D. 390, which soon spread throughout the Church. Saint Nicholas Cavasilas points out how with this blessing the prayer "asks from each of the Divine Persons His special gift: from the Son GRACE, from the Father AGAPE (LOVE), from the Spirit fellowship (COMMUNION). The gifts of grace, agape, and communion mentioned, although attributed to one of the Three Divine Persons, are shared by ALL THREE DIVINE PERSONS, AND COME DOWN TO US AS FROM A SINGLE SOURCE. We pray not that these precious gifts of the Holy Trinity, already bestowed on us at our baptism, be given to us, but THAT THEY MAY ABIDE IN US–SAME AS WHEN THE PRIEST BLESS US, SAING, "PEACE BE WITH ALL."

People: And with your spirit.

It is equivalent to "with you." Thus we see the Holy Apostle Paul concluding several of his letters with the greeting, "The grace of our Lord Jesus Christ be with your spirit" (Galatians 6:18. Cf. Philemon 25) or "The Lord Jesus Christ be with your spirit" (2 Timothy 4:22). But he also uses the equivalent, "The grace of our Lord Jesus Christ be with you" (Romans 16:20, 1 Corinthians 16:23, Philippians 4:23; 1 Thessalonians 5:28; 2 Thessalonians 3:18).

"Here, the soul is called ‘spirit’…Holy Scripture, too, calls THE SOUL a "spirit’…According to the teachings of our Orthodox Church, the life of the body IS THE SOUL, and life of the soul, IS THE GRACE OF THE HOLY SPIRIT." (Metropolitan Augoustinos).

GRACE

In the Apostolic epistles (letters), the actions of the Holy Spirit are called "excellency of power" (lit., "superabundant power," 2 Corinthians 4:7), "Divine power" (2 Peter 1:3), or "by the Holy Spirit." But most frequently of all they are signified by the word "Grace." Those who enter the Church have entered into the Kingdom of Grace, and they are invited "to come boldly unto the throne of Grace, that we may obtain mercy, and find Grace to help in time of need" (Hebrews 4:16; see also Hebrews, chapters 10-13).

The word "Grace" is used in Sacred Scripture with various meanings. Sometimes it signifies THE MERCY OF GOD: God is the "God of all Grace" (1 Peter 5:10). In this, its broadest meaning, Grace is God’s goodwill to men of worthy life in all ages of humanity, and particularly to the righteous ones of the Old Testament like Abel, Enoch, Noah, Abraham, the Prophet Moses, and the later Prophets.

In the more precise meaning, the concept of Grace refers to the New Testament. Here in the New Testament we distinguish two fundamental meanings of this concept. First, by the Grace of God, the Grace of Christ, is to be understood the whole economy of our salvation, performed by the coming of the Son of God to earth, by His earthly life, His death on the Cross, His Resurrection, and His Ascension into heaven: "For by Grace are ye saved through faith; and that not of yourselves: IT IS THE GIFT OF GOD, NOT OF WORKS, LEST AN MAN SHOULD BOAST" [Ephesians 2:8-9]. Secondly, Grace is the name applied TO THE GIFTS OF THE HOLY SPIRIT WHICH HAVE BEEN SENT DOWN AND ARE BEING SENT DOWN TO THE CHURCH OF CHRIST FOR THE SANCTIFICATION OF ITS MEMBERS, FOR THEIR SPIRITUAL GROWTH, AND FOR THE ATTAINMENT BY THEM OF THE KINGDOM OF HEAVEN.

In this second New Testament meaning of the word, Grace IS A POWER SENT DOWN FROM ON HIGH, THE POWER OF GOD WHICH IS IN THE CHURCH OF CHRIST, WHICH GIVES BIRTH, GIVES LIFE, PERFECTS, AND BRINGS THE BELIEVING AND VIRTUOUS CHRISTIAN TO THE APPROPRIATION OF THE SALVATION WHICH HAS BEEN BROUGHT BY THE LORD JESUS CHRIST.

The Holy Apostles, therefore, in their writings often used the Greek word Χάρις (Charis), "Grace," as identical in meaning with the word DYNAMIS (Δύναμις), "POWER." The term "Grace" in the sense of "power" given from above FOR HOLY LIFE IS FOUND IN MANY PLACES OF THE Apostolic Epistles (Letters). The Holy Apostle Paul writes: The Lord "said unto me, My Grace is sufficient for thee; for my strength is made perfect in weakness" (2 Corinthians 12:9).

Eastern Orthodox theology teaches that THE FULLNESS OF GOD’S SAVING DEIFYING GRACE(the uncreated energies of God) is found within the Orthodox Church, understood as the Mystical Body of Christ and Ark of Salvation, though God’s general presence and goodness are known in the world; grace operates in the Mysteries (Sacraments), enabling THEOSIS (Deification, union with God), but believers cooperate with it through free will and spiritual practice, with the Church as the primary vessel for this participation, while acknowledging God’s goodness also extends beyond its visible borders.

"Without God’s grace THERE IS NO SALVATION, NO SPIRITUAL LIFE, NO ETERNAL LIFE." Although grace is simple and one, it bestows different gifts to those who partake of it, depending upon the need of each one, and upon one’s degree of receptivity. We partake of God’s grace primarily THROUGH THE HOLY MYSTERIES (SACRAMENTS), especially through Baptism and Holy Communion, and through the ascetical life, primarily prayer.

According to the teachings of the Orthodox Church we obtain God’s grace ONLY IN THE CHURCH, for outside the Church, the Bodyof Christ, "there is NO SANCTIFYING GRACE," the "GRACE THROUGH WHICH WE OBTAIN SALVATION OR UNION WITH GOD, IS FOUND ONLY IN THE ARK OF SALVATION, the Holy Church, the theanthropic Body of Christ, because Christ IS OUR SAVIOR AND OUR SALVATION. The position of the Church has been stated once for all through Saint Cyprian of Carthage:

"Extra ecclesiam nulla sulus–THERE IS NO SALVATION OUTSIDE THE CHURCH."

Is there everyone outside the boundaries of the Orthodox Church damned? Not at all.

Professor Pheidas summarizes the Orthodox position on grace and salvation outside the Church: "Patristic tradition teaches that Christ, through His overall redeeming work, is the Source (pege πηγή) of Divine grace, and the Holy Spirit is the Bestower (Horegos Χορηγός) and the Operator (ho energon Ο ενεργόν) of Divine grace in the faithful."

He further states, that, "The Orthodox tradition, by accepting the Holy Spirit as the Bestower of the Divine Grace, which flows from the saving work of Christ, does not recognize the efficacy of the Divine grace outside the canonical boundaries of the Orthodox Church." {Source: The Heavenly Banquet).

Heretics fail to recognize the truth because their minds dwell in darkness and are closed to the Holy Spirit’s work, often due to pride or self-=devised beliefs. Heresy is a deviation from the true faith delivered by the Holy Apostles and of the decisions of the Seven Ecumenical Councils of the Church. The Holy Apostle Paul warned that some would depart from the faith, devoting themselves to deceitful spirits and doctrines of demons (1 Timothy 4:1). Heresy, in Orthodoxy is not just a innocent mistake but a deliberate, persistent embrace of doctrines contrary to the Spirit-guided faith, but the Church’s goal remains to lead people bac to the life found in the Holy Spirit through true worship and Doctrines.

There can be no union or reconciliation with any of the heretics as long as they persist on them and retain their heresy. The example is how the Orthodox Church dealt with heretics over the centuries and their actions to preserve the truth. Have we forgotten the Seven Ecumenical Councils and how they excommunicated the heretics and defeated their heresies that posed a threat to the unity of the Church? Are we to embrace not only the heretics but also their heresies in the spirit of "love"? This is totally wrong and of course unorthodox. As Orthodox Christians, we cannot allow this to happen before our very eyes and justify it with this false "love." There can be no so-called "dialogue of love" as long as those in heresy are not willing to change, repent and conform to the Orthodox Christian Doctrine taught by the Holy Fathers of the Church and the Seven Ecumenical Councils.

The doctrines taught by Our Lord Jesus Christ and His Holy Disciples and Apostles are to be SAFEGUARDED BY "THE CHURCH OF THE LIVING GOD, THE PILLAR AND GROUND OF THE TRUTH" (1 Timothy 3:15).

In Orthodoxy today, as in years gone by, the basics of Christian Doctrine, worship, and government are never up for alteration or compromise. One cannot be Orthodox priest, for example, and reject the Divinity of Christ, His virgin birth, Resurrection, Ascension into heaven, and Second Coming. The Church simply has not left its course 21 hundred years. It is One, Holy, Catholic, and Apostolic. It is the New Testament Church. It is the first Christian Church in history, the Church founded by the Lord Jesus Christ, described in the pages of the New Testament. Her history can be traced in unbroken continuity all the way back to our Lord Jesus Christ and His Twelve Holy Apostles. [Sources; Orthodox Study Bible, Orthodox Dogmatic Theology)

_____________
"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 GREAT DOXOLOGY (Also called the "Angelic Hymn")

The Great Doxology (also called the "Angelic Hymn") is a joyous, ancient hymn of praise to the Holy Trinity, chanted at the end of Orthros (Matins) on Sundays and the Major Feast-Days, marking the transition from the morning service to the Divine Liturgy, filling the church with glory before the Divine Eucharist commences, and is known for its uplifting opening: "Glory to God in the Highest and on earth peace, goodwill among men" (Luke 2:14), it is based on the Angel’s song at Christ’s Nativity. It praises the Father, Son and Holy Spirit, incorporating verses from Psalms. It is often accompanied by glorious bell ringing. It is a hymn of thanksgiving and glorification, a spiritual sunrise for the faithful and emphasizes God’s agape and mercy.

THE ENTIRETY OF THE GREAT DOXOLOGY

Glory to Thee, Who hast
shown forth the light,
Glory be to high, and on
earth peace, goodwill toward men.

We praise Thee, we bless Thee, we
worship Thee, we glorify Thee, we
give thanks to Thee for Thy great
glory.

O Lord and King, heavenly God,
Father Almighty; O Lord, the Only-
begotten Son Jesus Christ, and
Holy Spirit,

O Lord God, Lamb of God, Son of
the Father, that takest away the sin
of the world; have mercy upon us,
Thou that takest away the sins of the
world.

Accept our prayer, Thou that sittest
on the right hand of the Father,
and have mercy upon us.

For Thou only art Holy; Thou only
art Lord, Jesus Christ, in the glory
of God the Father. Amen.

Every day will I bless Thee and will
I praise Thy Name forever and ever.

Strengthen us, O Lord, this day to
be kept sinless.

Blessed art Thou, O Lord, God of
our fathers, and praised and glorified
is Thy Name forever. Amen.

Let Thy mercy, O Lord, be upon
us, as we trust on Thee.

Blessed art Thou, O Lord, teach
me Thy statutes. (Thrice)

O Lord, Thou hast been a refuge
for us from generation to generation.
I said, Lord have mercy upon me;
heal my soul, for I sinned against Thee.

O Lord, to Thee have I fled; teach
me to do Thy will, for Thou art my
God.

For with Thee is the Fountain of
Life; in Thy Light we shall see light.

Extend Thy mercy unto the that
know Thee.

Holy God, Holy Mighty, Holy Im-
mortal, have mercy on us. (Thrice)

Glory be to the Father, and to the
Son, and to the Holy Spirit. Both now
and forever, and from all ages to all
ages. Amen.
Holy Immortal, have mercy upon
us.
Holy Immortal, have mercy upon
us.

A CONFESSION OF FAITH DURING
THE DIVINE LITURGY:

Glory be to the Father and to the Son
and to the Holy Spirit. Both now and
forever and from all ages to all ages.
Amen.

O Only-begotten Son and Word/Logos of
God, Who being immortal, yet didst deign
for our salvation to take flesh from the Holy
Mother of God and Ever-Virgin Mary, and
without change didst become Man; and wast
crucified, O Christ the God, by death over-
coming death, being One of the Holy Trinity,
glorified together with the Father, and with
the Holy Spirit, save us.

__________
"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.

Orthodox Christian Belief on Death and
Mourning.

The Holy Apostle Paul writes, "Brethren, I do not want you to be ignorant
about those who have fallen asleep, so that you will NOT grieve like those
WHO HAS NO HOPE. Because if we believe that Jesu died and rose again,
so must we believe that God WILL BRING WITH JESUS ALL THOSE WHO
HAVE DIED BELIEVING IN HIM…" (Thessalonians 4:13-17).

According to our Holy Orthodox Church, death is a passage, a separation of soul from body, but not an end, leading to an intermediate state before the final resurrection, wit prayers for the departed crucial for their journey and the grieving’s healing , blending sorrow with the joyful hope of Christ’s victory over death, focusing on prayers, memorials (3th, 9th, 40th days), and Mysteries (Sacraments) for spiritual preparation and comfort. The understanding is that death is nothing but a doorway, a separation of the soul from the body, anticipating the General Resurrection at Christ’s Second Coming, as taught in the Creed (resurrection of the body): "I look for the resurrection of the dead, and the life of the world to come. Amen."

We believe that the body, created by our Creator God and in His image, is vital, and resurrection means a glorified incorruptible body, making us whole again. Our soul remains conscious and journeys, with prayers helping it receive comfort and move toward God. Death constitutes the last chapter of the history of our human life. Death is truly a mystery, and only in the light of everlasting life, in the name of Jesus Christ, has its dreadful threat been transformed into a happy and victorious event for the faithful. The Holy Apostle Paul, in his First Epistle to the Corinthians 15:50-58 gives an account of the Christian understanding of death, saying: "Now this I say, brethren, that flesh and blood is not able to inherit the Kingdom of God; neither doth corruption inherit incorruption. Behold, I tell you a mystery: On the one hand we shall not all fall asleep, but on the other hand we shall all be changed–in a moment, in a wink of an eye, at the last trumpet. For a trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For it is needful for this corruptible to put on itself incorruption and this mortal to put on itself immortality. But whenever this corruption should put on itself incorruption, and this mortal should put on itself immortality, then the word which hath been written shall come to pass: ‘Death is swallowed up in victory. ‘O death, where is thy sting? O Hades, where is thy victory?’ Now the sting of death is sin, and the power of sin is the law. But thanks be to God Who giveth us the victory through our Lord Jesus Christ."

The Christian must not neglect his earthly life but live it wisely and with purpose. Earthly life can be meaningful and rewarding. Earthly life is a preparation for everlasting life. Our Almighty and Loving God granted humanity this significant experience and has endowed us with charistmata, and opportunities to live according to His will and serve Him with faith and love. This earthly life is a training ground preparing us spiritually to progress from God’s image to God’s likeness.

The believer has a responsibility to take care of his/her body and nourish it. Saint Paul asks the question, "Do you not know that your body is the temple of the Holy Spirit WHO IS IN YOU, whom you have from God, and you are not your own? For you were bought at a price; therefore glorify God in your body and in your spirit, which are God’s" [1 Corinthians 6:19).  "Temple" refers to the individual Christian as a DWELLING PLACE OF THE SPIRIT,  All Christian know that according to the HolyScripture the human body is a creation of God for He unlike His other creations who were created by a command, formed Adam's body "out of dust from the ground" (Genesis 2:7).  The "breath of life" is the grace of the Holy Spirit, the "Giver of Life" (the Creed).  God breathed the breath of life into man's body, and he became "a living soul."  Therefore, Adam was a living soul because he possessed A BODY, A SOUL, AND THE GRACE OF THE HOLY SPIRIT.

"I believe in one God, the Father Almighty, Maker of heaven and
earth, and of all things visible and invisible. AND IN ONE LORD
JESUS CHRIST, THE SON OF GOD, THE ONLY-BEGOTTEN,
BEGOTTEN OF THE FATHER BEFORE ALL AGES. LIGHT OF
LIGHT; TRUE GOD OF TRUE GOD; BEGOTTEN, NOT MADE; OF
ONE ESSENCE WITH THE FATHER, BY WHOM ALL THINGS
WERE MADE; WHO FOR US MEN AND FOR OUR SALVATION
CAME DOWN FROM HEAVEN, AND WAS INCARNATE OF THE
HOLY SPIRIT AND THE VIRGIN MARY, AND BECAME MAN.
AND HE WAS CRUCIFIED FOR US UNDER PONTIUS PILATE,
AND SUFFERED, AND WAS BURIED. AND THE THIRD DAY HE
ROSE AGAIN, ACCORDING TO THE SCRIPTURES, AND
ASCENDED INTO HEAVEN, AND SITS AT THE RIGHT HAND OF
THE FATHER; AND HE SHALL COME AGAIN WITH GLORY TO
JUDGE THE LIVING AND THE DEAD; WHOSE KINGDOM SHALL
HAVE NO END." [Nicene-Constantinopolitan Creed or Symbol