THE AKATHIST OR SALUTATIONS (CHAIRETISMOI) TO THE THEOTOKOS CHANTED ON THE FRIDAYS OF HOLY AND GREAT LENT

My beloved brothers and sisters in Christ God,

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

THE AKATHIST OR SALUTATIONS (CHAIRETISMOI) TO THE
THEOTOKOS CHANTED ON THE FRIDAYS OF THE HOLY
AND GREAT LENT.

Rejoice! You who alone blossomed the unwilting
Rose; Rejoice! You, who did bear the fragrant apple
so pleasing to the King of All. Rejoice! O unwedded
Maiden, the Salvation of the world.

Rejoice! O Treasure of purity, through whom we
rose from our fall. Rejoice! O Lady, sweet-scented lily
pleasing all the faithful. Rejoice! O fragrant incense,
and priceless myrrh.

O Theotokos, living and inexhaustible fountain;
strengthen those who sing Your praises into a
spiritual fellowship: and in Your Divine Glory, deem
them, worthy for crowns of glory.

Most Holy Mother of God save us.

As a clear and untilled field, You sprouted the
Divine Stalk of wheat. Rejoice! O Living Table
holding the Bread of Life. Rejoice! O inexhaustible
Fountain of the Living Water. [The Akathist]

+

On the first four Fridays of Holy and Great Lent, we chant the divine service of the Salutations (Chairetismoi) of the Theotokos. The "Akathistos" Hymn is a devotional poem, which offers praises to the Holy Mother of God and the Ever-Virgin Mary. The Akathistos was formally accepted in the A.D. 626, in the church of the Theotokos of Vlachernae in Constantinople, on the occasion of the deliverance of the "Queen City" from the siege of the Barbarians.

The "Akathistos" Hymn is essential to our spiritual life. It is chanted in all the Orthodox Christian churches throughout the world, during the first FIVE FRIDAYS in Lent, and is most important to our preparation for the Holy and Great Week and Paschal divine services. When Orthodox Christians attend and participate in the Friday Service they come to realize that they are gradually ascending to greater spiritual heights toward their final destination of Our Lord’s Glorious and Life-Giving Resurrection.

This divine Service of the Salutations (Chairetismoi) is a hymnological masterpiece of the Orthodox Church. During the First Four Salutations service, the Akathistos Hymn is chanted in parts. The Akathistos Hymn is an extraordinary religious poem that offers praises to the Holy Mother of God and the Ever-Virgin Mary. It is comprised of Twenty-Four Stanzas, divided into four parts. One part is chanted on each Friday of the Holy and Great Lent and on the Fifth Friday the entire set is chanted in commemoration of the great miracle bestowed by the Panagia (All-Holy) Mother of God in the Queen City of Constantinople.

From its very inception, the Byzantine Empire allied itself with the Theotokos and always sought Her guidance and Her protection. The Akathistos Hymn is said to have more than one author, one of which is Romanos Melodos, and which existed before the official year of 626 A.D. The Kontakion Hymn "To the invincible Champion…we ascribe the victory" was added then and came to be recognized as the "Akathistos" Hymn, because of the following miracle attributed to the Mother of God.

While the Christian Emperor of Byzantium Herakleios was on a military campaign to fight the aggression of the Persians on their territory, there appeared outside the walls of Constantinople Barbaric hordes, mostly Avars. The siege lasted for a few months, and it was clear that they outnumbered the defenders of the Queen City who were reaching desperation. However, as history records the faith of the people worked out the impossible. The Venerable Patriarch Sergius with the Clergy and others endlessly processed along the great walls of Constantinople carrying a holy icon of the Theotokos, the Protectress of the City giving courage and strength to the Christian defending troops. The Miracle manifested soon after. Mysteriously, as the chronicler narrates, a great storm with enormous tidal waves destroyed most of the fleet of barbarians and a full retreat ensued.

The Orthodox Christians of Constantinople spontaneously filled the Church of the Theotokos at Vlachernae on the Golden Horn, and with Patriarch Sergius and Clergy officiating, they prayed all night chanting the praises to the Theotokos WITHOUT SITTING. Hence, the title of the Hymn is "AKATHISTOS", the Greek word for "NOT SEATED."

Centuries later, Orthodox Christians, remain steadfast to the True Faith and to their great love for the Savior Jesus Christ and the Theotokos and Ever-Virgina Mary who endlessly intercedes for our protection and salvation. How wise and thoughtful is our Holy Church to place the Akathistos Hymn during Holy Lent? It is placed deliberately in this holy season of fasting and prayer so that the faithful are reminded constantly of God’s grace and presence. Also, of the boundless love and affection of our All-Holy Mother of God who continuously intercedes for us. Our struggle continues earnestly to reach our ultimate goal of Christ’s Holy Resurrection.

Our faith is a LIVING FAITH! A faith that produces Wonders (Miracles), that confound the secular world. A world that is devoid of belief in God the Creator of All. The battle, however, is not only an external war but an internal war that threatens the very salvation of our souls. We ought to seek the Divine Light, the Light of Christ, to illuminate not only the world but also illuminate our hearts, our minds, our souls, and our very lives. God must become our first priority always, prayer must be constantly uttered on our lips. and our deeds must reflect our Christian values and precepts. As the followers and disciples of Jesus Christ, we should make it our responsibility to bring the Good News of Salvation to all the citizens of the world. It is reported that there are over one billion Christians in the world, which means over one billion Christian lights who can illuminate the whole earth with the Divine and Salvific Light of Christ. Let us not hesitate at all but let us act decisively to save the world from the darkness of evil and total annihilation. Recall the Divine words of the Lord Who said, "You are My servant. I chose you, and have not forsaken you. Fear not, for I am with you. Do not go astray, for I am your God Who strengthens you; and I will help and secure you with My righteous right hand" (Isaiah 41:9-10).

___________

"Glory Be To GOD
For
All Things!"

– Saint John Chrysostomos
+ + +

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

+ Father George



“Φώς Χριστού φαίνει πάσι” (“The Light of Christ illumines all!”)

My beloved brothers and sisters in Christ God,

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

"Φώς Χριστού φαίνει πάσι" (The Light of Christ illumines all!")

Among the very solemn divine services during Holy and Great Lent is the Liturgy of the Presanctified Gifts. During the service at a specific moment the officiating Priest, holding aloft the censer and a lighted candle, stands before the Holy Table and says: Wisdom! Let us attend! Then turning to the people, standing in the Royal Arch he proclaims: The Light of Christ illumines all! He blesses the congregation making the sign of the Cross with the candle and returns before the Holy Table.

Our Holy Orthodox Christian Tradition constantly reminds the faithful that our Lord, God, and Savior is indeed the True and Eternal Light. He Himself said, "I am the Light of the world. He who follows Me shall not walk in darkness, but HAVE THE LIGHT OF LIFE" (John 8:12). Jesus is the One Who gives "THE LIGHT OF LIFE." In the New Testament God is light". As the Divine Logos/Word incarnate, Christ is also the Source of Life and illumination. Because the Logos/Word forever remains God, the Creator. By seeing and participating in Christ’s life believers BECOME LIGHT AND CHILDREN OF LIGHT (12:36). In the Divine Liturgy as Pascha, light breaks forth from the night at the proclamation of the Resurrection. We hear the officiating Priest exhort the faithful by proclaiming: "Come, take the light from the Light that is never overtaken by night. Come glorify Christ, risen from the dead." On the other hand, "darkness" represents Satanic wickedness which aggressively opposes the light. Though the world has embraced darkness according to our Savior who said, "And this is the CONDEMNATION, THAT THE LIGHT HAS COME INTO THE WORLD, AND MEN LOVED DARKNESS RATHER THAN LIGHT BECAUSE THEIR DEEDS WERE EVIL" (John 3:19). A profound insight. Goodness and a pure heart welcome the Light, whereas evil deeds and hatred resist the Ligjht and seek to hide in the "darkness." The "True Light" Jesus Christ, illumines every person, but the world rejects the Light and refuses to receive and LIVE IN THE LIGHT, and DOES NOT "KNOW HIM". Our Holy Orthodox Christian Church chants, in the hymn after Holy Communion, have been received by the faithful, "WE HAVE SEEN THE TRUE LIGHT…WORSHIPING THE UNDIVIDED TRINITY."

Again when we recite the Creed or Confession of Faith we declare: "I believe…in One Lord Jesus Christ, the Only-Begotten Son of God, begotten of the Father before all Ages. Light of Light, True God of True God, begotten not made, One in essence with the Father, through Whom all things were made…". No wonder our Holy Church through divine services reminds us that "The Light of Christ, illumines all!" She encourages us to walk in the Light of Christ and to live holy lives as the countless Saints, the righteous men, women, and children of our Church practiced. The Light of Christ IS SALVATION!

Christ lights the ecumene. There is no place in which our Lord’s Light does not shine in the world that He created. Darkness does not sustain life but brings death. If one would pay attention to nature he would see that all plants, trees, animals, birds, sea creatures, and mammals always seek the light. It is because of the rays of the sun that we are all energized and are able to continue enjoying this earthly life but it is the Light of Christ that gives us the Light of Life. Our Lord and Son of God Jesus Christ says, "You are the light of the world…Let YOUR LIGHT SO SHINE BEFORE MEN, THAT THEY MAY SEE YOUR GOOD WORKS AND GLORIFY YOUR FATHER IN HEAVEN" (Matthew 5:14-16). The followers of Christ and His disciples shine as lights in a perverse world (Philippians 2:15), stimulating others to look to God and His Righteousness. Thus In the Paschal Liturgy, a candle is brought forth by the Priest chanting and inviting the faithful to "COME to RECEIVE THE LIGHT WHICH IS NEVER OVERTAKEN BY NIGHT."

Light is the symbol of God Who is True and UNCREATED Light. In the Old Testament, light is symbolic of God (Isaiah 60:1-3). We believe that Light is necessary not only for clear vision but for life. Therefore, the life of faith relies on Divine Light (Romans 13:12; Ephesians 1:18). Light is holiness and Righteousness which centers on our relationship with God. Holy Lent becomes for us, Orthodox Christians, a time of deep reflection and a time to discover the Light of Christ within our hearts. The light within us is stronger only when we are williing to cooperate with Him. Christ says, "Behold, I stand at the door and knock. If anyone hears My voice and opens the door, I will come in to him and dine with him and he with Me" (Revelation 3:20). Jesus keeps knocking, awaiting our response. It is up to the individual believer to open the door to his or her heart and invite Him in. He stands at the door and awaits patiently but does not force Himself into the house.

Apostasy is darkness descending on the world. We are witnesses of not only the threat of the dark powers in the world but the actual battle taking place between good and evil. We, as Christians, believe that our Savior Jesus Christ destroyed the power of the devil. Christian persecution will continue but "if anyone suffers as a Christian, let him NOT be ashamed, but let him glorify God in this matter" (1 Peter 4:16). God’s people have always suffered unjustly. Christians who suffer can always be confident that God is FAITHFUL AND GOOD. Christians know how very important it is to remain vigilant and ready to face persecution. Jesus warns us, "And you will be hated by all for My name’s sake. But not a hair of your head will be lost" (Luke 21:17-18). This is an ancient expression meaning that not even death can harm a soul that is in God’s hands.

_____________

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

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

+ Father George

“ΝΙΨΟΝ ΑΝΟΜΗΜΑΤΑ ΜH ΜΟΝΑΝ ΟΨΙΝ” (“WASH AWAY YOUR SINS, NOT ONLY YOUR FACE”)

My beloved brothers and sisters in Christ God,

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

“ΝΙΨΟΝ ΑΝΟΜΗΜΑΤΑ ΜH ΜΟΝΑΝ ΟΨΙΝ” (“WASH AWAY YOUR SINS, NOT ONLY YOUR FACE”}

As we progress spiritually on our long journey of Holy and Great Lent we pause to meditate and contemplate on our individual spiritual goals and condition. The above poignant and most appropriate message was inscribed on a water font located outside the great Orthodox Cathedral of Agia Sofia in Constantinople. A reminder to the faithful as they approached the church to pray, worship, and partake of Holy Communion. This phrase truly constitutes the very essence of Christian teachings.

It is evident that the majority of people, whether Christian or not, exert a greater effort in their outer appearance and neglect the spiritual condition of their souls. Saint Tikhon of Zadonsk exhorts the faithful “Do not adorn your body with stylish clothes as some are accustomed to do, but let your clothing be appropriate to your station. A Christian’s clothing is CLOTHING OF THE SPIRIT. It should adorn the soul and not the body. The beauty of the soul IS THE IMAGE OF GOD IN WHICH WE WERE CREATED. SEEK THE BEAUTY AND IT SHALL SUFFICE YOU.”

If this Lenten season is to be spiritually profitable and beneficial to us, it is important to set certain spiritual priorities first. It is imperative that we truly understand how our Holy Church views life in Christ. To listen to the voice of the holy Prophet Isaiah who says, “Come, let us go up to the mountain of the Lord, to the house of our God” (Isa. 2:3). Or to listen to the holy Apostle Paul who said, “Let us hurry until we all arrive at the unity of faith and of the knowledge of God, at mature manhood, at the measure of the stature of Christ’s fullness” (Ephesians 4:13). Christian morality is not based upon ideas but upon a living reality: the life of the Holy Trinity in the Church. Further on, Saint Paul writes, “that we should no longer be children, tossed to and fro and carried about with every wind of the time…but speaking the truth in love, may grow up in all things into Him who is the head–CHRIST.” (Ephesians 4:14-15).

We, as Orthodox Christian believers know, that the process of Christian growth requires our FREE-WILL COMMITMENT TO WALK IN “RIGHTEOUSNESS AND HOLINESS” (Ephesians 4:24). A child of light can no longer act as a child of darkness. If we are interested in a change of lifestyle it is only possible because of our Lord, God, and Savior Jesus Christ, the ORIGINAL “NEW MAN.” So Christ must be “learned” (v. 20), and our relationship with Him must be constantly be “renewed” (v. 23). Instead of deliberating about our apparel and what type of clothing we should wear, to instead think of the most beautiful and elegant clothing, CHRIST. Christ must be “PUT ON” (v. 24), a clothing metaphor, an allusion to baptism, and the baptismal robe. In the Mysterion (Sacrament) of Baptism, we chant: “Grant TO ME A GARMENT OF ILLUMINATION, O Most Merciful Christ our God, Who wrapped Thyself with LIGHT AS WITH A CLOAK.” And at the conclusion of the Baptism, the officiating Priest chants: “AS MANY OF YOU AS HAVE BEEN BAPTIZED, INTO CHRIST, HAVE PUT ON CHRIST. ALLELUIA.” This is true and the most beautiful of all garments that an Orthodox Christian is blessed with for the rest of his/her life.

The way we live affects our relationship not only with God but also with each other–for in Christ we are “MEMBERS OF ONE ANOTHER” (Ephesians 4:25). The moral standard for the new humanity is the life appropriate to A CHILD OF GOD. A committed Christian must avoid all vices, and all immorality, Also, ungodly thoughts and behavior can keep believers out of the Kingdom of God. In the Book of Ecclesiastes 1:2, we are informed that “Vanity of vanities, says the Preacher; “VANITY OF VANITIES, ALL IS VANITY.” In other words, all that is, everything in life that is apart from the purpose for which God created us, IS VANITY.

Our Most Loving and Righteous God has not abandoned us in our struggle to unite with Him. God the Holy Spirit not only brings us the necessary strength but He empowers us in our weaknesses, especially by helping us to pray. Prayer in the spirit, also called prayer without words, is the highest form of prayer. The Holy Fathers of the Church identify three stages: (a) saying the words of the prayers (b) saying the words with meaning and full concentration (c) praying without words when one is so filled with the Holy Spirit and so in union with God that words are inadequate.

If we are honest and truthful, we must admit that we are all spiritually immature. Spiritual maturity is a long way off. We have hardly made a beginning. Our struggle is difficult but never impossible. Seeking spiritual maturity is a noble undertaking, however, actions speak louder than words or desires. Under the guidance of a father confessor or a spiritual father, we stand a better chance to begin our spiritual journey. We cannot achieve by ourselves. For most this is uncharted territory. Even though there may be setbacks and difficulties in our effort we must never give up or lose faith. At the same time, we should have a prayer life, read the Lives of the Saints, and we should study the Holy Scripture. Our Holy Orthodox Church has the following wonderful prayer before reading the Holy Bible: “Illumine our hearts, O Master, Who lovest mankind, with the pure Light of Thy Divine knowledge. Open the eyes of our mind to the understanding of Thy Gospel teachings. Implant also in us the fear of ThyBlesed Commandments, that, trampling down all carnal desires, we may enter upon a spiritual manner of living, both thinking and doing such things as are pleasing unto Thee. For Thou art the illumination of our souls and bodies, O Christ our God, and unto Thee, we ascribe glory, together with Thy Father, Who is from Everlasting, and Thine All-Holy, Good, and Life-creating Spirit, now and ever and unto ages of ages. Amen.” (Divine Liturgy of Saint John Chrysostomos)

As all of you continue your spiritual journey, the blessing of the Lord be upon you through His grace and love for mankind always, now, and ever, and unto the ages of ages. Amen.

____________

“Glory Be To GOD
For
All Things1″

– Saint John Chrysostomos
+ + +

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

+ Father George

THE SUNDAY BEFORE HOLY AND GREAT LENT IS ALSO THE SUNDAY OF FORGIVENESS

My beloved brothers and sisters in Christ God,

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

The Sunday before Holy and Great Lent is also
the Sunday OF FORGIVENESS.

In the Lord’s Prayer, Matthew 6:12,.
Jesus directs us, "And forgive us our debts,
As we forgive our debtors." The Lord explains
to His listeners the following: "For if you forgive
men their trespasses, your Heavenly Father
will forgive you. But IF YOU DO NOT FORGIVE
MEN THEIR TRESPASSES, NEITHER WILL YOUR
FATHER FORGIVE YOUR TRESPASSES" [Matthew 6:14-15].

Our Lord, God, and Savior Jesus Christ is quite clear in His message on forgiveness. We supplicate God to "forgive us…as we are to forgive" others. Christ directs each of us to pray for the Father’s forgiveness of all, and for all of us to forgive each other. Although God’s forgiveness is primary, Jesus clearly teaches that there is a RECIPRICAL RELATIONSHIP BETWEEN DIVINE AND HUMAN FORGIVENESS. We entreat God to be to us as we are to our fellow men. "Debts" refer TO SPIRITUAL DEBTS when we sin, "owe" restitution to our offended neighbor and to the Almighty God. We pray not only to be forgiven but that we not yield to "temptation." Our Lord God tempts no one; temptations are from "evil one," the devil. We read in the General Epistle of James: "Let no one say when he is tempted, ‘I am tempted by God’; for God cannot be tempted by evil, nor dos He Himself tempt anyone" (James 1:13). They are aimed at the soul’s willful yielding TO THE SINFUL PASSIONS of the flesh (Romans 7:5). No one can live without at some time encountering "temptation". But to yield to temptation and commit sin is blameworthy. Therefore, we pray that great temptations, TESTS beyond what we can bear (1 Corinthians 10:13), should not come our way.

This last Sunday of preparation before we enter Holy and Great Lent has two themes: It commemorates Adam’s expulsion from Paradise, and it is alwo the Sunday of Forgiveness. One of the primary images in the Triodion is that OF THE RETURN TO PARADISE. Holy Lent is a time when we weep with Adam and Eve before the closed gate of Eden, REPENTING WITH THEM FOR THE SINS THAT HAVE DEPRIVED US OF OUR FREE COMMUNION WITH GOD. But Holy Lent is also a time WHEN WE ARE PREPARING TO CELEBRATE THE SAVING EVENT OF CHRIST’S DEATH AND RISING, WHICH HAS REOPENED PARADISE TO US ONCE MORE (Luke 23:45). So sorrow for our exile in sin is tempered by hope OF OUR RE-ENTRY INTO PARADISE.

The second theme, that OF FORGIVENESS, is emphasized in the Gospel reading for this Sunday (Matthew 6:14-21) and IN THE SPECIAL CEREMONY OF MUTUAL FORGIVENESS AT THE END OF VESPERS ON SUNDAY EVENING. Before we enter the Lenten Fast, we are reminded that THERE CAN BE NO TRUE FAST, NO GENUINE REPENTANCE, NO RECONCILIATION WITH GOD, UNLESS WE ARE AT THE SAME TIME RECONCILED WITH ONE ANOTHER. A FAST WITHOUT MUTUAL LOVE IS THE FAST OF DEMONS. Saint Theophylactos comments on today’s Gospel reading: "Again He (Jesus) teaches us NOT TO REMEMBER WRONGS. He reminds us of the Father so that we might revere Him, since we are teh children of such a Father, and not act as fierce beasts, REFUSING TO FORGIVE. "But if you forgive not men their trespasses, neither will your Father forgive your trespasses." God, Who is meek, hates nothing more than cruelty."

"Then Peter came to Him and said, ‘Lord, how often shall my brother sin against me, and I forgive him? Up to seven times?’ Jesus said to him, "I do not say to you, up to seven times, BUT UP TO SEVENTY TIMES SEVEN." Saint Theophylactos explains, "This is what Peter is asking: how many times, if one sins and the comes and begs forgiveness repentantly, should I forgive him? He added "sin against me," for if he sins against God, I, a layman, cannot forgive him, but only the priest who has this authority from God. But if he sins against me, then I will forgive him and he will be forgiven, though I am a layman and not a priest. He said, "until seventy times seven," NOT TO LIMIT FORGIVENESS WITHIN A NUMBER, FOR IT WOUD BE ABSURD FOR SOME TO SIT AND COUNT THE OCCASIONS UNTIL THEY NUMBERED 490 (that is, seventy times seven), "However many times he sisn AND REPENTS, FORGIVE HIM."

What Jesus teaches is UNLIMITED FORGIVENESS because God’s forgiveness of us is unlimited. Sin is portrayed as A DEBT to God, a debt originated by neglecting God’s will. Just as He shows love and mercy, we too, much show the same kind of love and of mercy toward our fellow man. It is very clear that because God forgives us, we in return are obliged to grant this gift of forgiveness to others. When each Christian forgives "FROM HIS HEART" (v. 35), TRUE RECONCILIATION AND HEALING COME TO THE Church by God’s grace. "Then his master, after he had called him, said to him, ‘You wicked servant! I forgave you all that debt because you begged Me. Should you not also have had compassion on your fellow servant, just as I had pity on you?’ And his master was angry, and delivered him to the torturers until he should pay all that was due to him. So My heavenly Father also will do to you if each of you, FROM HIS HEART, does not forgive his brother his trespasses" (Matthew 18:32-35).

Saint Theophylact writes: "The master in his love for mankind takes the savagery issue with the servant, to show that it is not the master, but the savagery and the ingratitude of the servant that has revoked the gift. To what tormentors does he deliver him? To the punitive powers for eternal punishment. For the meaning of "till he should pay all his debt" is this: ‘let him be punished till that he should pay all that was due.’ But he will never be able to pay his debt, and therefore his punishment WILL NEVER END. He did not say, "your Father", but "My Father". For such as these are unworthy to have God as their Father. He wasnt us to forgive from our hearts and not only from our lips. Understand, then, what a great evil is REMEMBRANCE FO WRONGS, since it revokes the gift of God; though God does not repent of His gifts, nevertheless they are revoked."

As Orthodox Christians we also understand the significance of the Mystery (Sacrament) of Repentance/Confession not only during Holy and Great Lent but throughout the year. In the Mystery (Sacrament) of Repentance the spiritual infirmities of a person are treated, impurities of soul are removed, and a Christian, having received forgiveness of sins, again becomes innocent and sanctified, just as he came out of the waters of Baptism. Therefore, the Mystery of Repentance is called a "A SPIRITUAL MEDICINE." The Sacrament of Repentance consists of two basic actions: (1) the CONFESSION OF HIS/HER SINS BEFORE A PRIEST OF THE Church by the person coming to the Mystery, and (2) the PRAYER OF FORGIVING AND REMITTING THEM, PRONOUNCED BY THE PRIEST.

CONFESSION is referred to also as the"FORGOTTEN MEDICINE". Forgotten because many Orthodox Christians negelect it. Confession– that is, pronouncing aloud–is the expression of "INWARD REPENTANCE," its result, its indicator. REPENTANCE is not only AWARENESS of one’s sinfulness or a simple ACKNOWLEDGMENT OF ONESELF AS UNWORHTY; IT IS NOT EVEN CONTRITION or REGRET (although all these aspects should enter into repentance). Rather, IT IS AN ACT OF ONE’S "WILL FOR CORRECTION," a desire and firm intention, A RESOLVE, TO BATTLE AGAINST EVIL INCLINATIONS, AND THIS CONDITION OF SOUL IS UNITED WITH A PETITION FOR GOD’S HELP IN THE BATTLE AGAINST ONE’S EVIL INCLINATIONS. Such a heartfelt and sincere repentance is necessary not only so that the effects of this Sacrament might extend to the "remission of sins," but also so that ther emight enter the opened soul a Grace-giving HEALING, which does not allow the soul again to become immersed in teh filth of sin. (Orthodox Dogmatic Theology)

It is not enough to participate in the solemn service of forgiveness at Vespers on the Sunday of Forgiveness. It should become a frequent practice throughout the year. All the Mysteries (Sacraments) of our Holy Orthodox Church were founded by our Lord, God, and Savior Jesus Christ through which we are spiritually restored and healed. It is through the Sacraments of Our Church that we receive the Grace of God. We must come to understand that they were given to us to use and to be strengthen by them to overcome the evil influences and spiritual illnesses and to protect and save our immortal souls. It is not enough for one to claim to be an Orthodox Christian! It is necessary for an Orthodox Christian to know as much as possible his/her Orthodox Faith and to put it to practice. Our contemporary society is starving spiritually and does not know where to turn to find it, we, Orthodox Christians, however, have been blessed to have an unlimited supply of this spiritual treasure within our Holy Church. However, it is up to the individual Orthodox Christian to seek it, to find it, and make it their own.

HAVE A SOLEMN, UPLIFTING, INSPIRING, AND BLSSED HOLY LENT.

_______________

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



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

+ Father George

HOLY LENT IS A TIME OF PILGRIMAGE AND LIBERATION

My beloved brothers and sisters in Christ God,

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

HOLY LENT IS A TIME OF PILGRIMAGE AND LIBERATION

The Forty Days’ journey of Holy Lent recalls in particular the FORTY YEARS IN WHICH THE Chosen People journeyed through the wilderness. For us, as for the children of Israel, Lent IS A TIME OF PILGRIMAGE. It is a time for LIBERATION from the bondage of Egypt, FROM DOMINATION BY SINFUL PASSIONS, A TIME FOR UNEXPECTED REASSURANCE, WHEN IN OUR HUNGER WE ARE FED WITH MANNA FROM HEAVEN; A TIME WHEN GOD SPEAKS TO US OUT OF THE DARKNESS OF SINAI…

THE WEEKDAYS OF HOLY LENT. A characteristic ethos is given to the weekdays of Holy Lent by the frequently repeated PROSTRATIONS, used especially in conjunction with the PRAYER OF SAINT EPHRAIM:

‘O LORD AND MASTER OF MY LIFE, DO NOT PERMIT THE SPIRIT OF LAZINESS
AND MEDDLING, THE LUST FOR POWER AND IDLE TALK TO COME INTO ME. (Prostration).

INSTEAD, GRANT ME, THY SERVANT, THE SPIRIT OF PRUDENCE, AND
HUMILITY, PATIENCE, AND LOVE. (Prostration).

YES, LORD AND KING, GIVE ME THE POWER TO SEE MY OWN FAULTS
AND NOT TO JUST MY BROTHER (OR SISTER). (Prostration)

FOR THOU ART BLESSED UNTO THE AGES OF AGES. AMEN.

[ Please note:  On Saturdays and Sundays of Holy Lent, when the strictness

of fasting IS RELAXED, the Prayer of Saint Ephraim is NOT SAID, NOR DO
WE MAKE PROSTRATIONS.]

Brief, sober, yet remarkably complete, this prayer takes us to the very heart of what Lent means.

Another distinctive feature of Holy Lent Weekdays IS THE LITURGY OF THE PRESANCTIFIED, celebrated according to present practice on each WEDNESDAY and FRIDAY, but at one time on every weekday of Great Lent.

Strictly speaking, the term ‘Liturgy’ is a misnomer, for there is NO EUCHARISTIC CONSECRATION at this service; it is simply the Office of Vespers, followed by the distribution of Holy Communion from elements consecrated on the previous Sunday. The full celebration of the Divine Eucharist, being always a festive and triumphant event, is felt to be inconsistent with the austerity of the Weekday Lenten Feast; and so already in the 4th Century, it was laid down that there should be NO COMPLETE CELEBRATION OF THE LITURGY DURING HOLY LENT EXCEPT ON SATURDAY AND SUNDAY. But so as to ENABLE THE FAITHFUL TO RECEIVE HOLY COMMUNION ON WEEKDAYS IN HOLY LENT — for in the ancient Church it was normal TO COMMUNICATE FREQUENTLY, and in some places daily — the order of the Presanctified Liturgy was devised.

Many moments in the Presnactified Liturgy recall the period when Holy Lent was A TIME OF LIGHT OR ‘ILLUMINATION’. Thus between the two Old Testament Lessons, the Priest, HOLDING THE CENSER AND A LIGHTED CANDLE, BLESSES THE CONGREGATION, SAYING: ‘THE LIGHT OF CHRIST SHINES UPON ALL’; and following the Litany for the Catechumens and their dismissal, there is during the second half of Holy Lent an additional Litany part ‘FOR THOSE WHO ARE READY FOR ILLUMINATION’. Each time we take part in the Liturgy of the Presanctified, we should ask ourselves: IN A WORLD THAT IS INCREASINGLY ALIENATED FROM CHRIST, WHAT HAVE I DONE SINCE LAST HOLY LENT TO SPREAD THE LIGHT OF THE GOSPEL? AND WHERE ARE THE CATECHUMENS IN OUR ORTHODOX CHURCHES TODAY?

On WEDNESDAYS and FRIDAYS in Holy Lent, as indeed throughout the year, the normal hymns to the Theotokos (Mother of God) known as ‘THEOTOKIA’ are replaced by ‘STAVROTHEOTOKIA’, that is, HYMNS REFERRING BOTH TO THE Cross and in and to the Theotokos, and describing the Mother’s grief as she stands beside the Cross of her Son. Through these hymns, WE ARE MADE CONSCIOUS OF THE BLESSED VIRGIN’S PARTICIPATION IN OUR OBSERVANCE OF HOLY AND GREAT LENT. (Source: The Lenten Triodion).

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

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

+ Father George

HOLY HIEROMARTYR POLYKARPOS, BISHOP OF SMYRNA (Part II)

My beloved brothers and sisters in Christ God,

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

HOLY HIEROMARTYR POLYKARPOS (POLYCARP), BISHOP
OF SMYRNA (Part II)

Apolytikion (Dismissal) Hymn. Fourth Tone

As a sharer of the ways and a successor to the throne of the Apostles,
O inspired of God, thou fondest discipline to be a means of ascent
to divine vision. Wherefore, having rightly divided the word of truth,
thou didst also contest for the Faith even unto blood, O Hieromartyr
Polykarpos. Intercede with Christ our God that our souls be saved.

Kontakion Hymn. First Tone

Through godly virtues, thou broughtest forth for the Lord God
much spiritual fruit, O thou most blessed Hierarch, and so didst
prove worthy of God thy Lord, O wise Polykarpos. Wherefore,
on this day we who have all been enlightened through thy holy
words extol thy praiseworthy memory and glorify Christ the Lord.
+

Saint Polykarpos was an old man full of days when the 5th Persecution was raised against the Christians under Marcus Aurelius. When his pursuers, sent by the ruler, found Polykarpos, he commanded that they be given something to eat and drink, then asked them to give him an hour to pray; he stood and prayed, full of grace, for two hours, so that his captors repented that they had come against so venerable a man. He was brought by the Proconsul of Smyrna into the stadium and was commanded, "Swear by the fortune of Caesar; repent, and say, Away with the atheists." By atheists, the Proconsul meant the Christians. But Saint Polykarpos, gazing at the heathen in the stadium, waved his hand towards them and said: "I have been serving Christ for eighty-six years, and He has wronged me in nothing; how can I blaspheme my King Who has saved me?" But the tyrant became enraged at these words and commanded that he be cast into the fire, and thus he gloriously expired about the year A.D. 163. As Efsevius (Eusebius) says, "Polykarpos everywhere taught what he had also learned from the Apostles, which also the Church has handed down, and this alone is true".

Epistle to the Philippians

The Epistle of Saint Polykarpos to the Philippians was written in reply to a communication from the Philippians, who had invited him to address words of exhortation to them. Saint Polykarpow writes to them: "Let us be zezlous in the pursuit of that which is good, keeping ourselves from causes of offense, from false brethren, and from those who in hypocrisy bear the name of the Lord and draw away vain men and error…Therefore, forsake the vanity and the false dctrines of the many; let us return to the word which has been handed down to us from the beginning…Let us then be imitators of Jesus’ patience. And if we shoul suffer for His name’s sake, let us glorify Him. For He has set us this example in Himself. …Stand fast, therefore, in these things, and follow the example of the Lord, being firm and unchangeable in the Faith, loving the brotherhood, and being attached to one another, joined together in the Truth, exhibiting the meekness of the Lord in your intercourse with one another, and despising no one. When you casn do good, defer it not, because ‘almsgiving doth deliver from death’ (Tobit 4:10; 12:9)…". (Source: The Great Synaxaristes of the Orthodox Church)

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

+ + +


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

+ Father George



On the 23rd of February, the Holy Church commemorates the holy Hieromartyr POLYKARPOS, Bishop of Smyrna

My beloved brothers and sisters in Christ God,

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

On the 23rd of February, Our Holy Orthodox Church
Commemorates the holy Hieromartyr
POLYKARPOS (POLYCARP), Bishop of Smyrna.

Saint Polykarpos, the glorious Martyr of Christ, was born and raised in the city of Ephesos, which gave birth to him in A.D. 68. His parents were extremely wealthy, pious, and merciful to the poor. The father of the Saint was Pankratios, and his mother was Theodora.

The person in authority of Ephesos was one named Marcius, a pagan who had received intelligence that Pankratios and Theodora were Christians. He dispatched soldiers who brought the holy couple before him for questioning. At that time, Theodora was with child, carrying Polykarpos in her womb. Marcius addressed them with a stern voice: "Why do you not obey the imperial decrees, but rather scorn the great gods and offer homage to the Christ?" Pankratios and Theodora, without any cowardice, answered, "We, O excellency, were taught by the Apostles of the Lord that we ought to believe in, and reverence, the True God, the Creator of the heaven and the earth, our Lord Jesus Christ. In His name were we baptized. We confess and proclaim Him. As for the inanimate and insensate idols, which you possess as gods, we turn our backs to them and deem them objects of contempt." Upon hearing this declaration from the Christian couple, Marcius was filled with rage. He commanded his soldiers to cast the man and his pregnant wife to the ground and render them a serious thrashing. Pankratios and Theodora were thrown into prison where they suffered from hunger and thirst and countless other hardships. It was there that the blessed Theodora gave birth to a son. The All-Good God, Who foresees all things, knew that Marcius would seek their offspring with the intention of raising the infant according to his own pagan beliefs. The Lord, sent forth His Angel to the prison. The Angel entered the dungeon and healed the wounds of Pankratios and Theodora. After this, he empowered the new parents and foretold that the Ephesian ruler was about to put them to death. He encouraged them not to cower before death on behalf of Jesus Christ. He prophesied that they would be crowned with the crown of Martyrdom and become inheritors of the heavenly Kingdom. The Angel then spoke of their son and said that he would entrust the newborn baby to a wealthy Christian widow who would have have baptized and raise him in the Faith. After the Angel had delivered his divinie message, he took up the infant and vanished.

Marcius sentenced them to death. The soldiers took the Christian couple and marched them outside of Ephesos. After they ascended to a high place, their heads were severed. The soldiers left the martyric holy relics as food for wild animals. After a brief time passed before the Christians came secretly and interred the Saints with reverence and piety. The devout and God-fearing widow, Kallisto, received the child. She had him baptized and named him Pankratios, after his father. Kallisto raised him as her own child, bringing him into her home. As the boy grew, she was amazed at his intelligence and good behavior. When he came of age, she put him in school where he learned his lessons quickly. In a short time, he also learned the entire order of the Church services. He practiced humility, cheerfulness in adversity, continence, discipline, and other moral excellences. His chief love and joy ws to be merciful to the poor and to give alms. As a result of this virtue, Pankratios came to be named Polykarpos.

When the Saint became twenty-four years of age, he heard that Saint John the Theologian was preaching the Gospel in other parts of Asia. Polykarpos desired to hear the Apostle’s teachiing and with the permission of his foster mother departed to see Saint John, with whom were also the God-bearing Ignatios of Antioch and the Venerable Voukolos. The blessed Polykarpos attached himself to them, and they walked about together from place to place. As another Apostle, Polykarpos was put to the test by great hardships. He endured hunger, thirst, nakedness, and every other hardship possible, in order to preach the word of Christ, After the pasage of considerable time, a decree was issued from Emperor Domitian at Rome that banished Saint John the Theologian and Evangelist to the island of Patmos in Greece. When the Apostle was about to go to exile, he CONSECRATED THE BLESSED Voukolos as Bishop of Smyrna. He also appointed Polykarps to be a member of Voulolos’ synod. Thereafter, the holy Apostle John bid them farewell, taking Saint Prochoros, his disciple, and went to Patmos.

Bishop Voukolos perceived that Polykarpos was worthy of holy orders. For the present, owing to Polykarpo’s youthfulness, Bishop Voukolos enrolled him in the order of Deacon with the approval of the whole Church. As a Deacon, Polykarpos showed himself approved among his won contemporaries, as Saint Stefanos the holy Martyr, did among those of the Apostles, for, being well-equipped in speech and adorned with good deeds. As the years advanced, so did Polykarpos in age until the flower of white hair began to appear above his temples. The Lord, for His part, set His seal on this and ratified the design, giving Bishop Voukolos commandment in a vision. Accordingly, Voukolos appointed Polykarpos to an office in teh Presbyterate. Polykarpos accepted the holy order, upon which he beheld a vision and received much comfort.

Saint Polykarpos in no wise wished to have the dignity of this rank bestowed upon him. He kept protesting that he was unworthy. The Venerable Voukolos, however, perceived his disciple’s virtue and his divine achievements. Bishop Voukolos knew that the time of his repose was near. He gathered together all the Bishops of the region, together with the clergy and people. He revealed to them his imminent death and named his successor. He wished to have the holy Polykarpos succeed him. Though the assembly was saddened at the disclosure of his repose, yet they gladly accepted to have Polykarpos preside over the Church of Smyrna. Therefore, the Priest Polykarpos, notwithstanding his earnest entreaties and desire to decline, was elevated to the hierarchical throne of Smyrna. (Source: The Great Synaxaristes of the Orthodox Church)

(To be continued)

_____________

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

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

+ Father George

THE 40 DAYS’ JOURNEY OF LENT WHICH LEADS TO THE CELEBRATION OF THE ALL- HOLY PASCHA

My beloved brothers and sisters in Christ God,

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

The 40 Days’ Journey of Lent which leads to the
Celebration of the All-Holy Pascha.

The Forty Days’ journey of Holy and Great Lent recalls, in particular, the forty years to which the Chosen People journeyed through the WILDERNESS. For us, as for the children of Israel, Holy Lent is a time of pilgrimage. It is A TIME OF LIBERATION FROM THE BONDAGE OF Egypt, from DOMINATION BY SINFUL PASSIONS; A TIME FOR PROGRESS BY FAITH THROUGH A BARREN AND WATERLESS DESERT; A TIME FOR UNEXPECTED REASSURANCE, WHEN IN OUR HUNGER WE ARE FED WITH MANNA FROM HEAVEN; A TIME WHEN GOD SPOKE TO US OUT OF THE DARKNESS OF SINAI; A TIME IN WHICH WE DRAW NEAR TO THE Promised Land, TO OUR TRUE HOME IN Paradise whose door THE CRUCIFIED AND RISEN CHRIST HAS REOPENED FOR US.

In our Holy Tradition, the number 40 is sacred, a number that we see repeatedly throughout our Judaio-Christian history. The number 40 was pointed out and determined by God Himself and was revealed from on High as the designated measure of the fulfillment of the Prophets and later on to the holy Apostles, holy Fathers, and others. As a matter of fact, the term of repentance and correction of sinners was usually determined by the number of 40 days.

In the Old Testament, we are informed of the rain that fell for "forty days and nights" during the Great Flood (Genesis 7:4). Noah waited for 40 days and after the tops of the mountains were seen after the Flood, before releasing a raven (Genesis 8:5-7). The Hebrew people lived in the lands outside the Promised Land for "forty years" (Numbers 32:13). Moses spent three consecutive periods of "forty days and nights" on Mount Sinai (Deuteronomy 9:11; 9:25; 10:10). "Moses went into the midst of the cloud and went up the moutain; and he was on the mountain "for 40 days and nights" Exodus 24:18).

"Moses broke the law regarding the Sabbath, which requires rest but not fasting. Yet he was GUILTLESS in spite of journeying on the mountain and FASTING FOR FORTY DAYS AND NIGHTS. He directed his whole desire toward God and his anger against the enemies of God. The FORESHADOWING GRACE, in which the Sabbath Day would be fulfilled. Under grace, WE NO LONGER SERVE GOD ONE DAY A WEEK, BUT WE ARE TO DIRECT OUR WHOLE DESIRE TOWARD GOD AND OUR ANGER TOWARD THE DEVIL THROUGHOUT OUR LIFE. We also cause our bodies to cease from sin and urge them forward to assist our obedience to the Divine precepts."

In the New Testament, the number 40 is once again a dominant and a frequent number. In the life of our Lord, God, and Savior Jesus Christ, fulfilling the law that He Himself had given, is brought in the Temple as a Child on the 40 day from the time of His birth. Following His baptism in the River Jordan, "He was led up by the Holy Spirit into the wilderness to be tempted by the devil. And when He HAD FASTED FOR FORTY DAYS AND NIGHTS, afterward He was hungry" (Matthew 4:1-2). We who are baptized into Christ need not be DEFEATED WHEN TEMPTATIONS COME ALONG BECAUSE, LIKE JESUS, WE ARE AIDED BY THE Holy Spirit. The "WILDERNESS" (v. 1) IS A SPIRITUAL BATTLEGROUND, AN IMAGE OF THE WORLD, at once the home of demons and a source of divine contemplation. Our Lord reverses Israel’s putting up with temptation in the wilderness. The Chosen of People WERE TESTED for 40 YEARS IN THE WILDERNESS, during which they were disobedient. So God HUMBLED THEM BY LETTING THEM GO HUNGRY, THEN FEEDING THEM WITH THE HEAVENLY MANNA. ALL TO HELP THEM REALIZE THEIR DEPENDENCE UPON HIM (Deuteronomy 8:2-3). Our Savior Jesus Christ IS TESTED but DOES NOT SIN. Christ "FASTED" TO OVERCOME TEMPTATION, giving us an example OF OUR POWER AND OUR LIMITATIONS. THE HUNGER OF THE FLESH DOES NOT CONTROL HIM, rather, He CONTROLS HIS FLESH. Jesus’ fasting "forty days and nights" IS THE FOUNDATION OF THE Church’s FORTY-DAY Lenten observance before Holy and Great Week (and also of the fast before the Holy Nativity and Theophany Feasts). IT IS A SPIRITUAL PREPARATION FOR THE Passion and Resurrection of Christ.

"Let us hasten eagerly towards our journey’s end…
So may we be counted worthy to venerate the
Divine Passion of Christ our God,
And to attain His Dread and Holy Resurrection".

The two preceding Sundays, of the Last Judgment and of Forgiveness, together consitute–although in reverse order – a recapitulation of the whole range of Sacred History, from its beginning-point. Adam in Paradise, to its end-point, the Second Coming of Christ, WHEN ALL TIME AND HISTORY ARE TAKEN UP INTO ETERNITY. During the Forty Days that now follow, although this wider perspective is never forgotten, there is an increasing concentration upon the Central Moment in Sacred History, upon the SAVING EVENT OF Christ’s Passion and Resurrection, WHICH MAKES POSSIBLE MAN’S RETURN TO PARADISE AND INAUGURATES THE End. Holy Lent is, from this point of view, A JOURNEY WITH A PRECISE DIRECTION; IT IS THE JOURNEY TO THE ALL-HOLY PASCHA. The goal of our journey is concisely expressed in the closing prayer at the Liturgy of the Presanctified: "…may we come uncondemned to worship at the Holy Resurrection." Throughout the Forty Days we are reminded that we are on the move, TRAVELLING ON A PATH THAT LEADS STRAIGHT TO GOLGOTHA AND THE Empty Tomb. (Source: The Lenten Triodion)

It has been said that it is not the sin that condemns a person but the unwillingness to admit it. That, of course, implies lack of humility and honesty. Ego and/or Pride is our worst enemy and leads to perdition. The Lenten ascetic struggle has as its goal the removal of man’s ego and pride and the acquisition of genuine humility and meekness. Only a humble person can admit that he or she is totally dependent on God for all things in life. God is our Provider, our Nourisher, our Father, our Savior, our Lord and God, Who never cease to care for us and to constantly protect us from all danger and temptation. No one can claim making any kind of spiritual progress when he or she refuses to acknowledge dependency on God. Tragically when mankind has obtained much wealth and power believes that there is no God and therefore acts as though he is in control of his life until something dreadful occurs unexpectedly, i.e., illness, tragedy, suffering, losing his fortune, etc. and reminds him of his limitations and mortality. We must not act foolishly but instead let us be thankful to God always for His countless blessings He bestowes upon all of us through out our brief time here on earth.

____________

"Glory Be To GOD
For
All Things!"

– Saint John Chrysostomos
+ + +

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

+ Father George

THE SECOND COMING OF CHRIST “When the Son of Man comes in His glory, and all His Angels with Him…” (Matthew 25:31)

My beloved brothers and sisters in Christ God,

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

THE SECOND COMING OF CHRIST

"When the Son of Man comes in His glory, and
all His Angels with Him, then He will sit on the
Throne of His Glory" (Matthew 25:31).

The spiritual gaze of mankind which believes in Christ, beginning with the time of the Ascension from earth to heaven of the Son of God, has been directed to the greatest event of world history: His Second Coming on Earth.

Testimony to the reality of this expected "Coming" was given quite definitely many times by the Lord Jesus Christ Himself, together with a whole series of details regarding it (Matthew 16:27 and chapter 24; Mark 8:38; Luke 17:40 and John 14 :3). The Angels declared it the Lord’s Ascension (Acts 1:11). The holy Apostles often mention it: the Apostle Jude (vv 14-15); the Apostle John (1 John 2:28); the Apostle Peter (1 Peter 4:13); and the Apostle Paul many times )1 Corinthians 4:5; 1 Thessalonians 5:2-6 and other places).

The Lord Himself described to His Disciples the manner of His Coming in the following characteristics:

It will be sudden and obvious to everyone: "For as the lightning cometh out of the east and shineth even unto the west, so shall also the Coming of the Son of Man be" (Matthew 24:27).

First of all, there "shall appear the sign of the Son of Man in heaven; and then shall all the tribes of the earth mourn" (Matthew 24:30). This, according to the universal interpretation of the Holy Fathers of the Church, will be THE SIGN OF THE LIFE-GIVING CROSS OF THE LORD.

The Lord will come surrounded by innumerable Choirs of Angels in All His Glory: "And they shall see the Son of Man coming in the clouds of heaven with power and great glory" (Matthew 24:30), "with the holy Angels" (Mark 8:38). "He shall sit on the throne of His glory" (Matthew 25:31). Thus, the Second Coming will be different from the first when the Lord "humbleth Himself, and became obedient unto death, even the death of the Cross" (Phil. 2:8).

He will come TO "JUDGE the world in righteousness" (Acts 17:31) and to "reward every man according to his works" (Matthew 16:27). In this the purpose of His Second Coming into the world IS TO BE DISTINGUISHED IN ESSENCE FROM THE PURPOSE OF HIS FIRST COMING, WHEN HE "came NOT TO JUDGE THE WORLD, but that the world through Him might be saved" (John 3:17); "He came to give His life (as) a ransom for many" (20:28).

"All the nations will be gathered before Him, and He will separate them one from another, as a shepherd divides his sheep from the goats. And He will set the sheep on His right hand, but the goats on the left. Then the King will say to those on His right hand, ‘Come, you blessed of My Father, inherit the Kingdom prepared for you from the foundation of the world: for I was hungry and you gave Me food; I was thirsty and you gave Me drink; I was a stranger and you took Me in; I was naked and you clothed Me, I was sick and you visited Me; I was in prison and you came to Me…" (Matthew 25:32-36).

"Then He will also say to those on the left hand, ‘DEPART FROM ME, YOU CURSED, INTO EVERLASTING FIRE PREPARED FOR THE DEVIL AND HIS ANGELS: ‘for I was hungry and you gave Me no food; I was thirsty and you gave Me no drink; I was a stranger and you did not take Me in; naked and you did not clothe Me; sick and in prison and you did not visit Me.’ Then they also will answer Him, saying, ‘Lord, when did we see You hungry or thirsty, or a stranger or naked or sick or in prison, and did not minister to You? Then He will answer them, saying, ‘Assuredly, I say to you, inasmuch as you DID NOT DO IT TO ONE OF THE LEAST OF THESE, YOU DID NOT DO IT TO Me.’ And these will go away into everlasting punishment, but the righteous into eternal life" (Matthew25:41-46).

The standard of judgment is uncalculated mercy toward the needy. The works produced by faith are emphasized, for a saving faith produces righteous (good) works. Our Lord identifies Himself with the poor and the outcast and invites all who are touched with love for others. The holy Apostle John writes: "If anyone says, ‘I love God,’ and hates his brother, he is a liar, for he who does NOT love his brother whom he has seen, how can he love God whom he has not seen?’ And this commadment we have from Him: THAT HE WHO LOVES GOD MUST LOVE HIS BROTHER ALSO" (1 John 4:20-21).

The early Christians lived with the anticipation and the hope that Christ’s Second Coming was eminent. They truly believed that they would witness it in their lifetime. They, therefore, lived in the way Christ commanded, who love others. As a matter of fact, the Thessalonian Christians had been speculating about the return of the Lord, and making their own predictions. Saint Paul tells them, "You have no need" for that kind of information is not available, "For you youselves know perfectly that this day of the Lord SO COMES AS A THIEF IN THE NIGHT" (1 Thessalonians 5:2). The Disciples had gotten the same kind of answers to their questions on the Second Coming from Christ Himself: "But of that day and hour NO ONE KNOWS, not even the Angels of heaven, but My Father only" (Matthew 24:36). And suppose we knew the end, what is this to us? Christians are called not to set dates, but TO MAKE THEMSELVES READY TO MEET THE LORD BY BEING WATCHFUL AND RIGHTEOUS. Our duty is to be ceasessly aware of the primacy of God’s Kingdom and to have full control over our spiritual life.

It is peculiar that today’s Christians do not have the same anctipation of the Second Coming of Christ and Judment Day. It is though it has been forgotten or perhaps have ceased to believe that Christ will not return. There is no concern for the Second Coming and/or that there will be a day of judgement. Therefore, there is no concern or preparation for that glorious day. Christians have adopted the more secular or worldly attitude of living this life to the fullest as though there is no after life, a life eternal, or, as Christians to still hope of inheriting the Kingdom of God. What happened? And Why? Sadly, there are Christians today, who have misinterpreted the Holy Scripture, and have even convinced themselves that they will escape the Second Coming of Christ and His judgment, for they have concluded that they are saved, just by robotically reciting few words from the Holy Bible. How very foolish! What happened to Jesus’ first sermon when He said, "REPENT, FOR THE KINGDOM OF HEAVEN IS AT HAND" (Matthew 4:17). Christ’s first word, like that of Saint John the Baptist, is REPENT, because repentance IS NECESSARY TO ENTER THE KINGDOM AND TO CONTINUE IN His New Way of Life. Repentance is man’s turning from himself to God. Repentance, which always accompanies belief (faith), is A TOTAL ABOUT FACE. It is a total change of one’s life and being. It is a necessary step on the "way of the Lord." "Therefore, bear fruits WORTHY OF REPENTANCE" (Matthew 3:8). Repantance cannot be replaced with the sin of pride and arrogance. Only when we admit and confess openly that we are sinners and repent are we forgiven by God. "If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness" (1 John 1:8-9). Salvation in Christ is a process of spiritual growth into sinlessness.

_________

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

+ + +
With sincere agape in His Holy Diakonia (Ministry),
The sinner and unworthy sevant of God

+ Father George





ORTHODOX CHRISTIAN TRADITION – COMMEMORATION OF THE DEAD

My beloved brothers and sisters in Christ God,

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

Orthodox Christian Tradition on the Commemoration
of the dead.

Besides the prayers which are raised up to God during the Divine Worship on behalf of the dead, our Holy Orthodox Church has also ordained that Memorial Services be offered on certain days. The origin of the Memorials is found in the Holy Scripture. From the Old Testament, we are informed that the Israelites prayed to God to forgive the sins of their fathers who had died (cf. Neh. 9:2). From the New Testament we learn that the holy Apostle Paul prays that our Lord Jesus Christ may grant that the faithful Onesiphoros who was already dead, "find mercy from the Lord" and the Father on the day of the Second Coming (2 Timothy 1:18). The Church has never hesitated to pray for her departed, that they "may find mercy" from God on the Day of "the Lord." This is why we find Memorials already from the first centuries of the Church’s life. And this is so for we are all – both living and dead – the "body of Christ and individually members of it" [1 Corinthians 12:27).

According to Saint John of Damascus, "the Disciples of the Savior and holy Apostles are the ones who decreed that we remember the faithful who have fallen asleep in the Lord "at the awesome, holy, and Life-Giving Mysteries. From one end of the world to the other, this Apostolic Tradition is firmly held by the Church of Christ without any objection until this day, and will continue to be held "until the end of the world."

The Saturdays of the Souls and the "Kollyva"

Our Holy Orthodox Church has ordained Common Memorials TWICE A YEAR: on the Saturday before Meatfare Sunday and on the Saturday before the Great Holy Feast of Pentecost. With the former, the Church has a Memorial FOR ALL THOSE WHO HAVE FALLEN ASLEEP IN THE LORD. This practice was established by the holy Fathers of the Church from the first Christian age because certain believers "suffered prematurely in strange lands, far away from their relatives, in the sea, on treacherous mountains, contagious disease, hunger, battlefield, hunger, fire, cold or storms. With this common Memorial, we pray for all.

The Second Common Memorial designated for each year by the Church is served nine days after the bodily Ascension of our Savior Jesus Christ; that is the Saturday before Holy Pentecost. On this Memorial Saturday, the Church commemorates "all those who have piously fallen asleep from the beginning of the age in the hope of the resurrection unto life eternal.

Memorials are NOT held: a) On all Dominical Feast days, b) from the Saturday of Lazarus until the Sunday of Thomas inclusively, c) on Pentecost Sunday, and d) on the Feast Day of Koimisis (Dormition) of the Theotokos.)

The Saturday of the Dead. On the day before the SUNDAY OF THE LAST JUDGMENT, and in close connection with the theme of the Sunday, there is a UNIVERSAL COMMEMORATION OF THE DEAD ‘from all the ages’. [There are further commemorations of the dead on THE SECOND, THIRD, AND FOURTH SATURDAYS OF LENT.} Before we call to mind the SECOND COMING OF CHRIST in the service on Sunday, we commend to God ALL THOSE DEPARTED BEFORE US, WHO ARE NOW AWAITING THE Last Judgment. In the texts for this Saturday, there is a strong sense OF THE CONTINUING BOND OF MUTUAL LOVE THAT LINKS TOGETHER ALL THE MEMBERS OF THE CHURCH, WHETHER ALIVE OR DEAD. For those who believe in the Risen Christ, death DOES NOT constitute an impassible barrier, SINCE ALL ARE ALIVE IN HIM; the departed are still our brethren, members of the same family with us, and so WE ARE CONSCIOUS OF THE NEED TO PRAY CONSISTENTLY ON THEIR BEHALF.

The Saturday before Holy Lent (‘Cheese Week’), there is a General Commemoration of all ascetic saints of the Church, both men and women. As we set out on the journey of the Lenten fast, we are reminded that we do not travel alone, BUT AS MEMBERS OF A FAMILY, SUPPORTED BY THE INTERCESSIONS OF MANY INVISIBLE HELPERS.

Saturday in the First Week.

After the penitential fasting of the first five days of Great Lent, Saturday and Sunday are kept AS FEASTS OF JOYFUL THANKSGIVING. On Saturday we commemorate the Great Martyr Theodore Tyron or Tire, ‘the Recruit’, a Roman soldier in Asia Minor, martyred in the early 4th century under the Emperor Maximian (286-305 A.D.). Here may be seen at work a rule applied by the Church snce the 4th century: AS THE FULL LITURGY CANNOT BE OFFERED ON WEEKDAYS IN LENT, saints’ memorials which in the fixed calendar occur during the week are transferred to Saturday or Sunday. So the memorial of Saint Theodore, whose feast falls on 17 February, has been transferred to the First Saturday. The texts for the day in the Triodion make frequent referrences to the literal meaning of the name Theodore, ‘Gift from God’.

There is a specific reason why Saint Theodore has come to be associated with the first week of Lent. According to the Tradition recorded in the Synaxarion, the Emperor Julian the APOSTATE (reigned 361-363 A.D.), as part of his campain against the Christian, attempted to defile their obserance of the firt week of Lent by ordering all the food for sale in the market of Constantinople to be sprinkled with blood from pagan sacrifices. Saint Theodore then appeared in a dream to Evdoxios, Archbishop of the city, ordering him to warn his flock against bying anything from the market; instead, so the Saint told him, THEY SHOULD BOIL WHEAT (Kollyva) AND EAT THIS ALONE. In memory of this event, after the Presanctified Liturgy on the first Friday, a Canon of intercession is chanted to Saint Theodore, and a dish of kollyva is blessed in his honor.

KOLLYVA (BOILED WHEAT)

At the sacred Memorials, as we know, KOLLYVA (boiled wheat) is offered, a practice which can be traced to the middle of the 4th century. Bread and wine with olives or cheese or rice were offered in Memorials of earlier times. The offering of these gifts served the purpose of charity, and those who partook of them would pray: "BLESSED BE HIS/HER MEMORY". This is why they wre called MACARIAE (BLESSINGS), and had their origin at the meals or the funeral meals of which the Apostolic Constitutions speak.

The KOLLYVA which finally prevailed over the other gifts, conceal a profound and most didactic symbolism. They symbolize the resurrection from the dead of the bodies. They remind us that man, too, is a seed that is at death buried in the earth as is the seed of wheat. This seed will be resurrected again by the power of God. For this reason, as Saint Symeon of Thessaloniki observes, in the KOLLYVA we add various other seeds (raisins, walnuts, almonds, sesame, etc.). But the basic element is always wheat because the Savior Himself likened His All-Holy Body and His Resurrection to wheat, saying, "Unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit" (John 12:24). In like manner, if I die as God the Father has ordained, I will harvest the salvation of the human race. This Dominical word is beautifully complemented by Saint Paul when he speaks about the resurrection of the dead in 1 Corinthians 15:35-49. (Source: The Lenten Triodion and The Mystery of Death)

(To be continued)

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"Glory Be To GOD
For
All Things!"
– Saint John Chrysostomos
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With sincere agape in His Holy Diakonia (Ministry),
The sinner and unworthy servant of God

+ Father George