My beloved brothers and sisters in Christ God,

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

"FAITH WORKING THROUGH LOVE" (Galatians 5:6)

Orthodox Christians understand that to believe in Christ involves "faith working through love" (v. 6). They too understand that faith is not merely theoretical or power of the intellect but a treasury of moral feelings for devotion, an outcome of man’s love for God, and consequently, faith is a result of man’s will. "Jesus Christ comes forth from the individual who sincerely needs the guidance for a sound understanding of God’s Will; a faith which is revealed in the knowledge and message of the Holy Scripture. Such a faith inspires the individual believer with hope of salvation in Christ, a faith in Jesus Christ, endorsed by the Creation and Revelation: a creation not as an end, but as a means, not a faith in the Holy Scripture as an end but as a noble means to guide the believer to reach God, to Whom the Holy Scripture refer."

"Jesus said to him, ‘You shall love the Lord your God with all your heart, with all your soul, and with all your mind. This is the first and great commandment. And the second is like it: ‘You shall love your neighbor as yourself.’ On these two commandments hang all the Law and the Prophets" (Matthew 22:37-40). Orthodox Christians adhere to these two vital commandments of our Lord and Savior Jesus Christ. Christian agape (love) is manifested through good works, works of mercy, and sacrifice. This kind of love is substantiated by the sacrifice of the Christian’s material and spiritual wealth. The Christians’ love is revealed with respect, humbleness, and sincere brotherly affection toward others. The fruits of Christian agape and deeds are attained through the power of the grace of God. This grace is invoked by the God-fearing Christian believer; he is merely a steward of the abundant riches of our Savior.

Faith (Πίστις) cannot be separated from love (αγάπη) but are inseparable and act as one. Our Holy Orthodox Church teaches consistently throughout the centuries that very fact. "Justification is a Divine gift of God, a fruit of the living faith, which, in turn, is united and activated in good works." The holy Apostle James writes: "What does it profit, my brethren, if someone says he has faith but does not have works? Can faith save him? If a brother or sister is naked and destitute of daily food, and one of you says to them, ‘Depart in peace, be warmed and filled,’ but you do not give them the things which are needed for the body, what does it profit? Thus also FAITH BY ITSELF, IF IT DOES NOT HAVE WORKS, IS DEAD. But someone will say, ‘You have faith, and I have works.’ Show me your faith without your works, and I WILL SHOW YOU MY FAITH BY MY WORKS…BUT DO YOU WANT TO KNOW, O FOOLISH MAN, THAT FAITH WITHOUT WORKS IS DEAD." (2:14-20)

Genuine Christian faith is a whole faith. It is not cerebral or theoretical but whole in every aspect. A living faith, a growing faith, a dynamic faith, a faith reflecting God’s unconditional agape for man. Saint James says clearly "that faith without works is dead." Saint Maximos the Confessor says, "Do not say you are the temple of the Lord, writes Jeremiah (Jeremiah 7:4); nor should you say that faith alone in our Lord Jesus Christ can save you, for this is impossible UNLESS YOU AQUIRE LOVE FOR Him THROUGH YOUR WORKS. As for faith by itself, ‘the devils also believe, and tremble." (The Philokalia, Volume II, page 56).

The holy Apostle Paul wrote: "faith which worketh by love." We, Orthodox Christians, must never depend on just the one, at the expense of the other, or emphasize the one and neglect the other. The holy Apostle exhorts the believer those of us who hold a partial faith, who "speak with the tongues of men and of angels" and believe themselves justified. Assuredly they are not. They instead are "as sounding brass, or a tinkling cymbal" (1 Corinthians 13:1). The exact quotation is: "Though I speak ith the tongues of men and of angels, but have NOT love, I have become sounding breass or a clanging cymbal." He concludes by saying, "And now abide faith, hope, love, these three; BUT THE GREATEST OF THESE IS LOVE (AGAPE)." (1 Corinthians 13:13). Love continues into the age to come: it is eternal, complete, and fulfilling.

The Holy Fathers of the Church state that works of love are indispensable for the witness of faith and as material expressions of that faith. Our Merciful Lord in accepting the good works as fruits of faith blesses and crowns His own gifts. There are no good works done beyond one’s duty. In the Gospel of Saint Matthew, we hear: "For the Son of man shall come in the glory of His Father with His angels, and then he shall reward every man according TO HIS WORKS" (16:27), AND "WILL RENDER TO EVERY MAN ACCORDING TO HIS DEEDS" (Romans 2:6). The Holy Scripture reveals that he who does good works has treasures in heaven, and refers to the communion of everlasting life: "reward" (Matthew 5:12), "reward of the inheritance" (Col. 3:24), "prize" (1 Cor. 9:24), "crown of righteousness" (2 Timothy 4:3).

The sensible and wise Christian believer understands that man can never merit salvation. Salvation is given by our Lord and Savior Jesus Christ through His sacrifice on the Cross to save mankind from evil and death. The Orthodox Christian attributes his redemption to Our Lord and "of Him, you are in Christ Jesus, who became for us wisdom from God–and righteousness and sanctification and REDEMPTION–that as it is written, ‘He who glories, let him glory in the Lord" (1 Corinthians 1:30-31). Amen.

________________

"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

My beloved brothers and sisters in Christ God,

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

The Fundamental Principles and Main Characteristics
of the Eastern Orthodox Church.

By Panagiotis P. Bratsiotis, Professor
of the Theological School of the National
The University of Athens, formerly Dean of the
School and head of the University.

The Central Idea of Orthodoxy

THE QUESTION of the fundamental principles and main characteristics of the Orthodox Church was first raised not by Orthodox but by Roman Catholic and Protestant theologians. In attempting to answer it many misunderstandings and adverse comments have arisen on both sides.

Many attempts to discover a synthesis have been made by both Orthodox and non-Orthodox theologians, others have considered all such attempts hopeless. The common idea that Orthodoxy lies halfway between Protestantism and Roman Catholicism may perhaps be accepted. But although this idea is in general correct, it touches only on the form of the Orthodox Church. The question remains: WHAT IS THE ESSENCE OF ORTHODOXY, quite apart from Roman Catholicism and Protestantism? What would remain of Orthodoxy if there were no antithesis between these churches…

In our view, the fundamental principle in Orthodoxy is rather the idea that the Orthodox Church adheres TO THE PRINCIPLES AND PIETY OF THE EARLY, UNDIVIDED Catholic Church. This fundamental idea constitutes (in our opinion) the most PROMINENT FEATURE OF Orthodoxy, and contains THE NORM AND CRITERION OF ITS TRUTH, ITS CLAIM TO BE THE EARLY Catholic Church itself.

Therefore, parallel to our attempt to ascertain the fundamental principles and main features of the Orthodox Church, I shall endeavor to point out its points of agreement with the fundamental principles and essential characteristics of the early undivided Church, in order to show whether our Church’s claim TO BE THE DIRECT AND TRUE CONTINUATION OF THE EARLY CHURCH IS JUSTIFIED, AND THEREFORE WHETHER THE FACTS JUSTIFY ITS BEING CALLED "Orthodox."

The Main Characteristics

A. Holy Tradition

THE FIRST FUNDAMENTAL and ESSENTIAL characteristic of the Orthodox Church is its steady adherence to the Holy Tradition which it inherits from the early Catholic Church. The Orthodox Church IS INDEED A CHURCH OF TRADITION, and this is its highest honor, although this very fact has caused many non-Orthodox theologians to call it "a petrified mummy." It is not surprising that liberal Protestant theologians held, and still hold, this view concerning a Church that adheres to Tradition. But it is surprising if not inexplicable that our Church’s adherence to Tradition should be regarded as "petrification" by representatives of that Roman Catholic church which, like the Orthodox, recognizes Tradition as a source of the Christian Faith, but at the same time admits the principle of development and progress more than Orthodoxy…

But if Holy Tradition is accepted as a source of faith, ITS IMMUTABILITY MUST BE RECOGNIZED, JUST AS THE BIBLE (the other source of faith) is recognized TO BE IMMUTABLE. Moreover, in the Orthodox Church Tradition is not regarded as a static factor–as many non-Orthodox people think–BUT AS A DYNAMIC ONE. Loyalty to Tradition does not simply mean slavish attachment to past times and external authority, BUT A LIVING CONNECTION WITH THE ENTIRE PAST EXPERIENCE OF THE Church. Like the Holy Bible, Holy Tradition IS REGARDED IN THE Orthodox Church AS THE "LOGOS/WORD OF GOD," AS "WATER SPRINGING UP INTO EVERLASTING LIFE" [John 4:14], as it was in the early Church and has been proved to be through the inexhaustible and almost miraculous vitality of the Orthodox Church… A certain stagnation observable in our Church is due to historical, NOT ORGANIC, reasons and NOT to its strong adherence to Holy Tradition. Although the Orthodox Church has remained somewhat static, it has NOT become petrified but CONTINUES TO BE ALIVE AND LIFE-GIVING. A Church that only produces learned theologians and good Christians in peace time is less entitled to be called a living one than is a Church that nurtures and inspires Martyrs and other Saints and great clouds of witnesses, as the Orthodox Church has done.

Orthodoxy is often criticized by non-Orthodox for its alleged traditionalism, but they overlook the fact that adherence to Tradition has constituted A FUNDAMENTAL PRINCIPLE AND AN ESSENTIAL CHARACTERISTIC of the Church of Christ EVER SINCE IT WAS FOUNDED. It is known that Christianity took over the idea of tradition from Judaism and that the Church IS BASED ON TRADITION. The Message was delivered ORALLY by Our Lord to the Apostles and WAS HANDED ON ORALLY TO THEIR SUCCESSORS (1, Clem. 42). Two of the Gospels were written by eyewitnesses; the other two are based on indirect tradition. Saint Luke expressly states, "EVEN AS THEY DELIVERED THEM (THE THINGS MOST SURELY BELIEVED) UNTO US, WHICH FROM THE BEGINNING WERE EYE-WITNESSES AND MINISTERS OF THE WORLD" [Luke 1:2]. The "TEACHING" OF ALL NATIONS commanded by Our Lord [Matthew 28:19] WAS MAINLY CARRIED OUT BY VERBAL PREACHING. The importance attached to Tradition by the Apostles is also well known: "STAND FAST AND HOLD THE TRADITIONS" [2 Thess. 2:15], "KEEP THE ORDINANCES AS I DELIVERED THEM TO YOU" [1 Corinthians 11:2], "I HAVE RECEIVED OF THE LORD THAT WHICH ALSO I DELIVERED UNTO YOU" [1 Corinthians 11:23]…

"…As is known, Holy Tradition, the VERBAL TRADITION, has since early times, been handed down from generation to generation in the Church, PARALLEL TO THE WRITTEN Word, and EQUALLY REVERED. this Tradition, the Apostolic Tradition, has become STRONGER, ESPECIALLY SINCE THE APPEARANCE OF SECTS; FOR IT IS ON THIS TRADITION, AND ON THE CANON OF THE HOLY SCRIPTURE, THAT THE DEFENDERS OF SOUND CHURCH DOCTRINES TAKE THEIR STAND. Saint Irenaeus, who is known as THE MAN OF TRADITION, may be mentioned as a notable example of this practice.

_____________

"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

My beloved brothers and sisters in Christ God,

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

On the 26th of September, the Holy Orthodox Church
Commemorates the Translation (Metastasis) of the
Holy Apostle and Evangelist, who leaned on Christ’s
breast, the virgin and beloved of the Lord,
JOHN THE THEOLOGIAN.

Apolytikion Hymn (Dismissal Hymn). Second Tone

O APOSTLE, beloved of Christ our God, hasten to deliver a
defenseless people. He that allowed thee to recline on His
breast, receiveth thee bowing in intercession. Implore Him,
O Theologian, to dispel the persistent cloud of the heathen,
and ask for us His peace and great mercy.

Kontakion Hymn. Second Tone

WHO can tell thy mighty works, O virgin Saint? For thou pourest
forth miracles, and art a source of healings, and thou dost
intercede for our souls, as the Theologian and the friend of
Christ.

+



John the Evangelist and Holy Apostle and beloved Disciple was the son of Zebedee and Salome, the daughter of Joseph the Betrothed. Joseph the Betrothed also had four sons, Iakovos, Joses, Jude, and Symeon, with three daughters, Esther, Martha, and the aforementioned Salome. John, too, was called away from his fisherman’s nets to preach the Gospel when our Lord Jesus Christ, walking along the Sea of Galilee, chose His Apostles from among the fishermen. He had already summoned the two brothers, Iakovos and John, the sons of Zebedee, who were mending their nets in a boat with their father, and called them also. Straightway abandoning their boat and their father, they followed after Jesus Christ.

At the very time of his calling, John was called “son of thunder” by the Lord, for his theology would be heard like thunder throughout the world and would fill the whole earth. John followed after his Blessed Teacher, learning the wisdom that proceeded from His Divine lips; and he was well-loved of Christ his Lord for his utter lack of guile and his virginal purity. The Lord honored him as the fairest of the Twelve Apostles, and he was one of Christ’s three closest Disciples, to whom the Lord revealed His Divine mysteries many times. Thus, when He intended to raise up the daughter of Jairos, He permitted none to accompany Him, save Peter, Iakovos, and John. When He prayed in the garden, there also He was not without John, for He said to His Disciples, ‘Sit here, while I depart and pray there.’ And He took with Him Peter and the two sons of Zebedee [Matthew 26:36-37]. that is, Iakovos and John. Also, when He desired to show forth the Glory of His Divinity on Mount Tabor, He likewise took only Peter, Iakovos, and John.

As the Beloved Disciples of the Master, John WAS NEVER SEPARATED FROM CHRIST. And Christ’s great love for him is evident in the fact that John rested his head on His breast. For, at the Mystical Supper, when the Lord followed His betrayal and the Disciples gazed at each other in bewilderment, wondering of whom He spoke, John rested his head upon the breast of his beloved Master, as he himself relates in his Gospel: “Now there was one of His Disciples reclining on the bosom of Jesus, whom Jesus loved. Simon Peter, therefore, nodded to this one to inquire who it may be about whom He speaketh. And that one, having leaned on the breast of Jesus, saith to Him, ‘Lord, who is it’ (John 13:23-25]. The Lord so loved John that only he was able freely to rest his head upon the Lord’s breast and to ask Him boldly of this secret. John also showed a reciprocal love for his beloved Teacher, greater than that of the other Apostles, for at the time of Christ’s VOLUNTARY SUFFERING, they ALL FLED, FORSAKING THEIR Shepherd. He ALONE REMAINED TO WITNESS ALL THE TORMENTS OF CHRIST, SUFFERING WITH HIM IN HIS HEART, WEEPING AND LAMENTING WITH THE ALL-PURE VIRGIN MARY THE MOTHER OF THE LORD. Together, THEY DID NOT LEAVE THE SIDE OF THE SON OF GOD WHO SUFFERED FOR US, UNTIL THE SAVIOR’S DEATH UPON THE CROSS; FOR THIS CAUSE HE WAS GIVEN BY THE LORD, AS SON, TO THE ALL-PURE VIRGIN MARY. “Then Jesus, having seen His Mother and the Disciple whom He loved standing by, saith to His Mother, ‘Woman, behold thy son.’ Then He saith to the Disciple, ‘Behold, thy Mother.’ And he regarded her s his own mother and served her with much respect.

When the lands of the earth were divided among the Apostles, John was downcast when he chose the last lot, that of Asia Minor, and uttered three sighs. With tears, he fell prostrated on the ground and made reverence to all the Apostles. Peter then took him by the hand and raised him up, saying, “we all have thee as a father and thy patient endurance for our support. Why hast thou troubled us with this thine action and confused our hearts?” John answered, weeping and groaning bitterly, “I have sinned, brethren; for this hour I have seen that grave perils lie before me in the sea; for, just as the lot of Asia fell to me, I received it with great heaviness, failing to call to mind out Lord Who said, ‘A hair of your head in no wise shall perish’ [Luke 21:18]. For not one hair is lost without God’s permission. I beseech you, therefore, beloved brethren, pray on my behalf before the Lord, that He forgive me this sin!” Then all of the Apostles stood facing the East and asked Iakovos, the brother of the Lord (Adelfotheos), to offer up a supplication. When this was done, they all took their turn, according to seniority, and embraced one another, and then each departed in peace with his assigned lot, and each was assigned an Apostle of the Seventy as a helper.

The Apostle John, however, did not immediately repair to Asia Minor but cared for the Theotokos until her honored and glorious repose. On the day when the Apostles took up her Precious and Holy body to bury it. Saint John went before her bier with a Royal Scepter which shone with light, which the Archangel Gabriel had given the All-Pure Virgin when announcing her TRANSLATION (METASTASIS) FROM EARTH TO HEAVEN.

The following was recorded by Saint Prochoros, one of the Seven Deacons [Acts 6:5], concerning the holy Apostle and Evangelist, the beloved John the Theologian.

The Holy Apostle John in Rome

At that time Domitian, Emperor of Rome, raised a great persecution against the Christians, and John was slandered before him. The Prefect of Asia, having arrested the holy one, sent him bound to Caesar in Rome, where John first had to endure beatings for his confession of Christ, and afterward was COMPELLED TO DRINK A CUP FULL OF DEADLY POISON. But when, in accordance with the Lord’s words, “If they should drink anything deadly, in no wise shall it harm them” [Mark 16:18], he received no harm from it, he was cast into a cauldron of boiling oil, yet emerged unscathed. Then cried the people, “Great is the God of the Christians!” Caesar, not daring to torture John further, considered him immortal and sentenced him to exile on the Greek island of Patmos, as the Lord had told John in a dream. “Thou shalt suffer much, and shalt be exiled to a certain island, which shall be much to thy benefit.”

The Writings of the Holy Apostle

By the grace and aid of our Lord Jesus Christ and through the divinely-inspired words of Saint John and the great signs and wonders which God wrought, nearly all the inhabitants of the island of Patmos came to believe. At that time, Emperor Domitian was assassinated, who had exiled us to the island of Patmos, a penal colony. After him, the Roman throne was occupied by Nerva, who did not prevent the preaching of Christ, nor did he persecute those who believed in Him. This younger Emperor had received a favorable report concerning St. John, and with the Senate’s annulment of Domitian’s acts, his sentence was lifted, and he was free to go wherever he desired. Saint John saw that nearly all the natives believed in Christ, and so he decided to return to Ephesos. The faithful learned of this and gathered around us, says Saint Prochoros, begging him with fervent tears not to leave them. In addition, they begged him saying, “we beseech you to hand down to us in writing an account of the incarnation and dispensation of God, that we may meditate upon it always and remain steadfast and immovable in the Faith.” Insisting that they would not get up off the ground until he yielded to their request. The Apostle was greatly moved by their tears, and said, ‘Mu children, go to your houses, and by the command of the Lord your pious request will be met.’ He then blessed them, and each returned to his own home.

“John then took me, and we went outside the city, about one mile, to a quiet place called Katapavsis (‘Cessation’). We ascended a high mountain where we spend three days. John passed the time in fasting and prayer, supplicating God to grant the Gospel to the faithful brethren. On the third day, he said to me, ‘Prochoros my child, go into the city and fetch ink and paper, and bring them here.’ So I went into the city to carry out this order and returned. He then said to me, ‘Take the paper and ink, child, and stand to the right of me.’ And I did as I was told. Suddenly, a great clap of thunder sounded, lightning flashed, and the mountain shook. Overcome by fear, I fell on the ground as one dead. John extended his hand and raised me up, saying, ‘Sit to my right.’ He then returned to prayer, after which he said to me, “Prochoros my son, that which thou shalt hear from my mouth, record it on paper.’ Standing with his eyes toward heaven, he opened his mouth, and said, “In the beginning was the Logos/Word, and the Logos/Word was with God, and the Logos/Word was God…” [John 1:1]. Saint John wrote his Gospel (after the other Evangelists had already written theirs) and his three Catholic Epistles. At Patmos, he wrote the Book of Apocalypse (Revelation). He was called THEOLOGIAN because he loftily expounded in his Gospel the theology of the inexpressible and eternal birth of the Son and Logos/Word of God the Father. It is for this cause that an EAGLE–a symbol of the gift of the Holy Spirit, as Saint Irenaeus says–is depicted in his icon, for this was one of the FOUR SYMBOLIC LIVING CREATURES that the Prophet Ezekiel saw [Ezekiel 1:10].

The Repose of Saint John the Theologian

Saint John came out of the house of Domnos and assembled seven of his disciples–myself and six others–and said to us, ‘Take spades in your hands and follow me.’ So we did as we were instructed and followed him outside the city to a certain place, where he said, ‘Sit down.’ He then went a little apart from us to where it was quiet and began to pray. After his prayer, he said to us, ‘Dig with your spades a cross-shaped trench as long as I am tall.’ So we did it while he prayed. After he had finished his prayer, he laid himself in the trench we had dug. Then he said to us, ‘Bring a thin veil and place it on my face, and embrace me again for the last time, for you shall not see me any longer in this life. So we embrace the holy Apostle grief-stricken. As he was sending us off in peace, we, lamenting bitterly, covered his whole body. The sun rose just then, and he surrendered his spirit. He was over a hundred years old when he went to the Lord. When his disciples later opened his grave, they found that his body was not there. After a long and fruitful life of labor upon earth, this beloved Disciple of Christ and Pillar of the Church entered into the joy of his Lord, to peace and eternal rejoicing. [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

My beloved brothers and sisters in Christ God,

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

"Η ΚΑΤ’ ΟΙΚΟΝ ΕΚΚΛHΣΙΑ" ("THE CHURCH THAT IS IN THEIR HOUSE")
(1 Corinthians 16:19)

From the very beginning of the ancient Christian Church the participation of the faithful in the divine worship, no matter its manifestation, enlivened and warmed their faith in God. It is well known of the gatherings of the faithful in the upper rooms of their dwellings where the great Mysterion of the Divine Eucharist was conducted. There, the common prayer was offered, the recitation of the prophecies, and the preaching given by the presbyter, indicated their unity and spiritual connection. Clearly what dominated their synaxis was the agape (love) among them, with the strong feeling of Jesus Christ’s presence. The climax of their common worship was the partaking of the Divine Communion by all present. With the triumph of the Faith, there appeared the first Chaples which eventually were referred to as holy temples where all the religious activities took place.

The "Domestic Church" was respected by all the holy Apostles and holy Fathers of the Church who taught her great value. Saint Paul sent his greeting to the Faithful of every Church and especially to "the Church that is in their house" (1 Corinthians 16:19). Saint John Chrysostom exhorts us: "Make your home a Church." The blessed family, as "kat’ oikon Ekklesia" ("domestic Church"), functions as a place of spiritual therapy and healing from the passions. It becomes a blessed place.

The declared war against the Christian family throughout the world today is enough to bring all of us to our senses and protect, defend, and preserve the "kat’ oikon Ekklesia" from evil powers and all enemies. The contemporary secular and atheistic and immoral society has made it its priority to dissolve the family and take control of its members and drive them away from the love and protection of God. The threat is imminent and real. We must not allow the destructive waves of the world to engulf it. The Mysterion (Sacrament) of family and marriage "is great in Christ and in the Church."

The only true and Heavenly Bridegroom is Jesus Christ Who remains the Eternal Head of the Church. Neither a Church without Christ can exist, nor does Christ without the Church give its Mysteria to man. So in the family, no one can live without the other, nor body can be constituted if the head of the family is not our Lord and Savior Jesus Christ. So must also be emphasized that the Lord’s supreme and good will for each person is our salvation and theosis (deification). This is the purpose and end of our lives. Therefore, the family is not an end in itself but a means for our salvation.

All forms and kinds of life are transient and are evaluated by whether one is led to the Eternal Kingdom of God. If the contemporary Christian family does not direct us to Christ, then its results are superficial, empty and a complete failure. A spiritually successful Christian family, in this contemporary secular world, is one that has achieved its Christian purpose of obtaining sanctification and deification of its members.

A contemporary holy monk of Mt. Athos said: "When we learn to transcend our selfishness, we become true members of our family, and when we become true members of our family by overcoming our selfishness, then we will truly become members of Christ God and then we will be able to pray to our Creator for the salvation of the world. This is none other than the indwelling of the Holy Spirit in our hearts. It is through the divine intercessions of the Ever-Virgin Mary the Mother of God that we will be able to be united to our Lord, God, and Savior Jesus Christ. And, furthermore, if we desire to change the world, let us first change ourselves and our families and obediently conform to the Divine Teachings of our Savior.

______________

"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

My beloved brothers and sisters in Christ God,

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

On the 23rd of September, the Holy Orthodox Church commemorates
the Conception of the Honorable Prophet,
Forerunner, and Baptist JOHN.

Apolytikion Hymn (Dismissal Hymn). Forth Tone

REJOICE, O thou brethren one who hadst not borne until now; for lo,
in all truth thou hast conceived the lamp of the Sun, and he shall send
forth his light over all the earth, which is afflicted with blindness.
Dance, O Zacharias, and cry out with great boldness: The one to be
born is the blest Prophet of God Most High.

Kontakion Hymn. First Tone

GREAT Zacharias now doth rejoice with resplendence; Elizabeth his glorious
yoke-mate exulteth; for she hath conceived divine John Forerunner worthily,
whom the great Archangel had announced with rejoicing, whom, as it is meet,
we men revere as a sacred initiate of grace divine.

John the Forerunner, the fruit of prayer, sprang forth from a barren womb. The preacher of repentance came forth to be incarnate in the womb of the aged and barren Elizabeth.

In the days of Herod, the father of Saint John the Baptist, the Righteous Zacharias, was serving as priest in the presence of God. The multitude of the people was praying outside at the hour of incense. In Leviticus, we learn that the Lord spoke to Moses after the two sons of Aaron died in bringing strange fire before the Lord. The Lord said to him, "Speak to Aaron thy brother, and let him not come in at all times into the holy place within the veil before the Mercy Seat, which is upon the ark of testimony, and he shall not die; for I will appear in a cloud on the Mercy Seat. Thus shall Aaron enter into the holy place; with a calf of the herd for a sin-offering, and having a ram for a whole-burnt-offering. And he shall put on the consecrated linen tunic and the linen drawers, and shall gird himself with a linen girdle, and shall put on the linen cap; they are holy garments. He shall bathe all his body in water, and shall put them on. He shall take of the congregation of the children of Israel two kids of the goats for a sin-offering, and one lamb for a whole-burnt-offering. Then Aaron shall bring the calf for his own sin-offering, and shall make expiation for himself and for his house. And he shall take the two goats, and place them before the Lord by the door of the Tabernacle of Witness…

"…The Evangelist Luke informs us that while Zacharias was officiating as priest within the Temple, offering up the petitions of the people, he obtained the lot to burn incense; for the Forerunner is like the divine altar of the sweet-smelling incense of Christ, stationed to His right hand, pouring forth the fragrance of the knowledge of Him. Hence, it was at the hour of incense when Zacharias beheld the Archangel Gabriel. "Cease being afraid," said the Archangel, "because thine entreaty was heard" [Luke 1:13]. Zacharias came before God asking for the salvation of the people, not the reception of a child. "This child," he was told, "SHALL BE GREAT BEFORE THE FACE OF THE LORD, AND IN NO WISE SHALL DRINK WINE AND STRONG DRINK. HE SHALL BE FILLED WIT THE HOLY SPIRIT, EVEN FROM ELIZABETH’S WOMB. MANY OF THE SONS OF ISRAEL SHALL HE TURN AROUND TO THE LORD THEIR GOD. AND HE SHALL GO FORTH BEFORE HIS FACE IN THE SPIRIT AND POWER OF ELIAS." Zacharias, however, DISBELIEVED, saying, "According to what shall I know this? For I am an old man, and my wife is advanced in her days." Gabriel then announced that he stands before the face of God and that he was sent to announce these good tidings. "And behold," the Archangel uttered, "THOU SHALT BE SILENT AND NOT BE ABLE TO SPEAK UNTIL THE DAY IN WHICH THESE THINGS SHOULD COME TO PASS BECAUSE THOU DIDST NOT BELIEVE MY WORDS." Indeed, Zacharias came out and was unable to speak before the people. He was nodding to them and remained mute. "And it came t pass," says Saint Luke, "when the days of his service were fulfilled, he departed to his house." [Luke 1:23].

The high priest Zacharias entered the Holy of Holies during the time of the feast of Tabernacles, which occurred in the seventh month from March, that is, September, even as the law commands: "This shall be a perpetual statute for you; in the Seventh Month, on the tend day of the month, ye shall humble your souls.."

Since Zacharias began on the 15th of the month, and the feast lasted seven days, until the 21st of the month (which includes the 15th as day one), it is evident that he remained in the Temple during the feast of Tabernacles. The eighth day, the 22nd, was one of rest. In all likelihood, he returned home on that day. Having this in mind, the Holy Church commemorates the CONCEPTION OF SAINT JOHN THE FORERUNNER on the 23rd of September, and his birth NINE MONTHS LATER, that is, the 24th of June. Thus, the barren one, Elizabeth, gave birth TO THE PREACHER OF REPENTANCE, the VOICE OF THE Logos/Word. Let us honor John, the INITIATE OF THE MYSTERY OF GRACE. Elizabeth CONCEIVED THE FORERUNNER OF GRACE, and the Virgin CONCEIVED THE LORD OF GLORY. When both mothers EMBRACE IN GREETING, THE UNBORN JOHN LEAPT P, FOR THE SERVANT WITHIN ELIZABETH’S WOMB WAS PRAISING HIS Master. Righteous Elizabeth, filled with the Holy Spirit, cried out with a loud voice: "BLESSED ART THOU AMONG WOMEN, AND BLESSED IS THE FRUIT OF THY WOMB. AND WHENCE IS THIS TO ME, THAT THE Mother of my Lord should come to me? For behold, AS THE SOUND OF THY SALUTATION CAME INTO MINE EARS, THE BABE IN MY WOMB LEAPED IN EXULTANT JOY" [Luke 1:41-44]. (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

My beloved brothers and sisters in Christ God,

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

HOMILY ON THE LIFE-GIVING CROSS FROM
THE HOLY FATHERS OF THE ORTHODOX
CHURCH

"Our Lord was trampled on by Death," writes Saint Ephraim the Syrian (A.D. 306-383). And in His turn trod out a way over Death…Our Lord bare His Cross and went forth according to the will of Death: but He cried upon the Cross [Matthew 27:50-52] and brought forth the dead from within Sheol against the will of Death. For in that very thing by which Death had slain tast, that is, the body, in that as armor He bore off the victory over Death. But the Divinity concealed itself in the manhood and fought against Death. DEATH SLEW AND WAS SLAIN. Death slew THE NATURAL LIFE; and THE SUPERNATURAL Life SLEW him. And because Death was NOT ABLE TO DEVOUR Him WITHOUT THE BODY, NOR SHEOL TO SWALLOW him up without flesh, He came unto the Virgin, that from thence He MIGHT OBTAIN THAT WHICH SHOULD BEAR HIM TO SHEOL…With the body that was from the Virgin, He entered Sheol. He entered Sheol AND PLUNDERED ITS STOREHOUSES AND EMPTIED ITS TREASURES. He came then to Eve the Mother OF ALL LIVING…He Who is THE MEDICINE OF LIFE FLEW DOWN FROM HEAVEN AND WAS MINGLED IN THE BODY, THE MORTAL FRUIT. And when Death came to feed after his custom, the Life in His turn swallowed up Death. THIS IS THE FOOD THAT HUNGERED TO EAT ITS EATER…

"This is the Son of the carpenter, Who skilfully made His Cross A BRIDGE OVER SHEOL THAT SWALLOWS UP ALL AND BROUGHT OVER MANKIND INTO THE DWELLING OF LIFE. And because it was through The Tree that mankind had fallen into Sheol, so upon the Tree they passed over INTO THE DWELLING OF LIFE. Through The Tree then wherein bitterness was tasted, THROUGH IT ALSO SWEETNESS WAS TASTED, THAT WE MIGHT LEARN OF Him that amongst the creatures nothing resists Him. Glory be to Thee, Who didst lay Thy Cross as a bridge over death, THAT SOULS MIGHT PASS OVER UPON IT FROM THE DWELLING OF THE DEAD TO THE DWELLING OF LIFE!"

For the Feast of the Exaltation of the Cross, Saint Kosmas Melodist, Bishop of Maiuma (7th Century) chants, "O thrice-blessed Tree, on which Christ the King and Lord was stretched! Through thee, the beguiler fell, who tempted mankind with a tree. He was caught in the trap set by God, Who was crucified upon thee in the flesh."

The Cross as a Symbol

Saint Gregory of Nyssa (A.D. 335-395) comments, "For truly, to those who are able to see, the mystery of the Cross is especially contemplated in the law. Therefore, the Gospel says somewhere that not one iota or one tittle shall pass away from the law [Matthew 5:18], signifying in these words THE VERTICAL AND HORIZONTAL LINES BY WHICH THE FORM OF THE CROSS IS DRAWN."

At the Feast of the Cross, we chant, "The FOUR ENDS OF THE EARTH are sanctified today by the exaltation of Thy Cross with its FOUR ARMS." Saint Gregory of Nyssa speaks of the SYMBOLIC IMPLICATIONS OF THE PHYSICAL ATTRIBUTES OF THE Cross, saying, "This is the very thing we learn from the figure of the Cross: that He Who was stretched upon it BINDS TOGETHER ALL DIVERSE NATURES OF ACTUAL EXISTENCES." Saint Paul prays that Christ might dwell in our hearts THROUGH THE Faith, which has been rooted and founded in love, in order that we might be able to apprehend with all the Saints what is the breadth and length and height [cf. Ephesians 3:17-18]. Saint Gregory of Nyssa says the Apostle "is describing by the figure of the Cross the power that controls and holds together the universe, when he expresses a desire that they may be exalted to know the exceeding glory of this power, calling it HEIGHT, AND DEPTH, AND BREADTH, AND LENGTH…It manifests a great mystery: THAT BOTH THINGS IN HEAVEN, AND THINGS UNDER THE EARTH, AND ALL THE FURTHEST BOUNDS OF THE THINGS THAT ARE, ARE RULED AND SUSTAINED BY Him Who GAVE AN EXAMPLE OF THIS UNSPEAKABLE AND MIGHTY POWER IN THE FIGURE OF THE Cross."

The Tree of Life

Saint Irenaeus, Bishop of Lyons writes: "The sin that was wrought through The Tree was UNDONE BY THE OBEDIENCE OF THE Tree, OBEDIENCE TO GOD WHEREBY THE Son of Man WAS NAILED TO THE Tree, DESTROYING THE KNOWLEDGE OF EVIL, AND BRINGING IN AN CONFERRING THE KNOWLEDGE OF GOOD…SO BY THE OBEDIENCE, WHEREBY He OBEYED UNTO DEATH, HANGING ON THE TREE, HE UNDID THE OLD DISOBEDIENCE WROUGHT IN THE TREE. And because He is Himself the Logos/Word of God Almighty, Who in His invisible form pervades us universally in the whole world, and encompasses both the length and breadth and height and depth–for by God’s Logos/Word EVERYTHING IS DISPOSED AND ADMINISTERED–the Son of God was also crucified in these, imprinted in the form of a cross on the universe; for He had necessarily, in becoming visible, to bring to light the universality of His Cross, in order to show openly through His VISIBLE FORM that activity of His: that it is He Who makes bright the height, that is, what is in heaven, and holds the deep, which is in the bowels of the earth, and stretches forth and extends the length from East to West, navigating also the Northern parts and the breadth of the South, and calling in all the dispersed from all sides to the knowledge of the Father."

The Cross, the Tree of Life, was planted in the Place of the Skull [Matthew 27:33; Mark 15:22; John 19:17], and upon it, the Eternal King worked SALVATION IN THE MIDST OF THE EARTH [Psalm 73:13]. It SANCTIFIES THE ENDS OF THE WORLD, AND BOTH ANGELS AND MEN REJOICE. Saint Theodore the Studite [759-826 A.D.] chants, "The Church has been revealed as a Second Paradise, having within it, like the First Paradise of old, A TREE OF LIFE, Thy Cross, O Lord. By touching it, WE SHARE IMMORTALITY." Saint Joseph the Hymnographer [810-886 A.D.] writes: "Christ stretched out His hands upon the Cross, and so destroyed THE SIN OF OUR FOREFATHER WHO STRETCHED OUT HIS HAND IN GREED. By the Tree, He HEALED THE CURSE OF THE tree [Deuteronomy 21:23].

Salvation and Reconciliation Through the Cross

Saint Athanasios the Great attests, "He was crucified before the sun and all creation as witnesses, and before those who put Him to death, and by His death, HAS SALVATION COME TO ALL; AND ALL CREATION HAS BEEN RANSOMED. He is the Life of all, and He it is that as a sheep yielded His body to death AS A SUBSTITUTE , FOR THE SALVATION OF ALL, even though the Jews believe it not."

"Christ REDEEMED US FROM THE CURSE OF THE LAW, having become a curse for: for it hath been written: "Cursed is everyone who hangeth on a tree" (Galatians 3:13; Deuteronomy 21:23). "In reality," says Saint John Chrysostom, "the people were subject to another curse, which says, ‘Cursed is everyone who continueth not in all the words of this law to do them’ [Deuteronomy 27:26]. To this curse, I say, people were subject, for no one had continued in, or was a keeper of, the whole Law; but Christ EXCHANGED THIS CURSE FOR THE OTHER, ‘Cursed is everyone who hangeth on a tree.’ "…It was like an innocent man’s undertaking to die for another sentenced to death, and so rescuing him from punishment. For Christ took upon Himself not the curse of transgression, but the other curse, in order to remove that of others. ‘FOR HE DID NOT SIN, NEITHER WAS GUILE FOUND IN HIS MOUTH’ [cf, Isaiah 53:9; 1 Peter 2:22]. And as by dyiing He RESCUED FROM DEATH THOSE WHO WERE DYING, SO BY TAKING UPON HIMSELF THE CURSE, HE DELIVERED THEM FROM IT.’ Saint Theodore chants: "O Lord, Thy Life-creating Cross has turned the instrument of the curse [Deuteronomy 21:23] INTO A SEAL OF BLESSING.

The Sign of the Cross

Saint Athanasios says, "Behold then what men considered the foolishness of God because of the Cross, has become of all things MOST HONORED. For our resurrection IS STORED UP IN IT, AND NO LONGER THAT OF ISRAEL ALONE; BUT HENCEFORTH ALL THE NATIONS, AS THE PROPHET HAS FORETOLD, LEAVE THEIR IDOLS AND ACKNOWLEDGE THE True God, the Father of the Christ. And the illusion of demons is come to nought, and He only Who is really God IS WORSHIPPED IN THE NAME OF OUR LORD JESUS CHRIST."

The Cross is the Subject of Glorifying

Saint Paul says, "The word, that of the Cross, to those who are perishing is foolishness, but to us WHO ARE BEING SAVED, IT IS THE POWER OF GOD"[cf. 1 Corinthians 1:18]. And "May it not be for me to boast, EXCEPT IN THE CROSS OF OUR LORD JESUS CHRIST" [Galatians 6:14]. "Truly," remarks Saint John Chrysostom, "THIS SYMBOL IS THOUGHT DESPICTABLE; BUT IT IS SO IN THE WORLD’S RECKONING, AND AMONG MEN; IN HEAVEN AND AMONG THE FAITHFUL IT IS THE HIGHEST GLORY." "The Cross is NOT a subject of shame," says Saint John Chrysostom, "I speak of the Cross of Christ. For there is no greater Sign OF LOVE OF GOD FOR MANKIND THAN THE Cross–NOT HEAVEN, NOR SEA, NOR EARTH, NOR THE CREATION OF ALL THINGS OUT OF NOTHING, NOR ALL ELSE BESIDE." "The Cross IS OUR GLORY, AND THE SUM OF ALL BLESSINGS, AND OUR CONFIDENCE, AND ALL OUR CROWN. I would that, also with Paul, I were able to say, ‘But may it not be for me to boast, except in the Cross of our Lord Jesus Christ, through Whom the world hath been crucified to me, and I to the world" [Galatians 6:14]. [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

My beloved brothers and sisters in Christ God,

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

THE EXALTATION/ELEVATION OF THE HOLY AND
LIFE-GIVING CROSS [Part II]

Let us return to the site of Golgotha. Saint Helen was the first to venerate the Holy Cross and kiss it…The crowd grew and pressed closer to see the Holy Wood. When the Christians of Jerusalem and the neighboring parts heard that the Cross of Christ had been discovered, men, women, and children hastened to the site. Numberless crowds thronged the Augusta, beseeching her for a piece of the Cross. Saint Helen, viewing the sea of restless people before her, began to fear that the multitude might, out of unrestrained zeal, seize the Cross, for it was not possible to have all draw near to see it. She also would not allow them to break it into pieces for distribution. The people then cried out, "If it is not possible to break it, we implore thy majesty to allow us to behold it from afar."

Then, on account of the entreaty and faith of the faithful, they made a high throne, which Bishop Makarios ascended, taking hold of the Precious and Honorable Cross. He raised it aloft IN ALL FOUR DIRECTIONS, even as the priests to this day. When the people beheld the Cross raised on high, they wept and cried aloud with a great voice the utterance, "Kyrie Eleison" ("Lord have mercy.") This was the FIRST EXALTATION/ELEVATION of the Cross of the Lord, in A.D. 326. To the present day, this Feast Day is celebrated by the Holy Church.

The Holy Cross was then placed in worthy surroundings by the foundation of a Basilica on the site of the Passion. The Basilica, named "New Jerusalem" by the Augusta, gleamed with gilded ceilings and rich golden altars and preserved the Cross, which is placed in a hidden Sanctuary. Every year during the Lord’s Pascha the Bishop of that city brings it out to be venerated by the people. He leads them in a show of respect. Only on the day when we celebrate the mystery of the Cross itself is that source of mysteries brought out to mark the holy and solemn occasion. But on occasion, devout pilgrims, who have come there merely for that purpose, beg that it be shown them as a reward for their long journeying. It is said that this request is granted only by the kindness of the Bishop. And it is likewise by his gift alone that these tiny fragments of sacred wood from the same Cross are made available to win great gifts of faith and blessings.

Saint Helen brought a holy relic of the Cross to Byzantium as a gift for her son Emperor Constantine. According to Saint Ambrose, she sought the NAILS with which the Lord was crucified and found them. "From one nail," says he, "she ordered a bridle to be made; from the other, she wove a diadem. She turned the one to an ornamental, the other to a devotional, use. Mary was visited to liberate Eve; Helen was visited so that Emperors might be redeemed. So she sent to her son Constantine A DIADEM ADORNED WITH JEWELS INTERWOVEN WITH THE IRON OF THE Cross, which also enclosed THE MORE PRECIOUS JEWEL OF DIVINE REDEMPTION. She sent the bridle also. Constantine, thus, used both and transmitted his faith to later kings. And so the beginning of the faith of the Emperors is the Holy Relic which is upon the Bridle, n accordance with the prophecy of Zacharias: ‘In that day there shall be upon the bridle of every horse holiness to the Lord Almighty’ (Zacharias 14:20). Therefrom came the faith whereby PERSECUTION ENDED AND DEVOTION TO GOD TOOK ITS PLACE. Wisely did Helen act who placed the Cross on the head of sovereigns, that THE CROSS OF CHRIST MIGHT BE ADORNED AMONG KINGS. That was not a presumption but piety, since honor was given to our holy redemption… On the head, a crown; in the hands, reins. A crown made from the Cross, that faith might shine forth; reins likewise from the Cross, THAT AUTHORITY MIGHT GOVERN, AND THAT THERE MIGHT BE JUST RULE, NOT UNJUST LEGISLATION. MAY THE PRINCES ALSO CONSIDER THAT THIS HAS BEEN GRANTED TO THEM BY CHRIST’S GENEROSITY, THAT IN IMITATION OF THE LORD IT MAY BE SAID OF THE ROMAN EMPEROR, "Thou hast set upon his head a crown of precious stones" (Psalm 20:3).

According to Sozomen "Constantine indeed KEPT A PORTION, but most of it was given a silver cover and preserved in the church that was soon erected on the site of its discovery. The Emperor, in fact, had a headpiece and bit made for his horse, according to the prophecy of Zacharias [14:20], who referred to this period.

In the TWO YEARS that the Augusta spent in Palestine, she built churches at the Holy Sepulchre. Later a chapel was dedicated to Helen at the site of the excavation, on the very place of the finding of the True Cross. She was also responsible for the building of the church over THE CAVE OF THE NATIVITY OF CHRIST IN BETHLEHEM, and on the Mount of Olives at the site of our Lord’s Ascension. Some accounts have associated her with the construction of the Dormition (Koimisis) Church near Gethsemane, Hebron at the Oak of Mambree, and even Mount Sinai. She also spent her time in the Holy Land helping the poor and needy. The Augusta furnished food, and even served the tables herself, always dressed in simple garb.

Upon returning home, she was exhausted from her labors and met with grief and mourning for her slain grandson Crispus. Saint Helen reposed in the arms of her son Constantine at Nicomedia in A.D. 327. She is commemorated by the Holy Church, as EQUAL-TO-THE-APOSTLES, on the 21st of May. The Crusaders took her precious and holy relics to Rome. Later, Saint Ambrose comments upon the repose of her son, saying, "Although Constantine was in his last hours freed by the grace of Baptism from all sins, yet, since HE WAS THE FIRST OF THE EMPERORS TO BELIEVE, he left after him A HERITAGE OF FAITH TO PRINCES AND FOUND A PLACE OF GREAT MERIT. In his time, the prophecy of Zacharias had been fulfilled. This was revealed by the Great Helen of holy memory, who was inspired by the Spirit of God."

The Veneration of the Holy Cross was further intensified by the Byzantine Emperor Herakleios (A.D. 575-641) and his recovery of the True Cross and its restoration to Jerusalem in A.D. 629. In the Life of Saint Anastasios the Persian, commemorated by the Holy Church on the 22nd of January, we read: "In A.D. 614, when the Persians had taken and plundered Jerusalem, the Wood of the Cross of Christ, together with many other holy and precious vessels, was taken as spoils into Persia." Emperor Herakleios, who had personally taken the field, after many brilliant successes against the Persians was given back the True Cross and the other holy relics that had been stolen. Herakleios then prepared to return to the capital in great triumph with the true Cross.

On the 14th of September, A.D. 628, Herakleios finally entered his Capital of Constantinople. It had been six years since his return, and his son Constantine, Patriarch Sergios (A.D. 610-638), the Clergy, the Senate, and the people received him on the coast of Asia Minor with olive branches and lighted candles, with hymns and acclamations of joy. Before him went the True Cross, and behind, four elephants. These were the first ever seen in Constantinople. The Emperor, though only in his mid-fifties, appeared old, worn out, and ill. But by the grace of God, through his efforts, the victorious Byzantine Empire dealt the death blow to its constant enemy, leaving the Persian army prostrate.

During the Service of Thanksgiving, the Holy Cross was slowly raised up by Patriarch Sergios, until it stood, vertical, before the altar. It was a deeply moving episode in the history of the Church.

Now the Holy Cross had to be returned to Jerusalem. On the 21st of March, 628 A.D. Herakleios left his wife Martina and his eldest son Constantine for Jerusalem. Upon their entrance into the Holy City, there was much joy: sounds of weeping and sighs, the burning of flaming hearts, the exaltation of the Emperors, the princes, soldiers, and inhabitants. The Emperor himself carried the Holy Cross to the rebuilt church of the Holy Sepulchre, or, as it is also known, the Church of the Holy Resurrection (Anastasis), where the Patriarch was waiting to receive it. As the Cross reached the Church, hardly anyone could chant due to great emotion. Together with Patriarch Zacharias, the Emperor then restored the Holy Cross, to the joy of all Christians, to its place in the Church of the Holy Sepulchre. Herakleios then returned all the church objects, each to its place. He next distributed gifts to all the churches and to the inhabitants of the Holy City. There was great rejoicing by the faithful, and again they pressed forward to venerate the Wood of the Cross. Once more it was ELEVATED by the holy sufferer Patriarch Zacharias, on the 14th of September, A.D. 629. After the days of the recovery, the Feast of the EXALTATION/ELEVATION of the Cross received new emphasis in the Church.

This great event of the recovery of the Holy Cross was linked with the Feast Day of the "Finding of the Cross and Nail14ths" by Saint Helen, which took place on the 6th of March. And together with the occasion on the 14th of September, we celebrate the Exaltation of the Holy Cross. We also celebrate and venerate the Holy Cross, especially on the Third Sunday of the Great Fast.

Later, when the Holy Fathers realized the dangers of invading infidels in the Holy Land, it was resolved TO CUT THE HOLY CROSS OF JESUS INTO PIECES AND DISTRIBUTE THEM TO THE GREAT SPIRITUAL CENTERS. Many portions were taken to CONSTANTINOPLE, MOUNT ATHOS, ALEXANDRIA, ROME, AND ANTIOCH. [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

My beloved brothers and sisters in Christ God,

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

On the 14th of September, the Holy Orthodox Church commemorates
the EXALTATION of the Honorable and Life-Giving CROSS.

Apolytikion Hymn (Dismissal Hymn). First Tone

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

Kontakion Hymn. Fourth Tone

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

Constantine the Great was born in 273/274 and reposed in Nicomedia in A.D.337, sharing his feast day with his mother, Saint Helen, equal-to-the- Apostles, on the 21st of May. He distinguished himself in his youth in the service of Diocletian (A.D. 284-305) in the Egyptian and Persian wars. After those campaigns, he went to Gaul and Britain. In the Praetorium at York, he was proclaimed Augustus by his dying father, Constantine Chlorus (A.D.305), and by the Roman troops. Galerius (A.D. 250-311), who was the Emperor of the East and Diocletian’s son-in-law, recognized Constantine as Caesar and recognized him as Augustus.

When Maximian’s son, the cruel tyrant Maxentius (A.D. 279-312)–hated by both Christian and pagans alike–usurped the government of Italy and Africa, the Roman people let out a cry of help for Constantine against him. Constantine marched from Gaul across the Alps with an army numbering 98,000 soldiers of every ethnic background. After three battles he defeated Maxentius at last in October of A.D. 312, at Milvian Bridge near Rome, making Constantine the sole ruler of the West.

Although the precise day when Constantine miraculously beheld the Cross is not known, it surely took place before the splendid victory over Maxentius near Rome. While marching from Gaul to Italy, Augustus, while praying to the True God for light and help at this crucial moment, saw, together with his men, while it was still daylight toward evening, a shining cross in the heavens above the sun, with the inscription: “Εν τούτο Νίκα” (“By this conquer.”) The following night Christ Himself appeared to Constantine in his sleep and directed him to have a standard prepared in the form of the sign of the Cross. He was then commanded to advance against Maxentius and all other enemies. The standard bore the Christian Cross with the Greek monogram, X (Chi) and P (Rho), the first two letters of the name of Christ. Maxentius, on the advice of his false prophets, instead of making a defense behind the city walls, went out on the field and was totally defeated. Soon afterward, he drowned in the Tiber.

After this decisive victory on October 27, 312 A.D.–who controlled the Ilyrian provinces and had been a comrade-in-arms of Galerius and married Constantine’s sister–agreed upon an edict of religious toleration, granting full freedom to all forms of worship, with special favored to the Christian Faith (January 313 A.D.). From this time Constantine FAVORED THE CHURCH OF THE CHRISTIANS. IN IMPERIAL EDICTS HE ALWYS MENTIONS THE CHURCH WITH REVERENNCE.

Constantine became the sole head of the whole Roman Empire by his victory over his Eastern colleague and brother-in-law, Licinius in the battle of Adrianople in July, 324 A.D., and again at Chalcedon, in September, represented a new triumph of the standard of the Cross over the sacrifices to the deities…The Emperor then issued a public announcement to his subjects that they might embrace Christianity of their own free will.

His mother who reigned along with her son as Augusta, in 326 A.D. at the age of 79, was attracted neither by honor nor by the imperial purpose, desired to make a pilgrimage herself to Jerusalem for the purpose of offering prayer and visiting the sacred places. Her son avidly supported her holy and divinely-inspired mission to journey to the site of old Jerusalem, where the Romans had built the new town called Aelia. The Church historian Eusebius reports that her son gave her authority over the imperial treasury, to use and dispense monies according to her own will and descretion in every case. Upon her arrival straightway, she had the temple of Aphrodite pulled down to clear the site of Golgotha. After the temple debris was hauled out of Jerusalem, the question of the exact location of the Cross needed to be addressed.

Now it was no easy matter to discover either this holy relic or even the Lord’s Sepulchre…The biographer and historian Sulpitius Severus in his Sacred History says that “the consecration of the Cross, owing to the opposition of the Jews, had been covered over by the rubbish of the ruined city.” After searching carefully but in vain for this object which God had removed from men’s knowledge, she became eager to obtain information solely on the sitse of the Passion. So she sough out not only Christians full of learning and holiness, but also the most learned of the Jews to innform her of their native wickedness in which, poor men, they even boast.”

The Augusta secured the help of a certain Jew named Judah, who preserved the ancient legacy of the site of the crucifixion of Jesus of Nazareth, and who pointed out the east side of the burial cave to the Augusta. According to the historian Sozomen, Judah dwelt in the East adn derived his information from some documents which had come to him by paternal inheritance. Together with Bishop Makarios of Jerusalem (331-335 A.D.)–who previously took the Augusta on a tour of the principal shrines–and his entourage they made their way to the site of Golgotha. Bishop Makarios conducted a prayer service.

Now after many weeks of excavating, a beautiful flower was found growing in an area that was lonely and abandoned. The Augusta noticed that no other plants were growing in the vicinity. Enlightened by God, she ordered her soldiers to concentrate digging at the exact spot where the unusual flower, now called in English “Sweet Basil” (Vasiliko), had taken root. The name, signifying ROAYLTY, also came to be THE OFFICIAL FLOWER OF THE ORTHODOX CHURCH. Also, the custom developed taht the basil flower was used by clergymen when blessing homes or during Church services whenever the blessing of the waters takes place.

As the diggers went deeper into the earth, they began to detect a fragrant scent emitting from underground. The Augusta gave orders for the digging to continue. To general astonishment, but precisely as the Queen alone had believed, deep digging opened up cavities in the earth and revealed the secret of the hidden Cross. The earth yielded up THREE CROSSES, THE PLACARD AND THE NAILS. The custom at taht timem was to bury the implements of torture close to the site of suffering. The inscription, however, had been wrenched from the True Cross and cast aside. The Cross of Jesus had been cast aside with the others, without any distinction.

Bishop Makarios observed a funeral procession passing by. Here Sulpitius Severus writes: “Just as if by the appointment of God, the funeral of a dead man was then being conducted with the usual ceremonies.” She was so inspired, explains Saint Paulinus, “that she ordered that the newly deeased man be brouight to her. Her command was instantly obeyed. Sulpitius Severus says, “The corpse was carried in and set down. As the body lay there, the first and then the second cross was placed on him, but death spurned the wood which has supported the guilty. Finally, the Lord’s Cross was revealed by a resurrection, for, AT THE TOUCH OF THE WOOD OF SALVATION, MORTALITY FLED, DEATH WAS SHAKEN OFF, AND THE CORPSE WAS BROUGHT UPRIGHT. Whilst living men trembled, the dead man stood up. As was Lazarus of old, he was freed from the bonds of death, and there and tehn joined the group of spectators watching him, A MAN BROUGHT TO LIFE.”

After the Cross was located, Judah the Jew asked for holy Bapstism, which he received with the name Kyriakos. During the reign of Julian the Apostate (360 A.D.) he succeeded Bishop Makarios as Patriarch of Jerusalem. He suffered and was martyred with his mother Anna. Both are commemorated by the Holy Church on the 28th of Octorber.

Another event which also manifested the divine Cross as distinct from the crosses of the crucified thieves occurred as follows: “There was a certain lady of rank in Jerusalem show was afflicted with a most grievous and incurable desease,” writes Sozomen. “Makarios, Bishop of Jerusalem, accompanied by the mother of the Emperor and her attendants, repaired to her bedside. After uttering a prayer, Bishop Makarios signified by signs to the spectators that the divine Cross would be the one which, on being brought in contact with the invalid, should remove the disease. He approached her in turn with each of the crosses. But when two of the crosses were laid on her, it seemed but folly and mockery to her, for she was at the gates of death. When, however, the third Cross was brought to her, she suddenly opened her eyes, regained her strength, and immediately sprang from her bed, well and whole.” [Source: The Great Synaxaristes of the Orthodox Church)

(To be continued)

________________

“Glory Be To GOD
For
All Things!”

My beloved brothers and sisters in Christ God,

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

On the 8th of September, the Holy Orthodox Church Commemorates
the Nativity of the VIRGIN MARY (Mariam).

Apolytikion (Dismissal) Hymn. Fourth Tone

THY NATIVITY, O Theotokos, hath proclaimed joy to the whole world;
for from thee hath dawned the Sun of Righteousness, Christ our
God, annulling the curse and bestowing the blessing, abolishing death
and granting us life everlasting.

Kontakion Hymn of the Feast. Fourth Tone

JOACHIM and Anna were freed from the reproach of childlessness, and
Adam and Eve from the corruption of death, O immaculate one, by thy
holy Nativity, which thy people, redeemed from the guilt of offenses,
celebrate by crying to thee: The barren woman giveth birth to the
Theotokos, the nourisher of our life.

MARY (Mariam), the child of God and Theotokos, whose Nativity the Church commemorates on the 8th of September, was born to her aged parents Joachim and Anna. Saint Andrew of Crete A.D. 660-740) chants, "O Bride of the Father, immaculate Mother of the Son, and holy and resplendent Temple of the Holy Spirit; O Most Chaste of all creation, Most suitable to His ultimate purpose, on this account the universe was created, and by thy birth was the eternal will of the Creator fulfilled."

Saint Andrew of Crete also comments, "This day is for us the beginning of all holy days. It is the door to kindness and truth." He adds: "Let both the barren and mothers dance for joy; make bold and leap up in gladness, O ye childless: for the barren and childless woman brings forth the Theotokos, who is to deliver Eve from her pains in travail and Adam from the curse" [Genesis 3:16-19].

Saint Gregory Palamas (+ 1359) comments that "for her sake, the God-possessed Prophets pronounced prophesies, and miracles are wrought to foretell that future great miracle of the world, the Ever-virgin Mother of God. Generation after generation of vicissitudes and historical events make a path to their ultimate destination, to the new mystery that will be wrought in her. The rites and laws had provided beforehand a type of the future truth of the Spirit. The end, or rather the beginning and root, of those earlier events and wonders of God, is the annunciation to Joachim and Anna, who were accomplished in the virtues, of what was to be accomplished (in their daughter)." In another homily, he comments, "All divinely-inspired Scripture was written for the sake of the Virgin who begat God."

Israel as a community was not to give birth to the Messiah by means of natural generation, that is, by man’s seed. By natural means, they would produce the Virgin-mother, who is the beauty and excellency of Israel. The Prophets prophesied of her, yet most Israelites were unaware that they were awaiting the birth of a virgin daughter from their stock who, VIRGINALLY, WITHOUT FATHER, WOULD BRING THE Messiah, the Incarnate Son of God and Only-begotten of His Father without mother.

In the hymns of this feast, Saint Stephen of the holy city chants that Eve declares her daughter and descendant blessed, "For unto me is born deliverance, through which I shall be set free from the bonds of Hades."

Old Testament types clearly manifest the Virgin Mary; for, "She is the Fountain of Life that gushes forth from the flinty rock" [Exodos 17:6]; she is the Bush [Exodos 3:2] springing from barren ground and burning with the immaterial fire that cleanses and enlightens our souls." Saint John of Damascus adds to this, chanting, "Inspired by God, the divine choir (the Patriarchs and Prophets of the Old Testament) spoke of thee in prophecy as the Mountain [Daniel 2:45], the Gate of heavens [Ezekiel 44:2], and the Spiritual Ladder [Genesis 28:12-17]; for out of thee was hewn a stone, and cut by the hand of man; and thou art the pure through which passed the Lord of wonders, the God of our Fathers."

The Ninth-century hymnographer, Sergios of the holy city wrote: "She is the treasure of virginity, the rod of Aaron [Numbers 17:8] springing from the root of Jesse, the preaching of the Prophets, an offshoot of the righteous Joachim and Anna. She is born, and with her is the world becomes new again. She is the Holy Temple, the King, wherein was accomplished the marvelous mystery of the ineffable union of the natures which come together in Christ."

Nevertheless, as the following hymn affirms, "Although by the will of God other women who were barren have brought forth famous offspring, yet among all such children Mary has shone most brightly with divine glory."

After nine months, Anna brought forth. She said to the midwife, "What have I brought forth?" And she told her, "A girl." Then Anna said, "My soul has been magnified this day." And she laid her down. When the days of her purification had been fulfilled, and Anna was purified, she called her name Mary (Miriam in Hebrew, Mariam in Greek), in accordance with the prophecy uttered by the Archangel."

The Virgin’s Birthplace

A discrepancy exists as to the place of her birth. Some apocryphal accounts speak of Nazareth as the home of her parents; others claim that the house of Joachim was located near the Sheep Gate in Jerusalem. This latter point is confirmed by Saint Sophronios and further certified by Saint John of Damascus. Thus, her Jerusalem home might have been very convenient to the Temple. We read in the latter’s sermon on her birth that "the Mother of God was born to us in the holy Sheep Gate. Rejoice, O Sheep Gate, the Most Holy Temple of God’s Mother! Rejoice, O Sheep Gate, the wall of Joachim’s sheep!" It is also possible that a man as wealthy an Joachim had residences in both Judaea and Galilee.

In holy icons depicting the Virgin being caressed by her parents, it was intended to show the infant before the incident of her first steps. She is usually shown inclining toward her mother for the parental kiss, though in the mosaic at the monastery church of Kariye Djami, the child is about to be kissed by Joachim, while she places her hand on the face of her mother."

The child grew and increased in strength daily. When Mary was about nine months old, Anna set her on the ground to see whether her daughter could stand. Mary indeed walked seven steps and came again to her mother. Anna then picked her up. Anna had made her daughter’s bedchamber into a holy place, a sanctuary, permitting nothing common or unclean to pass through Mary. Anna then invited certain undefiled maidens of the daughters of Israel and they attended to Mary also, by carrying her about.

Many objects have been regarded as types of the Virgin and have been depicted in the iconography of Orthodox churches. Analogies and interpretations of this kind abound also in the liturgy, hymnography, and homilies of the Church. Within the literary authority of the Church, iconography developed a typology of the Virgin. One such "type" is described in Jacob’s vision, which is read in the service of Great Vespers of her Dormition (Koimisis). We read that Jacob’s vision of the ladder reached to heaven, upon which Angels ascended and descended, and above stood the Lord [Genesis 28:10-17]. Saint Photios writes of Mary: "The ladder leading up to heaven is being built, and earthly nature, leaping over her proper boundaries, comes to dwell in the heavenly tabernacles."

Saint Photios also comments, "The Lord’s Throne [Mary] is being prepared on earth, earthly things are sanctified, the heavenly hosts are mingled with us, and the wicked one, who first deceived us and was the contriver of the plot against us, has his power crushed, as his wiles and devices rot away."

Thus, we chant with Saint John of Damascus, "The holy parents of the Mother of God received from heaven a gift worthy of God, a throne higher than the very cherubim [Isaiah 6:1]–she who in childbirth would hear the Logos/Word and Creator." [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

My beloved brothers and sisters in Christ God,

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

On the 7th of September, our Holy Orthodox Church
commemorates our Venerable Mother among the
Saints, KASSIANE, Abbess (Egoumene) and Hymnographer.

Our holy Mother Kassiane was born in Constantinople some time before A.D. 805. Her father, an aristocrat, held a high position at the imperial court. Kassiane’s parents had her receive an excellent education, which included not only secular knowledge but also the study of the Holy Scripture. From her youth, though an exquisite beauty, she desired to dedicate her life to Christ and the Church and often considered becoming a nun.

The marriage of Emperor Michael II the Amorion (A.D. 820-829) and Thekla produced Theophilos, the future iconoclast ( an enemy of icons). Upon the death of Thekla, Emperor Michael kindled a heated dispute when he decided to marry a nun, Ephrosyne. This highly irregular choice was allowed because Ephrosyne was the offspring of the unhappy marriage between Emperor Constantine VI (A.D. 780-797) and Maria of Amnia. Ephrosyne’s father detested her mother and compelled Maria to enter a convent, so that he might marry Theodote, one of her ladies-in-waiting. This act was denounced by the Orthodox as bigamous.

With the death of Michael of Amorion, Theophilos succeeded him (A.D. 829-842). Theophilos’ step-mother, Ephrosyne, desiring to find a suitable match for him, arranged a "bride show" where she gathered the most beautiful of maidens. Theophilos narrowed the contestants to six semi-finalists, of which Kassiane was one. In the final choice, Ephrosyne wished Theophilos to use a custom that dated back to ancient times; that is, a golden apple was to be given to the future Empress. When all the maidens were lined up, Theophilos was impressed most with Kassiane’s beauty.

Theophilos was also aware of her wisdom and knowledge. He went up to her and said, "From woman flowed corruption" (meaning the fall of Eve). Then the most wise Kassiane, modestly blushing, answered Theophilos, saying, "But also from woman sprang forth what is superior" (meaning that the Theotokos gave birth to God in the flesh). At the boldness and wisdom of Kassiane, he was tongue-tied and withdrew from her the apple, as a symbol of his choice.

Kassiane, far from being upset at being eliminated, had no desire to be Empress. Acknowledging God’s Providence in Theophilos’ rejection, she was now free to pursue the Monastic life and spiritual scholarship as a bride of the King of kings. Therefore, she departed from the palace relieved and excited about her future prospects.

Kassiane then renounced the world and built a Women’s Monastery (a convent) on Xerolophos, the capital’s Seventh Hill. She was afterward tonsured a nun "and led an ascetical and philosophical life," pleasing to God. The energetic foundress presided over the sisterhood, regulating their manner of life and the divine offices in the monastery.

When Theophilos, a harsh enforcer of his religious policy against the veneration of the icons, chose Theodora, he did not know that she venerated the sacred images. Theodora managed for many years to hide her veneration of the holy icons, yet she brought up her five daughters and one son to respect them. Unlike Theodora, Kassiane had strong convictions as an iconophile (a lover of icons) and she openly professed them.

Early in life, Kassiane proved her dedication to their veneration. She publicly defied imperial policy against the holy images. In defending the holy icons, she was subject to persecution and was once scourged with the lash. Undaunted, she persisted in resisting the iconoclasts (enemies of icons). She often visited banished monks in prison and would support and comfort them by her letters and gifts. She was known as a sharp observer of human frailties and expressed her opinion of those that lacked courage and commitment when she said, "I hate silence when it is time to speak!"

During this time when the Church was embattled, Kassiane, inspired by God, pursued her diverse literary and musical interests. Her works may be found under the names, "Kassiane," "Kassias the Nun," or "Ikasias." Even when Kassiane was a young girl, Saint Theodore the Studite was impressed with her learning and literary style, which he found rare at that time in one so young. As a God-gifted composer, she wrote music for her spiritual poems. Egoumeni (Abbess) Kassiane provided many new hymns for the services conducted in her monastery.

In time, Kassiane established herself as a hymnographer. Her ecclesiastical music drew the attention of the Church Fathers, who recognized her unique gift. She was encouraged to compose hymns for the various feasts. Her reputation is such that she is Orthodoxy’s only female hymnographer of distinction. According to many opinions, she was an "exceptional and rare phenomenon" for contemporary poetical competition. She was Byzantine’s best-known woman composer, and twenty-three genuine hymns ascribed to her exhibit her attention to the many facets of Orthodox liturgical cycles.

Among the services she provided to the monastery, her canon for the reposed is her longest hymn. This piece contains thirty-two strophes that were chanted in the monastery cemetery for their weekly Saturday memorial services.

She also composed hymns honoring the Saints in the Menaia, such as Saints Gourias, Samonas, and Habib, Saints Efstratios, Afxentios, Evgenios, Mardarios, and Orestes, and Saint John the Forerunner and Baptist, to mention a few. For the Nativity of Our Lord Jesus Christ in the flesh, Kassia the nun composed this Vespers hymn in Mode Two: "When Augustus reigned alone upon earth, the many kingdoms of men came to an end: And when Thou was made Man of the pure Virgin, the many gods of idolatry were destroyed. The cities of the world passed under one single rule; and the nations came to believe in one Sovereign Godhead. The peoples were enrolled by the decree of Caesar; and we, the faithful, were enrolled in the name of the Godhead, when Thou, our God, wast made man. Great is Thy mercy: Glory to Thee."

The Egoumene (Abbess) and poetess is also credited with the EIRMOI of the Orthros (Matins) Canon chanted on Great and Holy Thursday, in Mode Plagal Two, which begins: "He Who n ancient times hid the pursuing tyrant beneath the waves of the seas, is hidden beneath the earth by the children of those Whom once He saved. But as did the maidens, let us sing unto the Lord, for He is greatly glorified."

The most famous poem and musical composition of the Saint from the Triodion, is the Doxastikon idiomelon of the Aposticha of Great and Holy Wednesday, also known as the TROPARION OF KASSIANE, based on the account of the sinful woman who is introduced by the Evangelist Luke in his Gospel [7:36-50]. Kassiane will also contrast the sinful woman with Eve’s fall [Genesis 3:8-11]. With characteristic feminine insight and sympathy, Kassia the nun embellishes this familiar story. This compunctionate and moving hymn, in Mode Plagal Four, is chanted by anticipation on the evening of Holy Tuesday: "O Lord, the woman who had fallen into many sins, perceiving Thy Divinity, took upon herself the duty of a myrrh-bearer; with lamentation she bringeth Thee myrrh oils before Thine entombment. ‘Woe unto me,’ she said, ‘for night is become for me a frenzy of licentiousness, a gloomy and moonless love of sin. Receive the fountains of my tear, O Thou Who dost gather into clouds the water of the sea. Incline unto the sighings of my heart, O Thou Who didst, bow the heavens by Thine ineffable kenosis (self-emptying). "I shall kiss Thine immaculate feet, and wipe them again, with the tresses of my head, those feet at whose sound Eve hid herself for fear when she heard Thee walking in Paradise in the afternoon. The multitude of my sins and the abyss of Thy judgments, who can search them out, O my Savior of souls? Do not disdain me, Thy handmaiden, O Thou Whose mercy is measureless."

One story relates that Egoumene (Abbess) Kassiane spent the afternoon in the garden composing this hymn. As she finished writing that verse which says, "I shall kiss Thine immaculate feet, and wipe them again with the tresses of my head," she was informed that Emperor Theophilos had arrived at the monastery. Not wishing to see him, in her haste to conceal herself, she left behind the scroll and pen. Theophilos, having entered the garden, found her half-completed poem, and added the phrase, "those feet at whose sound Eve hid herself for fear when she heard Thee walking Paradise in the afternoon." After he departed, Kassiane came out from hiding. When she took up her composition, she beheld the phrase written in his handwriting. She retained it and went on to complete the poem.

Thus we are told in this hymn that the sinful woman approached Christ in love, whereas Eve hid from Christ in fear. In many Lenten sermons and hymns, Eve, the archetypal sinful woman, and the repentant harlot appear together. The unrestrained vision and desire of the first woman are to be avoided, whereas, the repentance of the second woman is to be emulated.

One biographer comments, "She (Kassiane) lived only for God, to the end of her life. Thus, after dedicating her life to Christ and the Church, and adorned with the chaplet of virginity, and the crowns of a confessor, an ascetic, and a hymnographer, our holy Mother Kassiane reposed in the Lord.

Theophilos, on his deathbed in A.D. 842, designated Theodora as a Regent to their son Michael III. With the Emperor’s death, the iconoclastic madness ended. Empress Theoroda restored the veneration of the holy icons. In the well-known icon of the Sunday of Orthodoxy, commemorating THE RESTORATION OF THE HOLY ICONS, we see Saint Methodios the Patriarch. Garbed in bishop’s robes, he is depicted holding either a crozier or Gospel book. [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