My beloved brothers and sisters inn Christ God,

CHRIST IS IN OUR MIDST1 HE WAS, IS, AND EVER SHALL BE.

A TRANSITION TO LIFE: THE DORMITION OF THE MOTHER OF GOD

By Our Beloved and saintly Geronda (Elder) Ephraim of Arizona
of blessed memory (+219).

Every time we celebrate the Dormition of the Mother of God, it is as if we are having Pascha–the Pascha of the summer. Our Lady the Mother of God prepares a Pascha for us. A glorious crossing "FROM DEATH TO LIFE." A second Pascha, holy spotless, Life-Giving for the human race, because today "the laws of nature are overcome."

"How the source of Life goes toward life, passing through death," says Saint John Damascene. The death of the Life-Giving Mother of the Lord transcends the concept of death so that it is not even called death, but a "DORMITION" a "DIVINE TRANSITION" and emigration and immigration toward the Lord. And even if it is called death, it is a Life-bringing death, since it transports to a celestial and immortal life.

The transition of the Mother of God, as an indisputable fact preserved by Sacred Tradition, has been incorporated into the teaching of the Orthodox Church and has nothing to do with the pietistic beliefs of the Westerners concerning the conception without seed and life without death of the Virgin Mary.

The Virgin was the particular creation of God Who surpassed all people and the Angels. She is the only mortal ever to have lived A SPOTLESS LIFE, and to have become what is beyond the understanding of all reasoning beings–the Mother of God. Because SHE NEVER SINNED, HEVER GAVE IN TO SENSUOUS THOUGHTS, it was proper that she lived on earth WITHOUT PAINS OF THE FLESH OR ILLNESSES. Even though she had a life-giving body, still, as a human being she was subject to the sickness of death and she did, in fact, die. But her body and soul WERE NOT SEPARATED FROM GOD. For a short time, the connection binding them together was loosed, as was the case with Christ.

After her death, her soul WAS UNITED IMMEDIATELY WITH CHRIST. Because at the time of the Dormition (Koimisis) of His Mother, attended by the celestial ranks of the Angels and the Saints, He took HER HOLY SOUL, NOT MERELY TO HEAVEN, BUT "TO HIS ROYAL THRONE, TO THE HEAVENLY HOLY OF HOLIES, as Saint John the Damascene tells us. And the Life-Giving and God-receiving" body of Our Most Holy Lady, after three days, was transported to the celestial realms, UNCORRUPTED, TO HER Only-Begotten and beloved Son. In other words, we can speak of the resurrection of the Mother of God in the flesh. But this resurrection was not activated by Our Lady herself, but by her Son and God.

One witness of this resurrection/transportation of the Mother of God was the holy Apostle Thomas, who had not been present at her internment. He arrived late, as usual–three days late, in fact–and requested the other Apostles to open the grave, only to find that the God-glorified body was not there. They did, however, see the Mother of God ASCENDING INTO THE HEAVENS AND GIVING THE APOSTLE THOMAS HER PRECIOUS AND HOLY BELT, AS PROOF OF HER ASCENSION, RATHER IN THE SAME WAY AS CHRIST ALLOWED THE SAME APOSTLE TO TOUCH HIS WOUNDS AFTER THE RESURRECTION.

The body of Our Lady–like that of her Son–DID NOT UNDERGO ANY CORRUPTION IN THE TOMB, THAT IS IT WAS NOT ALTERED, IT DID NOT DCOMPOSE INTO THE MATERIAL ELEMENTS THAT CONSTITUTED IT. In any case, since Christ’s Resurrection, the bodies of many of His Saints have NOT DECAYED and have become, in part, UNDECOMPOSED RELICS. How much more reasonable it is that the God-receiving body of the Mother of God would NOT decay.

Saint Andrew of Crete says that the fact that the Mother of God DID NOT LOSE HER VIRGINITY AT CHRIST’S BIRTH HAD, AS ITS NATURAL CONCOMITANT, THAT HER BODY DID NOT DECOMPOSE AT THE TIME OF DEATH. "The birth avoided despoilment and the grace did not accept decomposition."

After her Dormition (Koimisis), Our Lady the Mother of God became THE MOTHER OF THE NEW CREATION, the Church of Christ. Because she had the central position in the dispensation of salvation since it was from her that the Head of the Church, the Lord, took His human flesh. Now, in the celestial Church, SHE HAS THE FULNESS OF GRACE AND GLORY AND BOLDNESS. She has become THE BENEFACTRESS OF THE WHOLE OF NATURE AND CREATION, WHICH IS WHY ALL CREATION VENERATES HER AS Lady and Maiden and Queen and Mother of God.

Through the Mother of God and because of her, the history of the whole world entered another orbit, incomparably more magnificent and superior to what had existed before her. No creature could have or could ever be more perfect than she was. According to the Holy Fathers, there are three things that Almighty God could not have made more perfect: the Incarnation of the Divine Logos/Word, the Virgin Mother of God, and the bliss that the saved will enjoy.

After the Resurrection of Christ, Our Lady was the support of the Apostles and of the newly-founded Church of Christ. She taught the new Christians, guided them, and consoled them in their sorrows. In the expanded version of her Life, we read that the Archangel Gabriel visited her three days before her Dormition (Koimisis), as he had done at the Annunciation, and told her of her glorious transition from death to Life. The Holy Spirit, in miraculous wise, then gathered all the Apostles in Gethsemane, in the house of the Mother of God, so that they could be present at her internment and take her blessing. After they had lauded the greatly-praised Mother of God, they asked her to pass on to them a final teaching, as a legacy. The Mother of God then told them a parable, in which this world was compared with a trade fair at which whoever does best at trading will be the one who gains the greatest profit. She went on to explain that so it is also in matters of the spirit. Whoever observes Christ’s commandments with the greatest zeal and heed will gain the greatest profit and will be glorified more greatly in the Kingdom of Heaven. And she urged them to persist in the "good fight." [Source: Orthodox Heritage]

(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

My beloved brothers and sisters in Christ God,

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

SUFFERING IN FAMILY LIFE

By Archpriest Peter Perekrestov, priest at the "Joy of All Who Sorrow"
Cathedral in San Francisco, CA.)

"…The word "difficulty" is closely associated with another word "suffering," is closely associated with another word: "suffering," and this is what I will address here: Suffering and its role in Orthodox family life.

Suffering is an integral element of our existence here on earth. It is woven through every aspect of our life. One should speak about it, one should anticipate it, one should be prepared for it as much as possible, and one must not run away from it. Nowadays, sufferings, sorrows, and misfortunes are regarded as some kind of evil to be resisted and avoided at all costs. People fear suffering, and such fear at times exceeds suffering itself!

Life, we are told, should proceed smoothly, unhindered. Suffering and sorrows interfere with a life of well-being; they bother us. They are considered to be anomalies, and injustices, not the result but the cause of man’s wrongs. How could a good God allow it? This way of thinking is instilled in our minds and hearts through schools and mass media, especially here in the affluent west.

As Orthodox Christians, our best defense against unconsciously assimilating this attitude is to understand the true meaning of suffering, as it is presented in the Orthodox Church and Her teachings.

In the Fourth Article of our Symbol of Faith (Creed), we read that our Lord Jesus Christ "SUFFERED, AND WAS BURIED. AND AROSE ON THE THIRD DAY ACCORDING TO THE SCRIPTURES." As Christians we are called to follow Christ, to take up our cross–sufferings and sorrows. Saint Paul writes that "IF WE SUFFER WITH CHRIST WE SHALL ALSO REIGN WITH HIM" (2 Timothy 2:12), and "whosoever dies with Christ will rise with Him" (2 Timothy 2:11). Without suffering, without dying to this world, there is no resurrection. In taking the path of suffering, the Orthodox Christian comes into contact with Christ; he participates in Christ’s suffering and answers his call as a Christian. There is no Saint who did not endure some form of suffering. Indeed, the most widespread form of sanctity is martyrdom–witnessing to Christ with one’s life, even unto death.

While not all Christians are called to martyrdom in this literal sense of physical death, by taking up our cross and following the path of suffering, we, too, experience a form of martyrdom. Monasticism–a voluntary, conscious and deliberate embrace of deprivation and self-denial–is a supreme example of spiritual martyrdom. Living in the world also presents many opportunities for this kind of martyrdom, inasmuch as suffering–whether physical, spiritual or psychological–is unavoidable in this sin-infested world. Of course, if someone being led to martyrdom suddenly denies his faith and is killed, his martyrdom will not bring him salvation. Likewise, if we want our sufferings to bear a redemptive character, we must accept them willingly and try to make sense of them, as far as this is possible to the human mind and heart.

From the history of the Church, we see that it was precisely during periods of persecution that the Faith spread most readily. "The blood of Martyrs is the seed of the Church", according to Tertullian Suffering can also bring forth much fruit in our personal lives. It is part of God’s plan, a test for us, to be utilized for the salvation of our souls. In the words of Saint Seraphim of Sarov, "WHERE THERE ARE NO SORROWS, THERE IS NO SALVATION."

Sufferings cleanse a person; they help to uproot sin. In our sufferings we turn to God, asking not only to be delivered from suffering but to be given strength to bear them, to benefit from them. According to Saint Seraphim, "ALL OUR SUFFERINGS–THESE ARE VALUABLE MERCHANDISE WHCIH WE MUST MAKE HASTE TO TRADE FOR ETERNAL RICHES." Similarly, Father Alexander Elchaninov writes in his diary: "All spiritual effort, all voluntary (and even involuntary) deprivation, denial, sacrifice, suffering–ARE SOON TRADED FOR SPIRITUAL RICHES WITHIN US. THE MORE YOU LOSE, THE MORE YOU GAIN. THE COURAGEOUS SOUL INSTINCTIVELY SEEKS SACRIFICE, OCCASIONS TO SUFFER, AND SPIRITUALLY STRENGTHENS ITSELF THROUGH TRIALS."

It is good for us to bring to mind the innocent sufferings of the righteous. We have the example of Saint John Kronstadt who endured a grievous and prolonged illness before he died, and Saint Ambrose of Optina, who was unable to serve Divine Liturgy because he was so weakened by his physical infirmity; he used to receive people lying in bed. At the same time, how strong they were in spirit!

Suffering takes various forms. "The most evident is suffering from sickness or physical infirmity. (In meeting someone, usually the first thing we do is to ask about their health.) This kind of suffering can sometimes be relieved by medicines and external means. It manifests itself in physical pains, in discomfort, and limitation of movement; associating with others is difficult, and consequently, it is often accompanied by loneliness, sometimes illness causes physical disfigurement which can also result in suffering. This form of suffering is probably the most obvious.

The second type of suffering relates to the realm of man’s spirit and soul. It is not caused by direct physical pain, but usually by some external affairs: unhappy family life; difficulties at work and in society; and attachment to alcohol or drugs, to money, material goods; poverty, slander, offenses, failure in love, difficulties in school and among friends, a seemingly hopeless situation or dead end, fruitlessness, disappointment i someone, a transition in life, or, what happens frequently, the illness or death of a member of the family or someone close to us.

A third form of suffering relates to the purely spiritual realm and is unique to Orthodox Christians. Let us call it "SUFFERING OF THE HEART." This is that feeling that we experience when we are unable to lift ourselves to a desired spiritual level; when we are aware of our sinfulness and remoteness from the Creator; when people close to us are perishing spiritually; when we experience a crisis of faith when we are spiritually sensitive to what is going on around us. All of this, regardless of how good and favorable the external circumstances of our life, causes us spiritual pain, and suffering. This can also be the result of the incompatibility of the Orthodox way of life with the surrounding world. Fo two thousand years Christians have had difficulty living in this world, but in our time of turning away from God, a time of grave and refined deceptions, immorality, and frightful diseases, it is all the more difficult. We try to adapt to our surroundings, we seek tranquility, our "niche," but we cannot find it, and this causes us pain of heart.

When sufferings are absent, then, according to spiritual law, the soul grows weak and starts going downhill; it loses its armor and becomes vulnerable. This does not mean that sufferings are good in and of itself, or that it is necessary to suffer all the time. There are times of joy, peace, and times when we sense the strength of God’s grace. Ironically perhaps, these times are precisely the result of the acceptance of suffering. Pascha, for example, is preceded by Passion Week. One is reminded here of the Gospel passage: "A woman when she is in travail hath sorrow because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world" (John 16:21).

"SUFFERING SHOULD BE REGARDED NOT AS GOD’S PUNISHMENT BUT AS A MANIFESTATION OF GOD’S LOVE FOR US."

(Source: Orthodox Heritage)

______________

"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 ALL-HOLY VIRGIN

By Metropolitan Augoustinos Kantiotes of Florina, Greece of
blessed memory.

"Who for us men and for our salvation, He came down
from heaven and was incarnate of the Holy Spirit and the
Virgin Mary, and became Man."

Dear friends, humanity is the summit of earthly creation, and if God created nothing else, mankind would be enough to testify that there is a God, an All-Wise God, Omnipotent and Benevolent. What an excellent creation man is!

Man is a marvelous creation of God, a little bit less than the Angels, and is divided into MAN and WOMAN. Man and woman are equal. They have the basic characteristics of human personality, reason, conscience, will, and the rest. They do possess differences, but the differences between man and woman does not reduce, but rather enhance the admiration due to humanity. They add beauty and charm, making human life a pleasant thing. Since the first man until now, billions of people have been born… Mankind fell from the lofty height of honor and dignity into the slime of dishonorable passions and became like the wild beasts… Among billions of people, however, there are still some who, by their acts and virtues, have honored and continue to honor humanity, demonstrating that we were created for a higher purpose, making us aspire for heaven, for the Blessed Life which man lived in Paradise before the Fall…Our Church, having the Holy Scripture as a foundation, answers that, after Christ, who is not a mere man, but the God-Man and a Saint in the absolute sense, comes a woman. She is the All-Holy Virgin Mary.

The Virgin Mary, by God’s grace and through her virtues, came to such a high state of holiness that she surpassed not only every human being but even the Angels and the Archangels. The spiritual height and depth of the Virgin, to use the word of the Akathist Hymn, are unattainable: "Hail (Rejoice) Height insurmountable for the human mind, Hail (Rejoice) Depth inexplorable to Angelic eye."

The Virgin, as our Church praises her, is "MORE HONORABLE THAN THE CHERUBIM AND INCOMPARABLY MORE GLORIOUS THAN THE SERAPHIM.’ If mankind is a miracle of Divine creation then the Virgin Mary is THE MOST EXCEPTIONAL MIRACLE OF DIVINE GRACE…The ancient prophecy, the first prophecy after the Fall of the First Man and First Woman, the First Gospel as it was called, spoke about a woman, a woman whose son would fight and defeat satan, and would give the world new life. From careful study of this prophecy, it is apparent that the woman would not give birth in the usual way women give birth. This woman would give birth WITHOUT KNOWING MAN. She would bear AS A VIRGIN. This prophecy about the virgin is repeated more precisely and with different symbols in the Old Testament. The Book of Isaiah gives the clearest prophecy: "Behold, a virgin shall conceive in the womb and shall bring forth a son, and his name shall be called Emmanuel" (Isaiah 7:14). Eight hundred years before the Star of Bethlehem shone, Isaiah saw the Virgin and her Son Emmanuel.

The Virgin gave birth to her Only-Begotten Son, Our Lord Jesus Christ. But how did the Virgin give birth? Unbelievers of every century have argued this and will continue to do so. What do we answer? We say "which is a greater miracle – a Virgin to give birth or the world to be created from nothing?" Certainly, the greater is the creation of the universe from nothing, and if this greater one took place, why not a lesser miracle, the Virgin Birth?

The All-Holy Mother of God was a virgin before giving birth, during birth, and remained a virgin after giving birth. Our Holy Lady is Ever-virgin. Our Church preaches this as A REVEALED TRUTH, and we proclaim this Truth each time we recite the Symbol of Faith (The Creed), saying: "and was incarnate by the Holy Spirit and of the Virgin Mary and became man."

We Orthodox Christians do NOT deify the Virgin, as some heretics like Protestants and Jehovah’s Witnesses accuse us. We do not believe that the Virgin is a Goddess, but we say that the Virgin is superior to the Angels, and that is why we call her Most Holy — that God SELECTED THE MOST HOLY MOTHER IN ORDER TO TAKE FLESH AND BE BORN. For this reason, we call her THEOTOKOS, God-birthgiver. Because of her exceptional virtues, SHE IS THE PERFECT EXAMPLE OF WOMAN.

But while the Holy Scripture and the Holy Church in its teaching elevate the Virgin to ineffable heights, and Angels and Archangels bow before her.

[Source: Orthodox Heritage]

_________________

"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

+ Fathe George

My beloved brothers and sisters in Christ God,

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

THE SIN OF ENVY

Saint James in his Epistle writes, "But if you have bitter envy and
self-seeking in your hearts, do not boast and lie against the truth" [3:14].
Also, "For where envy and self-seeking exist, confusion and every evil
thing are there" [3:16].

What is ENVY?

"ENVY is the inner torment and harassment that man feels at the sight of his brother’s happiness. It is a soul-crushing grief at anything good that happens in another person’s life…the soul of an envious person is bereft of love, and he suffers whenever he sees one of his fellows gladdened. Is his brother in good health? He envies him. Has his brother managed to get one of his children settled? The worm of jealousy devours him. Is someone successful in his professional life? Envy deprives him of any gladness. For the envious person, any event that gives joy to one of his fellow men is a cause for grief. Is someone’s household divinely blessed? Is an acquaintance of his always happy with whatever the Good Lord sends his way? All of these things nourish THE VICE OF ENVY and exacerbate the suffering of the envious person’s soul. For such a person, the Apostolic message "Rejoice with those who rejoice, and weep with those who weep" (Romans 12:15) IS REVERSED, for he feels distressed at his brother’s happiness and secretly rejoices over his sorrows.

The ENVIOUS PERSON does not grieve over the absence of divine blessing in his own life, but because his fellow is the beneficiary of such blessings. It could be said that his only wish is to see the object of his envy go from being happy to being sad, from health to sickness, from riches to poverty. Only thus will be HIS PASSION be satisfied, and then he is reconciled with the person he envies, in fact, he pretends to be his friend!

No vice is worse than envy. Saint John Chrysostom says of the envious person that "in order that he may destroy another, he brings about his own destruction…he thinks all men are his enemies…He grieves because God is honored, rejoices in what makes the Devil rejoice."

Saint Basil the Great writes: "What could be worse than THE DISEASE of envy? It ruins our life, destroys our nature, arouses hatred of the goods bestowed on us by God." Saint Neilos summarizes the characteristics of envy: "ENVY IS THE VEIL OF PRIDE…THE ROOT OF MALICIOUS GOSSIP…THE PRETENSE OF FRIENDSHIP…THE ENEMY OF LOVE, JEALOUSY OF THOSE WHO SUCCEED." Solomon the Prophet says this about the passion: "WRATH IS CREWEL AND ANGER A TORRENT, BUT WHO IS ABLE TO STAND BEFORE JEALOUSY?" [Proverbs 27:4]

The Holy Fathers conclude that THIS PASSION "IS A POISONOUS WILD BEAST, WILLFUL WICKEDNESS…A VICE WITH NO JUSTIFICATION, THE CAUSE, AND MOTHER OF ALL EVILS." ENVY "IS A DIABOLICAL INVENTION…AN OBSTACLE TO CHRISTIAN LIVING, THE ROAD TO HELL, AND DEPRIVATION OF THE HEAVENLY KINGDOM."

"Pilate said to them, ‘Whom do you want me to release to you? Barabas, or Jesus who is called Christ?’ For he knew that they had HANDED HIM OVER BECAUSE OF ENVY" [Matthew 27:18].

The greatest sin ever committed in human history was THE CRUCIFIXION OF THE God-man Jesus Christ. This event was also the UNMISTAKABLE OFFSPRING OF ENVY.

Saint Basil the Great writes: "Let your thoughts turn now to that MOST BITTER ENVY…which the Jews in their rage leveled against the Savior. Why did they envy HIm?–because of His miracles…The poor were fed, and war was declared against Him who fed them. The dead were resurrected to life, and He Who gave them life was the object of envy. Devils were driven out…lepers were cleansed, and the lame walked, the deaf heard, the blind saw, and their Benefactor was persecuted. Finally, they gave up the Giver of Life to death…and passed sentence upon the Judge of the world." The Jews’ conduct confirms the hymnographer’s verse: "ENVY DOES NOT KNOW HOW TO PREFER ITS ADVANTAGE." The Jews’ envy of Christ was so obvious that even Pilate realized that it was the reason why the high priests delivered Him up.

Saint Romanos the Melodist writes: "So spoke the priest, but did not understand it, for envy did not let him, but urged him on to murder; for murder follows envy. This is proved by Abel, who was envied by Cain and afterward murdered. The same happened to Christ: He loved an envious people, and by showing His love He moved them to anger. He healed the sick, and instead of thanks He suffers and is crucified.

The Consequences of the Vice of Envy

The VICE OF ENVY completely paralyzes a person, "Such is the sting of envy! once it has pierced the soul, it disables the whole man…and deplorably ruins the senses, through the use of which lies the road to knowledge. It does not allow a person either to see where his advantage lies…or to see clearly what is happening." The envious man DESTROYS HIMSELF. "For such is the evil of this passion: first of all, it destroys the person who engenders it. LIke a worm, that is born in the wood and first devours the wood itself, in like manner ENVY FIRST DESTROYS THE SOUL THAT GAVE BIRTH TO IT.

Curing the Vice

The ILLNESS OF ENVY is much harder to cure than the other vices. Saint John Chrysostom goes as far as saying that, "IT WOULD BE BETTER TO HAVE A SNAKE TWISTING ABOUT ONE’S INNARDS THAN ENVY CRAWLING WITHIN. A snake can be vomited out of the body with the help of medicine…while envy that has taken up abode in the depths of the soul is a vice difficult to overcome…"

Therefore, it is of fundamental importance for a person afflicted to a greater or lesser degree with the vice of envy to realize that HE IS IN FACT AFFLICTED WITH THIS ILLNESS. However, diagnosing the illness is not enough; a cure is also needed. Saint Basil the Great asks, "How can we AVOID becoming sickened by this disease, and what is the cure after we have been infected with it?" He answers that in order to rid ourselves of the disease of envy, WE MUST NO LONGER ATTACH IMPORTANCE TO THINGS OF THIS WORLD, SUCH AS RICHES, GLORY, OR PHYSICAL HEALTH: "We do not define our highest good in terms of these transitory things, but we are called on to share in possessions that are real and eternal." There is nothing enviable in a person who possesses transitory goods, since such things in themselves and in the absence of virtue, do not ensure his happiness.

In the struggle against the vice of envy, the MOST NECESSARY THING OF ALL IS TO HAVE THE HELP OF GOD. We must beg for it in heartfelt prayer. Saint John Chrysostom urges believers to be aware of this vice and to pray that those who are afflicted by it may be cured. "We must flee from this vice. We must not be envious ourselves, but we should also send up heartfelt prayers for those who are…For they are the unfortunates, who have within them the worm gnawing perpetually at their heart and a source of poison more bitter than bile. Let us, therefore, pray to the loving God to rid them of the vice, and that we may never fall victims to this disease. For heaven is INACCESSIBLE TO THOSE WHO ARE WASTED BY SUCH AN ILLNESS, BUT EVEN BEFORE HEAVEN, THE PRESENT LIFE TOO IS UNLIVABLE.

Saint Paisios the Athonite suggests a way to oppose this passion: "If a person comes to recognize the talents that God has bestowed on him, and learns to develop and use them, then he will not be envious and he will live as though he were in Paradise. Many people do not acknowledge their own gifts; they only see the abilities of others and become envious. They see themselves as having been dealt a bad hand…and thus torment themselves and make their life miserable." A person is purged of an envious spirit through GOOD THOUGHTS AND FERVENT PRAYER: "If you want to make spiritual progress then you ought to rejoice when your brethren flourish and entreat God for their continued prosperity, and that you too may thrive like them…When a person is able to rejoice in another’s prosperity, then Christ grants all that prosperity of the others, and he will rejoice just as all the other rejoice."

LOVE is the virtue best able to conquer envy. When we attain true love, then envy IS UPROOTED FROM OUR SOUL. Saint Gregory the Theologian urges every believer to ascend to the height of true love, and leave envy and is attendant pettiness upon the earth: "Head for the heights, and leave envy down below."

Saint Paisios the Athonite used to say: "The Devil fiercely assails women (with the vice of envy) because by nature they have more love. He works to poison this love with deadly jealousy."

If we want to stave off the arrows of envy then we must disdain and avoid, insofar as it is possible, "human glory, which engenders envy. For envy is potential murder, it was the cause of the first ever blood-thirsty murder and later on of deicide, with the Lord’s Crucifixion" writes Saint Basil the Great.

All the Saints, at some point in their life, have had the shafts of envy directed at them,. Their virtue and noble conduct, which they could not always keep hidden, sometimes made them stand out from those around them, and they became objects of envy. Yet in the furnace of suffering and temptation, the Saints attained holiness and received the crown of victory from Christ, with Whom they now rejoice forever.

May the Lord of True Love bless and protect each and every one of us from the vice of envy and infuse our souls and hearts with the gift of His unconditional agape and peace. Amen. [ Source: The Vice of Envy by Hieromonk Gregorios of the Koutloumousiou Monastery, Mt, Athos]

__________________

"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.

FALSE EXPERIENCES OF THE
GRACE OF GOD.

People have false experiences of God when they believe they can receive the Grace of the Holy Spirit on their own and with their own powers either in heresies, in groups or in religious gatherings outside the Church. They gather together, some new ‘prophet’ becomes their leader and these people think they have received the visitation and the Grace of God.

The experiences in heretical congregations are not only psychological but, at other times, demonic as well. The devil takes advantage of the search by some people for such experiences and he presents to them various signs, which are not of God, but his own, diabolic. These people can not understand that they are the devil’s victims. They take these signs to be heavenly and of the Holy Spirit. Moreover, the devil gives them some prophetic capability, as he gives to the demonic ‘mediums.’

The Lord,, however, had warned us, "For there shall arise false christs and false prophets, and shall show great signs and wonders" (Matthew 24:24). Not only will they perform miracles, but great and prodigious miracles, fearful signs. Likewise, when the Antichrist comes he will not do evil deeds. He will do benevolent deeds, healings of sick people, app and other marvelous things in order to deceive people. If possible, to deceive those chosen by God too, so that they believe him to be their savior and follow him.

For this reason, we need to be cautious. The working of miracles and prophecy ARE NOT ALWAYS OF GOD. As the Lord says, "Many will say to me on that day: ‘Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, ‘I NEVER KNEW YOU! DEPART FROM ME, YE THAT WORK INIQUITY" (Matthew 7:22-23).

As the devil can transform himself into an angel of light, we must be cautious about experiences. The Apostle John advises, "Beloved, believe NOT every spirit" (John 4:1). NOT ALL SPIRITS ARE OF GOD. According to Apostle Paul, only those who have the gift to discern between the spirit can discern if the spirits are of God or are the devil’s (1 Corinthians 12:10).

The Holy Fathers of our Church are endowed with this GIFT OF DISCERNMENT. For this reason, when faced with such a problem, we must turn to our Holy Fathers who will discern the origin of every experience.

It is possible for even monks to be deceived. We have cases on Mount Athos where monks were led astray by such experiences. For example, the devil disguised himself as an angel. appeared to a monk and told him, "Come up to the peak of Mt. Athos and I will show you great miracles". He led the monk there and would have nearly thrown him down the cliffs had the monk not appealed for Divine help. The monk made the mistake of believing that the vision was from God. He should not have believed so because monks know that when they see a vision they must disclose it to their Elder (Gernda), who will tell them if it is from God or from the demons. Therefore, wherever PRIDE exists, DELUSION IS VERY PROBABLE…

"…Our Orthodox Church is the Church of Pentecost and why is She so? Because She is the Church of the Incarnation of Christ, of His death on the Cross, of His Resurrection, and of Pentecost. When, from Christ’s work, we isolate one part only, overemphasize it and interpret it falsely, this is one-sidedness and heresy. Only the Orthodox Church, which accepts and lives in accordance with all of Christ’s work including Pentecost, is the True and Authentic Church of the Pentecost. Can there be a Resurrection without the Cross? Can man see God without crucifying himself through FASTING, PRAYER, REPENTANCE, HUMILITY, AND PRACTICE OF GOD’S COMMANDMENTS? The Cross in the life of Christ and in the Christian’s life comes first. Resurrection and Pentecost follow. On the contrary, those outside the Orthodox Church want the Resurrection and spiritual gifts, WITHOUT CRYCIFYING THEMSELVES THROUGH REPENTANCE, SPIRITUAL STRUGGLE, AND OBEDIENCE TO THE HOLY CHURCH. For this reason, it is NOT they who constitute the Church of Pentecost.

We celebrate Pentecost in every Divine Liturgy in our Holy Church. How is it that the bread and the wine become the Body and Blood of Christ? Does not this happen WITH THE DESCENT OF THE HOLY SPIRIT? Behold Pentecost! Every Holy Altar of the Orthodox Church is also an Upper-Room of Pentecost. We have the Pentecost in every Baptism. With the Grace of the Holy Spirit, man becomes a Christian and is embodied in the Body of Christ. Every ordination of a Deacon or Priest and especially of a bishop is a new Pentecost. The Holy Spirit descends and makes man God’s minister (diakonos).

Every Christian’s confession is also a Pentecost. When the Christian kneels in front of his/her confessor with humility and confesses his/her sins with REPENTANCE and the confessor reads to him/her the absolution prayer, the penitent is forgiven through the Grace of the Holy Spirit.

Every congregation and every Mysterion (Sacrament) of the Church IS A CONTINUATION OF PENTECOST because they are performed within the presence of the Holy Spirit. That is why almost all the acts, prayers, and Mysteries of the Church begin with the prayer, "O Heavenly King, O Comforter, the Spirit of Truth… come and abide in us…" We ask for the Paracletos, the Comforter, the Holy Spirit to come and He comes. The Holy Spirit DESCENDS THERE, WHERE THE Orthodox Church, the True Church of Christ is gathered.

Every Saint of our Church is a Spirit-bearing man, woman, or child, full of the Holy Spirit’s gifts, a person of Pentecost.

The request of the Lord’s Prayer, "Thy Kingdom come" also means: "Come, the Grace of Thy Holy Spirit." The Kingdom of God is the Grace of the Holy Spirit. Therefore, with the Lord’s Prayer we ask for the Holy Spirit.

The prayer, "LORD JESUS CHRIST, SON OF GOD, HAVE MERCY ON ME THE SINNER", is also practiced with the Grace of the Holy Spirit because as Apostle Paul says, "…and that no man can say that Jesus is the Lord, but in the Holy Spirit" (1 Corinthians 12:3). No one can call Jesus, Lord, EXCEPT WITH THE GRACE OF THE HOLY SPIRIT.

Here then is proof that Our Church lives Pentecost continuously.

We have, my brethren, the blessing of having the Grace of God abide in our Holy Orthodox Church. We have the possibility to become familiar with God and to receive the experience of the Grace of God, TO UNITE WITH Him. Our Holy Orthodox Church is a tested AND SAFE PATH TO SALVATION. It is the Holy Church of the Prophets, the Apostles, the Fathers, the Martyrs, the Saints, even the Church of the more recent Saints, such as the holy and wonderworking Saint Nektarios. It is the Church that HAS KEPT THE PREACHING OF THE HOLY GOSPEL UNADULTERATED FOR ABOUT TWO THOUSAND YEARS, ALTHOUGH IT WAS PERSECUTED BY FORMIDABLE HERETICS.

Keep in mind how many heretics have persecuted our Holy Church throughout the centuries. Not just enemies like the Pentecostals, but emperors with armies and worldly powers. Nevertheless, they were not able to overthrow the Church. Not even the iconoclast controversy, which lasted one hundred and fifty years, was able to overthrow Orthodoxy. Thousands are the Martyrs of the Church and nevertheless, the Church IS NEVER DEFEATED, ALTHOUGH SHE APPEARS TO BE WEAKENED, THE MORE SHE IS STRENGTHENED AND RENDERED ILLUSTRIOUS.

Therefore, the Grace of the Holy Spirit DWELLS IN OUR HOLY CHURCH. There are Saints in Our Church up to this day. The bodies of many Saints are preserved intact (incorrupt), give forth myrrh, give fragrance, and perform miracles. Where else does this happen? In which heresy and in which ‘church’ are men unburied and their bodies are fragrant? You might have heard that the reliquaries on Mount Athos are fragrant. That is because among the bones (holy relics) of the fathers, are the bones of holy monks. These things occur because the Holy Spirit is present.

Furthermore, only the Orthodox Holy Water is PRESERVED INTACT. Those of you who have Holy Water at home, know that it never spoils as time passes. (Source: Experiences of the Grace of God by Archimandrite Geroge of the Holy Monastery of Saint Gregorios on Mt. Athos)

____________

"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

EXPERIENCES OF THE GRACE OF GOD

By Archimandrite George, Abbot of the Holy Monastery
of Saint Gregorios of Mt, Athos.

PREFACE

For man to struggle against his bad self, against his egoism, and against the desires of the world and the devil, he needs to taste the Grace of God, to be made sweet by the sweetness of the Holy Spirit. It is experience in Christ which supports Christians in their struggle to be pleasing to God.

It is possible, however, for our weakness and for the devil to lead us astray, so that false experiences rather than those of God become our guides along treacherous paths and into murky waters if we do not take heed. Our participation in the life of the Orthodox Church, the only true faith in Christ the Theanthope (God-Man), our heartfelt acceptance and espousal of its Holy Tradition and its everyday practices are a surety for those of us who aspire to see the face of its Bridegroom, to have a hope of eternal life to taste from the present age the true experience of God.

"Taste and see that upright is the Lord", on the terms and conditions, however, recognized by our Holy Church, who bear Saints IN THE COMMUNION OF GOD, WITH EXPERIENCE OF ETERNAL LIFE. The answer of the holy Apostle Philip, which he gave to his then still unbelieving friend, the Apostle Nathaniel is also the one espoused by the Holy Orthodox Church for all those who doubt the authenticity of the experience, "COME AND SEE."

Come and become A LIVING MEMBER OF THE CHURCH IN OBEDIENCE AND DISCIPLINE TO CHRIST, HUMBLE THE SPIRIT OF SELF-ESTEEM, FIGHT AGAINST THE SPIRITS OF EVIL AND THEN YOU WILL REJOICE, YOU WILL LEARN. YOU WILL TASTE THE AUTHENTIC PERSONAL EXPERIENCE WHICH GOD OUT OF HIS BOUNDLESS LOVE GIVES TO THOSE WHO SINCERELY AND DILIGENTLY SEEK Him.

Experience of the Grace of God

We all know that the purpose of our life is OUR UNION WITH GOD. As the Holy Scripture says, man was created ‘according to the image and likeness of God. He was created to be like God, that is to say, TO UNITE WITH Him. The LIKENESS of man to God IS CALLED DEIFICATION (THEOSIS) by the Holy Fathers.

Can you see how great the purpose of man’s life is? It is not to become simply better, more moral, more righteous, more noble but TO BECOME A god BY GRACE. If man unites with God, he too becomes a god by Grace. What difference is there between the Holy God and the deified man?

The difference is this: Our Maker and Creator is God by nature, by His nature, while we become gods by Grace because, although by our nature we remain men, yet by His Grace we are diefied.

When man unites with God by Grace, he also acquires an experience of God, HE FEELS GOD. Otherwise, how is it possible to unite with God without feeling His Grace?

Our Forefathers in Paradise, before they sinned, talked to God, felt the Divine Grace. God created man to be priest, prophet, and king. To be PRIEST, SO AS TO ACCEPT HIS OWN EXISTENCE AND THE WORLD AS GOD’S GIFT AND IN RETURN TO OFFER HIMSELF AND THE WORLD TO GOD, WITH THANKSGIVING AND WITH PRAISE. To be PROPHET, SO AS TO KNOW THE MYSTERIES OF GOD. In the Old Testament, Prophets were those who saw and spoke on God’s behalf about the mysteries and the will of God. To be KING, SO AS TO REIGN OVER THE MATERIAL CREATION AND OVER HIMSELF. Man is so utilize nature not as a tyrant, but with nobility and wisdom. He is not to abuse creation but to use it with thanksgiving (eucharistically). Today man does not utilize nature rationally, but acts selfishly and irrationally. As a result, he destroys his natural environment and since he is in it, HE DESTROYS HIMSELF AS WELL.

Had man not committed sin and not replaced love and obedience to God with SELFISHNESS, he would NOT have alienated himself from God. He would be king, priest, and prophet. However, Holy God out of compassion for His creature wants TO RESTORE MAN TO HIS OLD STATE OF TRUE PRIEST, PROPHET, AND KING IN ORDER FOR HIM TO RECEIVE AGAIN AN EXPERIENCE OF AND UNITE WITH Him. That is why in the history of the Old Testament we see how God, little by little, PREPARES MAN’S SALVATION WITH THE ADVENT OF His Only-Begotten Son. He endows gifts only to some just men of the Old Testament. Gifts, like those which man had before his fall, such as the gift of prophecy.

There are in the Old Testament men like Prophet Eliah, Prophet Isaiah, and Prophet Moses who received the gift of prophecy and saw the glory of God. However, this gift was not generally for all. Neither, but it was a partial gift that God gave them for a specific purpose and for specific cases. That is to say, whenever God wanted these just men to proclaim the advent of Christ in the world or to announce His will. He GAVE THEM THE OPPORTUNITY TO RECEIVE SOME EXPERIENCE AND REVELATION.

However, Prophet Joel prophesied that a tie will come when the Grace of the Holy Spirit would be given by God not only to certain men and for a specific purpose, but TO ALL PEOPLE. Here is what the prophecy of Prophet Joel says, "I will pour out My Spirit ON ALL PEOPLE. Your sons and daughters will prophesy, your old men will dream dreams, your young men will see visions" (Joel 2:27). In other words, ‘MY PEOPLE WILL SEE SPIRITUAL VISIONS, THEY WILL SEE GOD’S MYSTERIES.’

The INFUSION of the Holy Spirit took place on the day of the Holy Pentecost. Then the Grace of the Holy Spirit was given to the WHOLE Church. The Grace had not been given to everyone during the time of the Old Testament because Christ had NOT YET BECOME INCARNATE. The gap between men and God was unbridgeable. The communion of man with God had to be restored before God could give the Grace of the Holy Spirit TO ALL PEOPLE. This REUNION WAS ACCOMPLISHED BY OUR SAVIOR CHRIST WITH HIS INCARNATION.

The first UNION that God made with man in Paradise was not hypostatic (not in person) and therefore it broke up. This second union is hypostatic, PERSONAL. This means that in the hypostatic (person) of Christ the human and the Divine Nature were UNITED UNCONFUSEDLY AND ETERNALLY. As much as men may sin, human nature CAN NO LONGER BE SEPARATED FROM GOD, BECAUSE IN JESUS CHRIST, THE THEANTHROPIC (Godman), HUMAN NATURE IS ETERNALLY UNITED WITH THE DIVINE.

Therefore, to be able to receive the Holy Spirit, to be priest, king, and prophet, to know the mysteries of God, and to feel God, MAN MUST BECOME A MEMBER OF THE Body of Christ, of His Church. Jesus Christ is the only, the True and Perfect Priest, King, and Prophet. HE ACCOMPLISH WHAT ADAM AND EVE WERE CREATED TO ACCOMPLISH BUT FAILED TO DO DUE TO SIN, AND EGOISM. Now, UNITED WITH CHRIST, we an all participate in the THREE OFFICES OF CHRIST, the kingly, the prophetic, and the priestly.

At this point, we must make clear that, with Holy Baptism, and Chrismation, the Christian, OBTAINS GENERAL PRIESTHOOD AND NOT SPECIFIC PRIESTHOOD. The latter is obtained with ORDINATION, THROUGH WHICH THE CLERGY OF THE CHURCH RECEIVE THE GRACE TO CELEBRATE THE MYSTERIA (SACRAMENTS) in the Church and to shepherd the laity.

And again, the layman is not only the non-priest but he who with Holy Baptism and Chrismation received the honor of being A MEMBER OF GOD’S PEOPLE AND OF THE Body of Christ and of participating in the Three Offices of Christ. The more healthy, conscious and active a member of the people of God and the Body of Christ the Christian is, THE MORE FULLY HE PARTAKES IN THE PRIESTLY, PROPHETIC, AND KINGLY OFFICES OF CHRIST AND RECEIVES A HIGHER EXPERIENCE AND FEELING OF His Grace as can be seen in the lives of the Saints and our Faith.

(To be continued)

_____________________

"Glory Be To GOD
For
All Things!"

– Saint John Chrysostomoas

+ + +

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 Holy Transfiguration of Our Lord, God, and Savior
JESUS CHRIST (Part II)

Saint Nikodemos the Hagiorite says that on Mt. Tabor at the time of Christ’s Transfiguration there was a great and frightful sight. First, because TWO SUNS ROSE, SOMETHING WHICH CREATION HAD NEVER KNOWN. It is not a question of one sun, the so-called parhelion, the image of the sun appearing before sunrise, and then the real sun appearing, but of two suns, and indeed at midday. Secondly, it is a frightful sight because ONE IS THE SUN KNOWN TO OUR SENSES RISING FROM THE HEAVENS AND THE OTHER IS INTELLIGIBLE, RISING FROM THE EARTH. THIS SECOND SUN WAS INCOMPARABLY HIGHER THAN THE SENSIBLE SUN, WHICH ROSE FROM THE HEAVENS. And just as with the rising of the sensible sun all the stars in the sky disappear, so too the rays of the sensible sun disappeared with the rising of the sun of Righteousness.

The Church and the Divine Eucharist can be called the Kingdom of God, IF THOSE WHO LIVE IN IT ATTAIN THE VISION OF THE UNCREATED GLORY OF GOD, which is the Kingdom. If we speak of the Church and the Kingdom of God and DO NOT LINK THEM WITH SEEING GOD, THE VISION OF THE UNCREATED LIGHT, WE ARE MAKING A THEOLOGICAL ERROR. Moreover, the sacraments (Mysteries) of the Church MANIFEST THE Kingdom of God and guide man to it, precisely because they are very closely connected WITH THE PURIFYING, ILLUMINATING, AND DEIFYING ENERGY OF GOD.

It is a teaching of the holy Fathers that Christ on Tabor showed men THE ARCHETYPAL BEAUTY OF THEIR IMAGE. Christ IS THE MODEL OF THE CREATION OF MAN, BECAUSE MAN WAS FORMED IN THE IMAGE OF THE Logos/Word. By this, WE SEE THE GLORY OF THE IMAGE AND WHAT A GREAT HONOR IT IS THAT WE ARE IN THE IMAGE OF GOD. Our lineage is not low, but high, because the GLORIFIED CHRIST IS THE PROTOTYPE OF OUR CREATION, BUT ALSO BECAUSE HE IS OUR ARTIFICER AND CREATOR.

According to Saint Nikodemos the Hagiorite, VISION IS USUALLY MORE TRUSTWORTHY THAN HEARING. First one hears something and then one goes on to look at it. But here the opposite happened. The holy Disciples saw the Glory of God and then the AFFIRMATION THROUGH HEARING FOLLOWED.

Explaining this Event, Saint Nikodemos says that the difference between the Old and New Testament is seen here. Usually, in the Old Testament, the operations worked through hearing, for the Prophets manifested the things to come through foretelling and prophecies. And usually, they first hear of God and then saw, as righteous Job confesses: “I HAVE HEARD OF YOU by the HEARING OF THE EAR, BUT NOW MY EYE SEES YOU” (Job 42:5). In the New Testament, however, it is the other way round. Usually, SEEING COMES FIRST, AND THEN HEARING. And this is natural, for in the Old Testament the coming of the Messiah was being proclaimed, but when the incarnate Son of God came, then seeing came first, because they saw him and the affirmation was heard.

Saint Theophylactos clearly shows the reasons why the two men of the Old Testament (Moses and Elijah) who had seen God were manifested. First, in order to demonstrate that Christ IS LORD OF THE LAW AND THE PROPHETS. Second, TO SHOW THAT HE IS LORD OF THE LIVING AND THE DEAD, SINCE MOSES AS A LAWGIVER AND DIED, WHILE ELIJAH WAS A PROPHET AND WAS STILL LIVING WHEN HE WAS CAUGHT UP IN HEAVEN IN A CHARIOT. Third, to show clearly that Christ not only was not opposed to the law but neither was He an enemy of God, otherwise these great men who saw God would NOT have spoken with Him. Fourth, to relieve the suspicion of some that He was Elijah, for whom they were waiting or some other Prophet. And fifth, to teach His Disciples to imitate these great men, that is to say, TO BE MEEK LIKE MOSES AND LIKE THE PROPHET ELIJAH BE ZEALOUS, ADAMANT AND RISK DANGER WHEN IT WAS NECESSARY FOR THE TRUTH.

The Holy Transfiguration of Christ shows us just what Orthodox theology is. From the teaching of the Church we know that theology is not conjectural and cerebral knowledge, BUT MAN’S SHARING IN THE DEIFYING ENERGY, VISION OF UNCREATED LIGHT AND, INDEED, DEIFICATION (THEOSIS). When we speak of theology WE MEAN EXPERIENCE AND VISION OF GOD.

Moreover, we live in the Church and are trying not simply to become good people, but TO BE gods by grace. The life of the Church and Orthodox theology summon us to this height. (Source: The Feasts of the Lord by Metropolitan of Nafpaktos HIEROTHEOS)

_______________

“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