THE EASTERN ORTHODOX THREAD (Page 42 of 47)
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Originally Posted By Compass: Maybe. Matushka may not like my inability to enunciate all the time.  Originally Posted By Compass: Originally Posted By Kalahnikid: Also it looks like our Church might be getting a new Choir member.  Maybe. Matushka may not like my inability to enunciate all the time. Be afwaid. Be vewy, vewy afwaid.
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Originally Posted By Kalahnikid: I think the Orthodox Church Choir needs a little Texas twang.  My choir director is a Kentucky native. That’s quite enough twang! Although she’s an educated hillbilly, with a doctorate in music (she’s a music professional and teaches locally). |
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Originally Posted By Compass: I accidentally let her hear me singing Originally Posted By Compass: Originally Posted By Marie: Be afwaid. Be vewy, vewy afwaid. I accidentally let her hear me singing So is this good or bad or is she just desperate? Learn how to read. You can never have enough readers, especially during Lent! I’m fast, loud, and I enunciate well. The hard of hearing seniors always tell me they have no trouble hearing me! Have fun! You’ll enjoy it and you learn services very quickly! |
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Originally Posted By Marie: So is this good or bad or is she just desperate? Learn how to read. You can never have enough readers, especially during Lent! I’m fast, loud, and I enunciate well. The hard of hearing seniors always tell me they have no trouble hearing me! Have fun! You’ll enjoy it and you learn services very quickly! I'll be having a proper conversation with her this weekend to see what she needs out of me and what she does with newbies. College is out so half the choir has gone back home. She needs help and I'm happy to do so. |
Our liberties we prize and our rights we will maintain.
Glory to Jesus Christ. Glory forever!
Glory to Jesus Christ. Glory forever!
Remember your end, and you will not sin
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Don't be troubled if you don't feel the love of God in yourself, but think about the Lord, that He is merciful, and guard yourself from sins, and the grace of God will teach you. St. Silouan the Athonite Holy Ascension The Lord Jesus passed forty days on earth after His Resurrection from the dead, appearing continually in various places to His disciples, with whom He also spoke, ate, and drank, thereby further demonstrating His Resurrection. On this Thursday, the fortieth day after Pascha, He appeared again in Jerusalem. After He had first spoken to the disciples about many things, He gave them His last commandment, that is, that they go forth and proclaim His Name to all nations, beginning from Jerusalem. But He also commanded them that for the present, they were not to depart from Jerusalem but to wait there together until they received power from on high when the Holy Spirit would come upon them. Saying these things, He led them to the Mount of Olives, and raising His hands, He blessed them; and saying again the words of the Father's blessing, He was parted from them and taken up. Immediately, a cloud of light, a proof of His majesty, received Him. Sitting thereon as though on a royal chariot, He was taken up into Heaven and, after a short time, was concealed from the sight of the disciples, who remained where they were with their eyes fixed on Him. At this point, two Angels in the form of men in white raiment appeared to them and said, "Ye men of Galilee, why stand ye gazing up into Heaven? This same Jesus, Who is taken up from you into Heaven, shall so come in like manner as ye have seen Him go into Heaven" (Acts 1:11). These words, in a complete and concise manner, declare what is taught in the Symbol of Faith concerning the Son and Word of God. Therefore, having so fulfilled all His dispensation for us, our Lord Jesus Christ ascended in glory into Heaven and sat at the right hand of God the Father. As for His sacred disciples, they returned from the Mount of Olives to Jerusalem, rejoicing because Christ had promised to send them the Holy Spirit. It should be noted that the Mount of Olives is a Sabbath's day journey from Jerusalem, that is, the distance a Jew was permitted to walk on the day of the Sabbath. Ecumenius writes, "A Sabbath day's journey is one mile in length, as Clement says in his fifth Stromatis; it is two thousand cubits, as the Interpretation of the Acts states." They draw this conclusion from the fact that, while they were in the wilderness, the Israelites of old were kept within this distance from the Holy Tabernacle, where they walked on the Sabbath day to worship God. Holy Apostle and Evangelist John the Theologian (ca. 101) The feast day of this great apostle and evangelist is celebrated on September 26. This day (May 8) commemorates the miracle which occurred at his grave. When John was over one hundred years old, he took seven of his disciples, went outside the town of Ephesus, and ordered them to dig a grave in the form of a cross. Then the elder went down alive into this grave and was buried. Later, when the faithful opened John's grave, they did not find his body. On May 8 of every year, dust rises up from his grave, by which the sick are healed of various diseases. Venerable Arsenius the Great (448) St. Emilia Venerable Arsenius, the Lover of Labor St. Hierax of Egypt (5th c.) St. Iduberga, Foundress of Nivelles (Neth.) (652) Sts. Wiro (710) and Plechelm (730), Missionary Bishops, and Otger, Deacon (8th c.), in the Maas Valley at Limburg (Neth.) St. Macarius of Ghent, Archbishop (1012) St. Pimen the Faster, of the Far Caves in Kiev (ca. 1141) Sts. Zosima and Adrian, of Volokolamsk, Founders of the Sestrinsk Monastery (15th-16th c.) Translation of the Relics (1785) of St. Arsenius of Novgorod, Fool-for-Christ (1570) The Healing of the Blinded Stephen by the Icon of the Most Holy Theotokos of Cassiopia St. Miles the Melodist St. Tarasius of Lycaonia, the Wonderworker St. Arsenius, Founder of Monastery Dormition of Mother of God, Barnakova, Phocidia (1077) Epistle Acts 1.1-12 1 The former account I made, O Theophilus, of all that Jesus began both to do and teach, 2 until the day in which He was taken up, after He through the Holy Spirit had given commandments to the apostles whom He had chosen, 3 to whom He also presented Himself alive after His suffering by many infallible proofs, being seen by them during forty days and speaking of the things pertaining to the kingdom of God. 4 And being assembled together with them, He commanded them not to depart from Jerusalem, but to wait for the Promise of the Father, "which," He said, "you have heard from Me; 5 for John truly baptized with water, but you shall be baptized with the Holy Spirit not many days from now. 6 Therefore, when they had come together, they asked Him, saying, "Lord, will You at this time restore the kingdom to Israel?" 7 And He said to them, "It is not for you to know times or seasons which the Father has put in His own authority. 8 But you shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to Me in Jerusalem, and in all Judea and Samaria, and to the end of the earth. 9 Now when He had spoken these things, while they watched, He was taken up, and a cloud received Him out of their sight. 10 And while they looked steadfastly toward heaven as He went up, behold, two men stood by them in white apparel, 11 who also said, "Men of Galilee, why do you stand gazing up into heaven? This same Jesus, who was taken up from you into heaven, will so come in like manner as you saw Him go into heaven." 12 Then they returned to Jerusalem from the mount called Olivet, which is near Jerusalem, a Sabbath day's journey. Note 1:1 The former account is the Gospel of Luke (see Lk 1:3). The Gospel covers over 30 years of Christ's earthly life; Acts covers over 30 years of early Church life. 1:3 Forty is a number indicating completion or fulfillment. 1:9-11 Christ's Ascension is His enthronement in the full- ness of divine authority and glory. Icons of the Ascen- sion represent Christ in such a way that one cannot tell whether He is going to heaven or coming again to earth. This captures the profound truth that we are already liv- ing under His reign while awaiting His return. Thus, the icon shows Christ being taken up (v. 11), coming again in like manner (v. 11), and yet continually present (Mt 28:20). Believers are not to stand idly gazing up into heaven, but rather are called to virtuous faith and action in this world until Christ's return. Gospel Luke 24.36-53 36 Now as they said these things, Jesus Himself stood in the midst of them, and said to them, "Peace to you." 37 But they were terrified and frightened, and supposed they had seen a spirit. 38 And He said to them, "Why are you troubled? And why do doubts arise in your hearts? 39 Behold My hands and My feet, that it is I Myself. Handle Me and see, for a spirit does not have flesh and bones as you see I have. 40 When He had said this, He showed them His hands and His feet. 41 But while they still did not believe for joy, and marveled, He said to them, "Have you any food here?" 42 So they gave Him a piece of a broiled fish and some honeycomb. 43 And He took it and ate in their presence. 44 Then He said to them, "These are the words which I spoke to you while I was still with you, that all things must be fulfilled which were written in the Law of Moses and the Prophets and the Psalms concerning Me." 45 And He opened their understanding, that they might comprehend the Scriptures. 46 Then He said to them, "Thus it is written, and thus it was necessary for the Christ to suffer and to rise from the dead the third day, 47 and that repentance and remission of sins should be preached in His name to all nations, beginning at Jerusalem. 48 And you are witnesses of these things. 49 Behold, I send the Promise of My Father upon you; but tarry in the city of Jerusalem until you are endued with power from on high. 50 And He led them out as far as Bethany, and He lifted up His hands and blessed them. 51 Now it came to pass, while He blessed them, that He was parted from them and carried up into heaven. 52 And they worshiped Him, and returned to Jerusalem with great joy, 53 and were continually in the temple praising and blessing God. Amen. Note 24:38-43 Christ eats not because He in His resurrected body needs food, but to prove to the disciples that He is truly risen in the flesh. The spiritual significance assigned to the fish is active virtue, and the honeycomb is the sweetness of divine wisdom. 24:47 Remission of sins refers to the putting away of sins in baptism, which is preached by St. Peter at Pentecost 24:51 The Ascension of Christ is celebrated forty days after the Resurrection (Acts 1:3). This event fulfills the type given when Elijah ascended in a fiery chariot (4Kg 2:11) and marks the completion of Christ's glorification and lordship over all creation. At the Incarnation, Christ brought His divine nature to human nature. In the mys- tery of the Ascension, Christ brings human nature to the divine Kingdom. He reigns with the Father and the Holy Spirit in His glorified body, revealing His glorified human nature-indeed, human flesh-to be worshiped by the whole angelic realm. At Vespers of Ascension we sing, "The angels were amazed seeing a Man so exalted." In some icons of the Ascension, Christ's white robes are tinted red to indicate the shedding of His blood for the redemption of the world and the ascent of that life-giving blood into heaven (Is 63:1–3; see also Ps 23(24):7–10). Epistle 1 John 1.1-7 1 That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, concerning the Word of life- 2 the life was manifested, and we have seen, and bear witness, and declare to you that eternal life which was with the Father and was manifested to us- 3 that which we have seen and heard we declare to you, that you also may have fellowship with us; and truly our fellowship is with the Father and with His Son Jesus Christ. 4 And these things we write to you that your joy may be full. 5 This is the message which we have heard from Him and declare to you, that God is light and in Him is no darkness at all. 6 If we say that we have fellowship with Him, and walk in darkness, we lie and do not practice the truth. 7 But if we walk in the light as He is in the light, we have fellowship with one another, and the blood of Jesus Christ His Son cleanses us from all sin. Note 1:1-4 Contrary to heretics, who claim communion (koinonia) directly with God through "spiritual" (non-material) means, John teaches communion with God through the Incarnate Son. Especially in view here is the Eucharist, where the physicality of Christ is repulsive to the heretics. 1:1 We means the apostles. Their testimony is true, not that of the false apostles. While John makes a distinction between divine revelation (which was from the beginning, the Word of life) and human sensory perception (heard, seen, looked upon, handled), he has no problem connecting them. Note John's clarity of teaching on Christ's two natures: divine (from the begin- ning, the Word of life) and human (heard, seen, handled) (see Lk 24:39; Jn 1:14; 20:27, 28). "When [John] says: 'which was from the beginning, he touches upon the generation without beginning of the Son, who is coexistent with the Father. 'Was, therefore, indicates eternity without beginning, just as the Word Him- self, the Son, being one with the Father in regard to equality of substance, is eternal and uncreated. That the Word always existed is signified by the words: 'In the beginning was the Word [Jn 1:1]" (ClemA). 1:2 The divinity of Jesus was manifested in His life, especially His teaching and His miracles (see Jn 2:11). 1:3 Koinonia (Gr.) is far more than fellowship. It is our personal participation with other believers in the life of Christ. Fellowship with us refers to com- munion-especially eucharistic communion-within the apostolic Church. It is inconceivable to John that the Church not be one and united (see In 17:11, 20, 21) or that fellowship not be founded on doctrine (the theological implication of with the Father and with His Son Jesus Christ) and on sacra- ment (the liturgical implication of koinonia). 1:5 For John, light is divine energy manifested as truth (true doctrine), virtue and holiness (true behavior), and communion with God in the Church (true spirituality). The strongest of all weapons against darkness is our love for God, a strong, vibrant relationship with Him. 1:6-2:2 John addresses three false gnostic teachings on light. Their inter- twined errors are that (1) union with God is indifferent to sin (vv. 6, 7); (2) sin does not exist (vv. 8, 9); and (3) one in union with God cannot sin (1:10– 2:2). John answers: (1) Faith must be evidenced by works, that is, must produce purity (practice the truth, v. 6, where truth is a right relationship with God manifested in a holy and righteous life). And faith must seek forgiveness and cleansing for sin (the blood of Jesus Christ... cleanses us from all sin, v. 7). (2) Sin does exist, and the practice of confession is the established basis for growth toward righteousness (v. 2). (3) Though we do sin, we should strive not to. Salvation in Christ is a process, in part toward not sinning (v. 7). Gospel John 19.25-27, 21.24-25 25 Now there stood by the cross of Jesus His mother, and His mother's sister, Mary the wife of Clopas, and Mary Magdalene. 26 When Jesus therefore saw His mother, and the disciple whom He loved standing by, He said to His mother, "Woman, behold your son!" 27 Then He said to the disciple, "Behold your mother!" And from that hour that disciple took her to his own home. 24 This is the disciple who testifies of these things, and wrote these things; and we know that his testimony is true. 25 And there are also many other things that Jesus did, which if they were written one by one, I suppose that even the world itself could not contain the books that would be written. Amen. Note 19:25-27 We see here several important truths concerning Christ's mother: (1) In calling Mary "Woman" (v. 26), Jesus is using a term of dignity and affection. Contrary to certain modern usages, this is a sacred title in Scripture, an address conveying deep respect and distinction (2:4; 4:21; 8:10; 20:13; compare to Gn 2:23). (2) In saying to John, "Behold your mother!" (v. 27), our Lord symbolically establishes Mary's role as mother of all faithful disciples in every generation. (3) If Mary had other children, Jesus would not have placed her in the care of John, for her own children would have cared for her. Thus the apostolic teaching that Mary remained ever-virgin is confirmed by His action. (4) Christ also demonstrates we must "even to our last breath show every care for our parents" (JohnChr). 21:24 John's use of we indicates he had an assistant. Tradition holds John used a scribe named Prochorus who wrote down his words and teachings; this scribe is shown in many icons. 21:25 Acknowledging his Gospel contains only a fraction of Christ's life, John has written his book to bring his hearers to faith (20:31). While the Gospels of Matthew, Mark, and Luke contain many more miracles and parables, these too are far from exhaustive. This verse not only emphasizes the holiness of what was written, but also points to the ongoing oral tradition within the Church (see 2Th 2:15). HOMILY on evil as the fruit of the thoughts of men Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened to My words, nor to My law, but rejected it (Jeremiah 6:19). Brethren, do you see where evil grows and ripens? Not in the bosom of God, but in the thoughts of men. Evil is sown in the thoughts of men by demonic powers or by the passions of the flesh. Evil grows in the thoughts of men, spreads and multiplies itself, blossoms and bears leaves, and finally shows fruit. God is prompt to warn men to break from their evil thoughts so that evil will not ripen in their souls and bring forth its bitter and deadly fruit. God was prompt to warn Cain, but he did not want to heed the warning and permitted evil thoughts against his brother to bring forth evil fruit: fratricide. What are evil thoughts? All those thoughts that are contrary to the Law of God and the word of God. Evil thoughts are the self-willed law of man, which man prescribes for himself in spite of and contrary to the Law of God. Therefore, if a man has resolutely decided to adhere to the Law of God, then evil thoughts are as weak as shadows, which quickly appear but quickly disappear in the same way. Then a man is lord over his thoughts, for he feels God as the Lord over himself. Then his law is the Law of God, and the evil thoughts of men are nothing. Behold, I will bring evil upon this people, said the Lord. What kind of evil? The fruit of their thoughts. That is: I will permit them only to reap that which they sowed and nurtured, for evil is neither My seed nor My harvest. The evil that I will permit upon lawless men is the fruit of their own thoughts. According to their thoughts, they should have estimated what kind of evil would befall them, just as a sower esti- mates, according to his seeds, what he will harvest. O Lord, meek and guileless, save us from our own evil, which we alone have nurtured in ourselves. We pray to Thee: remove the evil fruit of evil crops, and help us to pluck out the evil seed from our souls. To Thee be glory and praise forever. Amen. |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
Remember your end, and you will not sin
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Originally Posted By Compass: Maybe. Matushka may not like my inability to enunciate all the time. Originally Posted By Compass: Originally Posted By Kalahnikid: Also it looks like our Church might be getting a new Choir member. Maybe. Matushka may not like my inability to enunciate all the time. I am terrible. In my struggles reading during the Akathists, and Psalms during confessions, I figured I better learn something about how to speak correctly. There is a lot of good info out there. One of the things I learned is to work on clearly enunciating consonants. I was thinking about this, and the first thing that came to mind is the simple word: And. So many people forget about the D when they are reading quickly, or singing. And how about something a little more difficult such as: Blends. Let's hear that D! Start digging and it goes on and on and on. On line there are basic lessons on how to hold your head, and use the jaw, lips, and tongue. Proper breathing technique is very important. |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
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Originally Posted By Anastasios: I am terrible. In my struggles reading during the Akathists, and Psalms during confessions, I figured I better learn something about how to speak correctly. There is a lot of good info out there. One of the things I learned is to work on clearly enunciating consonants. I was thinking about this, and the first thing that came to mind is the simple word: And. So many people forget about the D when they are reading quickly, or singing. And how about something a little more difficult such as: Blends. Let's hear that D! Start digging and it goes on and on and on. On line there are basic lessons on how to hold your head, and use the jaw, lips, and tongue. Proper breathing technique is very important. You would likely be horrified how words get treated while singing. Lord isn’t Lord. It’s Lawd.  When I read, it’s even Lawd.
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Remember your end, and you will not sin
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Originally Posted By Marie: You would likely be horrified how words get treated while singing. Lord isn't Lord. It's Lawd. When I read, it's even Lawd Originally Posted By Marie: Originally Posted By Anastasios: I am terrible. In my struggles reading during the Akathists, and Psalms during confessions, I figured I better learn something about how to speak correctly. There is a lot of good info out there. One of the things I learned is to work on clearly enunciating consonants. I was thinking about this, and the first thing that came to mind is the simple word: And. So many people forget about the D when they are reading quickly, or singing. And how about something a little more difficult such as: Blends. Let's hear that D! Start digging and it goes on and on and on. On line there are basic lessons on how to hold your head, and use the jaw, lips, and tongue. Proper breathing technique is very important. You would likely be horrified how words get treated while singing. Lord isn't Lord. It's Lawd. When I read, it's even Lawd |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
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Originally Posted By Anastasios: I am terrible. In my struggles reading during the Akathists, and Psalms during confessions, I figured I better learn something about how to speak correctly. There is a lot of good info out there. One of the things I learned is to work on clearly enunciating consonants. I was thinking about this, and the first thing that came to mind is the simple word: And. So many people forget about the D when they are reading quickly, or singing. And how about something a little more difficult such as: Blends. Let's hear that D! Start digging and it goes on and on and on. On line there are basic lessons on how to hold your head, and use the jaw, lips, and tongue. Proper breathing technique is very important. My issue is more that I jumble words together, so I'll have to make sure I go slower for a while. |
Our liberties we prize and our rights we will maintain.
Glory to Jesus Christ. Glory forever!
Glory to Jesus Christ. Glory forever!
Remember your end, and you will not sin
Joined:
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37072
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We are breaking ground! Attached File |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
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Originally Posted By Anastasios: We are breaking ground! https://www.ar15.com/media/mediaFiles/369185/breaking_ground_jpg-3765948.JPG Monestary? |
Put not your trust in princes, in sons of men in whom there is no salvation.
Remember your end, and you will not sin
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Originally Posted By Kalahnikid: Monestary? Originally Posted By Kalahnikid: Originally Posted By Anastasios: We are breaking ground! https://www.ar15.com/media/mediaFiles/369185/breaking_ground_jpg-3765948.JPG Monestary? |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
Remember your end, and you will not sin
Joined:
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Posts:
37074
EE: 100% (2)
MT, USA
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Attached File Attached File Attached File |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
Remember your end, and you will not sin
Joined:
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Posts:
37076
EE: 100% (2)
MT, USA
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When people begin to praise us, let us hurry to remember the multitude of ours transgressions, and we will see that we are truly unworthy of that which they say and do in our honor. St. John of the Ladder The Holy Prophet Isaiah This great prophet was of royal lineage. Isaiah was born in Jerusalem of his father Amoz, who was the brother of Amaziah the King of Judah. By the great grace of God that was in him, Isaiah was made worthy to see the Lord of Sabaoth on the throne in heaven surrounded by six-winged seraphim who continuously sing: Holy, Holy, Holy, is the Lord of Sabaoth (Isaiah 6:3). Isaiah prophesied many things to individual men as well as to the people. On one oc sion, he walked naked through the streets of Jerusalem for three days, prophesying the imminent fall of Jerusalem to the Assyrian King Sennacherib, and reminding the king and the leaders of the people not to hope in assistance from the Egyptians or Ethiopians, because they too would be subjugated to the same Sennacherib, but rather to trust in help from God the Most High. This prophecy, as well as other proph- ecies, was literally fulfilled. Isaiah's most important prophecies are the ones concerning the Incarnation of God, His conception by the All-holy Virgin, John the Forerunner, and many events in the life of Christ. This prophet, because of the purity of his heart and his zealousness toward God, also received the gift of working miracles. Thus, when the besieged Jerusa- lem suffered from drought, Isaiah prayed to God and water flowed from beneath Mount Zion. This water was called Siloam, which means "sent." Later, the Lord directed the man who was blind from birth to bathe in this water to gain his sight. During the reign of King Manasses, when Isaiah thundered against the pagan customs of the king and the leaders, comparing that generation with Sodom and Gomorrah, the anger of the leaders and the people was aroused against this great prophet. He was captured and led out of Jerusalem, and was sawn in half. Isaiah lived and prophesied about seven hundred years before Christ. Translation of the Relics of Saint Nicholas the Wonderworker of Myra in Lycia Holy Martyr Christopher of Lycia, and with him Martyrs Callinica, Aquilina, and 200 Soldiers (249) Holy Martyr Epimachus of Pelusium, at Alexandria (250) St. Maximus III, Bishop of Jerusalem (ca. 350) Holy Martyr Gordion, at Rome (362) St. Shio of Mgvime, Monk, of Georgia (6th c.) Monk-Martyr Nicholas of Vouneni in Thessaly (901) Translation of the Relics (1775) of Child-Martyr Gabriel of Slutsk (1690) St. Joseph, Elder, of Optina Monastery (1911) New Hieromartyr Basil Kolosov, priest (1939) Epistle Acts 19.1-8 1 And it happened, while Apollos was at Corinth, that Paul, having passed through the upper regions, came to Ephesus. And finding some disciples 2 he said to them, "Did you receive the Holy Spirit when you believed?" So they said to him, "We have not so much as heard whether there is a Holy Spirit." 3 And he said to them, "Into what then were you baptized?" So they said, "Into John's baptism." 4 Then Paul said, "John indeed baptized with a baptism of repentance, saying to the people that they should believe on Him who would come after him, that is, on Christ Jesus." 5 When they heard this, they were baptized in the name of the Lord Jesus. 6 And when Paul had laid hands on them, the Holy Spirit came upon them, and they spoke with tongues and prophesied. 7 Now the men were about twelve in all. 8 And he went into the synagogue and spoke boldly for three months, reasoning and persuading concerning the things of the kingdom of God. Note 19:1 Ephesus was the capital of the Roman province of Asia Minor, a large, magnificent city. Paul remained there for at least two years and three months (vv. 8 10). e- cause of this city's influence, churches were formed in al- most every neighboring city and town within those three years. The seven churches in Revelation 2; 3 are all in this area. 19:2 4 Repentance (v. 4) is good, but apart from Christ Jesus, it does not secure salvation. Repentance is enough to stay people from sin, but it cannot restore us from cor- ruption. Only the Incarnation of the Son of God has the power to overthrow both sin and its subsequent corrup- tion (AthanG). Thus, a person needs to be joined to Christ in baptism and the sustaining power of the Holy Spirit. 19:5, 6 aptized in the name of the Lord Jesus: See note at 8:16, 17. The laying on of hands for the reception of the Holy Spirit (chrismation) is a distinct sacrament from baptism, though always united to it. In the Church today, chrismation can be administered not only by the bishop, but also by presbyters who anoint with a special oil conse- crated by the bishop . Note at 8:16, 17 Baptism and chrismation (lit. "anointing for the re- ception of the Holy Spirit") were considered two distinct sacraments from the beginning. The phrase baptized in the name of the Lord Jesus should not be understood to mean that the Trinity was not mentioned at the time of baptism. "Do not imagine that because the names of the Father and the Holy Spirit are sometimes omitted when the Apostle speaks of baptism that the invocation of their names has been omitted" (BasilG). Sometimes the Bible speaks of baptism in the Holy Spirit and sometimes of baptism in Christ to emphasize certain points. Always "we are baptized in the name of the Father, the Son, and the Holy Spirit" (BasilG; see Mt 28:19). Specific reference to baptism in Jesus Christ was not intended to neglect the Trinity, but to distinguish Christian baptism from John's baptism of repentance (see 19:1 5). Gospel John 14.1-11 1 Let not your heart be troubled; you believe in God, believe also in Me. 2 In My Father's house are many mansions; if it were not so, I would have told you. I go to prepare a place for you. 3 And if I go and prepare a place for you, I will come again and receive you to Myself; that where I am, there you may be also. 4 And where I go you know, and the way you know. 5 Thomas said to Him, "Lord, we do not know where You are going, and how can we know the way?" 6 Jesus said to him, "I am the way, the truth, and the life. No one comes to the Father except through Me. 7 If you had known Me, you would have known My Father also; and from now on you know Him and have seen Him. 8 Philip said to Him, "Lord, show us the Father, and it is sufficient for us." 9 Jesus said to him, "Have I been with you so long, and yet you have not known Me, Philip? He who has seen Me has seen the Father; so how can you say, 'Show us the Father'? 10 Do you not believe that I am in the Father, and the Father in Me? The words that I speak to you I do not speak on My own authority; but the Father who dwells in Me does the works. 11 Believe Me that I am in the Father and the Father in Me, or else believe Me for the sake of the works themselves. Note 14:2 Many mansions is a word-picture of an abundance of living accommodations around a central courtyard. Man- sions also speaks of the multitude of blessings that await those who enter the Kingdom of God. 14:10 While human beings are made in God's image (Gn 1:26), the Incarnate Son is Himself the exact image of the Father (Col 1:15). Christ did not say, "I am the Father," for He is not. Rather, He declares that He and the Father are one in essence and undivided in nature while being dis- tinct Persons in the Godhead. 14:12 The greater works indicate that Christ's working through mere humans after Pentecost is greater than His performing signs and wonders directly. These works, at- tested to in the Book of Acts, include spreading the gospel throughout the world, miraculous healings, and raising the dead. REFLECTION Every Christian can accept martyrdom for the Faith for himself, in times of persecution as well as in times of peace. Abba Athanasius says: "Be tortured by your conscience, die to sin, mortify your earthly members, and you will be a martyr in accordance with your wishes. The martyrs fought with em- perors and princes; you have the king of sins-the devil and the demonic princes. Before, there were idols, pagan temples, and those who offer sacrifice to the idols. And now, they exist as thoughts in the soul. He who is a slave to debauchery worships the idol of Aphrodite. He who becomes angry and enraged worships the idol of Ares. He who is avaricious and ignores the pain and misery of his neighbor worships the idol Hermes. If you refrain from all of this and preserve yourself from passions, you have overcome idols, you have rejected an evil belief and have become a martyr for the true Faith." Therefore, a man need not especially yearn for persecution and martyrdom. Everyone in every age can endure martyrdom for the sake of Christ and His Gospel. HOMILY on the curse of man who trusts in man Thus says the Lord: cursed is the man who trusts in man, who seeks his strength in flesh, whose heart turns away from the Lord (Jeremiah 17:5). When man alienates himself from God in his heart he usually trusts in men and in himself, for in whom else can he trust when he has untied his little boat from God's ship? Since he has already loosed his boat from God's ship, nothing else remains for him except to trust in his boat or in the boat of his neigh- bors. A weak trust, but there is none other for him! A lamentable trust over the abyss of destruction, but there is no other! But, O heaven and earth, why did man loose his boat from God's ship? What happened to man that he flees from his security? What calculation did he make when he decided it would be better for him alone on the tempestuous waves than in God's house near the hem of His robe! With whom did he make an alliance when he breached his alliance with God? Is it with someone stronger than God? Foolishness, fool- ishness, foolishness! Cursed is the man who trusts in man. God said this once, and men have repeated this thousands of times. Being disappointed in their trust in men, they have thousands of times cursed those who have trusted in man. God has said only that which men have both experienced too well and confirmed by their experience: Truly, how cursed is the man who trusts in man! Brethren, that is why we should have trust in God, Who is the stable ship in the tempest and Who will not fail us. Let us have trust only in Him, for all other trust is a devilish delusion. In Thee do we trust, O Lord, our fortress and refuge. Tie us alongside Thee and do not allow us to loose ourselves if we, by our foolishness and accursedness, attempt to do so. To Thee be glory and praise forever. Amen. |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
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Attached File Thirty years ago today, on 23 May 1996, the day of his nineteenth birthday, the young Russian Orthodox soldier and martyr of faith Yevgeny Rodionov sealed his confession of Christ with his blood. After more than three months of captivity, torture and relentless pressure to abandon Orthodoxy, he was given a simple choice. To remove the Cross from his neck, renounce Christ and live or remain faithful and die. He chose Christ. His mother later recalled that Yevgeny had received his Cross at the age of eleven and never took it off. The Chechens who held him captive demanded not only that he remove it, but that he become one of them. As one of his captors reportedly admitted: “We wanted them to become our brothers. Either we break them, or we kill them.” They could not break him. In a world that constantly urges compromise, Yevgeny reminds us that the Christian faith is not a slogan. It is a living confession, the willingness to remain faithful even when faith carries a cost. His mother often said that she did not raise a hero, but simply a good and responsible young man who loved his grandmothers, honoured his mother and quietly carried his Cross. Yet God often reveals His strength through such hidden souls. As the Lord chose fishermen, tax collectors and persecutors to become Apostles, He also chose a humble border guard to remind our generation what true faith looks like. His Cross has travelled to hospitals and churches, strengthening people alike. May the Holy example of the Saint and martyr Yevgeny strengthen us in our own struggles, teach us courage in confession, and remind us never to be ashamed of the Cross of our Lord. Holy Martyr Yevgeny, pray to God for us! https://www.pravoslavie.ru/42598.html |
Put not your trust in princes, in sons of men in whom there is no salvation.
Remember your end, and you will not sin
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We have within us deeply rooted weaknesses, passions, and defects. This can not all be cut out with one sharp motion, but patience, persistence, care and attention. The path leading to perfection is long. Pray to God so that he will strengthen you. Patiently accept your falls and, having stood up, immediately run to God, not remaining in that place where you have fallen. St. Nektarius of Aegina The Holy Apostle Simon the Zealot Simon was one of the Twelve Great Apostles. He was born in Cana of Galilee. The Lord Jesus, with His Mother and His disciples, came to his marriage feast. When the wine ran out, the Lord changed water into wine (John 2: 1-11). Witnessing this miracle, Simon the groom left his home, parents and bride and followed after Christ. Simon was called the Zealot because of his great and fiery zeal for the Savior and His Gospel. After receiving the gift of the Holy Spirit, Simon went to preach the Gospel in Mauritania in Africa. Because he succeeded in converting many to the Christian Faith, Simon was tortured and finally crucified, as had been his Lord, Who prepared for him a wreath of glory in the Im- mortal Kingdom. Holy Martyrs Philadelphus, Cyprian, Alphaeus, Onesimus, Erasmus, and 14 Others, in Sicily (251) Venerable Isidora, Fool-for-Christ, of Tabennisi (Egypt) (ca. 365) Blessed Thais (Taisia) of Egypt (5th c.) Holy Martyr Hesychius the Palatine, of Antioch (ca. 304) St. Conleth, Hermit and Bishop of Kildare (ca. 520) St. Lawrence, Monk, of Egypt (6th c.) St. Comgall, Founder and Abbot of Bangor (ca. 603) St. Simon, Bishop of Vladimir and Suzdal (Kiev Caves) (1226) St. Lawrence, Monastic Founder at Mt. Pilion in Volos (Late 14th c.) Blessed Simon of Yurievets and Zharki, Fool-for-Christ (1584) Translation of the Relics (1670) of Martyr Basil of Mangazeya in Siberia (1602) Martyr Eustathius the Youth, at Theodosia (Crimea) (1752) St. Synesius of Irkutsk (1787) Epistle Acts 20.7-12 7 Now on the first day of the week, when the disciples came together to break bread, Paul, ready to depart the next day, spoke to them and continued his message until midnight. 8 There were many lamps in the upper room where they were gathered together. 9 And in a window sat a certain young man named Eutychus, who was sinking into a deep sleep. He was overcome by sleep; and as Paul continued speaking, he fell down from the third story and was taken up dead. 10 But Paul went down, fell on him, and embracing him said, "Do not trouble yourselves, for his life is in him." 11 Now when he had come up, had broken bread and eaten, and talked a long while, even till daybreak, he departed. 12 And they brought the young man in alive, and they were not a little comforted. Gospel John 14.10-21 10 Do you not believe that I am in the Father, and the Father in Me? The words that I speak to you I do not speak on My own authority; but the Father who dwells in Me does the works. 11 Believe Me that I am in the Father and the Father in Me, or else believe Me for the sake of the works themselves. 12 Most assuredly, I say to you, he who believes in Me, the works that I do he will do also; and greater works than these he will do, because I go to My Father. 13 And whatever you ask in My name, that I will do, that the Father may be glorified in the Son. 14 If you ask anything in My name, I will do it. 15 If you love Me, keep My commandments. 16 And I will pray the Father, and He will give you another Helper, that He may abide with you forever- 17 the Spirit of truth, whom the world cannot receive, because it neither sees Him nor knows Him; but you know Him, for He dwells with you and will be in you. 18 I will not leave you orphans; I will come to you. 19 A little while longer and the world will see Me no more, but you will see Me. Because I live, you will live also. 20 At that day you will know that I am in My Father, and you in Me, and I in you. 21 He who has My commandments and keeps them, it is he who loves Me. And he who loves Me will be loved by My Father, and I will love him and manifest Myself to him. Epistle 1 Cor 4.9-16 9 For I think that God has displayed us, the apostles, last, as men condemned to death; for we have been made a spectacle to the world, both to angels and to men. 10 We are fools for Christ's sake, but you are wise in Christ! We are weak, but you are strong! You are distinguished, but we are dishonored! 11 To the present hour we both hunger and thirst, and we are poorly clothed, and beaten, and homeless. 12 And we labor, working with our own hands. Being reviled, we bless; being persecuted, we endure; 13 being defamed, we entreat. We have been made as the filth of the world, the offscouring of all things until now. 14 I do not write these things to shame you, but as my beloved children I warn you. 15 For though you might have ten thousand instructors in Christ, yet you do not have many fathers; for in Christ Jesus I have begotten you through the gospel. 16 Therefore I urge you, imitate me. Gospel Matthew 13.54-58 54 When He had come to His own country, He taught them in their synagogue, so that they were astonished and said, "Where did this Man get this wisdom and these mighty works? 55 Is this not the carpenter's son? Is not His mother called Mary? And His brothers James, Joses, Simon, and Judas? 56 And His sisters, are they not all with us? Where then did this Man get all these things? 57 So they were offended at Him. But Jesus said to them, "A prophet is not without honor except in his own country and in his own house." 58 Now He did not do many mighty works there because of their unbelief. Lord have mercy on us and save us Amen |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
Remember your end, and you will not sin
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O Lord, bless I have been amazed that some are utterly in doubt as to whether or not the Holy Virgin is able to be called the Mother of God. For if our Lord Jesus Christ is God, how should the Holy Virgin who bore him not be the Mother of God? St. Cyril of Alexandriav Sunday of the Fathers of the 1st Council The heresiarch Arius was a Libyan by race and a proto presbyter of the Church of Alexandria. In 315, he began to blaspheme against the Son and Word of God, saying that He is not true God, consubstantial with the Father, but is rather work and creation, alien to the essence and glory of the Father and that there was a time when Нe was not. This frightful blasphemy shook the faithful of Alexandria. Alexander, his Archbishop, after trying in vain to correct him through admonitions, cut him off from communion and finally, in a local council, deposed him in the year 321. Yet neither did the blasphemer wish to be corrected, nor did he cease sowing the deadly tares of his heretical teachings; but writing to the bishops of other cities, Arius and his followers requested that his doctrine be examined, and if it were unsound, that the correct teaching be declared to him. By this means, his heresy became universally known and won many supporters so the whole Church was soon in an uproar. Therefore, moved by divine zeal, the first Christian Sovereign, Saint Constantine the Great, the equal to the Apostles, summoned the renowned First Ecumenical Council in Nicaea, a city of Bithynia. It was there that the shepherds and teachers of the Church of Christ gathered from all regions in the year 325. All of them, with one mouth and one voice, declared that the Son and Word of God are one in essence with the Father, true God of true God. They composed the holy Symbol of Faith up to the seventh article (since the remainder, beginning with "And in the Holy Spirit," was completed by the Second Ecumenical Council). Thus they anathematized the impious Arius of evil belief and those of like mind with him and cut them off as rotten members from the whole body of the faithful. Therefore, recognizing the divine Fathers as heralds of the Faith after the divine Apostles, the Church of Christ has appointed this present Sunday for their annual commemoration, in thanksgiving and unto the glory of God, unto their praise and honor, and unto the strengthening of the true Faith. Sts. Cyril (869) and Methodius (885), Equals to the Apostles, First Teachers of the Slavs Saints Cyril and Methodius were brothers from Thessalonica, of distinguished and wealthy parents, Leo and Maria. The elder brother Methodius spent ten years as an officer among the Macedonian Slavs and thus learned the Slavic language. After that, Methodius withdrew to Mount Olympus and dedicated himself to monastic asceticism. It was here that Cyril (Constantine) later joined him. When the king of the Khazars, Kagan, requested preachers of the Christian Faith from Emperor Michael III, these two brothers were found and sent among the Khazars by command of the emperor. Converting King Kagan to the Christian Faith, they baptized him along with a great number of his chief assistants and an even greater number of the people. After some time they returned to Constantinople, where they compiled the Sla- vonic alphabet consisting of thirty-eight letters. They then proceeded to translate ecclesiastical books from Greek into Slavonic. At the request of Prince Rastislav, they traveled to Moravia, where they spread and con- firmed the sacred Faith and made more copies of the books, distributing them to the priests to teach the youth. At the request of the pope, Cyril traveled to Rome. There he became ill and died, on February 14, 867. Then Methodius returned to Moravia and labored to strengthen the Christian Faith among the Slavs until his death. Following his death (he reposed in the Lord on April 6, 885) his disciples, the Five Followers, with St. Clement the bishop at their head, crossed the Danube River and traveled south into Macedonia. There, from Ohrid, they continued their labor among the Slavs, which Cyril and Methodius had begun in the north. Hieromartyr Mocius, Priest of Amphipolis in Macedonia (295) St. Nicodemus, Archbishop of Peć (Serbia) (1325) Commemoration of the Founding of Constantinople (330) St. Cathan of Bute, Scotland (6th c.) St. Asaph, Bishop of Llanelwy, North Wales (ca. 600) Equal-to-the-Apostles Rostislav, Prince of Greater Moravia (870) St. Mayeul, Abbot, of Cluny (994) St. Sophronius, Recluse of the Kiev Caves (13thc.) New Martyrs Olympia, Abbess, and Euphrosyne, Nun, of Mytilene (1235) Hieromartyr Joseph, Metropolitan of Astrakhan (1672) Martyr Acacius of Lower Moesia New Martyrs Dioscorus the New and Argyrus, of Thessalonica (1806) St. Theophylactus, Bishop of Stavropol and Ekaterinodar (1872) New Hieromartyr Alexander (Petrovsky), Archbishop of Kharkov (1940) Blessed Christesias, called Christopher, of Gareji, Georgia (1771) Holy Martyr Dioscorides, who died by the sword during the persecution of Decian New Hieromartyr Michael Belorossov, Archpriest (1920) Epistle Acts 20.16-18, 28-36 16 For Paul had decided to sail past Ephesus, so that he would not have to spend time in Asia; for he was hurrying to be at Jerusalem, if possible, on the Day of Pentecost. 17 From Miletus he sent to Ephesus and called for the elders of the church. 18 And when they had come to him, he said to them: "You know, from the first day that I came to Asia, in what manner I always lived among you, 28 Therefore take heed to yourselves and to all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which Не purchased with His own blood. 29 For I know this, that after my departure savage wolves will come in among you, not sparing the flock. 30 Also from among yourselves men will rise up, speaking perverse things, to draw away the disciples after themselves. 31 Therefore watch, and remember that for three years did not cease to warn everyone night and day with tears. 32 So now, brethren, I commend you to God and to the word of His grace, which is able to build you up and give you an inheritance among all those who are sanctified. 33 I have coveted no one's silver or gold or apparel. 34 Yes, you yourselves know that these hands have provided for my necessities, and for those who were with me. 35 I have shown you in every way, by laboring like this, that you must support the weak. And remember the words of the Lord Jesus, that He said, 'It is more blessed to give than to receive. 36 And when he had said these things, he knelt down and prayed with them all. Note 20:16 That Paul desired to be with the other apostles in Jerusalem for Pentecost shows that a liturgical calendar based on sacred days was already being kept in the early Church. In that tradition, the Orthodox Church to this day keeps a cal- endar of special feasts, fasts, and celebrations (see 18:21 and note). 20:28 Blood in biblical language signifies life. Christ shed His own blood on the Cross to redeem His people and establish His Church. 20:29-32 Because trials come from both outside (v. 29) and inside (v. 30) the Church, the only protection is with God Himself (v. 32). It is in God and not in man that the Church is sustained and thrives. 20:33-35 While St. Paul teaches the clergy should be supported materially by the faithful (1Co 9:1–23), he has not required this for himself from the commu- nities he established. This allowed Paul to preach all the more freely and took away any opportunity for others to question his motives (compare with Neh 5:14–19; 13:10–13). The quotation from Christ (v. 35) is not recorded in the four Gospels (see Jn 21:25). Gospel John 17.1-13 1 Jesus spoke these words, lifted up His eyes to heaven, and said: "Father, the hour has come. Glorify Your Son, that Your Son also may glorify You, 2 as You have given Him authority over all flesh, that He should give eternal life to as many as You have given Him. 3 And this is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent. 4 I have glorified You on the earth. I have finished the work which You have given Me to do. 5 And now, O Father, glorify Me together with Yourself, with the glory which I had with You before the world was. 6 I have manifested Your name to the men whom You have given Me out of the world. They were Yours, You gave them to Me, and they have kept Your word. 7 Now they have known that all things which You have given Me are from You. 8 For I have given to them the words which You have given Me; and they have received them, and have known surely that I came forth from You; and they have believed that You sent Me. 9 I pray for them. I do not pray for the world but for those whom You have given Me, for they are Yours. 10 And all Mine are Yours, and Yours are Mine, and I am glorified in them. 11 Now I am no longer in the world, but these are in the world, and I come to You. Holy Father, keep through Your name those whom You have given Me, that they may be one as We are. 12 While I was with them in the world, I kept them in Your name. Those whom You gave Me I have kept; and none of them is lost except the son of perdition, that the Scripture might be fulfilled. 13 But now I come to You, and these things I speak in the world, that they may have My joy fulfilled in themselves. Note 17:3 The knowledge of the only true God is far more than intellectual under- standing. It is participation in His divine life and in communion with Him. Thus, eternal life is an ongoing, loving knowledge of God in Christ and the Holy Spirit. 17:4 Christ's work can never be separated from who He is. This verse is a state- ment each believer can make at the end of life, no matter how long or short that life may be. 17:6 The men whom You have given Me are the apostles. They are the ones through whom God's word comes to us. This handing down of God's word to successive generations is called apostolic tradition. Isaiah prophesied that in the days of the Messiah, the knowledge of the Name of God would be revealed (Is 52:6). Your name: In the OT times, the phrase "the Name" was reverently used as a substitute for God's actual Name "Yahweh," which was too sacred to pronounce. The fuller revelation of the Name was given to those who believe in Christ, for Christ manifested the Name not only by declaring the Father, but by being the very presence of God and sharing the Name with Him. 17:9 Christ first prayed for Himself (vv. 1-5) and secondly for them, the apostles (vv. 6–19). Only then does He pray for those whom You have given Me-all who will come to believe in Him (vv. 20–26). Here the world is the portion of humanity in rebellion against God, those who prefer darkness to His light. 17:11 Holy Father is echoed in the eucharistic prayer of Didache 10:2: "We give you thanks, Holy Father, for Your holy name which You have made to dwell in our hearts." 17:12 The son of perdition ("destruction") is Judas Iscariot (6:70, 71). OТ proph- ecy alludes to Judas (Ps 40:10; 108:2–13; Zec 11:12, 13), and Judas becomes a type for all who will fall away in the last days (see 2Th 2:3, where "son of perdi- tion" refers to the Antichrist). Epistle Heb 7.26-8.2 26 For such a High Priest was fitting for us, who is holy, harmless, undefiled, separate from sinners, and has become higher than the heavens; 27 who does not need daily, as those high priests, to offer up sacrifices, first for His own sins and then for the people's, for this He did once for all when He offered up Himself. 28 For the law appoints as high priests men who have weakness, but the word of the oath, which came after the law, appoints the Son who has been perfected forever. 1 Now this is the main point of the things we are saying: We have such a High Priest, who is seated at the right hand of the throne of the Majesty in the heavens, 2 a Minister of the sanctuary and of the true tabernacle which the Lord erected, and not man. Gospel Matt 5.14-19 14 You are the light of the world. A city that is set on a hill cannot be hidden. 15 Nor do they light a lamp and put it under a basket, but on a lampstand, and it gives light to all who are in the house. 16 Let your light so shine before men, that they may see your good works and glorify your Father in heaven. 17 Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill. 18 For assuredly, I say to you, till heaven and earth pass away, one jot or one tittle will by no means pass from the law till all is fulfilled. 19 Whoever therefore breaks one of the least of these commandments, and teaches men so, shall be called least in the kingdom of heaven; but whoever does and teaches them, he shall be called great in the kingdom of heaven. Note 5:16 Christian virtues have both a personal and a public function, for our virtue can bring others to glorify the Father. 5:17 Jesus fulfills the Law in Himself, in His words, and in His actions by: (1) performing God's will in all its fullness (3:15); (2) transgressing none of the precepts of the Law (Jn 8:46; 14:30); (3) declaring the perfect fulfillment of the Law, which He was about to deliver to them; (4) granting righteousness-the goal of the Law-to us (Rom 3:31; 8:3, 4; 10:4). He fulfills the Prophets by both being and carrying out what they foretold. 5:18 Assuredly (Gr. amen) means "truly," or "confirmed," or "so be it." Jesus uses it as a solemn affirmation, a form of oath. Christ's use of this word at the beginning of certain proclamations (rather than at the end) is unique and authoritative: He declares His words affirmed before they are even spoken. Ajot (Gr. iota) is the smallest letter in the Greek alphabet; a tittle is the smallest stroke in certain Hebrew letters. Thus, the whole of the Law is affirmed as the foundation of Christ's new teaching. All is fulfilled refers to the Passion and Res- urrection of Christ. 5:19 Righteousness according to the Law is a unified whole. The observance of all the least commandments is to observe the whole Law, while the violation of the least commandment is considered a violation of the whole Law. REFLECTION In the Saracen encampment they asked St. Cyril: "How can Chris- tians wage war and at the same time keep Christ's commandment to pray to God for their enemies?" To this, St. Cyril replied: "If two com- mandments were written in one law and given to men for fulfilling, which man would be a better follower of the law: the one who ful- filled one commandment or the one who fulfilled both?" The Saracens replied: "Undoubtedly, he who fulfills both commandments." St. Cyril continued: "Christ our God commands us to pray to God for those who persecute us and even to do good to them, but He also said to us, Greater love hath no man than this, that a man lay down his life for his friends (John 15:13). That is why we bear the insults that our enemies cast at us individually and why we pray to God for them. However, as a society, we defend one another and lay down our lives, so that you would not en- slave our brethren, would not enslave their souls with their bodies, and would not destroy them in both body and soul." HOMILY on the irresistible will of God I say to myself, I will not mention Him, I will speak in His name no more. But then it becomes like fire burning in my heart, shut up in my bones; I grow weary holding it in, I cannot endure it (Jeremiah 20:9). If anyone still doubts that God spoke through the prophets, let him read this confession of the great prophet Jeremiah, and let him doubt no more. The prophet confesses that he had decided not to speak any- more in the name of the Lord. Why? Because so few paid attention to his word. If anyone heeded his word, the prophet endured reproach and derision daily (Jeremiah 20:8). But when he decided to remain silent, did he in fact remain silent? No, he could not: I grow weary holding it in, I cannot endure it! He was pressed by the irresistible power of the Spirit of God to speak, and he had to speak. Therefore, it is not the affair of the prophet whether he is going to speak or not: that is the affair of the All-powerful Spirit of God. The prophet is merely the chosen vessel of the All-powerful Spirit of God. All of Holy Scripture is written thus: not according to the will of man but according to the will of God, and not ac- cording to the mind of man but according to the mind of God. How is the word of God felt when it enters the prophet from the Spirit of God? This the great Jeremiah explains from his personal experi- ence: It becomes like fire burning in my heart, shut up in my bones. That is, it is an inspiration from the All-powerful Spirit of God. Under such irresistible internal pressure-like the pressure of fire shut up in the bones-holy men of God did their writing. And many of them cried out: I grow weary holding it in, I cannot endure it anymore. Who will oppose the Spirit of God without punishment and destruction? Who will with- stand Him when He wills to say or do something? O my brethren, the action of God the Holy Spirit is irresistible! O All-powerful Spirit of God, direct us irresistibly on the path of salvation. To Thee be glory and praise forever. Amen. |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
Remember your end, and you will not sin
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O Lord, bless When you begin to read or listen to the Holy Scriptures, pray to God thus: "Lord Jesus Christ, open the ears and eyes of my heart so that I may hear Thy words and understand them, and may fulfill Thy will." Always pray to God like this, that He might illumine your mind and open to you the power of His words. St. Ephraim the Syrian Saints Saint Epiphanius, Bishop of Cyprus Epiphanius was a Jew by birth, but, seeing the power of Christian Faith, he was baptized along with his sister Callithrope. At the age of twenty-six, he was tonsured a monk in the Monastery of St. Hilarion. Later, he established a separate monastery, where he became famed throughout all of Palestine and Egypt because of his asceticism, spiritual wisdom and miracle-working. Fleeing the glory of men, Epiphanius withdrew to Egypt. On the way, he met the great Paphnutius, who predicted that he would become bishop on the island of Cyprus. Indeed, by divine providence, after many years Epiphanius arrived on Cyprus. There he was unexpectedly chosen as bishop. At the age of sixty, he became the bishop of Salamis and, as such, governed the Church of God for fifty-five years. He lived a total of 115 years on this earth and then rested from this life, so as to live eternally in the Kingdom of Christ. Before his death, he was summoned to Constantinople by Emperor Arcadius and his wife Eudoxia to an assembly of bishops, which, according to the wish of the emperor and the empress, should have condemned St. John Chrysostom. Arriving in Constantinople, Epiphanius went directly to the palace of the emperor. The emperor and empress detained him for a long while trying to persuade him to declare against Chrysostom. The citizens and Chrysostom heard that Epiphanius had agreed with the emperor against Chrysostom. That is why Chrysostom wrote him a letter: "Brother Epiphanius, I heard that you advised the emperor that I should be exiled; know that you will never see your throne again." To this, Epiphanius replied: "O suffering John, withstand insults; know that you will never reach the place to which you are exiled." And both prophecies of these saints were quickly fulfilled. Not wanting to agree in any way with the emperor on the exile of Chrysostom, Epiphanius secretly boarded a ship and departed for Cyprus, but he died on the ship. The emperor banished Chrysostom to Armenia, but the saint died en route. St. Epiphanius reposed in the year 403. Among the many works of St. Epiphanius, the most famous is The Medicine Chest [Panarion], in which eighty heresies are listed and refuted. St. Germanus, Patriarch of Constantinople (740) Holy Martyr Pancras (Pancratius) (304) St. Sabinus, Archbishop of Cyprus (5th c.) St. Polybius of Cyprus, Bishop of Rinokyr in Egypt (5th c.) St. Philip of Agira, Sicily (5th c.) St. Theodore of Cythera, Monk (922) New Martyr John of Serres (15th-16th c.) St. Dionysius (1633) and St. Anthony (Medvedev) (1877), Archimandrites, of St. Sergius Lavra New Martyr John of Wallachia, at Constantinople (1662) Glorification (1913) of St. Hermogenes, Patriarch of Moscow and All Russia (1612) New Martyr Athanasia (Lepeshkin), Abbess of the Smolensk Hodigitria Convent Near Moscow (1931) Synaxis of the Saints of the Sofroniev-Molchensk Monastery (Ukraine): Archimandrite Theodosius (Maslov), Hieromonk Serapion, Monk Sophronius (Batovrin), and Novice Sergius (Tikhonov), Fool-for-Christ Epistle Acts 21.8-14 8 On the next day we who were Paul's companions departed and came to Caesarea, and entered the house of Philip the evangelist, who was one of the seven, and stayed with him. 9 Now this man had four virgin daughters who prophesied. 10 And as we stayed many days, a certain prophet named Agabus came down from Judea. 11 When he had come to us, he took Paul's belt, bound his own hands and feet, and said, "Thus says the Holy Spirit, 'So shall the Jews at Jerusalem bind the man who owns this belt, and deliver him into the hands of the Gentiles.'" 12 Now when we heard these things, both we and those from that place pleaded with him not to go up to Jerusalem. 13 Then Paul answered, "What do you mean by weeping and breaking my heart? For I am ready not only to be bound, but also to die at Jerusalem for the name of the Lord Jesus." 14 So when he would not be persuaded, we ceased, saying, "The will of the Lord be done." Note 21:8 We: See note at 16:10. This Philip the evangelist is one of the seven dea- cons whose selection was recorded in 6:5, not the apostle of the twelve. 16:10 The use of we indicates that Luke (the author of Acts) has joined Paul, Silas, and Timothy in Troas. This is the first of several uses of we in Acts, indicating that Luke was an eyewitness to many of the events he recorded. 21:9 Prophecy is the gift of the Holy Spirit to speak the will of God authorita- tively. This gift is given to both men and women (see 1Co 11:4, 5), and many holy women were prophets, including Miriam (Ex 15:20, 21), Deborah (Jdg 4:4), Huldah (4Kg 22:14), Isaiah's wife (Is 8:3), the Virgin Mary (Lk 1:46-55), and Anna (Lk 2:36-38). 21:10, 11 This same Agabus is mentioned in 11:28. Here he prophesies in the style of the OT prophets, using an ordinary object to illustrate his message (see Is 20:2; Jer 13:1). Gospel John 14.27-15.7 27 Peace I leave with you, My peace I give to you; not as the world gives do I give to you. Let not your heart be troubled, neither let it be afraid. 28 You have heard Me say to you, 'I am going away and coming back to you.' If you loved Me, you would rejoice because I said, 'I am going to the Father, for My Father is greater than I. 29 And now I have told you before it comes, that when it does come to pass, you may believe. 30 I will no longer talk much with you, for the ruler of this world is coming, and he has nothing in Me. 31 But that the world may know that I love the Father, 1 and as the Father gave Me commandment, so I do. Arise, let us go from here. I am the true vine, and My Father is the vinedresser. 2 Every branch in Me that does not bear fruit He takes away; and every branch that bears fruit He prunes, that it may bear more fruit. 3 You are already clean because of the word which I have spoken to you. 4 Abide in Me, and I in you. As the branch cannot bear fruit of itself, unless it abides in the vine, neither can you, unless you abide in Me. 5 I am the vine, you are the branches. He who abides in Me, and I in him, bears much fruit; for without Me you can do nothing. 6 If anyone does not abide in Me, he is cast out as a branch and is withered; and they gather them and throw them into the fire, and they are burned. 7 If you abide in Me, and My words abide in you, you will ask what you desire, and it shall be done for you. Note 14:27 Peace was the customary Jewish word of both greeting and farewell. Per- fect peace is brought by Christ, who reconciles humanity to God (Eph 2:14). Peace is part of the traditional greeting of Christians to each other (Rom 1:7; 1Co 1:3), and the greeting "Peace be to all" is offered many times during the liturgical services of the Church. 14:28 My Father is greater than I does not mean greater in nature or essence, for the Father and the Son share one divine nature. Nor does it mean the Son is created, for the Son is begotten from all eternity. Rather, it means that the Father, as the Fountainhead of the Trinity, is the eternal cause of the Son. 14:29 Before it comes refers to our Lord's Passion. Telling these events before- hand strengthened the disciples' faith. 14:30 The ruler of this world is the devil, who dominates the realm of those who do not love Christ or keep His commandments. Jesus said the devil has nothing in Me because there can be no compromise between Christ or His followers and the devil. Jesus became Man, but was never stained with sin. 14:31 Arise, let us go from here: Christ takes His disciples to another room or location to complete His discourse in order to gain their undivided attention. According to St. John Chrysostom, their current location was susceptible to intrusions, and the disciples were likely to be distracted from fear. 15:1–6 The vine is a symbol of Israel (Is 5:1-7; Jer 2:21). In contrast to dis- obedient and unfruitful Israel, our Lord calls Himself the true vine, which together with the branches constitutes a new and fruitful people of God: the Church. At the Divine Liturgy, the bishop prays that the Lord will visit and confirm the vineyard, the local body of Christ, which He planted with His own right hand (Ps 79:15, 16). To abide in this vine is to abide in Christ and His Church. The figure of the vine and the branches shows (1) our union with Christ is intimate and real; (2) life flows from the vine to the branches-abiding in Christ is dynamic and vitalizing; and (3) the fruit we bear is both good works and mission (v.16; 17:18). HYMN OF PRAISE Saint Epiphanius Epiphanius, follower of Christ, With bread and water is fed. By the power of Christ he performs miracles; Like thunder he destroys heresies; Soldier of Truth, pillar of Orthodoxy. At death he leaves this testament: "Extinguish the vile thirst for money, Never envy the rich man, Do not hate and do not slander, And avoid every heresy. Drive away all foul thoughts as if they were serpents, For they make unbelievers out of believers. Keep your mind sober, bound to God, For an unsober man is the devil's booty. Pray to God for me, a sinner. With your whole life, glorify God!" REFLECTION St. Clement of Alexandria tells of a horrible custom among the barbarians. He says that when they capture their enemy, they tie him alive to the corpse of a dead man and leave them bound together so that the living and dead rot together. If only it could be said: "Thank God that this barbarian custom is past!" In essence it has not passed, but reigns today in full force. Everyone who ties his living spirit to flesh deadened by barbarian passions is the same as the one who ties a living man to a corpse and leaves them both to decay. HOMILY on how men in prosperity do not listen to the Law of God I spoke to you in your prosperity; but you said: "I will not hear" (Jeremiah 22:21). The Lord of Hosts raised this complaint against Jehoiakim the King of Judah, and against the people of Judea. Are not these words valid even today when they are spoken to our people and to almost every one of us individually? When we feel ourselves prosperous, we leave God in the shadows and relegate His words to oblivion. However, as soon as misfortune encompasses us with its dark wings, we turn to God and cry out to Him for help. In misfortune, the commandments of God seem to us as sweet as honey, but in prosperity they seem as bitter as medicine. Is not, therefore, misfortune better than prosper- ity? Is not misfortune in which we seek God more salvific than pros- perity in which we forget God? O earth, earth, earth! Hear the words of the Lord! (Jeremiah 22:29), cries out the true prophet of God. Man is the earth; the word of the Lord is life planted in that earth. Will the earth prefer to remain without the living crops and be cursed, or will it nurse the crops en- trusted to it and be blessed? Oh, how ugly is a barren, waterlogged and fruitless field, and how beautiful is a cultivated field covered with rich crops! And you are both the one and the other field, O man. Choose-death or life! No householder values a field at all if it does not bear a crop. Is it possible that God is less intelligent than ordinary house- holders, and gives value to a field that fails to bear fruit of every seed sown on it? What will become of the man who, in his prosperity, does not listen to the words of God? And he shall be buried with the burial of an ass (Jeremiah 22:19). Thus spoke the prophet to King Jehoiakim, and his words were fulfilled. When the Chaldeans captured Jerusalem, they killed Jehoiakim. They dragged his body beyond the gates of the city and left it to the dogs. And so the fate of the disobedient king became that of an ass. O man, O earth! Hear the timely word of the Lord, so that the anger of the Householder does not pour out on you as on a barren field, and that your end not be truly like that of an ass. O long-suffering Lord, save us from stoniness of heart and darkness of mind-those two bitter diseases-the miserable consequences of those hours of life which men call prosperous. Save and have mercy on us, O Lord of Hosts! To Thee be glory and praise forever. Amen. |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
Remember your end, and you will not sin
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We know and are convinced that falling away from the Church, whether into schism, heresy, or sectarianism, is complete perdition and spiritual death. For us there is no Christianity outside of the Church. If Christ established the Church, and the Church is His Body, then to be cut off from His Body is to die. St. Hilarion Troitsky Saints Holy Martyr Glyceria and Her Jailer Martyr Laodicius, at Heraclea (138) Glyceria was the daughter of a Roman governor. Becoming impoverished after her father's death, Glyceria settled in Trajanopolis in Thrace. During the reign of the wicked Emperor Antoninus, Glyceria was taken to offer sacrifices to the idol of Zeus. She traced the sign of the Cross on her forehead, and when the Prefect Sabinus asked where her lamp was (all of them carried lamps in their hands), Glyceria pointed to the Cross on her forehead and said: "This is my lamp." As a result of her prayer, lightning struck the idol and smashed it to pieces. The prefect became angry and ordered her to be flogged and imprisoned. He sealed the doors to the prison, determined to starve the virgin to death. However, an angel of God appeared to Glyceria and supplied heavenly food to her. After some time, when the prefect thought that the virgin must have died from hunger, he opened the doors of the prison and was astonished to see her healthy, radiant, and joyful. Witnessing this miracle, Laodicius, the jailer, confessed to Christ the Lord and was immediately beheaded. Afterward, Glyceria was thrown into a fiery furnace but remained unharmed by the fire. Standing in the midst of the fire and remembering the miracle of the three youths in the Babylonian furnace, Glyceria praised the Lord. Finally, she was thrown to the lions. While praying to God, this holy virgin gave up her soul to the Lord, for whom she had bravely endured many tortures. She suffered honorably in the year 177. Healing myrrh flowed from her relics, which healed the sick of the gravest diseases. Holy Martyr Alexander of Rome (298) Venerable John, Euthymius, George and Gabriel of Iveron Monastery (Mount Athos) St. Servatius, First Bishop of Maastricht (384) St. Pausicacius, Bishop of Synnada (606) Sts. Sergius the Confessor, his Wife Irene and Children, of Constantinople (ca. 842) St. Euthymius, Patriarch of Jerusalem (1084) Commemoration of the Monks of Iveron Monastery Martyred by the Latins in the 13th century St. Macarius, Abbot, of Glushitsa Monastery (Vologda) (1480) Righteous Virgin Glyceria of Novgorod (1522) Translation of the Relics (1688) of Hiero-Martyr Macarius of Kanev, Archimandrite, of Obruch and Pinsk (1678) St. Euphrosynus of Iveron (18th c.) New Hieromartyrs Basil Sokolov, Christopher Nadezhdin, and Alexander Zaozersky, archpriests, and Macarius (Telegin), Hieromonk, and Martyr Sergius Tikhomirov, of Moscow (1922) Synaxis of the 103 New Martyrs of Cherkassy (1930s) Greek cal.: St. Nicephorus, Priest, of the Monastery of Ephapsios Memory of St. Gamaliel, Doctor of the Law Memory of St. Polybe, Bishop of Rhinocoroura Epistle Acts 21.26-32 26 Then Paul took the men, and the next day, having been purified with them, entered the temple to announce the expiration of the days of purification, at which time an offering should be made for each one of them. 27 Now when the seven days were almost ended, the Jews from Asia, seeing him in the temple, stirred up the whole crowd and laid hands on him, 28 crying out, "Men of Israel, help! This is the man who teaches all men everywhere against the people, the law, and this place; and furthermore he also brought Greeks into the temple and has defiled this holy place." 29 (For they had previously seen Trophimus the Ephesian with him in the city, whom they supposed that Paul had brought into the temple.) 30 And all the city was disturbed; and the people ran together, seized Paul, and dragged him out of the temple; and immediately the doors were shut. 31 Now as they were seeking to kill him, news came to the commander of the garrison that all Jerusalem was in an uproar. 32 He immediately took soldiers and centurions, and ran down to them. And when they saw the commander and the soldiers, they stopped beating Paul. Note 21:28 For a Gentile to enter prohibited precincts of the temple area was a ser- ious offense punishable by death. 21:31 Since Jerusalem is under Roman occupation, disturbances like this were held in check here by the Roman commander. Gospel John 16.2-13 2 They will put you out of the synagogues; yes, the time is coming that whoever kills you will think that he offers God service. 3 And these things they will do to you because they have not known the Father nor Me. 4 But these things I have told you, that when the time comes, you may remember that I told you of them. And these things I did not say to you at the beginning, because I was with you. 5 But now I go away to Him who sent Me, and none of you asks Me, 'Where are You going?' 6 But because I have said these things to you, sorrow has filled your heart. 7 Nevertheless I tell you the truth. It is to your advantage that I go away; for if I do not go away, the Helper will not come to you; but if I depart, I will send Him to you. 8 And when He has come, He will convict the world of sin, and of righteousness, and of judgment: 9 of sin, because they do not believe in Me; 10 of righteousness, because I go to My Father and you see Me no more; 11 of judgment, because the ruler of this world is judged. 12 I still have many things to say to you, but you cannot bear them now. 13 However, when He, the Spirit of truth, has come, Не will guide you into all truth; for He will not speak on His own authority, but whatever He hears He will speak; and He will tell you things to come. Note 16:6 Sorrow here means "extreme grief leading to des- pondency or despair," which is a sinful passion. "Great is the tyranny of despondency" (JohnChr). This sin is con- stantly referred to in the writings of the Desert Fathers. When the world persecutes the believer or when God seems to be absent, Christians are called to fight against this despondency, taking comfort from the presence of the Holy Spirit (vv. 5-15). 16:7 Helper: See note at 14:16. 14:16 Helper (Gr. parakletos) refers to the Holy Spirit. This title also means "Comforter," "Counselor," and "Advocate." 16:8–11 Through the illumination brought by the Holy Spirit, the world will be convicted, that is, proven wrong. It will be convicted concerning (1) its sin, the ultimate of which is denying Jesus Christ; (2) righteousness (v.10), which it failed to accept from Christ with faith and thanksgiving; and (3) judgment (v. 11), for all who reject Christ will receive the same penalty that Satan, the ruler of this world, has already received (see Mt 25:41). 16:13 Веcause the Holy Spirit is the Spirit of truth, and because this Spirit abides in the Church, the Church is the guardian of all truth. HOMILY on how God uses unbelievers to punish believers Nebuchadnezzar, the king of Babylon, My servant (Jeremiah 25:9). Is this not a hard saying? Who can be nourished by it? A pagan king, an idolatrous king, called by the Lord, "My servant!" If a servant of God is one who knows the true God and adheres to the Law of God, how then can one be a servant of God who neither knows the true God nor adheres to the Law of God? Indeed, the true servant of God is he who knows the true God and who keeps the Law of God. However, when he to whom God has given the knowledge of Himself and His law turns knowledge into ignorance and law into lawlessness, then God takes as His servant him who does not know Him, so as to punish the apostate. For an apostate from God is worse than a pagan, and an apostate from the Law of God is lower than a born idolater. Therefore, when Israel, as the ancient Church of God, alienated itself from God and the Law of God, God chose Nebuchadnezzar as His servant to punish Israel, the apostate. Therefore, when the Christian peoples in Asia and Africa through numerous heresies alienated themselves from God, God took as His servants the Arabs, to punish the Christians and bring them to their senses. And when the Christian peoples in the Balkans alienated them- selves from God and God's law, God invited the Turks as His servants to punish the apostates, so that through chastisement they would come to their senses. Whenever the faithful alienate themselves from God, God makes a whip out of the unbelievers to bring the believers to their senses. And, as the faithful consciously and willingly turn away from God, so the unbelievers unconsciously and unwillingly become servants of God: the whip of God. But God takes the unbelievers only temporarily into His service against the believers. For the same Lord says of the land of Nebuchad- nezzar that He will visit it for its lawlessness and make it a perpetual desolation (Jeremiah 25:12). Then He will find a servant against His ser- vant. For God did not take the Babylonians for His servants because of their goodness and faith, but rather because of Israel's wickedness and unbelief. Righteous Lord, help us by Thy Most-high Spirit to always adhere to Thee, the One True God, and to Thine own saving Law. To Thee be glory and praise forever. Amen. |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
Remember your end, and you will not sin
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O Lord, bless If God is slow in answering your request, or if you ask but do not promptly receive anything, do not be upset, for you are not wiser than God. St. Isaac of Syria The Holy Martyr Isidore During the reign of Decius, Isidore was taken by force into military service from the island of Chios. From childhood Isidore adhered to the Christian Faith and spent his entire life in fasting, prayer and good works. But when in the army Isidore declared himself a Christian, the commander seized him, demanded an explanation, and urged him to deny Christ and offer sacrifices to the idols. The saint replied: "Even if you kill my body, you have no authority over my soul. I possess the True, Living God, Jesus Christ, Who lives in me now and after my death. He will be with me, and I am in Him and will remain in Him, and I will never cease to confess His holy name as long as my soul is in my body." First, the commander ordered that Isidore be whipped with bullwhips, and after that they cut out his tongue. Even without his tongue, Isidore, by the Spirit of God, spoke and confessed the name of Christ. Meanwhile, the punishment of God came upon the com- mander, who suddenly became mute. Finally, the mute commander gave the sign to behead Isidore. Isidore was elated at this sentence. After praising God, he went to the scaffold, where he was beheaded in the year 251. His companion, Ammon, buried his body and then also suffered and received the martyr's wreath. Venerable Serapion the Sindonite, Monk, of Egypt (5th c.) Blessed Isidore the Fool-for-Christ and Wonderworker, of Rostov (1474) Holy Martyr Maximus, under Decius (250) St. Aprunculus, Bishop of Langres, later of Clermont (ca. 488) Hieromartyr Therapontus, Bishop of Cyprus (632) St. Nicetas, Recluse of the Kiev Caves, Bishop of Novgorod (1108) St. Leontius, Patriarch of Jerusalem (1184) New Martyr Mark of Crete, at Smyrna (1643) New Martyr Raiko-John of Shumena, Bulgaria (1802) St. Andrew, Abbot of the Holy Trinity-St. Raphael Monastery (Tyumen) (1820) Uncovering of the Relics (1846) of St. Tikhon, Bishop of Voronezh, Wonderworker of Zadonsk (1783) New Hiero-Confessor Matthew, Hieromonk, of Yaransk (1927) Greek cal.: Sts. Alexander, Barbarus, and Acolythus, Martyred at the Church of Holy Peace by the Sea, in Constantinople New Hieromartyr Peter Rojdestvine, Archpriest (1939) Epistle Acts 23.1-11 1 Then Paul, looking earnestly at the council, said, "Men and brethren, I have lived in all good conscience before God until this day." 2 And the high priest Ananias commanded those who stood by him to strike him on the mouth. 3 Then Paul said to him, "God will strike you, you whitewashed wall! For you sit to judge me according to the law, and do you command me to be struck contrary to the law?" 4 And those who stood by said, "Do you revile God's high priest?" 5 Then Paul said, "I did not know, brethren, that he was the high priest; for it is written, 'You shall not speak evil of a ruler of your people.' " 6 But when Paul perceived that one part were Sadducees and the other Pharisees, he cried out in the council, "Men and brethren, I am a Pharisee, the son of a Pharisee; concerning the hope and resurrection of the dead I am being judged!" 7 And when he had said this, a dissension arose between the Pharisees and the Sadducees; and the assembly was divided. 8 For Sadducees say that there is no resurrection-and no angel or spirit; but the Pharisees confess both. 9 Then there arose a loud outcry. And the scribes of the Pharisees' party arose and protested, saying, "We find no evil in this man; but if a spirit or an angel has spoken to him, let us not fight against God." 10 Now when there arose a great dissension, the commander, fearing lest Paul might be pulled to pieces by them, commanded the soldiers to go down and take him by force from among them, and bring him into the barracks. 11 But the following night the Lord stood by him and said, "Be of good cheer, Paul; for as you have testified for Me in Jerusalem, so you must also bear witness at Rome." Note 23:1 This council is the Jewish Sanhedrin, the highest Jewish governing body. 23:2 Ananias was high priest during AD 47–59. He was a hard and violent man who was later assassinated by his own people at the start of the Jewish war against the Romans (AD 70). Paul has thus far said nothing offensive to the Jews, and St. John Chrysostom calls the order to strike Paul "shameless" and without cause. 23:3-5 Paul accuses Ananias of the ultimate hypocrisy: violating the Law while posing as one who judges according to the Law. Paul nevertheless shows great respect for the holy office of the high priest even though the officeholder himself was contemptible. 23:6 Knowing that his interrogators will not hear him impartially, Paul in- tentionally divides the council against itself by bringing up the heart of the Christian faith: the resurrection of the dead. 23:8 The Pharisees confess both: Why is the word both used when three things are mentioned? According to St. John Chrysostom, angel and spirit refer to one entity or concept. Thus both refers to belief in the resurrection and belief in a realm of angels or spirits. 23:11 Paul receives comfort from the Lord in the face of the impending plot on his life (vv. 12-16), and a prophecy of both his preaching and his subsequent death at Rome. For the word witness can also refer to martyrdom. Gospel John 16.15-23 15 All things that the Father has are Mine. Therefore said that He will take of Mine and declare it to you. |16 A little while, and you will not see Me; and again a little while, and you will see Me, because I go to the Father. 17 Then some of His disciples said among themselves, "What is this that He says to us, 'A little while, and you will not see Me; and again a little while, and you will see Me'; and, 'because I go to the Father'?" 18 They said therefore, "What is this that He says, 'A little while'? We do not know what He is saying." 19 Now Jesus knew that they desired to ask Him, and He said to them, "Are you inquiring among yourselves about what I said, 'A little while, and you will not see Me; and again a little while, and you will see Me'? 20 Most assuredly, I say to you that you will weep and lament, but the world will rejoice; and you will be sorrowful, but your sorrow will be turned into joy. 21 A woman, when she is in labor, has sorrow because her hour has come; but as soon as she has given birth to the child, she no longer remembers the anguish, for joy that a human being has been born into the world. 22 Therefore you now have sorrow; but I will see you again and your heart will rejoice, and your joy no one will take from you. 23 And in that day you will ask Me nothing. Most assuredly, I say to you, whatever you ask the Father in My name He will give you. Note 16:16 The first little while refers to Christ's arrest, death, and burial. The seс- ond is His time in the tomb until His Resurrection. 16:21 No longer remembers does not imply the faithful are to forget the Pas- sion and Cross of Christ, any more than a woman "forgets"labor. Rather, we now see these sufferings in light of the victory of the Resurrection, and this victory transfigures our perception of sufferings. Christ's victory allows us to rejoice in anguish because of the infinitely greater good that comes from it (Rom 5:3–5; Php 3:10). REFLECTION A sin that serves as a scandal to others is a twofold sin. A wise man strives neither to scandalize anyone nor to lead anyone into sin by his sinful example. St. Ambrose praised such sagacity in the Emperor Valentian, who died at an early age, citing these examples from his life: "Hearing that he was spoken of throughout Rome as a passion- ate hunter and a lover of wild beasts-which in reality he was not- and how this passion was distracting him from his duties of state, the emperor immediately ordered that all the wild beasts in his preserve be slain. Again, upon hearing how certain malicious people spread the rumor that he ate lunch early (wanting by this to make him out to be a glutton), the emperor imposed a strict fast on himself both privately and publicly. At public meals, he was rarely seen to place a morsel of food in his mouth. And again, when his sisters disputed with a certain man over some property, the emperor, even though he had the right to judge the dispute, directed the case to the open court so that he would not be accused of partiality." Indeed, with great fear, this pious em- peror upheld the words of the Lord: Woe to him who shall offend one of these little ones (Matthew 18:6). HOMILY on Christ as the Branch of David In those days, and at that time, will I cause the Branch of Righteousness to grow up unto David; and He shall execute judgment and righteousness in the land (Jeremiah 33:15). With these words, the Holy Prophet Jeremiah prophesied the com- ing of the Holy Savior of the world from the line of David. The Branch of Righteousness is Jesus Christ Himself. These words could not have referred to anyone else, since, at the time of the Lord Jesus' coming, a prince of the lineage of David no longer sat on the throne at Jerusa- lem but rather a foreigner, Herod the Idumean. Nor from then until today has there been any other prominent branch of David, either as a worldly ruler or as a spiritual ruler. At the time of the Nativity of Christ, there were but a few people from the tribe of David, and they were unknown and impoverished. Among these were the Most-holy Virgin and the righteous elder, Joseph the carpenter. It is clear, therefore, that for the thousand years after this prophecy was spoken, no other majestic branch from the lineage of David appeared, except the Lord Jesus. This becomes more clear from the following words: As the host of heaven cannot be numbered, neither the sand of the sea meas- ured: so will I multiply the seed of David My servant, and the Levites that minister to Me (Jeremiah 33:22). These words could only apply to the spiritual descendants of David through Christ the Lord, that is, to Christians. For only the number of Christians (and not the physical descendants of David, of whom there are not any at all) during these twenty centuries can be measured with the stars in the heavens and with the sand in the sea. O my brethren, let us rejoice that we Christians are among this countless number of God's people, among the greatest people in the history of the world, both as to numbers and as to character. Let us rejoice even more that we belong to that divine Branch of David, Who by His Blood redeemed us from the stranger, adopted us and made us heirs and co-heirs of the Eternal Kingdom. O All-good Lord, Thou hast redeemed us prodigal sons from contemptible humiliation and hunger, and hast made us sons of the Kingdom. To Thee be glory and praise forever. Amen. |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
Remember your end, and you will not sin
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O Lord, bless He who is master of possessions, is the slave of passions. Do not estimate gold and silver only as possessions, but all things thou possess for the sake of the desire of thy will. St. Isaac the Syrian Saints Venerable Pachomius the Great, Founder of Coenobitic Monasticism (346) Pachomius was born in Egypt and was a pagan in his youth. As a soldier, he fought alongside Emperor Constantine in battle against Maxentius. After that, he learned of the One God from Christians, and witnessing their devout life, he was baptized. He withdrew to the Thebaid desert, to the famous ascetic Palamon, with whom he practiced the ascetic life for ten years. Then, at a place called Tabennisi, an angel appeared to him in the robes of a schemamonk and gave him a board upon which the rule for a cenobitic monastery was written. The angel ordered him to establish such a monastery in that place, prophesying to him that to this monastery, many monks would come for the sake of the salvation of their souls. Heeding the angel of God, Pachomius began to build many cells, even though no one was at that place except his brother John and himself. When his brother criticized him for building unnecessary cells, Pachomius said to him that he was following the command of God without regard as to who would come to live there and when. Soon, many men, moved by the Spirit of God, gathered at that place and began to live a life of asceticism according to the Rule of Pachomius, which he had received from the angel. As the number of monks increased, Pachomius gradually established six more monasteries. The number of his disciples amounted to about seven thousand. St. Anthony is considered the founder of the eremitic life, and St. Pachomius of the monastic, cenobitic way of life. The humility, love of labor, and abstinence of this Holy Father were and remain rare examples for imitation by a vast number of monks. St. Pachomius worked numerous miracles, but he also endured numerous temptations from demons and men. He served men as both a father and a brother. He inspired many to follow the path to salvation and directed many on the path to truth. He was and remains a great light of the Church and a great witness to the truth and righteousness of Christ. He died peacefully in the year 348 in the seventy-fourth year of his earthly life. The Church has included many of his disciples in the ranks of the saints, such as Theodore, Job, Paphnutius, Pecusius, Athenodorus, Eponichus, Sorus, Psois, Dionysius, Psentaesis, and others. St. Achilles, Bishop of Larissa (330) Venerable Silvanus Seven Apostolic Men: Sts. Torquatus, Ctesiphon, Indaletius, Hesychius, Secundus, Euphrasius and Caecilius, in Spain (1st c.) St. Dymphna, Martyr, of Geel, Flanders (7th c.) St. Barbarus the Myrrh-Gusher, of Greece (9thc.) St. Hallvard of Husaby, Norway (1043) St. Isaiah, Bishop and Wonderworker of Rostov (1090) St. Isaiah, Wonderworker, of the Kiev Caves (1115) St. Andrew the Hermit, of Mt. Kalana, Epirus (13th c.) St. Pachomius, Abbot, of Nerekhta (1384) St. Euphrosynus (Eleazar), Abbot and Wonderworker, of Pskov, and His Disciple St. Serapion (1481) Holy Martyrdom of Crown Prince Demetrius of Moscow (1591) St. Arethas of Valaam and Verkhoturye (1903) New Hiero-Martyrs Pachomius, Archbishop of Chernigov (1938), his Brother Abercius, Archbishop of Zhitomir (1937), their Father Priest Nicholas Kedrov (1936), and their Brother-in-Law Priest Vladimir Zagarsky (1937) St. Panigyrius the Wonderworker Epistle Acts 25.13-19 13 And after some days King Agrippa and Bernice came to Caesarea to greet Festus. 14 When they had been there many days, Festus laid Paul's case before the king, saying: "There is a certain man left a prisoner by Felix, 15 about whom the chief priests and the elders of the Jews informed me, when I was in Jerusalem, asking for a judgment against him. 16 To them I answered, 'It is not the custom of the Romans to deliver any man to destruction before the accused meets the accusers face to face, and has opportunity to answer for himself concerning the charge against him. 17 Therefore when they had come together, without any delay, the next day I sat on the judgment seat and commanded the man to be brought in. 18 When the accusers stood up, they brought no accusation against him of such things as I supposed, 19 but had some questions against him about their own religion and about a certain Jesus, who had died, whom Paul affirmed to be alive. Note 25:13 King Agrippa is Herod Agrippa II, ruler of Galilee. He is the son of Herod Agrippa I (12:1-23), who beheaded James and imprisoned Peter, and a grandson of Herod the Great (Mt 2:1), who slaughtered the infants in Bethle- hem. Bernice is Agrippa's sister. 25:18 As I supposed: Because of the turmoil and the pressure being placed on him by the whole Jewish council, Festus assumed that Paul must have com- mitted some staggering crimes. Gospel John 16.23-33 23 And in that day you will ask Me nothing. Most assuredly, I say to you, whatever you ask the Father in My name He will give you. 24 Until now you have asked nothing in My name. Ask, and you will receive, that your joy may be full. 25 These things I have spoken to you in figurative language; but the time is coming when I will no longer speak to you in figurative language, but I will tell you plainly about the Father. 26 In that day you will ask in My name, and I do not say to you that I shall pray the Father for you; 27 for the Father Himself loves you, because you have loved Me, and have believed that I came forth from God. 28 I came forth from the Father and have come into the world. Again, I leave the world and go to the Father. 29 His disciples said to Him, "See, now You are speaking plainly, and using no figure of speech! 30 Now we are sure that You know all things, and have no need that anyone should question You. By this we believe that You came forth from God. 31 Jesus answered them, "Do you now believe? 32 Indeed the hour is coming, yes, has now come, that you will be scattered, each to his own, and will leave Me alone. And yet I am not alone, because the Father is with Me. 33 These things I have spoken to you, that in Me you may have peace. In the world you will have tribulation; but be of good cheer, I have overcome the world. Note 16:25 The time when Christ would speak plainly about the Father was during the 40 days following the Resurrection (Acts 1:3). 16:26–28 We know prayer is offered in the name of God the Father, for Christ taught us to pray that way (Mt 6:9), and He Himself prayed to the Father (11:41; 12:28; 17:1). In Christ, we have direct access to the Father, and thus we pray in the name of the Son as well (see note at 14:13, 14). After Pentecost, we learn the Holy Spirit Himself "makes intercession for us" (Rom 8:26), and we are instructed to pray always "in the Spirit" (Eph 6:18). There- fore, as Orthodox Christians, we pray continually and with confidence to all three Persons of the Trinity, "in the name of the Father, and the Son, and the Holy Spirit." HYMN OF PRAISE The Venerable Pachomius the Great With the Spirit of God, Pachomius burns; With the angels, Pachomius speaks. Around him the monks gather; Like candles, they all stand before God. One day, the knocker sounded; The Abba's sister came to see the Abba. For many years she had not seen him. Let him appear; why does he hide himself from her? The gatekeeper brings the message to the Abba, And the Abba gives him greetings to take to her: "I, my sister, wish you every good fortune, But I will not come to see you. I once bade farewell to the world And renounced everything in the world. My sister, renounce it yourself. Hurry, Sister, dedicate yourself to God. What can the world give you, except the grave? Christ will crown you with life. Worldly pleasures are illusionary dreams; Asleep with these dreams, a person is fattened; But when he is awakened, he feels hungry, And in another dream he is robbed by the adversary, And roars for food like a hungry lion. Cry out and shout for true Bread. Christ hears all who call upon Him And gives Living Bread to the hungry. That is real-all else is a daydream. Outside Christ, there is no hoping." The sister heard and began to weep; Her brother's counsel she quickly obeyed. HOMILY on the prophesied and actual destruction of the idols of Egypt And the houses of the gods of the Egyptians shall burn with fire (Jeremiah 43:13). Who will burn them? Nebuchadnezzar the king of Babylon, My servant, said the Lord (Jeremiah 25:9). This prophecy came true. Nebu- chadnezzar conquered Egypt and by fire destroyed the houses of the false gods, the idols of the Egyptians. He burned them but he did not destroy them forever. For after that came the destruction of Babylon, again according to the prophecy of the holy Prophet Jeremiah, and Babylon became and remains to this day heaps, a dwelling place for dragons, an astonishment and a hissing, without an inhabitant (Jeremiah 51:37). But there is a tradition, recorded by St. Epiphanius of Cyprus, that there remained another prophecy of Jeremiah about the final de- struction of the idols of Egypt: "All the idols will fall," says this proph- ecy, "and all that is made by hands will be destroyed at the time when a Virgin Mother comes here with a young Child, Who was born in a cave and placed in a manger." This prophecy was preserved by the pagan priests themselves, who from the time of Jeremiah introduced the custom of depicting the Virgin as she reclines on a bed and her young Child wrapped in swaddling clothes lying in a manger. Nebuchadnezzar, the servant, was able by God's permission to cut down evil, but not to pluck it out by the roots. Sheared evil, like sheared grass, grows again. When the Lord came to earth, He plucked out evil by the roots. Nebuchadnezzar, the servant, burned the tem- ples and the idols, but the temples were rebuilt and new idols were made, for they were not plucked out from the souls of men. When the Lord came and began His reign in the souls of the Egyptians, the temples and idols fell forever. So it was the same with the disobedient Jews who waged war against God. Nebuchadnezzar, the servant, took them into bondage for seventy years, and the offended Lord scattered them throughout the world, where many of them find themselves in dispersion today even after two thousand years. This scattering of the Jewish people throughout the world was clearly prophesied by Jeremiah. Thus, time justified the prophet of God in all his words. O All-seeing Lord, grant us that we adhere to the words of Thy true prophet. To Thee be glory and praise forever. Amen. |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
Remember your end, and you will not sin
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O Lord, bess There is no sin which cannot be pardoned except that one which lacks repentance, and there is no gift which is not augmented save that which remains without acknowledgement. For the portion of the fool is small in his eyes. St. Isaac the Syrian Saints Venerable Theodore the Sanctified, (368) Disciple of St. Pachomius the Great Theodore was a disciple of St. Pachomius. He was born and raised a pagan, but as a young man he came to the knowledge of the true Faith and was baptized. Learning of St. Pachomius, Theodore secretly fled from his parents' home to Pachomius's monastery. St. Pachomius tonsured him a monk and loved him for his extraordinary zeal and obedience. When his mother arrived to summon him back home, Theodore did not want even to appear before her. Instead, he prayed that God would enlighten her with the truth. Indeed, not only did her son not return home but she herself did not return home. Seeing a nearby convent that was under the spiritual direction of Pachomius's sister, she entered it and was tonsured a nun. After some time, Paphnutius, Theodore's brother, also came to the monastery and was tonsured as a monk. In time, the Bishop of Panopolis called St. Pachomius to establish a monastery for those who desired the monastic life. Pachomius took Theodore with him and entrusted him with the duty of establishing this new monastery. After the death of Pachomius, Theodore became the Abbot of all of Pachomius's monasteries and lived to a ripe old age. Theodore lived a life pleasing to God, directing many monks on the road to salvation. He reposed peacefully and took up his habitation in the Kingdom of Eternal Light in the year 368. Blessed Virgin Musa of Rome (5th c.) St. Nicholas I Mysticus, Patriarch of Constantinople (925) Holy New Martyr Nicholas of Metsovo, at Trikala (1617) Venerable Martyrs of the Monastery of St. Sabbas the Sanctified (614) Hieromartyr Alexander, Bishop of Jerusalem (ca. 250) Holy Martyrs Vitus (Guy), Modestus, and Crescentia, at Lucania (ca. 303) Hieromartyrs Abdiesus, Bishop of Beth-Kashar, and Abdas, Bishop of Kashkar, with them 16 Priests, 9 Deacons, 6 Monks, and 7 Virgins, in Persia (ca. 418) St. Bardas, Founder of the Monastery of the Forerunner in Petra, Constantinople (5th-6th c.) St. Brendan the Voyager, Abbot of Clonfert (ca. 577) Holy Martyr Peter of Blachernae (ca. 761) St. Thomas I, Patriarch of Jerusalem (820) St. George II, Bishop of Mytilene (842) Sts. Cassian (1537) and Lawrence (1548), Abbots, of Komel Monastery (Vologda) Uncovering of the Relics (1545) of St. Ephraim, Founder of Perekom Monastery (Novgorod) (1492) New Hieromartyr Theodore, Bishop of Vrsac at Banat, Serbia (1594) St. Matthew the Wonderworker, Hieromonk, of Yaransk (1927) New Martyr Vukasin of Klepats in Hercegovina (1941) Greek cal.: Martyrs Symeon, Isaac, and Bachthisoes, of Persia (339) Holy Martyr Papylinus, slain by the sword St Neadios the Wonderworker Epistle Acts 27.1-44 1 And when it was decided that we should sail to Italy, they delivered Paul and some other prisoners to one named Julius, a centurion of the Augustan Regiment. 2 So, entering a ship of Adramyttium, we put to sea, meaning to sail along the coasts of Asia. Aristarchus, a Macedonian of Thessalonica, was with us. 3 And the next day we landed at Sidon. And Julius treated Paul kindly and gave him liberty to go to his friends and receive care. 4 When we had put to sea from there, we sailed under the shelter of Cyprus, because the winds were contrary. 5 And when we had sailed over the sea which is off Cilicia and Pamphylia, we came to Myra, a city of Lycia. 6 There the centurion found an Alexandrian ship sailing to Italy, and he put us on board. 7 When we had sailed slowly many days, and arrived with difficulty off Cnidus, the wind not permitting us to proceed, we sailed under the shelter of Crete off Salmone. 8 Passing it with difficulty, we came to a place called Fair Havens, near the city of Lasea. 9 Now when much time had been spent, and sailing was now dangerous because the Fast was already over, Paul advised them, 10 saying, "Men, I perceive that this voyage will end with disaster and much loss, not only of the cargo and ship, but also our lives." 11 Nevertheless the centurion was more persuaded by the helmsman and the owner of the ship than by the things spoken by Paul. 12 And because the harbor was not suitable to winter in, the majority advised to set sail from there also, if by any means they could reach Phoenix, a harbor of Crete opening toward the southwest and northwest, and winter there. 13 When the south wind blew softly, supposing that they had obtained their desire, putting out to sea, they sailed close by Crete. 14 But not long after, a tempestuous head wind arose, called Euroclydon. 15 So when the ship was caught, and could not head into the wind, we let her drive. 16 And running under the shelter of an island called Clauda, we secured the skiff with difficulty. 17 When they had taken it on board, they used cables to undergird the ship; and fearing lest they should run aground on the Syrtis Sands, they struck sail and so were driven. 18 And because we were exceedingly tempest-tossed, the next day they lightened the ship. 19 On the third day we threw the ship's tackle overboard with our own hands. 20 Now when neither sun nor stars appeared for many days, and no small tempest beat on us, all hope that we would be saved was finally given up. 21 But after long abstinence from food, then Paul stood in the midst of them and said, "Men, you should have listened to me, and not have sailed from Crete and incurred this disaster and loss. 22 And now I urge you to take heart, for there will be no loss of life among you, but only of the ship. 23 For there stood by me this night an angel of the God to whom I belong and whom I serve, 24 saying, 'Do not be afraid, Paul; you must be brought before Caesar; and indeed God has granted you all those who sail with you.' 25 Therefore take heart, men, for I believe God that it will be just as it was told me. 26 However, we must run aground on a certain island. 27 Now when the fourteenth night had come, as we were driven up and down in the Adriatic Sea, about midnight the sailors sensed that they were drawing near some land. 28 And they took soundings and found it to be twenty fathoms; and when they had gone a little farther, they took soundings again and found it to be fifteen fathoms. 29 Then, fearing lest we should run aground on the rocks, they dropped four anchors from the stern, and prayed for day to come. 30 And as the sailors were seeking to escape from the ship, when they had let down the skiff into the sea, under pretense of putting out anchors from the prow, 31 Paul said to the centurion and the soldiers, "Unless these men stay in the ship, you cannot be saved." 32 Then the soldiers cut away the ropes of the skiff and let it fall off. 33 And as day was about to dawn, Paul implored them all to take food, saying, "Today is the fourteenth day you have waited and continued without food, and eaten nothing. 34 Therefore I urge you to take nourishment, for this is for your survival, since not a hair will fall from the head of any of you. 35 And when he had said these things, he took bread and gave thanks to God in the presence of them all; and when he had broken it he began to eat. 36 Then they were all encouraged, and also took food themselves. 37 And in all we were two hundred and seventy-six persons on the ship. 38 So when they had eaten enough, they lightened the ship and threw out the wheat into the sea. 39 When it was day, they did not recognize the land; but they observed a bay with a beach, onto which they planned to run the ship if possible. 40 And they let go the anchors and left them in the sea, meanwhile loosing the rudder ropes; and they 41 hoisted the mainsail to the wind and made for shore. But striking a place where two seas met, they ran the ship aground; and the prow stuck fast and remained immovable, but the stern was being broken up by the violence of the waves. 42 And the soldiers' plan was to kill the prisoners, lest any of them should swim away and escape. 43 But the centurion, wanting to save Paul, kept them from their purpose, and commanded that those who could swim should jump overboard first and get to land, 44 and the rest, some on boards and some on parts of the ship. And so it was that they all escaped safely to land. Note 27:2 We: See note at 16:10. 16:10 The use of we indicates that Luke (the author of Acts) has joined Paul, Silas, and Timothy in Troas. This is the first of several uses of we in Acts, indicating that Luke was an eyewitness to many of the events he recorded. 27:3 The term friends here refers to other Christian believers. 27:9 The Fast refers to the Day of Atonement (Yom Kippur), which falls in late September or early October. 27:10 I perceive: Paul gave a personal opinion (rather than a prophecy), in con- trast to the professional opinion of the helmsman (v. 11), so that the others would listen to him later when the ship was being torn up (vv. 21-25). The fact that the voyage did not result in the loss of lives does not mean that Paul was wrong; rather, it indicates that if the natural order of things had not been superseded, men would have died. Instead, God intervenes, and the people are spared (vv. 30-34). 27:16 The skiff: A small boat or dinghy pulled by the ship, which could be used for expeditions to land. 27:17 The Syrtis Sands: A sandbank on the north coast of North Africa. 27:18 Lightened the ship means throwing the most expendable cargo over- board to compensate for having taken on water in a storm. 27:31 Since Paul's earlier words had proven true (see v. 10 and note), the cen- turion was now inclined to trust Paul, resulting in all the people on board being saved. 27:35 Paul's actions express both the Jewish and Christian practice of giving thanks to God before a meal. This expression of thanks in the midst of a terrible storm teaches us to be thankful to God even when circumstances ap- pear hopeless. It also helped those on the ship to have confidence in Paul and to be more inclined to listen to him. Note the high level of trust they placed in Paul, for even though there were so many people (v. 37), they threw out the rest of the food based on his words. 27:41-44 According to St. John Chrysostom, the destruction of the ship serves several purposes. It shows: (1) the severity of the danger, and thus the power of Paul's prophecy (v. 22); (2) that people are ultimately to depend on God rather than earthly things, for God saved the men when the ship was unable to; and (3) the importance of having holy people dwell among us, for they guide us to safety according to the will of God. Gospel John 17.18-26 18 As You sent Me into the world, I also have sent them into the world. 19 And for their sakes I sanctify Myself, that they also may be sanctified by the truth. 20 I do not pray for these alone, but also for those who will believe in Me through their word; 21 that they all may be one, as You, Father, are in Me, and I in You; that they also may be one in Us, that the world may believe that You sent Me. 22 And the glory which You gave Me I have given them, that they may be one just as We are one: 23 I in them, and You in Me; that they may be made perfect in one, and that the world may know that You have sent Me, and have loved them as You have loved Me. 24 Father, I desire that they also whom You gave Me may be with Me where I am, that they may behold My glory which You have given Me; for You loved Me before the foundation of the world. 25 O righteous Father! The world has not known You, but I have known You; and these have known that You sent Me. 26 And I have declared to them Your name, and will declare it, that the love with which You loved Me may be in them, and I in them. Note 17:20 Those who will believe: The Church in every generation participates in the life and glory of the Trinity. Christians enjoy two kinds of unity: with God and with one another, the latter being rooted in the former. 17:26 The ultimate goal of Christ's prayer, and indeed of life itself, is for the love of the Father to dwell in each person. HOMILY on the appearance of the prophet Jeremiah from the other world This done, in like manner there appeared a man with gray hairs and exceeding glorious, who was of a wonderful and excellent majesty. Then Onias answered, saying, "This is a lover of the brethren, who prays much for the people and for the holy city, to wit, Jeremiah the prophet of God" (II Maccabees 15:13–14). This was the vision seen by the courageous Judas Maccabees. The first to appear to him from the other world was Onias the high priest, and after that the holy Prophet Jeremiah. Just as the apostles saw Moses and Elias in glory on Mount Tabor, so at one time Judas Macca- bees saw the Prophet Jeremiah in glory. Even before the risen Christ, then, the merciful God did not leave men without proof of life after death. In Christian times, however, those proofs are without number and without end. Whoever, even after all of this, doubts life after death, remains under the curse of his sin as under a tombstone. As dead things cannot see the light of day, neither can he see the life that is, and of which there is no end. But behold how the Prophet Jeremiah is crowned with glory in the other life! Gray hairs and exceeding glorious! Around him was a certain indescribable dignity, a certain bright aureole, a certain inexpressible pleasure and beauty. He was dragged and beaten by the men to whom he had imparted the will of God, was a captive in prison and a martyr in a fetid hole, was derided as a liar, was tried as a traitor, and finally was stoned to death as a transgressor. However, the judgment of sinners is one thing, and the judgment of God is another. The most humiliated among men became crowned with angelic glory before God. And yet, behold how heaven names one whom the earth called false, a traitor and a transgressor! Lover of the brethren: this is what heaven called him. Lover of the brethren, who prays much for the people. Finally, see how the saints in heaven pray to God for us! Not sleeping, they pray for us while we are asleep; not eating, they pray for us while we are eating-and over-eating; not sinning, they pray for us while we are sinning. O brethren, let us be ashamed before so many of our sin- cere friends. Let us be ashamed, let us be ashamed of so many prayers for us by the saints, and let us join with their prayers. O Lord All- wonderful, forgive us our sinful slothfulness and dullness. To Thee be glory and praise forever. Amen. |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
Remember your end, and you will not sin
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Originally Posted By Marie: Our lay catechist does a four session intro to Orthodoxy class each summer. She's got 20 people signed up. |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
|
Originally Posted By Anastasios: That might be a good project for youtube Originally Posted By Anastasios: Originally Posted By Marie: Our lay catechist does a four session intro to Orthodoxy class each summer. She's got 20 people signed up. A former parishioner attends a parish in the Milwaukee area. The priest from that parish asked if the class could live streamed (we stream our services), but we've had issues with internet due to the building project, so it's not been working well. Catechist has no desire to take to YT. |
Remember your end, and you will not sin
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Have confidence in the compassion of our Creator. Reflect well on what you are now doing, and keep before you the things you have done. Lift up your eyes to the overflowing compassion of heaven, and while He waits for you, draw near in tears to our merciful Judge. Having before your mind that He is a Just Judge, do not take your sins lightly; and having also in mind that He is compassionate, do not despair. The God-Man gives man confidence before God. St. Gregory the Great |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
Remember your end, and you will not sin
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Forgive me; it's a very busy day. Here are today's scripture readings if you want to open your Bible and keep the story going Epistle Acts 28.1-31 Gospel John 21.15-25 Epistle 1 Thessalonians 4.13-17 Gospel John 5.24-30 Epistle 1 Corinthians 15.47-57 Gospel John 6.35-39 Glory to God for all things |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
Remember your end, and you will not sin
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Love is manifested not only through the distribution of one's possessions, but even moreso through the spreading of the word of God and helpful deeds. St. Maximus the Confessor Holy Pentecost After the Saviour's Ascension into the Heavens, the eleven Apostles and the rest of His disciples, the God-loving women who followed after Him from the beginning, His Mother, the most holy Virgin Mary, and His brethren-all together about 120 souls returned from the Mount of Olives to Jerusalem. Upon entering the house where they gathered, they went into the upper room, and there they persevered in prayer and supplication, awaiting the coming of the Holy Spirit, as their Divine Teacher had promised them. Meanwhile, they chose Matthias, who was elected to take the place of Judas among the Apostles. Thus, on this day, the seventh Sunday of Pascha, the tenth day after the Ascension, and the fiftieth day after Pascha, at the third hour of the day from the rising of the sun, there suddenly came a sound from Heaven, as when a mighty wind blows. It filled the whole house where the Apostles and the rest with them were gathered. Immediately after the sound, tongues of fire appeared that divided and rested upon each one's head. Filled with the Spirit, all those present began speaking not in their native tongue but in other tongues and dialects, as the Holy Spirit instructed them. The multitudes that had come together from various places for the Feast, most of whom were Jews by race and religion, were called Parthians, Medes, Elamites, and so forth, according to the places where they dwelt. Though they spoke many different tongues, they were present in Jerusalem by divine dispensation. When they heard that sound coming from Heaven, where the disciples of Christ were gathered, they all ran together to learn what had taken place. But they were confounded when they came and heard the Apostles speaking in their own tongues. Marveling at this, they said one to another, "Behold, are not all these which speak Galileans? And how hear we every man in our own tongue, wherein we were born?" But others mocked the wonder and said that the Apostles were drunken because of their foolishness and excess of evil. Then Peter stood up with the eleven, and raising his voice, spoke to all the people, proving that that which had taken place was not drunkenness, but the fulfillment of God's promise that had been spoken by the Prophet Joel: "And it shall come to pass in the last days, that I shall pour out of My Spirit upon all flesh, and your sons and daughters shall prophesy" (Joel 2:28). He preached Jesus of Nazareth unto them, proving in many ways that He is Christ the Lord, Whom the Jews crucified but God raised from the dead. On hearing Peter's teaching, many were smitten with compunction and received the word. Thus, they were baptized, and on that day, about three thousand souls were added to the Faith of Christ. Such, therefore, are the reasons for today's Feast: the coming of the All-holy Spirit into the world, the completion of the Lord Jesus Christ's promise, and the fulfillment of the hope of the sacred disciples, which we celebrate today. This is the final Feast of the great mystery and dispensation of God's incarnation. On this last, and great, and saving day of Pentecost, the Apostles of the Saviour, who were unlearned fishermen, made wise now of a sudden by the Holy Spirit, clearly and with divine authority spoke the heavenly doctrines. They became heralds of the truth and teachers of the whole world. On this day, they were ordained and began their apostleship, of which the salvation of those three thousand souls in one day was the comely and marvelous first fruit. Some erroneously hold that Pentecost is the "birthday of the Church." But this is not true, for the teaching of the holy Fathers is that the Church existed before all other things. In the second vision of The Shepherd of Hermas, we read: "Now brethren, a revelation was made unto me in my sleep by a youth of exceeding fair form, who said to me, 'Whom thinkest thou the aged woman, from whom thou receivedst the book, to be?' I say, 'The Sibyl.' 'Thou art wrong,' saith he, 'she is not.' 'Who then is she?' I say. 'The Church,' saith he. I said unto him, 'Wherefore then is she aged?' 'Because,' saith he, 'she was created before all things; therefore is she aged, and for her sake the world was framed." Saint Gregory the Theologian also speaks of "the Church of Christ... both before Christ and after Christ" (PG 35:1108-9). Saint Epiphanius of Cyprus writes, "The Catholic Church, which exists from the ages, is revealed most clearly in the incarnate advent of Christ" (PG 42:640). Saint John Damascene observes, "The Holy Catholic Church of God, therefore, is the assembly of the holy Fathers, Patriarchs, Prophets, Apostles, Evangelists, and Martyrs who have been from the very beginning, to whom were added all the nations who believed with one accord" (PG 96, 1357c). According to Saint Gregory the Theologian, "The Prophets established the Church, the Apostles conjoined it, and the Evangelists set it in order" (PG 35, 589 A). The Church existed from the creation of the Angels, for the Angels came into existence before the creation of the world, and they have always been members of the Church. Saint Clement, Bishop of Rome, says in his second Epistle to the Corinthians that the Church "was created before the sun and moon" and a little further on, "The Church existeth not now for the first time, but hath been from the beginning" (II Cor. 14). That which came to pass at Pentecost, then, was the ordination of the Apostles, the commencement of the apostolic preaching to the nations, and the inauguration of the priesthood of the new Israel. Saint Cyril of Alexandria says that "Our Lord Jesus Christ herein ordained the instructors and teachers of the world and the stewards of His divine Mysteries ... showing together with the dignity of Apostleship, the incomparable glory of the authority given them ... Revealing them to be splendid with the great dignity of the Apostleship and showing them forth as both stewards and priests of the divine altars... they became fit to initiate others through the enlightening guidance of the Holy Spirit" (PG 74, 708-712). Saint Gregory Palamas says, "Now, therefore... the Holy Spirit descended ... showing the Disciples to be supernal luminaries ... and the distributed grace of the Divine Spirit came through the ordination of the Apostles upon their successors" (Homily 24, 10). And Saint Sophronius, Bishop of Jerusalem, writes, "After the visitation of the Comforter, the Apostles became high priests" (PG 87, 3981B). Therefore, together with the baptism of the Holy Spirit which came upon them who were present in the upper chamber, which the Lord had foretold as recorded in the Acts, "ye shall be baptized with the Holy Spirit, not many days hence" (Acts 1:5), the Apostles were also appointed and raised to the high priestly rank, according to Saint John Chrysostom (PG 60, 21). On this day commenced the celebration of the Holy Eucharist by which we become "partakers of the Divine Nature" (II Peter 1:4). For before Pentecost, it is said of the Apostles and disciples only that they abode in "prayer and supplication" (Acts 1:14); it is only after the coming of the Holy Spirit that they persevered in the "breaking of bread," that is, the communion of the Holy Mysteries-" and in prayer" (Acts 2:42). Therefore, the Feast of holy Pentecost determined the beginning of the priesthood of grace, not the beginning of the Church. Henceforth, the Apostles proclaimed the good tidings "in country and town," preaching and baptizing and appointing shepherds, imparting the priesthood to them whom they judged were worthy to minister, as Saint Clement writes in his first Epistle to the Corinthians (I Cor. 42). All foods are allowed during the week following Pentecost. Saints Holy Martyr Theodotus of Ancyra and the Seven Maiden Martyrs: Tecusa, Alexandra, Claudia, Falina (Phaine), Euphrasia, Matrona and Julia (303) Holy Martyrs Peter, Dionysius, Andrew, Paul and Christina (249-251) Holy Martyrs Heraclius, Paulinus and Benedimus, of Athens (250) Holy Martyr Euphrasia of Nicaea (ca. 303) Holy Martyrs Symeon, Isaac, and Bachthisoes, of Persia (339) Hieromartyr Potamon, Bishop of Heraclea (341) Holy Martyrs David and Tarechan, of Georgia (693) St. Macarius (Glukharev), Archimandrite, of the Altai (1847) St. John Gashkevich, Archpriest, of Korma (1917) New Hiero-Martyr Damian Strbac, Jr., Priest, of Grahovo, Serbia (1940s) Greek cal.: St. Stephen the New, Patriarch of Constantinople (893) Greek cal: St. Anastaso of Leukadion Greek cal: St. Martinian, Monk, of the Areovinthus Quarter, Constantinople Holy Martyr Julian Holy Hieromartyr Theodore, Pope of Rome New Hieromartyr Basil Krylov, Priest (1942) John 20:19-23 (Matins Gospel) 19 Then, the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled, for fear of the Jews, Jesus came and stood in the midst, and said to them, "Peace be with you." 20 When He had said this, He showed them His hands and His side. Then the disciples were glad when they saw the Lord. 21 So Jesus said to them again, "Peace to you! As the Father has sent Me, I also send you." 22 And when He had said this, He breathed on them, and said to them, "Receive the Holy Spirit. 23 If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained. Note 20:21–23 Christ commissions the disciples to continue His mission on earth, granting them the Holy Spirit (v. 22) and the authority to forgive the sins of others (v. 23). (See the articles "Ordination" at Acts 6 and "Confession" at 1Jn 1.) Through this direct consecration and through apostolic continuity, Christ's own Priesthood is communicated to the bishops and presbyters of the Church. Acts 2:1-11 (Epistle) 1 When the Day of Pentecost had fully come, they were all with one accord in one place. 2 And suddenly there came a sound from heaven, as of a rushing mighty wind, and it filled the whole house where they were sitting. 3 Then there appeared to them divided tongues, as of fire, and one sat upon each of them. 4 And they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit gave them utterance. 5 And there were dwelling in Jerusalem Jews, devout men, from every nation under heaven. 6 And when this sound occurred, the multitude came together, and were confused, because everyone heard them speak in his own language. 7 Then they were all amazed and marveled, saying to one another, "Look, are not all these who speak Galileans? 8 And how is it that we hear, each in our own language in which we were born? 9 Parthians and Medes and Elamites, those dwelling in Mesopotamia, Judea and Cappadocia, Pontus and Asia, 10 Phrygia and Pamphylia, Egypt and the parts of Libya adjoining Cyrene, visitors from Rome, both Jews and proselytes. 11 Cretans and Arabs-we hear them speaking in our own tongues the wonderful works of God. Note 2:1 The Day of Pentecost, also called the Feast of Weeks in the OT (see Lv 23:16), сomes 50 days after Passover and is a celebration of the first fruits of harvest. As Jesus was crucified at Passover, the events of ch. 2 occur 50 days after His death. On the first Christian Pentecost, the unity of assem- bling with one accord (or purpose) in one place provides the environment in which the Holy Spirit comes to dwell in us. 2:1–11 This passage is read on the Feast of Pentecost (Trinity) Sunday, the seventh Sunday after Pascha (Easter). 2:3 The Holy Spirit coming in the appearance of divided tongues, as of fire fulfills the prophecy of John the Baptist that Christ would "baptize you with the Holy Spirit and fire" (Lk 3:16). This fire is a manifestation of the uncre- ated energy of God. Because God is wholly uncreated, His power or energy is also uncreated. 2:4-8 This is a fulfillment of the prophecy of Joel 3:1 and a divine reversal or recapitulation of the events at the Tower of Babel (Gn 11:1-9). In the account of Babel, pride was shown to possess the awesome power to divide; here, the humble reception of the Holy Spirit is shown to have the overwhelming power to unite, even in diversity. A key lesson of Pentecost is that the people hear the gospel in their own language. John 7:37-52; 8:12 (Gospel) 37 On the last day, that great day of the feast, Jesus stood and cried out, saying, "If anyone thirsts, let him come to Me and drink. 38 He who believes in Me, as the Scripture has said, out of his heart will flow rivers of living water. 39 But this He spoke concerning the Spirit, whom those believing in Him would receive; for the Holy Spirit was not yet given, because Jesus was not yet glorified. 40 Therefore many from the crowd, when they heard this saying, said, "Truly this is the Prophet." 41 Others said, "This is the Christ." But some said, "Will the Christ come out of Galilee? 42 Has not the Scripture said that the Christ comes from the seed of David and from the town of Bethlehem, where David was? 43 So there was a division among the people because of Him. 44 Now some of them wanted to take Him, but no one laid hands on Him. 45 Then the officers came to the chief priests and Pharisees, who said to them, "Why have you not brought Him?" 46 The officers answered, "No man ever spoke like this Man!" 47 Then the Pharisees answered them, "Are you also deceived? 48 Have any of the rulers or the Pharisees believed in Him? 49 But this crowd that does not know the law is accursed. 50 Nicodemus (he who came to Jesus by night, being one of them) said to them, 51 Does our law judge a man before it hears him and knows what he is doing? 52 They answered and said to him, "Are you also from Galilee? Search and look, for no prophet has arisen out of Galilee." 12 Then Jesus spoke to them again, saying, "I am the light of the world. He who follows Me shall not walk in darkness, but have the light of life." Note 7:37–39 The last day, that great day of the feast was the eighth day of the Feast of Tabernacles. The ceremony of the drawing of water (see note for v. 2) provides the context for the Lord's words, "If anyone thirsts, let him come to Me and drink." The living water (v. 38) is the gift of the Holy Spirit (v. 39) and the new life that accompanies this gift. 7:37–52; 8:12 This passage is read on Pentecost (Trinity Sunday), the seventh Sunday after Pascha (Easter). 7:40 The Prophet refers to the expected Messiah, the Savior Moses foretold would come (Dt 18:15-19). 7:41-43 Bethlehem was the town from which the Christ was expected to come (Mic 5:2; see note for v. 27). 7:45–49 The chief priests had sent officers of the temple to arrest Jesus in the middle of the Feast (v. 32). By the time the last day had arrived (v. 37), no arrest had been made, because these officers had been converted by the Lord's teaching. The Pharisees and the scribes who had "witnessed the mir- acles and read the Scriptures derived no benefit" from either. These officers, on the other hand, even though they could claim none of this learning, were "captivated by a single sermon." When the mind is open, "there is no need for long speeches. Truth is like that" (JohnChr). 7:50–52 Nicodemus had spoken with Jesus (3:1-21) and had increased in faith (see note for 3:1, 2). Yet his defense of Christ was still based on our law and was not yet a public profession of faith (see 19:38, 39). According to the law, Jesus must be given a hearing before He can be judged (Ex 23:1; Dt 1:15-17). No prophet has arisen out of Galilee: The Pharisees show their blind hat- red and their ignorance of the Scriptures, for the prophet Jonah came from Galilee, from the town of Gath Hepher, which was only three miles from Nazareth (4Kg 14:25). 8:12 I am the light of the world: Jesus spoke these words in the context of the great lamps being lit at the conclusion of the Feast of Tabernacles (see note at 7:2). Thus He declares Himself to be the fulfillment and the divine object of all celebrations of light. In the Scriptures, God the Father Himself is light (1:4-9; 1Jn 1:5), an attribute He bestows on His followers (Mt 5:14; Php 2:15). Our Lord confirms His claim by performing the great sign of opening the eyes of a man born blind (9:1-7; see especially 9:5). Ordination Sacraments (or mysteries) are holy actions of the Church by which spiritual life is imparted to those receiving them. Ordination, which means "setting in place" or "selection by the outstretched hand," is one of several Orthodox sacra- ments. It is extended specifically to bishops, presbyters (priests), and deacons, and generally to all through Holy Baptism. 1. Bishops. Christ in His ministry ordained or "set in place" the Twelve, as- suring them, "You did not choose Me, but I chose you and appointed you that you should go and bear fruit, and that your fruit should remain" (Jn 15:16). Both the New Testament and the church fathers recognize the Twelve as the first bishops or overseers in the Church. When Judas had fallen away and the disciples were considering his successor, Peter said, "Let another take his office" (Gr. episkopen, lit., "bishopric"; Acts 1:20). This bishopric was given to Matthias (Acts 1:25). The apostles-these first bishops-in turn ordained presbyters and deacons. 2. Deacons. The account of the first ordination of deacons (Acts 6:1-6) is quite detailed. "Seek out from among you seven men of good reputation, full of the Holy Spirit and wisdom," the apostles said, "whom we may appoint [Gr. kathistemi, "to set down or ordain"] over this business" (Acts 6:3). The manner of this appointment is clear: "they laid hands on them" (Acts 6:6). The ordination of deacons in the Orthodox Church takes place in this same manner today, through the laying on of hands by the bishop. 3. Presbyters (Priests). The first account of the ordination of elders or presbyters is in Acts 14:23. The apostles Paul and Barnabas "appointed [lit., "elected by stretching forth the hand"] elders in every church, and prayed with fast- ing," then "commended them to the Lord in whom they had believed." Similarly, Paul reminds his apostolic apprentice, Titus, "For this reason I left you in Crete, that you should set in order the things that are lacking, and appoint [set in place, ordain] elders in every city as I commanded you" (Tts 1:5). The Titus passage brings to mind the first prayer the bishop prays over one being ordained to the Orthodox priesthood: "The grace divine, which always heals that which is weak and completes that which is lacking, elevates through the laying on of my hands this most devout deacon to be priest." The bishop continues to ask God to "fill with the gift of the Holy Spirit this man... that he may be worthy to stand in innocence before Your holy altar, to proclaim the Gospel of Your Kingdom, to minister the word of Your truth, to offer You spiritual gifts and sacrifices, to renew Your people through the laver of regeneration." A dramatic moment in the service of ordination comes when the candidate is led around the altar three times, kissing or venerating the four corners of the altar each time. This symbolizes his marriage to Christ, his death with Christ, and his willingness to serve the Church sacrificially after the example of his Master. Ordination is seen as an eternal appointment, "for the gifts and the calling of God are irrevocable" (Rom 11:29). It is in this spirit that during each Divine Liturgy the priest prays for his bishop that "the Lord God remember him in His Kingdom always, now and ever, and unto ages of ages." Through the sacrament of ordination in His Church, Christ entrusts to the shepherd the very salvation of His people's souls. Confession Perhaps the most misunderstood sacrament of the Christian Church is confes- sion. How did it originate? What role does a priest play? Is there a special pro- cedure for confession? The Scriptures hold answers to these questions. Concerning our sins, God's Word gives a marvelous promise: "If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness" (1:9). The faithful are to bring their sins to God in repentance and receive cleansing and forgiveness. The early Christian community had a specific practice in this regard. People would stand and confess their sins to God in the presence of the whole congregation! Had not Jesus encouraged His followers to walk in the light together, to confront problems corporately, to "tell it to the church" (Mt 18:17)? Thus, James writes, "Confess your trespasses to one another" (Jam 5:16). But as time went on and the Church grew in numbers, strangers came to visit and public confession became more difficult. Out of mercy, priests began to witness confessions of sin privately on behalf of the Church. Jesus gave His disciples the authority to forgive sin. "If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained" (Jn 20:23; see also Mt 16:19). From the beginning, Christians understood that the grace of ordination endowed the shepherd of the flock with the discernment and compassion to speak the words of remission on behalf of Christ regarding the sins of those who confess and turn from sin. For God has promised to re- move sin from us "as far as the east is from the west" (Ps 102:12). "You did not choose Me," Jesus told the Twelve, "but I chose you and appointed [ordained] you" (Jn 15:16). To these same disciples He promised, "It is not you who speak, but the Holy Spirit" (Mk 13:11). Whom God calls, He equips. Paul writes to Timothy, "Stir up the gift of God which is in you through the lay- ing on of my hands" (2Ti 1:6). It is the grace of the Holy Spirit that enables the priest to serve God and the people. Thus, the Church has encouraged her faithful: If you know you have com- mitted a specific sin, do not hide it but confess it before coming to the Holy Eucharist. St. Paul wrote, "Let a man examine himself, and so let him eat of the bread and drink of the cup" (1Co 11:28), and "If we would judge ourselves, we would not be judged" (1Co 11:31). King David learned a lesson regarding his sin that is recorded for our benefit. For about a year, he had hidden his sins of adultery with Bathsheba and the murder of her husband (2Kg 11:1-12:13). Then, confronted by Nathan the prophet, David repented from his heart and confessed his sin in a psalm that is used for general confession to this day (Ps 50). The joy of salvation was restored to him. People ask, "Can't I confess to God privately?" Certainly, though there is no clear biblical basis for it. Even general confession occurs in the Church. In His mercy, God provides the sacrament of confession (more properly called the sac- rament of repentance) to give us deliverance from sin and from what psychologists call denial. It is easy to pray in isolation yet never come clean. It is far more effective to confess aloud to God before a priest and benefit from his guidance and help. Thus, we come before the holy icon of Christ, to whom we confess, and are guided by our spiritual father in a cleansing inventory of our lives. When we tell God all, naming our sins and failures, we hear those glorious words of free- dom that announce Christ's promise of forgiveness of all our sins. We resolve to "go and sin no more" (Jn 8:11). |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
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Blessed Feast There was a national school event in town this past week so we had some Orthodox guests in church today with about 90 in attendance, our Priest announced it was the most we've ever had including Pascha's. That was cool. 
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Put not your trust in princes, in sons of men in whom there is no salvation.
Remember your end, and you will not sin
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Originally Posted By Kalahnikid: Blessed Feast There was a national school event in town this past week so we had some Orthodox guests in church today with about 90 in attendance, our Priest announced it was the most we've ever had including Pascha's. That was cool. We were packed, and had new faces. |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
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Originally Posted By Anastasios: Glory to God We were packed, and had new faces. Originally Posted By Marie: We were packed today, as well. And more than usual stayed for the kneeling vespers. When your parish's began growing in the last 5+ years did it take you and your Priest's by complete surprise? Did you think it was odd? |
Put not your trust in princes, in sons of men in whom there is no salvation.
| We started getting more folks coming after the plague. Part of it was that we began live-streaming services and we’ve gotten a number of new folks from that. I don’t know what my priest thought of it. I was gone a lot in the summer scuba diving for years, so there would be new people whenever I returned to church in the fall. I’ve been at church nearly all Sundays from 2024 so I see the new folks at they’re coming. |
Remember your end, and you will not sin
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Originally Posted By Kalahnikid: When your parish's began growing in the last 5+ years did it take you and your Priest's by complete surprise? Did you think it was odd? Originally Posted By Kalahnikid: Originally Posted By Anastasios: Glory to God We were packed, and had new faces. Originally Posted By Marie: We were packed today, as well. And more than usual stayed for the kneeling vespers. When your parish's began growing in the last 5+ years did it take you and your Priest's by complete surprise? Did you think it was odd? Glory to The Father, and The Son, and The Holy Spirit. |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
Remember your end, and you will not sin
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Joy is Peace! Conquer temptations with patience and prayer. If you oppose them without these, you will fall all the more severely. St. Mark the Ascetic Monday of the Holy Spirit As it is the custom of the Church, on the day after every great Feast, to honor those through whom it came to pass our Lady on the day after the Lord's Nativity, Joachim and Anna after our Lady's Nativity, the holy Baptist the day after Theophany, and so forth, on this day we honor our God the All-holy Spirit, the Comforter promised by our Saviour to His disciples (John 14:16), Who descended upon them at holy Pentecost and guided them 'into all truth' (ibid. 16:13), and through them, us. Rest from labor. Saints Holy Hieromartyr Patrick, Bishop of Prusa, with Three Presbyters: Acacius, Menander and Polyenus (362) St. John, Bishop of the Gothia in Crimea (ca.800) Holy Prince Ivan (John) of Vologda, tonsured as Ignatius (Vologda) (1522) Holy Martyr Acoluthus of Hermopolis, Egypt (284-305) St. Theotima of Nicomedia (ca. 311) Entrance into Georgia (323) of St. Nina (Nino), Equal-to-the-Apostles (335) St. Dunstan, Archbishop of Canterbury (988) Right-Believing Prince Vladimir II (Basil) Monomakh of Kievan Rus (1125) Monk-Martyrs and Confessors John, Conon, Jeremiah, Cyril, Theoctistus, Barnabas, Maximus, Theognostus, Joseph, Gennadius, Gerasimus, Mark, and Herman, of Kantara Monastery on Cyprus, who Suffered under the Latins (1231) St. Demetrius Donskoy, Great Prince of Moscow (1389) and his Wife St. Eudocia, in Monasticism Euphrosyne, Princess of Moscow (1407) St. Cornelius, Founder of Paleostrov Monastery (Karelia) (1420) and his Disciple Abramius (15th c.) St. Cornelius, Founder of Komel Monastery (Vologda) (1537) St. Sergius, Monk, of Shukhtom (1609) St. Nicholas Rynin, Fool-for-Christ, of Vologda (1837) New Hieromartyrs Onuphrius (Gagaliuk), Archbishop of Kursk and Oboyansk, Anthony (Pankeyev), Bishop of Belgorod, et. al New Hieromartyr Valentin (Lukianov), Hieromonk, of Romashkovo (Moscow) (1940) Synaxis of the Hiero-Martyrs of Kharkov New Martyrs Matthew Voznesensky, Priest (1919) and Victor Karakulin, Priest (1937) Epistle Ephesians 5.8-19 8 For you were once darkness, but now you are light in the Lord. Walk as children of light 9 (for the fruit of the Spirit is in all goodness, righteousness, and truth), 10 finding out what is acceptable to the Lord. 11 And have no fellowship with the unfruitful works of darkness, but rather expose them. 12 For it is shameful even to speak of those things which are done by them in secret. 13 But all things that are exposed are made manifest by the light, for whatever makes manifest is light. 14 Therefore He says: "Awake, you who sleep, Arise from the dead, And Christ will give you light." 15 See then that you walk circumspectly, not as fools but as wise, 16 redeeming the time, because the days are evil. 17 Therefore do not be unwise, but understand what the will of the Lord is. 18 And do not be drunk with wine, in which is dissipation; but be filled with the Spirit, 19 speaking to one another in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord, Note 5:8-10 We must judge what the world says is reasonable on the basis of what God says is true. 5:9–19 This passage is read on the Monday following Pentecost, called the Day of the Holy Spirit. 5:11-14 Besides separating from darkness, Christians are also to expose (v. 11) it. But we must first come out of hiding in order to be exposed ourselves. That is, we must confess our sins and repent of them (see Jn 3:19–21). Ortho- dox Christians do this before baptism, before the Eucharist, and also in a separate sacrament of repentance. The hymn in v. 14 is an early baptismal hymn: baptism is illumination (see Acts 26:18; 2Co 4:6; Heb 6:4; 10:32). To walk in the light is to walk in one's baptism. 5:15–17 The goal is not to abandon the world, but to keep oneself in Christ and salvage as much as possible from the evil world. Christians renounce the fal- lenness of the world, not creation itself. 5:18-20 Following repentance, a surge of life and joy wells forth. A distinctive spirit, a kind of elation, energizes both darkness and light. For those in dark- ness, this spirit is like drunkenness, artificial and temporary. For Christians, it is the Holy Spirit (v. 18), and the joy is New Covenant worship of the Holy Trinity, the Eucharist (giving thanks, v. 20): to the Father, through the Son incarnate (Lord in v. 19; Lord Jesus Christ in v. 20), in the Spirit (v. 18). He who is made drunk with wine totters and sways, but he who is inebriated with the Holy Spirit is rooted in Christ and gloriously sober. 5:19-21 Quoting Scripture and singing hymns are not spiritual if there is not also true humility, submission, and the fear of God (v. 21). Gospel Matthew 18.10-20 10 Take heed that you do not despise one of these little ones, for I say to you that in heaven their angels always see the face of My Father who is in heaven. 11 For the Son of Man has come to save that which was lost. 12 What do you think? If a man has a hundred sheep, and one of them goes astray, does he not leave the ninety-nine and go to the mountains to seek the one that is straying? 13 And if he should find it, assuredly, I say to you, he rejoices more over that sheep than over the ninety- nine that did not go astray. 14 Even so it is not the will of your Father who is in heaven that one of these little ones should perish. 15 Moreover if your brother sins against you, go and tell him his fault between you and him alone. If he hears you, you have gained your brother. 16 But if he will not hear, take with you one or two more, that 'by the mouth of two or three witnesses every word may be established. 17 And if he refuses to hear them, tell it to the church. But if he refuses even to hear the church, let him be to you like a heathen and a tax collector. 18 Assuredly, I say to you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven. 19 Again I say to you that if two of you agree on earth concerning anything that they ask, it will be done for them by My Father in heaven. 20 For where two or three are gathered together in My name, I am there in the midst of them. Note 18:10 Little ones: See note for v. 6. 18:6 Little ones include all who have childlike humility and simplicity, all who are poor in spirit. Angels: St. John Chrysostom teaches that not only the saints, but all people have guardian angels. However, the angels of humble people have greater boldness and greater honor before the face of God because of the humility of the person they guard. It is not the nature of God, but the weakness of men, that requires the angels' service. 18:10–20 This passage is read on the Monday after Pentecost, called the Day of the Holy Spirit. 18:12 Unlike earthly shepherds, Christ sees such value in one sheep that He will leave the others at risk to save it. The ninety-nine sheep represent the right- eous who remain faithful to God (Lk 15:7). According to certain Fathers, this is also an image of the Incarnation in which the ninety-nine represent the angels in heaven; Christ descended from heaven to pursue the one sheep-man-who had fallen into corruption on earth. 18:15–20 Church discipline is based on mutual correction in three expanding stages. Sin and correction are to remain private unless the offender refuses to repent. All correction must be done with great care and humility, with the highest concern being the salvation of the offender (see 1Co 5:5; Gal 6:1). Nevertheless, correction must take place so that the sin does not spread to others as well. 18:17 Church: See the glossary. CHURCH (Gr. ekklesia, the "called out," the "assembly.") The faith- ful are called out of the world to be the Church: the body of Christ, the Bride of Christ, the New Israel, the ark of SALVATION, the assembly of believers. Through the Church, Christians are united to Christ and to each other. In this community, the be- liever receives the GRACE of God through the sacraments and hears the truth of the gospel. This mystical transformation of people into one body in Christ takes place in the EUCHARIST. Вe- cause Christ is Head of the Church, the Church is a reflection of His INCARNATION, with both human and divine qualities. (See Mt 16:18; 1Co 10:16, 17;Gal 6:16; Eph 4:12; 5:22–32.) 18:18–20 The authority to bind and loose sins is given to the apostles and trans- mitted to the bishops and presbyters they ordained. This authority is given for the sake of the salvation of the sinner. The sinner, "seeing that he is not only cast out of the Church, but that the bond of his sin will remain in Heaven, he may turn and become gentle" (JohnChr). HOMILY on the holy men of God Holy men of God spake as they were moved by the Holy Spirit (II Peter 1:21). This is witnessed by the Apostle Peter, who was himself a holy man of God, a rock of faith and a knight of the Cross. As a holy man of God he explained, from his own personal experience, how the holy men of God spoke, and how they still speak: They spake as they were moved by the Holy Spirit. They did not speak according to their own reasoning, nor according to their own memory, nor according to their own speculation, nor according to their own eloquence; rather they spoke from and by the Holy Spirit. The wisdom of God flowed through them, and the truth of God was revealed through them. Holy Scripture was not written with the false pen of the scribes (Jeremiah 8:8), but was written by the servants and the chosen ones of the Holy Spirit of God. Neither was Holy Scripture written by professional writers; rather, it was written by the saints of God, who were directed and compelled by the Spirit of God to write. Although they often did not want to write, at times even protesting, they had to write, as the Holy Prophet Jeremiah testified: I will not make mention of Him, nor speak any more in His name. But His word was in my heart as a burning fire shut up in my bones, and I was weary with forbearing and I could not stay (Jeremiah 20:9). O my brethren, Sacred Scripture is not of men but of God. It is not of the earth but rather from heaven. Nor is it from the body; rather it is from the Spirit. Yes, from the Holy Spirit of God. Inspired by the wisdom and truth of the Holy Spirit, these holy men of God wrote: prophets, evangelists, apostles, fathers, teachers and shepherds. O God the Holy Spirit, the Spirit of Wisdom and Truth, inspire us by Thy life-creating breath, that we may recognize wisdom and truth and fulfill them with Thy help. To Thee be glory and praise forever. Amen. |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
Remember your end, and you will not sin
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God is a fire that warms and kindles the heart and inward parts. Hence, if we feel in our hearts the cold which comes from the devil - for the devil is cold - let us call on the Lord. He will come to warm our hearts with perfect love, not only for Him but also for our neighbor, and the cold of him who hates the good will flee before the heat of His countenance. St. Seraphim of Sarov Saints Holy Martyr Thalelaeus and his Companions Alexander and Asterius, at Aegae in Cilicia (284) Thalelaeus was born in Lebanon. His father was called Berucius, and his mother was Romila. Thalelaeus was an eighteen-year-old youth: handsome, tall, and with reddish-blonde hair. He was a physician by profession. He suffered for Christ during the reign of Numerian. When he bravely confessed his faith in Christ the Lord before his judge-torturer, the judge ordered the two executioners, Alexander and Asterius, to bore through his knees with a drill, to thread a rope through the perforated bones, and to hang him from a tree. But God, through an invisible power, took away the sight of the executioners. In place of Thalelaeus, they bored through a board and hung it from a tree. When the judge-torturer found out, he thought that the executioners had done this intentionally, and he ordered them both flogged. Then Alexander and Asterius cried out in the midst of their flogging: "The Lord is alive to us, and from now on, we will also be Christians. We believe in Christ and suffer for Him." Upon hearing this, the judge-torturer ordered that both be beheaded. Then, the judge took the drill to bore the knees of Thalelaeus himself, but his hands became paralyzed, and he begged Thalelaeus to save him. This the innocent martyr of Christ did, with the help of prayer. Afterward, Thalelaeus was thrown into the water but then appeared alive before his tormentor (for Thalelaeus had prayed to God inwardly to prolong his sufferings so that he would not die immediately). When he was thrown to wild beasts, they licked his feet and were amicable toward him. Finally, Thalelaeus was beheaded and took up his habitation in life eternal in the year 284. Holy Martyr Asclas of Egypt (287) Venerable Stefan of Piperi (1697) Sts. Zabulon and Susanna, of Cappadocia and Jerusalem (4th c.), Parents of St. Nina (Nino), Enlightener of Georgia St. Austregisilus, Bishop of Bourges (624) St. Thalassius the Myrrh-Gusher, of Libya (ca. 668) Holy Martyr Ethelbert, King of East Anglia (ca. 793) Sts. Nicetas, John, and Joseph, Monks of Nea Moni on Chios (11 th c.) St. Dovmont-Timothy, Prince of Pskov (1299) Uncovering of the Relics (1431) of St. Alexis, Metropolitan of Moscow (1378) New Martyr Olympiada (Verbetskaya), Abbess of Kozelshchinsk Convent (Poltava) (1938) Venerable Mark the Hermit, who died in peace Venerable Dido Romans 1:1-7, 13-17 1 Paul, a bondservant of Jesus Christ, called to be an apostle, separated to the gospel of God 2 which He promised before through His prophets in the Holy Scriptures, 3 concerning His Son Jesus Christ our Lord, who was born of the seed of David according to the flesh, 4 and declared to be the Son of God with power according to the Spirit of holiness, by the resurrection from the dead. 5 Through Him we have received grace and apostleship for obedience to the faith among all nations for His name, 6 among whom you also are the called of Jesus Christ; 7 To all who are in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ. 13 Now I do not want you to be unaware, brethren, that I often planned to come to you (but was hindered until now), that I might have some fruit among you also, just as among the other Gentiles. 14 I am a debtor both to Greeks and to barbarians, both to wise and to unwise. 15 So, as much as is in me, I am ready to preach the gospel to you who are in Rome also. 16 For I am not ashamed of the gospel of Christ, for it is the power of God to salvation for everyone who believes, for the Jew first and also for the Greek. 17 For in it the righteousness of God is revealed from faith to faith; as it is written, "The just shall live by faith." Note 1:1-4 St. Paul is a bondservant, a slave to Jesus Christ. Apostle: one who is sent. The gospel of God: the good news of salvation in Jesus Christ. This gospel fulfills what God promised in the OT (v. 2), which is realized in the Incarnation of the Son of God (v. 3). This gospel also reveals the Trinity, for it is from God the Father (v. 1), it concerns His Son (v. 3), and it is according to the Spirit (v. 4). 1:3 Jesus Christ is one Person with two natures: human and divine. His divine nature is from all eternity and is revealed in that He is both God's Son and the Lord. His human nature is revealed in His being born of the seed of David according to the flesh: He was conceived and born of the Virgin Mary while never ceasing to be God. 1:4 Christ's resurrection did not make Him the Son of God, but rather de- clared Him to be so. The truth of His divinity, which had been veiled from the world, is revealed fully in His Passion and Resurrection. 1:5 Obedience to the faith can mean either acceptance of the gospel of Christ itself, or the virtue of obedience practiced by those who believe in His name. 1:6 New believers are called by the Church to a life of faith. It is not up to us to create the Church, for the Church existed before us. Rather, we are called to enter the living historic Church of Jesus Christ as she exists today. 1:7 Called to be saints refers to the present time; it is not something limited to the future. In the NT, all who are true Christians are saints even while they live (see note at 16:1, 2; see also Eph 1:1; 3:8; Php 1:1; Col 1:2; 2Th 1:10; Jude 3). From among all the saints, meaning those "set apart to God," the Church canonizes or glorifies certain exemplary saints as having lived such dedi- cated and faithful lives that they are worthy for us to follow and imitate (1Co 11:1). See note at Acts 9:32. 9:32 The term saints refers to all Christian believers, for all who believe in Jesus Christ with their whole heart and are sanctified by the Holy Spirit are by definition saints. The later use of the term saints for holy people who lived particularly exemplary lives and who are canonized (or glorified) by the Church does not undo this primary meaning. 1:13 Paul was hindered in coming to Rome because of his missionary work among the other Gentiles. Though Pauls personal desire was to go to Rome, he submitted to God's will by first accomplishing what God had planned for him in these other places. 1:14 Barbarians are literally "alien people," here those not culturally Greeks (see Acts 28:2). 1:16 St. Paul is not ashamed of the gospel of Christ, thus setting an example for all believers (see Lk 9:26). 1:17 The righteousness of God is to be in a continuous state of communion with Him. This state of being right with God originates with God and is ac- cepted by mankind in faith. From faith to faith: We first receive Jesus Christ by faith and then live in Him by that faith. "The just shall live by faith" is one of the passages of the OT (Hab 2:4) most quoted in the NT. It shows the harmony between both testaments and summarizes the theme of Romans: faith is a way of life. The righteous (just means "righteous") are those who not only believe, but live righteously in ac- cordance with their faith. Matthew 4:25-5:13 25 Great multitudes followed Him-from Galilee, and from Decapolis, Jerusalem, Judea, and beyond the Jordan. 1 And seeing the multitudes, He went up on a mountain, and when He was seated His disciples came to Him. 2 Then He opened His mouth and taught them, saying: 3 Blessed are the poor in spirit, For theirs is the kingdom of heaven. 4 Blessed are those who mourn, For they shall be comforted. 5 Blessed are the meek, For they shall inherit the earth. 6 Blessed are those who hunger and thirst for righteousness, For they shall be filled. 7 Blessed are the merciful, For they shall obtain mercy. 8 Blessed are the pure in heart, For they shall see God. 9 Blessed are the peacemakers, For they shall be called sons of God. 10 Blessed are those who are persecuted for righteousness' sake, For theirs is the kingdom of heaven. 11 Blessed are you when they revile and persecute you, and say all kinds of evil against you falsely for My sake. 12 Rejoice and be exceedingly glad, for great is your reward in heaven, for so they persecuted the prophets who were before you. 13 You are the salt of the earth; but if the salt loses its flavor, how shall it be seasoned? It is then good for nothing but to be thrown out and trampled underfoot by men. Note 4:23-25 Note that the crowds do not swarm Jesus when He commands repent- ance (v. 17), but only when He begins to heal and work miracles. This fact shows that the people misunderstand the true nature of His Kingdom. It also shows Christ's concession "to give credibility to what He teaches" among the fickle multitudes (Theoph). 5:1,2 In the OT, only a select few were chosen to hear God directly (see Ex 19:3- 13). Here, God Incarnate speaks to the multitudes face to face. The mountain is a place where divine action enters human history, the place where God re- veals Himself to man (17:1; Gn 22:2; Ex 3:1; 19:2; 3Kg 18:20). Seated is the traditional Jewish position for teaching with authority. Some early Christian preachers (for example, St. John Chrysostom) sat while the people stood. Mat- thew mentioning that Jesus opened his mouth emphasizes this teaching is "one-way," that Jesus has come to speak with authority (7:29), and the disciples are there not to discuss or debate, but to listen. 5:3 Blessed in this context indicates heavenly, spiritual exaltation rather than earthly happiness or prosperity. In Hebrew, "poor" means both (1) the materi- ally poor and (2) the faithful among God's people. The poor in spirit are those who have the heart of the poor, the same attitude as the poor, and are totally de- pendent on God. 5:4 Those who mourn sorrow over the sufferings of this life (9:23), the sufferings of others (Jn 11:35), the state of the world (Lk 19:41), and their own sins (Lk 7:36–38). All of these are comforted by the power of God both in this world and in the age to come. Holy sorrow is part of repentance, conversion, and virtuous action, and is the firstfruit of infinite joy. It is to be distinguished from ungodly sorrow, a sadness that leads to despair (see 2Co 7:10). 5:5 Meekness is an attitude of being content with both honor and dishonor. It is an imitation of Christ, who said, "Learn from Me, for I am gentle [meek] and lowly in heart" (11:29). The meek are God-controlled and have mastery over their passions, especially anger. Meekness is not passive weakness, but strength directed and under control. The earth that the meek will inherit is not power or possession in this world, but the new earth, which is everlasting (Rev 21:1). 5:6 Those who hunger and thirst for righteousness see the presence of God and His Kingdom as the most important thing in life. They have a desperate craving for what is right before God, comparable to a starving person's craving for food (see 6:33). 5:7 Mercy is love set in motion, expressed in action. God's mercy in taking our sufferings on Himself in order to grant us His Kingdom sets us free from cap- tivity to the evil one. In view of God's mercy to all, we in turn are to be merciful to all. 5:8 "Pure" means unmixed with anything else. The pure in heart are completely devoted to the worship and service of God and accept no compromises. With the aid of the Holy Spirit, those who achieve purity practice all virtue, have no conscious evil in themselves, and live in temperance. This level of spirituality is attained by few, but all may strive for it. When the soul's only desire is God, and a person's will holds to this desire, then that person will indeed see God everywhere. 5:9 Being the source of peace, Christ found no price sufficient for peace other than shedding His own blood. In doing so, Christ reveals Himself to us as the Reconciler, the Prince of peace (Is 9:6; Eph 2:14–16). The Holy Spirit gives peace to those who imitate Christ. Thus, peacemakers share God's peace with those around them, imitating Christ's sacrificial love and participating in His work. By God's grace, peacemakers become sons of God themselves. 5:10 Children of God uphold truth, refuse to compromise with the ways of the world, and give themselves to no other (6:24, 33; see 1Co 6:19, 20). Like Jesus, these will be persecuted for righteousness' sake (see Jn 15:18–20). Christ's kingdom is the crown awaiting the righteous. 5:11, 12 Those who suffer persecution for Christ walk the road of the prophets, saints, and martyrs. The Greek for be exceedingly glad means to "leap exceed- ingly with joy." (See Acts 5:40, 41.) REFLECTION When a man acquires a Christian conscience, he zealously labors to correct his life and to please God. For him, all else becomes of lit- tle importance. We have examples of such men not only among the great ascetics and spiritual fathers but also among powerful rulers. Emperor Theodosius the Great provides us with such an example. For a brief time he fell into heresy but afterward he repented. St. Ambrose, his earlier critic, spoke over his lifeless body: "I loved this man who, divesting himself of all imperial insignias, bewailed his sin openly in church, and, with sighs and tears, begged forgiveness. What ordinary men are ashamed to do, the emperor was not ashamed to do. After his glorious victory over the enemies of the empire, he decided not to approach Holy Communion until the return of his sons, because his enemies had been slain in battle." HOMILY on the spirit of the world and the Spirit of God We have received, not the spirit of the world, but the Spirit which is of God (I Corinthians 2:12). Brethren, the spirit of this world is the spirit of pride and cruelty, and the Spirit of God is the Spirit of meekness and gentleness. The Apostle of God asserts that the followers of Christ received not the spirit of this world but the Spirit which is of God, that is, which pro- ceeds from God the Father as a sweet-smelling fragrance of flowers, as a good fragrance pouring out on the soul of man, making it mighty, bright, peaceful, thankful and pleasant. Men by nature are meek and gentle. St. Tertullian writes: "The soul of man is by nature Christian," but it is made irritable and angry by the spirit of this world. The spirit of this world makes wolves out of lambs, while the Spirit of God makes lambs out of wolves. The Apostle adds further that we received the Spirit of God so that we might know the things that are freely given to us of God (I Corinth- ians 2:12), that we may know, then, what is from God in us and what is not from God, and that we may sense the sweetness of that which is from God and the bitterness of that which is not from God but from the spirit of this world. As long as man is outside his nature or beneath his nature, he considers bitterness sweet and sweetness bitter. But when by the Spirit of God he returns to his true nature, then he considers sweetness sweet and bitterness bitter. Who can return man to God? Who can heal man of poisonous sin- ful bitterness? Who can teach him by experience to distinguish true sweetness from bitterness? No one except the Spirit which is of God. Therefore, my brethren, let us pray that God grant us His Holy Spirit as He granted the Holy Spirit to His apostles and saints. And when the Holy Spirit of God enters into us, the Kingdom of God has come to us, in which is all sweetness, goodness, light, meekness and grace. O Holy Spirit, the Spirit of meekness and gentleness, come and abide in us. To Thee be glory and praise forever. Amen. |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
Remember your end, and you will not sin
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Originally Posted By Marie: If I may ask for prayers? I quit a very toxic job on Friday with no notice. Two Zoom interviews tomorrow and an in person interview on Thursday. Probably more to come after that, too. Thank you. 🙏 |
Put not your trust in princes, in sons of men in whom there is no salvation.
Remember your end, and you will not sin
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A soul that is nurtured by hatred toward man can not be at peace with God, Who has said: If you forgive not men their sins, neither shall your Father forgive your sins (Matt. 6:15). If a man does not want to be reconciled, you must at least guard yourself from hating, praying with a pure heart for him, and speaking no evil of him. St. Maximus the Confessor Saints Holy Equals-to-the-Apostles Emperor Constantine (337) and Empress Helen, his Mother (327) Constantine's parents were Emperor Constantius Chlorus and Empress Helena. Chlorus had other children from another wife, but he only had Constantine from Helena. After his coronation, Constantine fought three great battles: the first against Maxentius, a Roman tyrant; the second against the Scythians on the Danube; and the third against the Byzantines. Before the battle with Maxentius, while Constantine was greatly concerned and doubtful of his success, a brilliant Cross appeared to him in the sky during the day, adorned with stars. Written on the Cross were the words: "By this Sign Conquer." Astonished, the emperor ordered a large cross to be forged, like the one that had appeared, and that it be carried before the army into battle. By the power of the Cross, he achieved a glorious victory over the enemy, who was vastly superior in number. Maxentius drowned in the Tiber River. Immediately after this, in 313, Constantine issued the famous Edict of Milan to halt the persecution of Christians. Defeating the Byzantines, Constantine built a beautiful capital on the Bosphorus, which was called Constantinople from then. Before this, however, Constantine fell ill with the dreaded disease of leprosy. As a cure, the pagan priests and physicians counseled him to bathe in the blood of slaughtered children. However, he rejected that. Then the Apostles Peter and Paul appeared to him and told him to seek out Bishop Sylvester, who would cure him of this dreaded disease. The Bishop instructed him in the Christian Faith and baptized him, and the disease of leprosy vanished from the emperor's body. When discord began in the Church because of the mutinous heretic Arius, the emperor convened the First Ecumenical Council in Nicaea in 325. At this council, the Arian heresy was condemned, and Orthodoxy was confirmed. St. Helena, the pious mother of the emperor, was very zealous for the Faith of Christ. She visited Jerusalem, discovered the Honorable Cross of the Lord, and built the Church of the Resurrection on Golgotha and many other churches throughout the Holy Land. This holy woman presented herself to the Lord in her eightieth year, in 327. Emperor Constantine outlived his mother by ten years. He reposed in Nicomedia in his sixty-fifth year, in 337. His body was interred in the Church of the Twelve Apostles in Constantinople. Venerable Martyr Pachomius Hieromartyr Secundus and those with him, in Alexandria (356) St. Hospicius of Trier (581) St. Constantine (Yaroslav) (1129) and his Children Sts. Michael and Theodore (12th c.), Wonderworkers of Murom St. Cyril, Bishop of Rostov (1262) St. Basil, Bishop of Ryazan (1295) St. Helen of Dečani, Serbia (ca. 1350) St. Cassian the Greek, Monk, of Uglich (1504) Monk-Martyr Agapitus, Founder of Markushev Monastery (Vologda) (1584) Uncovering of the Relics (1998) of St. Andrew Ogorodnikov, Fool-for-Christ, of Simbirsk (1841) Synaxis of the Saints of Simbirsk Synaxis of the Saints of Ufa Synaxis of the Saints of Karelia Meeting of the Vladimir Icon of the Most Holy Theotokos (1521) Hieromartyr Christopher, Patriarch of Antioch Romans 1:18-27 18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness, 19 because what may be known of God is manifest in them, for God has shown it to them. 20 For since the creation of the world His invisible attributes are clearly seen, being understood by the things that are made, even His eternal power and Godhead, so that they are without excuse, 21 because, although they knew God, they did not glorify Him as God, nor were thankful, but became futile in their thoughts, and their foolish hearts were darkened. 22 Professing to be wise, they became fools, 23 and changed the glory of the incorruptible God into an image made like corruptible man-and birds and four-footed animals and creeping things. 24 Therefore God also gave them up to uncleanness, in the lusts of their hearts, to dishonor their bodies among themselves, 25 who exchanged the truth of God for the lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen. 26 For this reason God gave them up to vile passions. For even their women exchanged the natural use for what is against nature. 27 Likewise also the men, leaving the natural use of the woman, burned in their lust for one another, men with men committing what is shameful, and receiving in themselves the penalty of their error which was due. Note 1:18 The wrath of God is His righteous and holy judgment. It is not a loss of temper or self-control, but the revelation of His divine truth, love, and power confronting those who reject Him (see Mt 25:41-46; 2Th 1:6-10; 2:8). 1:20 All humanity can recognize "natural revelation," that is, God's energy or power and His transcendence (Godhead), by simply observing the glories of creation. Thus, the rejection of God cannot be excused by the claim of ignorance, for even "the heavens declare the glory of God; / The firmament shows the creation of His hands" (Ps 18:2). 1:21 Humanity by nature worships. Some seek to worship the Creator, while others worship the creation. A brief definition of being fully human is giving glory and thanks to the true God. Those who refuse to worship Him become darkened in their hearts. 1:26, 27 Homosexual behavior, men with men, is a vile rejection of God's order for creation. These passions are against nature and therefore spiritually devastating. Error means "delusion." Matthew 5:20-26 20 For I say to you, that unless your righteousness exceeds the righteousness of the scribes and Pharisees, you will by no means enter the kingdom of heaven. 21 You have heard that it was said to those of old, 'You shall not murder, and whoever murders will be in danger of the judgment.' 22 But I say to you that whoever is angry with his brother without a cause shall be in danger of the judgment. And whoever says to his brother, 'Raca!' shall be in danger of the council. But whoever says, 'You fool!' shall be in danger of hell fire. 23 Therefore if you bring your gift to the altar, and there remember that your brother has something against you, 24 leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift. 25 Agree with your adversary quickly, while you are on the way with him, lest your adversary deliver you to the judge, the judge hand you over to the officer, and you be thrown into prison. 26 Assuredly, I say to you, you will by no means get out of there till you have paid the last penny. Note 5:20 Righteousness that leads to salvation must exceed that of the Pharisees be- cause theirs was an outward, works-based righteousness. The righteousness of salvation is the communion of the heart, soul, mind, and body in Jesus Christ. (See notes on Rom 1:17; 3:26.) 5:21, 22 The repeated formula but I say to you is a statement of total, divine authority (7:29). As the Creator of man and the Author of the Law, Christ can speak with this authority. While there is anger which is not sinful (Ps 4:5; Mk 3:5), here Jesus forbids sinful anger, identifying it with murder. The council is the supreme legal body among the Jews. Hell (Gr. Gehenna; see 10:28 and note) is the final condition of sinners who resist God's grace. 5:23, 24 Peace with other believers is a requirement for worship (Mk 11:25). The liturgical "kiss of peace" at the beginning of the eucharistic prayer is a sign of reconciliation and forgiveness, preparing the faithful to offer the holy gifts at the altar (1Co 16:20; 1Pt 5:14). 5:25, 26 Luke places this teaching in the context of the end of the age (Lk 12:57- 59); here it is in the context of reconciliation surrounding the Liturgy. Delay in reconciliation allows for the spread of animosity and other evils (Eph 4:26, 27). Acts 26:1-5, 12-20 (Equals-to-the-Apostles) 1 Then Agrippa said to Paul, "You are permitted to speak for yourself." So Paul stretched out his hand and answered for himself: 2 I think myself happy, King Agrippa, because today I shall answer for myself before you concerning all the things of which I am accused by the Jews, 3 especially because you are expert in all customs and questions which have to do with the Jews. Therefore I beg you to hear me patiently. 4 My manner of life from my youth, which was spent from the beginning among my own nation at Jerusalem, all the Jews know. 5 They knew me from the first, if they were willing to testify, that according to the strictest sect of our religion I lived a Pharisee. 12 While thus occupied, as I journeyed to Damascus with authority and commission from the chief priests, 13 at midday, O king, along the road I saw a light from heaven, brighter than the sun, shining around me and those who journeyed with me. 14 And when we all had fallen to the ground, I heard a voice speaking to me and saying in the Hebrew language, 'Saul, Saul, why are you persecuting Me? It is hard for you to kick against the goads. 15 So I said, 'Who are You, Lord?' And He said, 'I am Jesus, whom you are persecuting. 16 'But rise and stand on your feet; for I have appeared to you for this purpose, to make you a minister and witness both of the things which you have seen and of the things which I will yet reveal to you. 17 'I will deliver you from the Jewish people, as well as from the Gentiles, to whom I now send you, 18 'to open their eyes, in order to turn them from darkness to light, and from the power of Satan to God, that they may receive forgiveness of sins and an inheritance among those who are sanctified by faith in Me.' 19 Therefore, King Agrippa, I was not disobedient to the heavenly vision, 20 but declared first to those in Damascus and in Jerusalem, and throughout all the region of Judeа, and then to the Gentiles, that they should repent, turn to God, and do works befitting repentance. John 10:1-9 (Equals-to-the-Apostles) 1 Most assuredly, I say to you, he who does not enter the sheepfold by the door, but climbs up some other way, the same is a thief and a robber. 2 But he who enters by the door is the shepherd of the sheep. 3 To him the doorkeeper opens, and the sheep hear his voice; and he calls his own sheep by name and leads them out. 4 And when he brings out his own sheep, he goes before them; and the sheep follow him, for they know his voice. 5 Yet they will by no means follow a stranger, but will flee from him, for they do not know the voice of strangers. 6 Jesus used this illustration, but they did not understand the things which He spoke to them. 7 Then Jesus said to them again, "Most assuredly, I say to you, I am the door of the sheep. 8 All who ever came before Me are thieves and robbers, but the sheep did not hear them. 9 I am the door. If anyone enters by Me, he will be saved, and will go in and out and find pasture. Note 10:3-5 As Christ has intimate knowledge of every person, so also true pastors in the Church strive to know their people by name, that is, personally. These pastors endeavor to understand each person's situation and needs, from the greatest to the least, possessing Christlike compassion for each one (Heb 4:15). In return, the people will respond to a true leader, trusting he is a follower of Christ. "Where the bishop is present, there the people shall gather" (IgnAnt). Indeed, the response of the faithful can be a better indica- tor of who is a true shepherd than the claims of leaders (7:47-49). 10:8 The phrase all who ever came before Me does not refer to Moses or genu- ine prophets, but to people claiming to be the Messiah both before and after Christ, such as Judas of Galilee and Theudas (Acts 5:36, 37). HYMN OF PRAISE Saint Constantine To Constantine, the shining Cross appeared; Constantine saw it and glorified God. It was a sign from the Son of God; There is nothing more beautiful than this sign: The sign of suffering and temporal trouble, But also the sign of final victory. By this sign which worked wonders, Constantine set out and conquered everywhere. In the midst of pagan Rome, which persecuted the Cross, He raised the Cross on high, to the glory of the Savior. That which for three centuries had been broken and cursed, Now, for Rome, became great and holy! For three centuries the Cross had been spat upon; The earth had been bathed in the blood of the saints. Empires and emperors, arrogant and odious, Were destroyed one by one, like weak reeds, But the sign of the Cross remained upright; Miraculously and gloriously it shone on the world. Constantine recognized it and raised it even higher; That is why, in the calendar, his name is written. HOMILY on the children of God The Spirit Itself beareth witness with our spirit, that we are the children of God (Romans 8:16). Only he who has the Spirit of God in himself has the witness that he is a child of God. Without the Spirit of God there is no such witness. Not even the whole universe can give this witness. The universe by itself, without the Spirit of God-what else does it witness to us other than the fact that we are its slaves, its victims, whom it unmercifully swallows? In essence, the pagans thought that also. Do not the opponents of God today think likewise? They do think so. For, indeed, it is difficult to take that thought away from those who do not recognize the Spirit of Christ, the Spirit of God, the Witness of Heaven. The same apostle says: For ye have not received the spirit of bondage (Romans 8:15). What is this spirit of bondage? It is every spirit except the Spirit of God, Whom Christ the Lord sends to those who love Him. The spirit of bondage is the spirit of materialism, the spirit of fortune-telling, the spirit of naturalism, the spirit of pessimism, the spirit of despair, the spirit of vice. Only the Spirit of God is the All-holy Spirit of adoption and freedom. Oh, what happiness; oh, what peace; oh, what joy when the Spirit of God nestles in the cleansed heart of man as a sparrow does in its nest! Then our hope opens hundreds of doors in the prison of the uni- verse; and our embrace, wider than the universe, stretches out to the One Who is greater and more merciful than the universe. To Whom? To the Father! And then we cry out: Abba, Father! (Romans 8:15). The witness of God that comes through sight can lead us to doubt that we are the children of God. But the witness that comes to us from the heart, from the Spirit of God, does not leave even the slightest doubt. God witnesses about God. What doubt can there be? God the Holy Spirit caresses us in the heart of our very being. Can there be any doubt there? No, for then we know and feel completely confident that God is the Father and that we are the children of God. No one's ser- vants, no one's slaves, but rather the children of God. O Lord God, Holy Spirit, come abide in us and remain with us as a Witness of the Trinity and the Kingdom, as a Witness of the immortal paradise. To Thee be glory and praise forever. Amen. |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite