THE EASTERN ORTHODOX THREAD (Page 45 of 47)
Remember your end, and you will not sin
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If you want to attain salvation, learn and keep in your heart all that the holy Church teaches and, receiving heavenly power from the mysteries of the Church, walk the path of Christ's commandments, under the direction of lawful pastors, and you will undoubtedly attain the Heavenly Kingdom and be saved. All of this is naturally necessary in the matter of salvation, necessary in it entirety and for all. Whoever rejects or neglects any part of it has no salvation. Theophan the Recluse Synaxis of Holy, Glorious, and All-Praised Twelve Apostles Even though each of the Twelve Great Apostles has his own particular feast day during the year, the Church has set aside this day as a general feast for all the apostles together and Paul with them. These are the names and the separate feast days of the Holy Twelve: Peter, June 29 and January 16 Andrew, November 30 James the Son of Zebedee April 30 John the Theologian, 26 and May 8 Philip, November 14 Bartholomew, June 11 and August 25 Thomas, October 6 Matthew the Evangelist, November 16 James the Son of Alphaeus, October 9 Thaddaeus or Jude the Brother of James, June 19 Simon the Zealot, May 10 Matthias, August 9 Paul, June 29 Let us also recall how each of these, the most holy and selfless men in the history of the world, ended his earthly life: Peter was crucified upside down. Andrew was crucified. James the son of Zebedee was beheaded. John the Theologian reposed in a miraculous manner. Philip was crucified. Bartholomew was crucified, flayed,and beheaded. Thomas was pierced with five spears. Matthew the Evangelist was burned alive. James, the son of Alphaeus, was crucified. Thaddaeus or Jude, the Brother of James, was crucified. Simon the Zealot was crucified. Matthias was stoned and then beheaded after death. Paul was beheaded. Blessed Peter the Crown Prince, Wonderworker of Rostov (1290) Peter was a Tartar by descent and the nephew of the Tartar King Berkai. He heard a sermon on salvation from Bishop Cyril of Rostov, and the words clung to his heart. When he further witnessed the miraculous healing of Berkai's son by the prayers of Bishop Cyril, he secretly left the Golden Horde and fled to Rostov, where he was baptized. He dedicated himself, with all his soul and heart, to asceticism and the study of the honorable Faith. On the shore of a lake, Saints Peter and Paul once appeared to him at night in a dream and commanded him to build a church in their name on that spot, giving him the amount of money necessary for that purpose. Blessed Peter indeed built a beautiful church in that place and was tonsured a monk there in old age, following the death of his wife. Blessed Peter reposed peacefully in deep old age on June 29, 1290, and his church became, and remains, a monastery called the Petrovski Monastery. 1 Corinthians 4:9-16 (Apostles) 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. NOTE 4:9-16 This passage is read for the commemoration of apostles. 4:10 Irony and sarcasm are bitter medicine, and Paul uses them here (vv. 8-13) with full force. The three parallel statements we are fools, we are weak, we are dishonored are heaped upon each other in a stinging series. The relative comfort of the Corinthian Christians is contrasted with the persecuted, poverty-stricken and uncertain life of the apostles (vv. 11-13; see Mk 6:4; 9:35; 10:31). 4:12, 13 The apostles have endured all kinds of humiliation, being treated as filth, and instead of fighting back have responded with love toward their persecutors-all for the joy of serving Christ and reconciling the world to God. 4:14-16 Paul soothes the soreness of his rebuke by reminding them of his fatherhood (see the note on Mt 23:9, 10). As in a family, so in the Church, maturing children need parental guidance. The apostle to the Gentiles-thus to most Christians- writes imitate me because he imitates Christ (11:1). Note on Matthew 23: 9,10 Christ's warning against calling hypocrites father and teacher is not an absolute prohibition against using these terms, as some teach. These terms are applied to men many times in the NT, all of which usages are inspired by God. Teacher is used in 3:10; Acts 13:1; 1Co 12:28; Eph 4:11; and 2Ti 1:11. Father is used in Lk 16:24; 1Co 4:15; and Col 3:21. Since the very early days of the Church, bishops and presbyters have been called "father" not because they take the place of God, but because in their fatherly care for their flocks, they lead people to God, and they exercise fatherly authority within the community. Mark 3:13-19 (Apostles) 13 And He went up on the mountain and called to Him those He Himself wanted. And they came to Him. 14 Then He appointed twelve, that they might be with Him and that He might send them out to preach, 15 and to have power to heal sicknesses and to cast out demons: 16 Simon, to whom He gave the name Peter; 17 James the son of Zebedee and John the brother of James, to whom He gave the name Boanerges, that is, "Sons of Thunder"; 18 Andrew, Philip, Bartholomew, Matthew, Thomas, James the son of Alphaeus, Thaddaeus, Simon the Cananite; 19 and Judas Iscariot, who also betrayed Him. And they went into a house. NOTE 3:13–19 On the twelve disciples, see note at Mt 10:1-4. note at Mt 10:1-4 Disciples (v. 1) and apostles (v. 2) are often used interchangeably for the twelve. Disciple means "learner," and apostle means "one sent out." Jesus gave them power to perform miracles, while He performed them by His own power. The names of the Twelve are not the same in all lists, as many people had more than one name. The names here are given in pairs, suggesting who may have traveled together on this "first missionary journey," as Mark reports they were sent out two by two (Mk 6:7). HOMILY on the power and the efficacy of good works For so is the will of God, that with well-doing ye may put to silence the ignorance of foolish men (I Peter 2:15). Brethren, it is difficult to argue with an atheist; it is difficult to talk with a madman; it is difficult to persuade an embittered man. It is difficult to convince an atheist, a madman or an embittered man with words. You will convince them more easily by deeds. They may by your good works, which they shall behold, glorify God in the day of visitation (I Peter 2:12). Do good to those who wish to argue with you, and you will win the argument. One deed of compassion will bring the madman to his senses and will pacify the membittered man more quickly than many hours of conversation. If atheism,madness and bitterness stem from ignorance, that ignorance is like a rage which can quickly be restrained by good works. If you argue with an atheist in his own rabid manner, you strengthen the rage of atheism. If you converse with a madman by derision, the darkness of his madness is increased. If you think you will overcome an embittered man with anger, you will stir up a greater fire of bitterness. A meek and good deed is like water on a fire. Always remember the holy apostles and their successful methods of behavior toward men. If an atheist provokes you, it is not the man that provokes you but the devil; for man is by nature religious. If a madman swears at you, it is not the man that swears at you but the devil; for man is by nature reasonable. If an embittered man persecutes you, it is not the man that persecutes you but the devil; for man is by nature good. The devil provokes you to lengthy arguments and unfruitful conversations, but he flees from good deeds. Do good in the name of Christ, and the devil will flee. Only then will you have dealings with men, with true men: pious, reasonable and good. Therefore,whatever you do, do it in the name of the Lord. All-good Lord, help us to do good and by good to conquer in Thy name. 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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Remember that God, during your prayers, is watching for your affirmative answer to the question which He is inwardly asking you: 'Do you believe I am able to do this?' To which question you must from the depth of your heart reply, 'Yes, Lord' (Mt. 9:28). St. John of Kronstadt Holy and Wonderworking Unmercenaries Martyrs Cosmas and Damian, Martyrs, at Rome (284) Cosmas and Damian were unmercenary physicians and miracle workers. These two saints were brothers born in Rome. As children, they were baptized and brought up in the Christian spirit. They possessed abundant grace from God to heal men and livestock from every disease and suffering, usually by the laying on of hands. They sought no reward for their efforts, only requiring the infirm to believe in Christ the Lord. They compassionately distributed their inheritance of a large estate to the poor and those in need. At that time, Emperor Galerius was on the throne in Rome. Before Galerius, persecutors of Christianity brought these two holy brothers bound in chains. After prolonged interrogation, Galerius ordered them to deny Christ and offer sacrifices to idols. Cosmas and Damian not only refused to obey the emperor but counseled him to abandon the lifeless idols and recognize the One True God. "Our God is not created, but rather He is the Creator of all. Your gods are the inventions of men and the work of the hands of mere craftsmen. If you did not have craftsmen to make your gods, you would have no one to worship." After Cosmas and Damian had worked a miracle upon the emperor himself, they miraculously cured him of a grave infirmity, the emperor proclaimed his faith in Christ and released the holy brothers in peace. Cosmas and Damian continued to glorify God and heal the sick, and they were themselves glorified by the people on all sides. Envious of their glory, a certain doctor, a former teacher of theirs, led them into the mountains, under the pretext of gathering healing herbs, and stoning them to death. They suffered honorably for the Christian Faith in the year 284. Their memory remains eternal in the Church on Earth, and their souls took up their habitation in the Kingdom of the Lord to live eternally in glory and joy. Venerable Peter the Patrician, Monk, of Constantinople (865) Holy Martyr Potitus, at Naples (2nd c.) Sts. Julius and Aaron, ProtoMartyrs of Wales, at Caerleon (ca. 304) St. Gallus, Bishop of Clermont (551) St. Eparchius the Recluse, of Angouleme, Aquitaine (581) St. Servanus, Apostle of Western Fife, East Scotland (6th c.) St. Basil, Founder of the Monastery of the Deep Stream in Cappadocia (10th с.) Holy Martyr Constantine the Wonderworker and those with him, of Cyprus (Late 12th c.) St. Leontius, Bishop of Radauti in Moldavia (1432) Second Translation of the Relics (1470) of St. John of Rila (946) from Turnovo to Rila St. Angelina (Brankovic), Despotina of Serbia (16th c.) Greek cal.: 25 Martyrs in Nicomedia Two Thousand Martyrs Twenty-Five Martyrs in Nicomedia Memory of Venerable Leo the Hermit 1 Corinthians 6:20-7:12 20 For you were bought at a price; therefore glorify God in your body and in your spirit, which are God's. 1 Now concerning the things of which you wrote to me: It is good for a man not to touch a woman. 2 Nevertheless, because of sexual immorality, let each man have his own wife, and let each woman have her own husband. 3 Let the husband render to his wife the affection due her, and likewise also the wife to her husband. 4 The wife does not have authority over her own body, but the husband does. And likewise the husband does not have authority over his own body, but the wife does. 5 Do not deprive one another except with consent for a time, that you may give yourselves to fasting and prayer; and come together again so that Satan does not tempt you because of your lack of self-control. 6 But I say this as a concession, not as a commandment. 7 For I wish that all men were even as I myself. But each one has his own gift from God, one in this manner and another in that. 8 But I say to the unmarried and to the widows: It is good for them if they remain even as I am; 9 but if they cannot exercise self-control, let them marry. For it is better to marry than to burn with passion. 10 Now to the married I command, yet not I but the Lord: A wife is not to depart from her husband. 11 But even if she does depart, let her remain unmarried or be reconciled to her husband. Anda husband is not to divorce his wife. 12 But to the rest I, not the Lord, say: If any brother has a wife who does not believe, and she is willing to live with him, let him not divorce her. NOTE 7:1 Paul's personal preference is for celibacy, but he knows this is a "gift from God" (v. 7)that is not given to all. 7:4 The mutuality of marriage, the equality of commitment, that Paul enjoins here is unprecedented in his era. Speaking of husband and wife, St. John Chrysostom teaches neither "is master of himself... they are servants to each other." 7:5 While periodic ascetic practices, including temporary abstinence from sexual relations for the sake of prayer, are good, sexual abstinence by married people for other reasons and at other times is usually unwise. 7:8, 9 It is wise to consider marriage rather than to insist upon the virtue of chastity and fight a losing battle against sexual passion. 7:11 If a Christian couple cannot stay together, the two alternatives are to remain unmarried, that is, separated, or be reconciled. Divorce is hated by God (Mal 2:16), a last measure, a great calamity. Paul forbids remarriage while the first spouse is still living (v. 39). Matthew 14:1-13 1 At that time Herod the tetrarch heard the report about Jesus 2 and said to his servants, "This is John the Baptist; he is risen from the dead, and therefore these powers are at work in him." 3 For Herod had laid hold of John and bound him, and put him in prison for the sake of Herodias, his brother Philip's wife. 4 Because John had said to him, "It is not lawful for you to have her." 5 And although he wanted to put him to death, he feared the multitude, because they counted him as a prophet. 6 But when Herod's birthday was celebrated, the daughter of Herodias danced before them and pleased Herod. 7 Therefore he promised with an oath to give her whatever she might ask. 8 So she, having been prompted by her mother, said, "Give me John the Baptist's head here on a platter." 9 And the king was sorry; nevertheless, because of the oaths and because of those who sat with him, he commanded it to be given to her. 10 So he sent and had John beheaded in prison. 11 And his head was brought on a platter and given to the girl, and she brought it to her mother. 12Then his disciples came and took away the body and buried it, and went and told Jesus. 13 When Jesus heard it, He departed from there by boat to a deserted place by Himself. But when the multitudes heard it, they followed Him on foot from the cities. NOTE 14:1-12 See note at Mk 6:17–29. 6:17-29 This account is given parenthetically, explaining John's earlier death so hearers would understand why Herod would think that John had risen from the dead. After this flashback, v. 30 picks up where v. 13 left off. The beheading of St. John is remembered in the Church on August 29 with a day of fasting. As part of God's plan of salvation, John's martyrdom allowed the coming of the Messiah to be announced to the souls in Hades, for John was the forerunner of Christ there as well as on earth. At Matins on this day we sing, "Your tongue, which constantly speaks of God, has preceded Christ into death and is sent to preach Him to those in Hades." St. John is further remembered for his obedience to the Law in general, and as a defender of marriage in particular, in condemning Herod's unlawful marriage to his brother's wife (vv. 3, 4). St. John's obedience to God was one that preferred death over compromise. At Vespers on this day, we sing, "When your head was cut off, you revealed to us the Law of God, abolishing man's disobedience to the Law." 14:13 Ассording to Theophylact, when Jesus heard it refers not to John's death, but to Herod's comment that Jesus was John raised from the dead (v. 2), since the account ofJohn's death is given parenthetically. HOMILY on how we should rejoice in Christ Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations (I Peter 1:6) Thus speaks St. Peter the Apostle, whose life was filled with many temptations and frequent sorrows. Thus speaks a man who left his home and family and followed Christ; who for the sake of Christ endured many difficulties-from hunger, from thirst, from the Jews, from the Romans, from false prophets, from cruel heathens-and who in the end was crucified on a cross, all for the sake of Christ the Lord. He who in this life was mercilessly scourged with great sorrows and great temptations counsels us to rejoice in Christ, so that this joy may swallow up all our comparatively lesser sorrows and temptations. But why, brethren, should we rejoice in Christ? Because He revealed and showed us the reality of the greatest and most beautiful hopes and dreams of mankind. He revealed to us the One Living, Omnipotent, All-wise, and All-merciful God, Who gave us the privilege of calling ourselves His sons. He revealed and showed us immortal and eternal life: life incomparably better than this life on earth. He revealed to us the spiritual kingdom, the kingdom of angels and the righteous, the kingdom of all good, of the light of truth and of justice. He revealed and showed to us the goal of our existence here on earth, and the purpose of all our efforts and sufferings in this transient life. He revealed to us the ocean of heavenly joy, before which all of our present sorrows and temptations are like drops of muddy water, which are unable to muddy that ocean. O brethren, what joy awaits us! O brethren, how small a price does our Lord ask of us to purchase this joy, in which the angels bathe and in which the righteous swim! All that is required from us is simply to fulfill a few of His short commandments! O Lord Jesus, all-miraculous Source of joy, our boast and our pleasure, our glory and our thanks, place Thy finger on our mouths and do not let a single drop of muddy sorrow and temptation poison 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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Without temptations, it is not possible to learn the wisdom of the Spirit. It is not possible that Divine love be strengthened in your soul. Before temptations, a man prays to God as a stranger. When temptations are allowed to come by the love of God, and he does not give in to them, then he stands before God as a sincere friend. For in fulfilling the will of God, he has made war on the enemy of God and conquered him. St. Isaac the Syrian Placing the Honorable Robe of the Most Holy Theotokos in the Church of Blachernae in Constantinople (5th c.) Attached File In the time of Emperor Leo the Great (457-474) and Empress Verina and Patriarch Gennadius, two noblemen from Constantinople, Galibus and Candidus, were traveling in the Holy Land to venerate the holy places. They stopped in Nazareth for a while, at the home of a Jewish maiden who kept the robe of the All-holy Mother of God in a secret room. Many who were ill and in need received healing of their sufferings through prayer and touching the robe. Galibus and Candidus brought this holy object to Constantinople and reported it to the emperor and patriarch. This brought about great joy in the imperial city. The robe was solemnly placed in the Church of Blachernae. (This church had been built by Emperor Marcian and Empress Pulcheria on the shore of an inlet and was called Blachernae after Blacheran, a commander from Scetis, who had been slain there.) This feast was instituted in remembrance of the placing of the robe of the All-holy Theotokos in the Church of Blachernae. Sainted Juvenal (luvenalios), Patriarch of Jerusalem Sainted Juvenal (luvenalios), Patriarch of Jerusalem, occupied the throne of the Holy City during the years 420-458. During this period great luminaries of the Church enlightened the world: the Monks Euthymios the Great (+ 473, account about him is under 20 January), Simeon the Pillar-Dweller (+ 459, account - 1 September), Gerasimos of Jordan (+ 475, account-4 March), and many others. Saint Juvenal was a friend and conversant with the Monk Eythymios the Great. During the time of the arch- hierarchical service of holy Patriarch Juvenal, the Eastern Church was troubled by dangerous false- teachings, which he stood up against with a pastoral zeal, safekeeping the flock of Christ. In the year 431, the Third OEcumenical Council was convened in the city of Ephesus: it condemned the heresy of Nestorius, which had arisen against the Orthodox confession of the Divine nature of Jesus Christ. At this Council presided Saint Cyril, Patriarch of Alexandria (+ 444, Comm. 9 June), and in the number of his like-minded colleagues was Patriarch Juvenal. In the year 451, the Fourth OEcumenical Council was convened in the city of Chalcedon: it condemned a new heresy - the Eutykhian (Monophysite), which taught, that the human nature in Christ was totally swallowed up and absorbed by the Divine nature. The holy fathers, among whom also was Sainted Juvenal, condemned the heresy of Eutykhios and affirmed the Orthodox confession about the conjoining in the Lord Jesus Christ of both natures - the Divine and the human - without separation and without mixture. The heretics however continued to confuse the minds of Christians. At the head of the heretics stood Theodosios, who had won over to his side the widow of the emperor Theodosius the Younger (+ 450), named Eudocia, living at Jerusalem. He demanded that Patriarch Juvenal repudiate the position of the Chalcedon Council, that is, that he should renounce the Orthodox dogma about the two natures in Christ. His Holiness Juvenal would not consent to a betrayal of Truth, and indeed bravely confessed the Chalcedon dogma afront the heretics. Theodosios and his adherents deposed Patriarch Juvenal from the patriarchal throne. The saint withdrew to an outpost of Orthodoxy - Constantinople, to Patriarch Anatolios (449-458, Comm. 3 July) and the emperor Marcian. The heretic Theodosios, under the patronage of Eudocia, occupied the patriarchal throne in Palestine, but only for 20 months. Emperor Marcian, holding Saint Juvenal in high esteem, brought about his restoration to the patriarchal throne, and so the Patriarch-confessor returned to Jerusalem. The saint made many an effort for the restoration of Church peace. At the suggestion of the Monk Simeon the Pillar-Dweller, the empress Eudocia made repentance before Saint Juvenal and returned into communion with the Orthodox. After her followed in large part the Jerusalem flock led astray by the heretics. Having set aright the contentious heresies, and having established churchly oneness of mind and propriety, Patriarch Juvenal died peacefully amidst the faithful flock, having toiled in the hierarchical dignity for 38 years. ©1996-2001 by translator Fr. S. Janos. St. Photius, Metropolitan of Kiev Holy Martyrs Paul, Bilonus, Theonas, and Heron, at Thessalonica (3rd-4th c.) St. Monegunde of Chartres (Gaul) (530) St. Basil, Patriarch of Jerusalem (836 or 838) St. Swithun, Bishop and Wonderworker of Winchester (862) Right-Believing King Stephen the Great, of Moldavia (1504) New Martyr Lampros of Makri in Thrace (1835) Uncovering of the Relics (2003) of New Hiero-Martyr Sergius, Priest of Rakvere, Estonia (1918) Icon of the Most Holy Theotokos "Of Akhtyra" Icon of the Most Holy Theotokos "The Root of Jesse" St. John (Maximovitch), Archbishop of Shanghai and San Francisco (1966) St. Juvenal, Protomartyr of America 1 Corinthians 7:12-24 12 But to the rest I, not the Lord, say: If any brother has a wife who does not believe, and she is willing to live with him, let him not divorce her. 13 And a woman who has a husband who does not believe, if he is willing to live with her, let her not divorce him. 14 For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband; otherwise your children would be unclean, but now they are holy. 15 But if the unbeliever departs, let him depart; a brother or a sister is not under bondage in such cases. But God has called us to peace. 16 For how do you know, O wife, whether you will save your husband? Or how do you know, O husband, whether you will save your wife? 17 But as God has distributed to each one, as the Lord has called each one, so let him walk. And so I ordain in all the churches. 18 Was anyone called while circumcised? Let him not become uncircumcised. Was anyone called while uncircumcised? Let him not be circumcised. 19 Circumcision is nothing and uncircumcision is nothing, but keeping the commandments of God is what matters. 20 Let each one remain in the same calling in which he was called. 21 Were you called while a slave? Do not be concerned about it; but if you can be made free, rather use it. 22 For he who is called in the Lord while a slave is the Lord's freedman. Likewise he who is called while free is Christ's slave. 23 You were bought at a price; do not become slaves of men. 24 Brethren, let each one remain with God in that state in which he was called. NOTE 7:14 In Judaism the family was joined to the covenant through the father. But in the Church, the family is holy if either spouse is a believer (see also 2Ti 1:5). This does not mean that all are saved, but all are affected by the faith of a Christian spouse. The family is a spiritual unit: if one member is a Christian, the whole family is set apart by God's grace. 7:17–28 When the Lord has called (v. 17) us into His salvation, we do not change our ethnic identity (vv. 18, 19) or our occupations (vv. 20-23), and we certainly do not rush out and get married or divorced (vv. 25-28)- though Paul's counsel is a preferred option, not a command. Keeping the commandments of God is what matters (v. 19). Matthew 14:35-15:11 35 And when the men of that place recognized Him, they sent out into all that surrounding region, brought to Him all who were sick, 36 and begged Him that they might only touch the hem of His garment. And as many as touched it were made perfectly well. 1 Then the scribes and Pharisees who were from Jerusalem came to Jesus, saying, 2 Why do Your disciples transgress the tradition of the elders? For they do not wash their hands when they eat bread. 3 He answered and said to them, "Why do you also transgress the commandment of God because of your tradition? 4 For God commanded, saying, 'Honor your father and your mother'; and, 'He who curses father or mother, let him be put to death. 5 But you say, 'Whoever says to his father or mother, Whatever profit you might have received from me is a gift to God"- 6 'then he need not honor his father or mother.' Thus you have made the commandment of God of no effect by your tradition. 7 Hypocrites! Well did Isaiah prophesy about you, saying: 8 These people draw near to Me with their mouth, And honor Me with their lips, But their heart is far from Me. 9 And in vain they worship Me, Teaching as doctrines the commandments of men.' " 10 When He had called the multitude to Himself, He said to them, "Hear and understand: 11 Not what goes into the mouth defiles a man; but what comes out of the mouth, this defiles a man. NOTE 14:36 Christ permits miracles through touch to show that His very body is life, and that contact with His flesh is life-creating (see 9:20-22). 15:1–20 The tradition of the elders (v. 2) refers to the interpretations of the Law by Jewish teachers. Jesus refutes their views that ritual purity depends on outward actions. Rather it is the state of the heart (v. 8) that determines a person's purity. 15:3-6 Christ shows that the commandment of God cannot be superseded by man's religious traditions. Devotion to God includes both obedience to His commandments and service to others- these two cannot be separated. (see also Jam 2:14-18; 1Jn 4:7-21). CONTEMPLATION Contemplate the burning bush on Horeb (Exodus 3): 1. How the bush was completely engulfed by flame, but was not consumed; 2. How the All-pure Virgin, carrying the Lord within herself, also bore the divine fire-but was not consumed; 3. How the grace of the divine fire also rejuvenates, heals and illumines my sinful soul. HOMILY on the trial of our faith That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honor and glory at the appearing of Jesus Christ (I Peter 1:7) Brethren, our faith is tried more often than a reed is rocked by the winds. Trials are like the winds: they will uproot a weak faith, but a strong faith will be strengthened even more. Trials are also like the flame in which straw is burned and gold is purified. Man's theorizings and suppositions also try our faith. These are often very strong and bitter winds, but we can overcome them-if we are willing to cling to the words of God, and if, in opposition to these theorizings, we are able to properly emphasize the teachings of the Faith of Christ. Our faith is further tried by fear and shame: fear of men who persecute the Faith, and shame toward men who arrogantly despise the Faith. These also are strong winds, which we must resist if we wish to remain alive. How will we resist them? By the fear of God, which should always be greater in our soul than the fear of men, and by shame before the apostles, saints and martyrs, who were not ashamed of their faith before the emperors, princes and sages of this world. Our faith is further tried by suffering and misery. This is the fire in which our faith is either burned like straw or tempered like pure gold. Our faith will survive these trials if we remember Christ crucified on the Cross for us, and the many thousands of martyrs for the Faith, who by endurance conquered all, emerging from the flames like gold, and continuing to shine down through the centuries among the angels and among men. Our faith is also tried by death-the death of our relatives and friends, and the death of men in general. This is the bitter fire in which the faith of many has been burned. Is death the end of everything? It is not-believe me! It is the beginning of everything, of a new and just life. Believe in the Resurrection of Christ, believe in life beyond the grave, and believe in the General Resurrection and the Dread Judgment. good Lord, strengthen the faith in us and have mercy on 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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Love toward God should be higher for us than love toward any human. St. Nikodemos the Hagiorite Holy Martyr Hyacinth of Caesarea in Cappadocia, and with him Martyrs Diomedes, Eulampius, Asclepiodotus, and Golinduc (108) A young man and a courtier at the court of Emperor Trajan, Hyacinth was a secret Christian. Once, when Emperor Trajan and his entire court solemnly offered sacrifices to the idols, Hyacinth refrained from this abominable activity. For that, he was accused and brought before the emperor to be judged. The emperor counseled him to deny Christ and offer sacrifices to the idols. But Hyacinth remained as firm as a diamond and said to the emperor: "I am a Christian, and I honor Christ. I worship Him, and to Him alone do I offer myself as a living sacrifice." Beaten, spat upon, and flayed, this holy martyr was thrown into prison. By order of the emperor, he was given nothing to eat except sacrifices offered before the idols. Hyacinth refused to partake of them and died in prison after eight days. Then, the prison guards saw two radiant angels in the prison. One angel covered the body of the martyred Hyacinth with his radiant vesture, and the other placed a glorious wreath on his head. And the entire prison was illuminated and fragrant. The youthful Hyacinth suffered honorably and was crowned with eternal glory in the year 108. St. Anatolius, Patriarch of Constantinople (458) Venerable Alexander, Founder of the Monastery of the Unsleeping Ones, Constantinople (430) Venerable Isaiah the Recluse, of Scetis and Palestine (ca. 489) St. Anatolius, Bishop of Laodicea, and his Successor, St. Eusebius (3rd c.) Holy Martyrs Mocius and Mark (4th c.) St. Germanus, Bishop of the Isle of Man and Enlightener of Peel, Nephew of St. Patrick of Ireland (474) St. Symeon the Stylite (the Third), of Cilicia (6th c.) St. George the God-Bearer, of the Black Mountain (1068), Teacher of St. George of Mt. Athos St. Anatolius, Recluse of the Near Caves in Kiev (12th c.) St. Anatolius (Another), Recluse of the Far Caves in Kiev (13th c.) Sts. Basil (1249) and Constantine (1257), Princes of Yaroslavl Repose of St. Basil, Bishop of Ryazan (1295) St. Basil, Archbishop of Novgorod (1352) Sts. John and Longinus of Yarenga, Monks of Solovki (1561) Blessed John of Moscow, Fool-for-Christ (1589) St. Nicodemus of Khozyuga, Monk of Kozhaezersk Monastery (1640) Second Translation of the Relics (1652) of Hiero-Martyr Philip, Metropolitan of Moscow and All Russia (1569) Blessed Michael, Herodion, Basil, and Thomas, Fools-for-Christ, of Solvychegodsk (17th c.) St. Joachim, Monk, of Notena in Achaia (17th c.) New Monk-Martyr Gerasimus the New, of Carpenision, at Constantinople (1812) New Hiero-Martyr Anthony, Archbishop of Arkhangelsk and Kholmogorsk (1931) Greek cal.: Martyrs Theodotus and Theodota, Martyred with St. Hyacinth at Caesarea in Cappadocia (108) "Milk-Giver" Icon of the Most-Holy Theotokos of Hilandar, Mt. Athos 1 Corinthians 7:24-35 24 Brethren, let each one remain with God in that state in which he was called. 25 Now concerning virgins: I have no commandment from the Lord; yet I give judgment as one whom the Lord in His mercy has made trustworthy. 26 | suppose therefore that this is good because of the present distress-that it is good for a man to remain as he is: 27 Are you bound to a wife? Do not seek to be loosed. Are you loosed from a wife? Do not seek a wife. 28 But even if you do marry, you have not sinned; and if a virgin marries, she has not sinned. Nevertheless such will have trouble in the flesh, but I would spare you. 29 But this I say, brethren, the time is short, so that from now on even those who have wives should be as though they had none, 30 those who weep as though they did not weep, those who rejoice as though they did not rejoice, those who buy as though they did not possess, 31 and those who use this world as not misusing it. For the form of this world is passing away. 32 But I want you to be without care. He who is unmarried cares for the things of the Lord-how he may please the Lord. 33 But he who is married cares about the things of the world-how he may please his wife. 34 There is a difference between a wife and a virgin. The unmarried woman cares about the things of the Lord, that she may be holy both in body and in spirit. But she who is married cares about the things of the world-how she may please her husband. 35 And this I say for your own profit, not that I may put a leash on you, but for what is proper, and that you may serve the Lord without distraction. NOTE 7:17-28 When the Lord has called (v. 17) us into His salvation, we do not change our ethnic identity (vv. 18, 19) or our occupations (vv. 20-23), and we certainly do not rush out and get married or divorced (vv. 25-28)-though Paul's counsel is a preferred option, not a command. Keeping the commandments of God is what matters (v. 19). 7:26 The present distress probably refers to the trials and tribulations of life just before the glorious coming of Christ, which Paul perceived as imminent (vv. 29-33). 7:29–35 Рaul expects an imminent end of this age. The time is short; it is better to minimize obligations in this age-without being irresponsible-in order to be prepared for the age to come. Matthew 15:12-21 12 Then His disciples came and said to Him, "Do You know that the Pharisees were offended when they heard this saying?" 13 But He answered and said, "Every plant which My heavenly Father has not planted will be uprooted. 14 Let them alone. They are blind leaders of the blind. And if the blind leads the blind, both will fall into a ditch. 15 Then Peter answered and said to Him, "Explain this parable to us." 16 So Jesus said, "Are you also still without understanding? 17 Do you not yet understand that whatever enters the mouth goes into the stomach and is eliminated? 18 But those things which proceed out of the mouth come from the heart, and they defile a man. 19 For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies. 20 These are the things which defile a man, but to eat with unwashed hands does not defile a man. 21 Then Jesus went out from there and departed to the region of Tyre and Sidon. CONTEMPLATION Contemplate the miraculous transformation of the rod into a serpent, and again, the serpent into the rod (Exodus 4): 1. How the Lord, Who created the serpent and the rod from dust, can—by His own power, and for the sake of higher goals—transform the dead into the living, and the living into the dead; 2. How the Lord can, according to my faith and prayer, return my soul (withered and deadened by sin) to life. HOMILY on the joy of faith in Christ Whom having not seen, ye love; in Whom, though now ye see Him not, yet believing, ye rejoice with joy unspeakable and full of glory (I Peter 1:8) These are the words of the Holy Apostle Peter. He saw the Lord and loved Him. He looked at the Lord and believed in Him. Precisely because of that, he praises the love of those who have not seen the Lord and the faith of those who have not seen Him with their eyes. Our Lord Himself said: Blessed are they that have not seen, and yet have believed (John 20:29). Blessed are they who have not seen the Lord as the apostle saw Him, but nevertheless love Him with apostolic love. Blessed are they who have not seen the Lord as the apostle saw Him, but nevertheless believe in Him with apostolic faith! O my brethren, even if we do not see the Lord, we see His works, which have enlightened the entire history of mankind, from one end to the other, and have illumined every created thing under the heavens with a spiritual significance. Even if we do not see the Lord, we see His Holy Church-built upon His All-holy and Pure Blood- of the great number of saints and righteous ones and the countless souls baptized in His name throughout the ages of ages. Even if we do not see the Lord face-to-face, as the apostles saw Him, we believe that He is among us in the Body and Blood which we receive according to His commandment; and in receiving His Body and Blood we rejoice with unspeakable joy. Brethren, the Lord is alive and the Lord is near! That is our unwavering faith, and that is the spark of fire that ignites our hearts into a flame of love for the Lord, living and near. To know that, out of love, the Lord our Creator descended to the earth, and revealed Himself as a man for our sake, and to further know that He was dead and that He showed himself alive-what stronger foundation does our faith need, and what stronger justification does our love require? Brethren, the Lord is alive and near. Even in our own day. He reveals Himself to many righteous souls who serve Him with patience. Living Lord, Thou Who wast dead and art alive, enliven in us faith and love until our last breath on earth-that by faith and love we may be made worthy to see Thee face-to-face, as did Thy holy apostles. 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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It is needful to do everything with discernment, and to take your own measure, so that you will not be confused later. To perform alms, fasting, or anything else at the highest degree (beyond one's limits or personal measure) lacks discernment, since later it will lead the one who performs them into confusion, despondency, and grumbling. Even God requires that which is according to the strength of man. St. Barsanuphius the Great St. Andrew, Archbishop of Crete (712) Andrew was born in Damascus to Christian parents, and he was mute from birth until the age of seven. When his parents brought him to church, and he received Holy Communion, he began to speak. Such is the power of Divine and Holy Communion. At age fourteen, Andrew went to Jerusalem and was tonsured in the Lavra of St. Sava the Sanctified. By his understanding and asceticism, he surpassed many of the older monks and was an example to them. After a while, the patriarch took him as his personal secretary. But when the Monothelite heresy, which held that the Lord Jesus did not possess a human will, but only a divine will, began to rage, the Sixth Ecumenical Council was convened in Constantinople in the year 681 during the reign of Constantine IV. Theodore, the Patriarch of Jerusalem, was unable to attend the council but sent Andrew (at the time an archdeacon) as his representative. There, Andrew displayed his splendid gifts, his oratory, his zeal for the Faith, and his rare prudence. Having assisted in strengthening the Orthodox Faith, Andrew returned to his duties in Jerusalem. Later, he was elected and installed as Archbishop of Crete. As archbishop, he was greatly loved by the people. Andrew was very zealous for Orthodoxy and vehemently resisted all heresies. Through his prayers, he worked miracles, including driving the Saracens off the island of Crete. Andrew wrote many books of instruction, hymns, and canons, of which the most renowned is the Great Canon of repentance, read on the Thursday of the fifth week of Great Lent. His outward appearance was such that "seeing his face and hearing his words flowing like honey, everyone found delight and mended their ways." Finally, while returning from a sea journey to Constantinople, Andrew foretold that his death would occur before he arrived in Crete. And so it happened. As the ship sailed near the island of Mitylene, this beacon of the Church finished his earthly life, and his soul took up habitation in the Kingdom of Christ in the year 712. St. Martha, Mother of St. Simeon Stylites (the Younger), of the Wonderful Mountain Martyrs Theodotus and Theodota, Martyred with St. Hyacinth at Caesarea in Cappadocia (108) Hiero-Martyrs Innocent and Sabbatius, and 30 Others with them, in Sirmium of Pannonia(304) Hieromartyr Theodore, Bishop of Cyrene in Libya, and with him Martyrs Cyprilla, Aroa, and Lucia (310) Translation of the Relics (460-490) of St. Martin the Merciful, Bishop of Tours (397) St. Ulrich of Augsburg and Bavaria (973) Burial of St. Andrew, Prince of Bogoliubovo(1174) St. Michael Choniates, Metropolitan of Athens (1222) St. Andrew (Rublev), Iconographer, of the Spaso-Andronikov Monastery (Moscow)(1430) Uncovering of the Relics (1507) of St. Euthymius the Wonderworker, Archimandrite, of Suzdal (1404) Holy Royal Martyrs of Russia: Tsar Nicholas II, Tsaritsa Alexandra, Crown Prince Alexis, and Grand Duchesses Olga, Tatiana, Maria, and Anastasia and with them New Martyr Eugene Botkin (1918) New Hiero-Martyr Nilus, Hieromonk, of Poltava (1918) New Hiero-Martyrs Sava, Bishop of Gornji Karlovac (1941), and George, Priest, of Nasice (1941) Greek cal.: Hiero-Martyr Donatus, Bishop of Libya Memory of St. Asclepia the Wonderworker Memory of Holy Hieromartyr Theophilus Venerable Menignus 1 Corinthians 7:35-8:7 35 And this I say for your own profit, not that I may put a leash on you, but for what is proper, and that you may serve the Lord without distraction. 36 But if any man thinks he is behaving improperly toward his virgin, if she is past the flower of youth, and thus it must be, let him do what he wishes. He does not sin; let them marry. 37 Nevertheless he who stands steadfast in his heart, having no necessity, but has power over his own will, and has so determined in his heart that he will keep his virgin, does well. 38 So then he who gives her in marriage does well, but he who does not give her in marriage does better. 39 A wife is bound by law as long as her husband lives; but if her husband dies, she is at liberty to be married to whom she wishes, only in the Lord. 40 But she is happier if she remains as she is, according to my judgment-and I think I also have the Spirit of God. 1 Now concerning things offered to idols: We know that we all have knowledge. Knowledge puffs up, but love edifies. 2 And if anyone thinks that he knows anything, he knows nothing yet as he ought to know. 3 But if anyone loves God, this one is known by Him. 4 Therefore concerning the eating of things offered to idols, we know that an idol is nothing in the world, and that there is no other God but one. 5 For even if there are so-called gods, whether in heaven or on earth (as there are many gods and many lords), 6 yet for us there is one God, the Father, of whom are all things, and we for Him; and one Lord Jesus Christ, through whom are all things, and through whom we live. 7 However, there is not in everyone that knowledge; for some, with consciousness of the idol, until now eat it as a thing offered to an idol; and their conscience, being weak, is defiled. NOTE 7:36–38 It is not clear whether any man is the father or the fiancé of the virgin, but in any case the option of her marriage is left open. 7:39, 40 Though Paul once again recommends the unmarried state, he affirms theholiness of marriage and gives the widow a choice: to be married... in the Lord (v.32), that is to another Christian, or to remain as she is (v. 40). 8:4–13 Throughout the Roman Empire, animals were sacrificed to pagan "gods" at feasts and public occasions. Part of each offering was used in a ceremonial meal or went to the donor; the remainder was often sold in public meat markets. Christians had a dilemma. Should they eat meat that had been offered before idols? The Jews had prohibitions, but the Christians believed an idol is nothing. Paul answers they are correct in principle (v. 8), but they must think about other people's consciences (vv. 9, 10). Love of God and of fellow Christians compels Paul not to eat such meat (v 13). 8:6 Of whom and through whom do not speak of the divine nature, but of the relationship of the Father and the Son to us. Matthew 15:29-31 29 Jesus departed from there, skirted the Sea of Galilee, and went up on the mountain and sat down there. 30 Then great multitudes came to Him, having with them the lame, blind, mute, maimed, and many others; and they laid them down at Jesus' feet, and He healed them. 31 So the multitude marveled when they saw the mute speaking, the maimed made whole, the lame walking, and the blind seeing; and they glorified the God of Israel. NOTE 15:29–31 Christ's healing of the multitudes here shows that these Jews actually had less faith than the Canaanite woman (vv. 21-28). Christ healed the woman "with much delay, but these immediately, because she is more faithful than they. He delays with her to reveal her perseverance, while here He bestows the gift immediately to stop the mouths of the unbelieving Jews" (JohnChr). HOMILY on the salvation of a soul as the end of faith Receiving the end of your faith, even the salvation of your souls (I Peter 1:9) Brethren, what is the end of faith? The salvation of the soul. What is the goal of faith? The salvation of the soul. What is the fruit of faith? The salvation of the soul. Therefore, we do not adhere to faith for the sake of faith, but rather for the salvation of our souls. No one travels for the sake of the road, but because of someone or something that awaits him at the end of the road. No one throws a rope into the water in which someone is drowning for the sake of the rope, but for the sake of the one drowning. God gave faith to us as a road, at the end of which the travelers will receive the salvation of their souls. And like a rope, God extended faith to us who are drowning in the dark waters of sin, ignorance and vice, so that we, through the help of faith, might save our lives. That is the purpose of faith. Whoever knows the price of a human soul must admit that there is nothing in this world more necessary or more beneficial than faith. A merchant who carries precious stones in an earthen vessel preserves the vessel carefully and cautiously; he hides it and keeps watch over it. Is it because of the vessel that the merchant exerts such effort and concern? No, but because of the precious stones which are in the vessel. Our entire earthly life is like an earthen vessel in which a priceless treasure is hidden. That priceless treasure is our soul. A vessel is cheap, but a treasure is precious. First, one must have faith in the value of the human soul; second, in the future radiance and life of the soul in the Kingdom of God; third, in the Living God, Who waits for the return of the soul, which He Himself gave us; and fourth, in the possibility that a soul can be lost in this world. Whoever has faith in these four things will know how to protect his soul, and will further know that the salvation of his soul is the end of his road- the goal of his faith, the fruit of his life, the purpose of his existence on earth, and the justification of his sufferings. We believe for the sake of the salvation of our souls. Whoever has a true faith must know that faith is for the sake of the salvation of the soul. He who thinks that his faith serves a purpose other than salvation does not have a true faith-nor does he know the value of his soul. All-gracious Lord Jesus, Who has given us a shining and victorious faith, strengthen and maintain that faith in us, that we may stand unashamed before Thy judgment with our pure and shining 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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Prayer is a request for what is good, offered by the devout of God. But we do not restrict this request simply to what is stated in words... We should not express our prayer merely in syllables, but the power of prayer should be expressed in the moral attitude of our soul and in the virtuous actions that extend throughout our life... This is how you pray continually -not by offering prayer in words, but by joining yourself to God through your whole way of life, so that your life becomes one continuous and uninterrupted prayer. St. Basil the Great Venerable Athanasius of Mount Athos (1003) and his Six Disciples Athanasius was born in Trebizond to God-fearing parents. He was orphaned at an early age, but by the providence of God, a military officer took him under his care and brought him to Constantinople to be educated. Because of his meekness and humbleness, he was the favorite of his peers. During their games, the children chose one to be an emperor, another a commander, and Athanasius an Abbot, as though it were a prophecy! Having completed his education, Athanasius (who before tonsure was called Abraham) withdrew into the desert of Maleinos near the Holy Mountain, where he lived the life of an ascetic as a disciple of the then-renowned Michael Maleinos. Desiring a more difficult life of asceticism, Athanasius moved to Mount Athos to live in silence. But many who were desirous of a life of asceticism began to gather around him, and he was compelled to build his famous Lavra. He was assisted in this by the Byzantine emperors, first by Nicephorus Phocas, who himself intended to withdraw and become a monk, and then by John Tzimiskes. Countless temptations befell Athanasius, both from demons and from men, but he, as a brave soldier of Christ, resisted and conquered them all by his immeasurable meekness and continual prayer to the Living God. Filled with the grace of God, Athanasius was found worthy to see the All-holy Theotokos, who miraculously brought forth water from a rock and promised that she would always be the monastery's Abbess. In work and in prayer, Athanasius surpassed his brethren, and he loved all with the love of a spiritual father and shepherd. Death came to Athanasius unexpectedly. He and six other monks had climbed up onto a newly built vestibule of the church to inspect a wall that was being constructed, and the wall caved in on them and buried them. Thus died, this great beacon of monasticism in the year 1003. After his death, Athanasius often appeared to his brethren, sometimes to comfort them and sometimes to reprimand them. Venerable New Martyr Cyprian of Koutloumousiou, Mt. Athos (1679) Venerable Lampadus, Monk, of Irenopolis (10th c.) Hieromartyr Stephen, Bishop of Rhegium, Disciple of Apostle Paul, and with him Bishop Suerus and the Women Agnes, Felicitas, and Perpetua (1st c.) Martyr Anna, at Rome (304) Hieromartyr Athanasius, Deacon, of Jerusalem (451) St. Morwenna, Patroness of Morwenstow (England) (6th c.) Uncovering of the Relics (1422) of St. Sergius of Radonezh (1392) Sts. Athanasius and Theodosius, of Cherepovets (Both ca. 1388), Disciples of St. Sergius of Radonezh New Martyrs Abbess Elizabeth (Romanova) and Nun Barbara, and those with them: John, Igor, Constantine, Sergius, and Vladimir, Princes, and Theodore, at Alapaevsk (1918) New Confessor Agapitus (Taube), Monk of Optina Monastery (1936) Greek cal.: Synaxis of 23 Saints of Lesbos Memory of St. Basil and his Seventy Companions Romans 12:1-3 1 I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrific , holy, acceptable to God, which is your reasonable service. 2 And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God. 3 For I say, through the grace given to me, to everyone who is among you, not to think of himself more highly than he ought to think, but to think soberly, as God has dealt to each one a measure of faith. NOTE 12:1 See note for 11:36. 11:36 This benediction ends the first part of Romans, which has laid the theological foundation of our communion with God in Christ and clarified the relationship between Jew and Gentile in Christ. From this point forward, Paul uses this doctrinal base to address pastoral issues facing believers in Rome in their attempts to live out this faith in daily life. Forever is literally "unto ages of ages." Service (Gr. latreia, lit. "bow down") refers to liturgical service and is better translated "worship" (see 1:9, 25; Heb 9:14). Just as man's failure to worship God led to his downfall (1:20 25), so now true worship is the first expression of mankind's renewal. This true worship is: (1) Physical: We are called to present our bodies for worship, meaning both the physical aspect of our nature and our whole human nature in general. (2) Living: A contrast to the old covenant, under which sacrifices were put to death. Under the new covenant, to die sacrificially means also to be resurrected. Thus true worship is a living, dynamic expression of both the believer's faith and the community's faith. (3) Holy: True worship is set apart from the world, both in its form and its expression. Worship that is acceptable is patterned after the Kingdom of Heaven(see Is 6:1-7; Heb 8:5) and filled with virtue that transcends earthly existence. (4) Reasonable (Gr. logike): This term means more than "logical." As Jesus Christ is the Logos of God ([Jn 1:1), true worship must be "Logos-like," which means it must be in Christ and according to Christ (see Jn 4:24). True worship is filled with the wisdom and truth of the Son of God, the Word made flesh. To worship reasonably means both to worship and to live according to Christ. 12:2 A faithful relationship to God changes our relationship to the world. To be conformed to this world is to stand for and pursue the world's values and pleasures. Mind (Gr. nous) here is more than the intellect; it is the highest faculty of human nature, encompassing the mind and heart. With this faculty one sees and comprehends God. Matthew 10:37-11:1 37 He who loves father or mother more than Me is not worthy of Me. And he who loves son or daughter more than Me is not worthy of Me. 38 And he who does not take his cross and follow after Me is not worthy of Me. 39 He who finds his life will lose it, and he who loses his life for My sake will find it. 40 He who receives you receives Me, and he who receives Me receives Him who sent Me. 41 He who receives a prophet in the name of a prophet shall receive a prophet's reward. And he who receives a righteous man in the name of a righteous man shall receive a righteous man's reward. 42 And whoever gives one of these little ones only a cup of cold water in the name of a disciple, assuredly, I say to you, he shall by no means lose his reward. 1 Now it came to pass, when Jesus finished commanding His twelve disciples, that He departed from there to teach and to preach in their cities. NOTE 10:35 39 See note at Lk 12:53. 12:53 This fulfills the prophecy of Micah 7:6. In addition to its literal meaning, which has been experienced in the Church since the time of Christ, the older generation being divided from the younger generation also symbolizes (1) the rejection of the new covenant by followers of the old covenant, and (2) the spiritual struggle between our old, sinful state and our renewal in Christ (see Eph 4:20-24). To carry his cross, a true disciple must be ready, if necessary, to sacrifice even family relationships. 10:40-42 Apostles are ambassadors who represent the Lord. Therefore, all who extend help to them are showing mercy directly to Christ and will receive God's reward (see 25:40). Galatians 5:22-6:2 (St.Athanasius) 22 But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, 23 gentleness, self-control. Against such there is no law. 24 And those who are Christ's have crucified the flesh with its passions and desires. 25 If we live in the Spirit, let us also walk in the Spirit. 26 Let us not become conceited, provoking one another, envying one another. 1 Brethren, if a man is overtaken in any trespass, you who are spiritual restore such a one in a spirit of gentleness, considering yourself lest you also be tempted. 2 Bear one another's burdens, and so fulfill the law of Christ. NOTE 5:22 6:2 This passage is read on days commemorating holy monks. 5:25 A walk in the Spirit comes from life in the Spirit. 6:1 To be able to administer correction with gentleness is a spiritual gift. 6:2 Paul admonishes us to bear one another's burdens. But moments later, he notes that "each one shall bear his own load" (v. 5). Both are true. We are called to initiate caregiving in the Church, and not to be needless burdens to others. Luke 6:17-23 (St. Athanasius) 17 And He came down with them and stood on a level place with a crowd of His disciples and a great multitude of people from all Judea and Jerusalem, and from the seacoast of Tyre and Sidon, who came to hear Him and be healed of their diseases, 18 as well as those who were tormented with unclean spirits. And they were healed. 19 And the whole multitude sought to touch Him, for power went out from Him and healed them all. 20 Then He lifted up His eyes toward His disciples, and said: Blessed are you poor, For yours is the kingdom of God. 21 Blessed are you who hunger now, For you shall be filled. Blessed are you who weep now, For you shall laugh. 22 Blessed are you when men hate you, And when they exclude you, And revile you, and cast out your name as evil, For the Son of Man's sake. 23 Rejoice in that day and leap for joy! For indeed your reward is great in heaven, For in like manner their fathers did to the prophets. HOMILY on sobriety of mind Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ (I Peter 1:13) Brethren, the mind is the guide and adviser to the soul. God gave the animals only a soul, and that is why He did not give them freedom, but guides them with His mind. God gave man a soul and a mind-and with the mind, freedom. The mind and freedom are inseparable. Thus all the tales of certain philosophers-concerning how man truly has a mind but does not possess freedom-are vain. It is clear from daily experience that freedom is an inalienable companion of the mind. Yet, as man does not possess a perfect mind, so he does not possess perfect freedom, but stands under the direction and guidance of God. God alone has a perfect mind and perfect freedom. We, therefore, are only the "image and likeness" of the mind and the freedom of God. We possess a mind sufficient to know the will of God and enough freedom to be able to decide to fulfill the will of God. When the mind loses its absolute guiding power over the soul, then there arise in the soul many disparate guiding principles-which bring about confusion, chaos and destruction. What is the meaning of the apostle's words: Gird up the loins of your mind, be sober? They mean: "Do not allow your mind to fantasize, but concentrate the mind on contemplating the Law of God." They also mean: "Do not allow your mind to abuse your God-given freedom, by plunging the soul into slavery to the flesh, the world and the devil; but nail the mind to Christ as to a cross, so that your soul may resurrect in Christ." Further, they mean: "Close your mind off from all self-willed imaginations, by which it becomes intoxicated and falls prey to the devil; and keep the mind girded in the narrowness of your heart, where it will become sober through prayer, and pure through tears." It means, in essence: "Train your mind not to misuse your freedom by reviling the Living and Merciful God and by deadening your soul through the passions." O Lord Jesus, Thou Mind of God and Wisdom of God, help us to gird our minds, that we may think only of what is from Thee and what is Thine-that our minds may lead our souls soberly to 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
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I met an Orthobro today in the wild. First time visitor to the church and told me a lot of strong opinions during coffee hour. My only question though.... Since it was a girl is that an Orthosis? 
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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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Hear my crying, O God give ear unto my prayer. From the ends of the earth will I call upon thee when my heart is in heaviness. O set me up upon the rock that is higher than I for thou hast been my hope, and a strong tower for me against the enemy Psalm 60/61:1-3 Venerable Sisoes the Great, of Egypt (429) he was a source of wisdom for all the monks and laymen who came to him for counsel. Just before his repose, his face shone as the sun. The monks stood around him, astonished by this manifestation. And when the saint gave up his soul, the entire room was filled with a sweet-smelling fragrance. Sisoes reposed in extreme old age in the year 429. St. Sisoes taught the monks: "Whatever way temptation comes to man, a man should give himself over to the will of God and recognize that the temptation came because of his sins. If something good happens, it should be said that it happened according to God's providence." One monk asked Sisoes: "How can I please God and be saved?" The saint answered: "If you wish to please God, withdraw from the world, separate yourself from the earth, put aside creation, draw near to the Creator, and unite yourself to God with prayers and tears, then you will find rest in this age and in the age to come." A monk also asked Sisoes: "How can I attain humility?" The saint replied: "When someone learns to acknowledge every man as being better than himself, then he has attained humility." Ammon complained to Sisoes that he could not memorize the wise sayings that he had read in order to be able to repeat them in conversation with men. The saint replied to him: "That is not necessary. It is necessary to attain purity of mind and to speak from that purity, placing your hope in God." Holy Martyrs Marinus and Martha, with their Sons Audifax and Habakkuk, Valentine the Presbyter, Cyrinus, Asterius, and Many Others, at Rome (269) Finding of the Relics of Saint Juliana the Virgin Holy Virgin-Martyr Lucy, Martyr Rixius, and those with them at Rome Hiero-Martyr Asteius, Bishop of Dyrrachium in Macedonia (ca. 100) St. Cointus (Quintus) of Phrygia, Confessor and Wonderworker (283) Hieromartyr Isaurus, Deacon, and Martyrs Innocent, Felix, Hermias, Basil, Peregrinus, Rufus, and Rufinus, of Apollonia in Macedonia (284) St. Monenna, Foundress of Killeevy Monastery (Ireland) (ca. 518) St. Goar, Hieromonk, Hermit, and Missionary Along the Rhine (Germany) (649) St. Sisoes of the Kiev Caves (13th c.) New Monk-Martyr Cyril of Hilandar, Mt. Athos, at Thessalonica (1566) St. Barnabas, Elder, of the Gethsemane Skete of St. Sergius Lavra (1906) New Hiero-Martyrs Euthymius, Hieromonk of Optina Monastery (1931), and Theodore, Hieromonk, of Vostryakovo (Moscow) (1943) Synaxis of the Saints of Radonezh Greek cal.: Apostles of the Seventy Archippus, Philemon, and Onesimus (1st c.) St. Apollonius St. Alexander Holy Martyr Epimachus Uncovering of the relics (16th c.) of St. Juliana, princess of Olshansk (ca. 1540) Romans 15:1-7 (Epistle) 1 We then who are strong ought to bear with the scruples of the weak, and not to please ourselves. 2 Let each of us please his neighbor for his good, leading to edification. 3 For even Christ did not please Himself; but as it is written, "The reproaches of those who reproached You fell on Me." 4 For whatever things were written before were written for our learning, that we through the patience and comfort of the Scriptures might have hope. 5 Now may the God of patience and comfort grant you to be like-minded toward one another, according to Christ Jesus, 6 that you may with one mind and one mouth glorify the God and Father of our Lord Jesus Christ. 7 Therefore receive one another, just as Christ also received us, to the glory of God. NOTE 15:1-3 Bear with does not mean "to put up with," but rather "to carry together" (see Gal 6:2). It is in imitation of Christ, who bore all of humanity's weaknesses, that the strong in faith lovingly and joyfully identify with the weaker believers. 15:4 The bounty of mankind's hope can be found in the Scriptures. It is through the witness of the Scriptures that we learn of the patience not only of Israel and the Church, but of God. Likewise, it is through the promises, victories, and spiritual struggles recorded in the Scriptures that we find true comfort. Matthew 9:27-35 (Gospel) 27 When Jesus departed from there, two blind men followed Him, crying out and saying, "Son of David, have mercy on us!" 28 And when He had come into the house, the blind men came to Him. And Jesus said to them, "Do you believe that I am able to do this?" They said to Him, "Yes, Lord." 29 Then He touched their eyes, saying, "According to your faith let it be to you." 30 And their eyes were opened. And Jesus sternly warned them, saying, "See that no one knows it." 31 But when they had departed, they spread the news about Him in all that country. 32 As they went out, behold, they brought to Him a man, mute and demon-possessed. 33 And when the demon was cast out, the mute spoke. And the multitudes marveled, saying, "It was never seen like this in Israel!" 34 But the Pharisees said, "He casts out demons by the ruler of the demons." 35 Then Jesus went about all the cities and villages, teaching in their synagogues, preaching the gospel of the kingdom, and healing every sickness and every disease among the people. NOTE 9:27-33 According to Isaiah, the messianic age is signified when "the eyes of the blind shall be opened, and the ears of the deaf shall hear" (Is 35:5). These healings are a sign that Jesus is the awaited Messiah, as is the use of the title Son of David by the blind men, which expresses their faith in this truth. 9:34 To cast out demons by the ruler of demons is impossible, for the aim of the devil is to consolidate power, not destroy it. Further, Jesus cleansed lepers, raised the dead, and remitted sins-works demons could not perform. HOMILY on the terrible price of redemption Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; but with the Precious Blood of Christ, as of a Lamb without blemish and without spot (I Peter 1:18-19) Brethren, has anyone ever been able to purchase a medicine against sin with silver and gold? No one, ever. Brethren, has anyone ever been able to forge arms against the devil with silver and gold? No one, ever. Brethren, has anyone ever been able to redeem from death with the help of silver and gold? No one, ever. Something far more precious than silver and gold was needed to be the cure, the weapon and the ransom. The Precious Blood of the Son of God was needed to apply on the wounds of sin in order for them to be healed. The Precious Blood of the Son of God was needed to be directed against evil spirits, and by its power to burn them and drive them away from man. The Precious Blood of the Son of God was needed to sprinkle on the earthly graves, in order to destroy death and raise the dead. As of a Lamb without blemish and without spot, the Lamb of God was slain for us, to pull us out from the threefold jaws of the beast. A woeful, but life- giving, banquet arranged by God-a costly banquet to announce freedom to man. Sin, the devil and death attacked with all their might the mild and All-pure Lamb of God. And they killed Him, but they were poisoned by His Blood. His Blood was shed to be poison for them—but life and salvation for mankind. O my brethren, if you do not know how venomous sin is, how wicked the devil is, and how bitter death is, judge by the greatness of the ransom by which we have been redeemed from their bondage. The Precious Blood of Christ-that is our ransom from bondage! Remember, brethren, that if we again-in our recklessness and evil-willingly give ourselves over to that terrible threefold slavery, there is no one on earth or in heaven who can give a ransom for us. For there is but one precious ransom, and it was given once and forever. O merciful Lord, strengthen us, that we may be preserved in the freedom that Thou hast given 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
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Originally Posted By Kalahnikid: I met an Orthobro today in the wild. First time visitor to the church and told me a lot of strong opinions during coffee hour. My only question though.... Since it was a girl is that an Orthosis? Orthochick or Orthogal sounds better to me! 
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Originally Posted By Kalahnikid: I met an Orthobro today in the wild. First time visitor to the church and told me a lot of strong opinions during coffee hour. My only question though.... Since it was a girl is that an Orthosis? |
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: If you emphasize the second syllable in Orthosis, like this: orTHOsis, it sounds like it could be some kind of tumor, ormaybe a neurological condition I thought it sounded like a specie genus of bird
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Put not your trust in princes, in sons of men in whom there is no salvation.
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How absurd and unnatural are anger and rage. Look at the face of a gentle person - how beautiful it is... but look at the face of an angry one: it is restless, gloomy and ugly. St. John of Kronstadt Holy Great-Martyr Dominica (Cyriaca, or Nedelja) of Nicomedia (289) During the time of the Emperors Diocletian and his son-in-law Maximian,both adversaries of Christ, there lived in Anatolia two pious and elderly souls, Dorotheus and Eusebia. They were devout Christians, wealthy but childless. Through unceasing prayer, they obtained a child from God-the holy Dominica. From her childhood, Dominica consecrated herself to God, abstaining from everything that unruly children do. When she had matured and was beautiful in body and soul, many suitors came to ask for her hand in marriage; but she refused them all, saying that she had betrothed herself to Christ the Lord and desired nothing more than to die as a virgin. One of the rejected suitors denounced Dominica and her parents to Emperor Diocletian as Christians. The emperor ordered that Dominica's parents be tortured, and after torturing them, banished them to the town of Melitene-where they died, having endured much suffering for Christ. Diocletian sent Dominica herself to Maximian to stand trial. Since Dominica confirmed her faith in Christ before Maximian, he ordered that she be placed on the ground and flogged with bullwhips. After that, the emperor handed her over to the commanders, first to Hilarion and, after his death, to Apollonius. Both of them tortured Dominica in a beastly manner, in all possible ways, but all was in vain. When St. Dominica lay in the prison cell, completely covered with wounds, Christ the Lord appeared to her, healed her, and said: "Dominica, do not be afraid of torture; My grace is with thee." And indeed the grace of Christ saved this martyr from the fire and from the wild beasts, which the godless judges thought would bring about her certain death. Seeing Dominica miraculously saved from such a death, many pagans came to believe in Christ -and they were all beheaded. Dominica said to Apollonius: "In no manner can you turn me away from my Faith. If you throw me into the fire, I have the example of the Three Youths; if you throw me before wild beasts, I have the example of Daniel the Prophet; if you toss me into the sea, I have the example of Jonah the Prophet; if you give me over to the sword, I will remember the honorable Forerunner. Life, for me, is to die for Christ." Then Apollonius ordered that Dominica be beheaded. Dominica knelt down, raised her hands to heaven, and prayed to God, that He would save and have mercy on all those who would celebrate her memory, and that he would give rest to her soul together with the souls of her parents. Upon completing her prayer, she rendered her soul to God, before the sword was lowered onto her neck. Dominica suffered honorably in Nicomedia, and she was received into eternal joy, in the year 289. Venerable Thomas of Mt. Maleon (10th c.) Venerable Martyrs Epictetus and Astius St. Acacius, who is Mentioned in the Ladder(6th c.) Holy Martyrs Peregrinus, Lucian, Pompeius, Hesychius, Pappias, Saturninus, and Germanus, of Dyrrachium in Macedonia (2ndc.) St. Pantaenus the Confessor, of Alexandria(203) Hiero-Martyr Evangelus, Bishop of Tomis in Moesia (3rd-4th c.) St. Hedda, Bishop of the West Saxons (705) St. Willibald, Bishop of Eichstatt, Anglo-Saxon Missionary to the Germans (781-787) St. Maelruain of Tallaght (Ireland) (787) St. Eudocia, in Monasticism Euphrosyne, Grand Duchess of Moscow (1407) Hieromartyrs Eustathius, Polycarp the New and Evangelus 1 Corinthians 9:13-18 13 Do you not know that those who minister the holy things eat of the things of the temple, and those who serve at the altar partake of the offerings of the altar? 14 Even so the Lord has commanded that those who preach the gospel should live from the gospel. 15 But I have used none of these things, nor have I written these things that it should be done so to me; for it would be better for me to die than that anyone should make my boasting void. 16 For if I preach the gospel, I have nothing to boast of, for necessity is laid upon me; yes, woe is me if I do not preach the gospel! 17 For if I do this willingly, I have a reward; but if against my will, I have been entrusted with a stewardship. 18 What is my reward then? That when I preach the gospel, I may present the gospel of Christ without charge, that I may not abuse my authority in the gospel. Matthew 16:1-6 1 Then the Pharisees and Sadducees came, and testing Him asked that He would show them a sign from heaven. 2 He answered and said to them, "When it is evening you say, 'It will be fair weather, for the sky is red'; 3 and in the morning, 'It will be foul weather today, for the sky is red and threatening.' Hypocrites! You know how to discern the face of the sky, but you cannot discern the signs of the times. 4 A wicked and adulterous generation seeks after a sign, and no sign shall be given to it except the sign of the prophet Jonah. And He left them and departed. 5 Now when His disciples had come to the other side, they had forgotten to take bread. 6 Then Jesus said to them, "Take heed and beware of the leaven of the Pharisees and the Sadducees." NOTE 16:1-3 A sign from heaven means a spectacular display of power. The time of the Messiah among the Jews was expected to be accompanied by signs, but these hypocrites have not recognized the signs already being performed because their hearts were hardened,and they ignored the works happening all around them. 16:4 Adulterous generation: See note on 12:39: 12:39 Adulterous generation echoes the illustration used for Israel by the prophets when Israel was unfaithful to God (Jer 2; Hos 2:2-13). Jesus refuses to prove Himself in a spectacular way, for a sign is never given to those whose motive is to test God. See also 4:5-7. The sign of the prophet Jonah is a veiled prediction of Christ's death and Resurrection (12:40), the ultimate sign that Jesus is the Christ. 16:6 The leaven of the Pharisees is their doctrine (v. 12) and their hypocrisy (Lk12:2). HOMILY on the sincere milk of the word As newborn babes, desire the sincere milk of the word,that ye may grow thereby: if so be ye have tasted that the Lord is gracious (I Peter 2: 2-3) As newborn babes is how the great apostle regards Christians. Baptism is a new birth, and from baptism a man counts his new life. The spiritually newborn must be fed with mild food, just as the newborn in the flesh. What kind of food does the apostle recommend for Christians? The sincere and pure milk of the word. The physical child is fed with ordinary milk, which is only an image of the sincere milk of the word, by which a spiritual child needs to be fed. What then is this sincere and pure milk with which Christians should be fed? The apostle himself answers this when he says: Ye have tasted that the Lord is gracious. Thus, it is the Lord Jesus Himself, Living and Life-giving. Christ's words are the sincere and pure milk. Blessed are you, brethren, if you nourish your souls with the words of Christ, as with sweet milk, for your souls will grow fruitful and be blessed, and you will be prepared for the Kingdom of God. Christ's miracles are the sincere and pure milk. Blessed are you, brethren, if you nourish your souls with this sweet milk, for you will be like unto the angels who sing the praises of the miracles of God day and night. The Body and Blood of Christ are the sincere and pure milk. Blessed are you, brethren, if you nourish your souls with this sweet milk, for you will become members of the living and immortal Body of Christ in the heavens. Christ's resurrected victory over death is the sincere and pure milk. Blessed are you, brethren, if you nourish your souls with this sweet milk, for you-while yet in this life-will walk as victors, and in the life to come you will stand at the right side of Christ the Victor. Brethren, the whole of Christ is the sincere and pure milk. Let us be eager for this milk above all else, that we may grow to salvation. This is the only nourishment for salvation. All else is for decay and the grave. Lord Jesus, Lamb of God, Thou Who art the sincere and pure milk, nourish us with Thyself, as Thou didst nourish Thy holy apostles-that we too may grow enough to be saved. 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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Every time that we sin, we are born of the devil. But every time that we do good, we are born of God. St. John Chrysostom Holy Great-Martyr Procopius of Caesarea in Palestine (303) Procopius was born in Jerusalem to a Christian father and a pagan mother. At first, his name was Neanias. Following the death of his father, his mother raised her son completely in the spirit of Roman idolatry. When Neanias had grown up, Emperor Diocletian saw him, took a liking to him, and brought him to his palace for military service. When this wicked emperor began to persecute Christians, he ordered Neanias to go to Alexandria with a garrison of soldiers in order to exterminate the Christians. But on the way, there happened to Neanias something like that which once happened to Saul. In the third hour of the night, there was a strong earthquake, and at that moment, the Lord appeared, and a voice was heard: "Neanias, where art thou going, and against whom art thou rising up?" In great fear, Neanias asked: "Who art Thou, Lord? I am unable to recognize Thee." Then there appeared in the air an exceedingly luminous cross, as of crystal, and from the cross came the voice: "I am Jesus, the crucified Son of God." And the Lord further said to him: "By this sign that you have seen, conquer your enemies, and My peace will be with you." Commander Neanias's life was completely changed. He issued an order to make a cross such as he had seen, and instead of going against the Christians, he and his soldiers used their force against the Hagarenes, who were attacking Jerusalem. He entered Jerusalem as a victor and revealed his Christian faith to his mother. Brought before the court, Neanias removed his commander's belt and sword and threw them before the judge, showing that he was a soldier only of Christ the King. After being tortured extensively, he was cast into prison. There, the Lord Christ appeared to him again, baptized him, and named him Procopius. One day, twelve women appeared before his prison window and said to him: "We, too, are servants of Christ." Accused of this, they were thrown into that same prison. St. Procopius taught them the Faith of Christ and prepared them to receive their "martyr's crowns." (This is why St. Procopius, along with the God-crowned Emperor Constantine and Empress Helena, is mentioned in the order of crowning during the wedding ceremony.) Subsequently, the twelve women were brutally tortured. Witnessing their suffering and bravery, the mother of Procopius also came to believe in Christ, and all thirteen were slain. When St. Procopius was led to the scaffold, he raised his hands toward the east and prayed to God for all the poor, the needy, the orphans, and the widows, and especially for the Holy Church, that it would grow and spread, and that Orthodoxy would shine to the end of time. And from heaven, it was made known to him that his prayers were heard, after which he joyfully laid his head under the sword and went to his Lord in eternal joy. St. Procopius suffered honorably at Caesarea in Palestine and was crowned with a wreath of immortal glory on July 8, 303, and with him Martyrs Theodosia (his mother), tribunes Antiochus and Nicostratus, and twelve women of senatorial rank. St. Procopius, Fool-for-Christ, Wonderworker of Ustiug (Vologda) (1303) Venerable Theophilus the Myrrh-Gusher of Pantocrator Monastery, Mt. Athos (1548) Hieromartyr Epictetus, Priest, and Monk-Martyr Astion, at Halmyris in Scythia Minor (Romania) (290) Holy Martyr Mirdat, King of Kartli, Georgia(410) Blessed King Edgar the Peaceable, of England (975) Holy Martyrs Virgin Sunniva and Companions, on Selje Island (Norway) (10th c.) New Hieromartyr Anastasius, Priest, of Constantinople (1743) Appearance of the Kazan Icon of the Most Holy Theotokos (1579) Translation of the Relics (1774) of St. Demetrius of Basarabov, Bulgaria (13th c.), to Bucharest Icons of the Most Holy Theotokos: Weeping "Umileniye" ("Of Tender Feeling") of Novgorod Icon of the Most Holy Theotokos: "Peschanskaya" Holy Martyr Abdas 1 Corinthians 10:5-12 5 But with most of them God was not well pleased, for their bodies were scattered in the wilderness. 6 Now these things became our examples, to the intent that we should not lust after evil things as they also lusted. 7 And do not become idolaters as were some of them. As it is written, "The people sat down to eat and drink, and rose up to play." 8 Nor let us commit sexual immorality, as some of them did, and in one day twenty-three thousand fell; 9 nor let us tempt Christ, as some of them also tempted, and were destroyed by serpents; 10 nor complain, as some of them also complained, and were destroyed by the destroyer. 11 Now all these things happened to them as examples, and they were written for our admonition, upon whom the ends of the ages have come. 12 Therefore let him who thinks he stands take heed lest he fall. NOTE 10:5-8 In spite of her baptism in the Red Sea (v. 2) and her spiritual eating and drinking (vv. 3, 4), Israel still fell into idolatry and sexual immorality. 10:6 The lessons of the OT, here those surrounding the Passover (vv. 1-5), are examples for us, that we might not repeat the same mistakes. Matthew 16:6-12 6 Then Jesus said to them, "Take heed and beware of the leaven of the Pharisees and the Sadducees." 7 And they reasoned among themselves, saying, "It is because we have taken no bread." 8 But Jesus, being aware of it, said to them, "O you of little faith, why do you reason among yourselves because you have brought no bread? 9 "Do you not yet understand, or remember the five loaves of the five thousand and how many baskets you took up? 10 "Nor the seven loaves of the four thousand and how many large baskets you took up? 11 "How is it you do not understand that I did not speak to you concerning bread?- but to beware of the leaven of the Pharisees and Sadducees." 12 Then they understood that He did not tell them to beware of the leaven of bread, but of the doctrine of the Pharisees and Sadducees. REFLECTION St. Anthony teaches: "Be fearful that you do not become famous because of some work that you do. If they begin to praise you because of your work, do not rejoice or take delight in it, but keep your works secret as much as you can, and do not allow anyone to speak about them." How much more peace and joy would there be among men on earth, if a part of mankind would take these holy words to heart! Even though St. Theophilus lived as a simple monk secluded on Mount Athos, he was famous in all the patriarchates of the east,nas much for his learning as for his virtuous, ascetic life. It once happened that Theoleptus, the Patriarch of Constantinople, visited Thessalonica. At that time the archiepiscopal throne of Thessalonica was vacant. The Christians of Thessalonica unanimously implored the patriarch to appoint Theophilus as their archbishop. The patriarch, a compatriot and friend of Theophilus, wrote a personal letter to him, in which he invited him to accept the archiepiscopal throne. Fearing the glory of men, yet not easily being able to refuse the patriarch, the humble Theophilus immediately received the great schema, and informed the patriarch of this, adding: "If God so wills, we will see each other in the Kingdom of Heaven." Such were the spiritual giants, whom the Church calls saints-shunning vanity and the glory of men. HOMILY on the Living Stone To whom coming, as unto a living stone, disallowed indeed of men but chosen of God and precious, ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices acceptable to God by Jesus Christ (I Peter 2:4-5) What does the stone signify, brethren, if not stability? What does the stone teach us, brethren, if not stability? The living stone signifies immortality. The apostle calls Christ the Lord the Living Stone, because He is immortal and the Giver of immortality. The apostle calls Christians living stones, as partakers of the immortality of Christ. What do unbelievers think, brethren, concerning man's fate at the end of time? They think that the same thing happens to man as to a stone: a man dies, becomes insensate, and is transformed into dust. Yet a stone is already dead and insensate, and under certain conditions it is transformed into dust. So both the unbelievers and the believers compare man with a stone. The unbelievers, because of the deadness and the insensibility of the stone; and the believers, because of the durability and the stability of the stone. For the former, the stone is a symbol of death, but for the latter it is a symbol of immortality. In truth, without Christ, men have always been and will always be like dead stones. But Christ is like a living stone. Only adhere to Him, and you will become as living stones. In building a house, the builder chooses only those stones that are chiseled into shape and prepared to fit easily with the other stones in the wall. The builder rejects the unprepared, unpolished and fragile stones. Building the home, or the temple, of His Immortal Kingdom, Christ chooses men as the builder chooses stones, with one characteristic-life,spiritual life. The Lord rejects spiritually dead men as bad building blocks,and accepts only those who are alive, who resemble Him, and who fit into place with the other living stones. These other living stones are the angels,prophets, apostles and saints. Brethren, let us endeavor to be a holy material for the holy house of the Kingdom of Christ-which He is building day and night, and which He will finish completely in the fullness of time. O Lord Jesus, Builder of the Kingdom of Heaven, enliven us with Thy Holy Spirit, and build us also, as living stones, into the house of Thine eternal glory. 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
Recommended by a matushka I know. Russian with English subtitles. Free on YT. Said to be very good. The Holy Archipelago |
Remember your end, and you will not sin
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Originally Posted By Marie: Recommended by a matushka I know. Russian with English subtitles. Free on YT. Said to be very good.  https://www.youtube.com/watch?v=WvI4lEZ_AHEA documentary about the history of, and life in, the Solovetsky Monastery, located in the White sea. The Cinematography is spectacular. The narration and interviews don't get any better than this. I've already seen it a half dozen times. It begs to be watched. ETA "The Island" (Ostrov in Russian) is a drama about a monk living in a Monastery, also on an island. Great watch for Orthodox people. The depiction of the Monk in this movie is wonderful.  The Island (Russian movie with English subtitles) |
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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Let them push you, but do not push; Let them crucify you, but do not crucify. Let them insult, but do not insult. Let them slander, but do not slander. Be meek, and do not be zealous in evil. St. Isaac the Syrian Hieromartyr Pancratius, Bishop of Taormina in Sicily (1st c.) The PriestMartyr Pankratios, Bishop of Tauromeneia, was born at a time when our Lord Jesus Christ yet lived upon the earth. The parents of Pankratios were natives of Antioch. Hearing about the good-news of Jesus Christ, the father of Pankratios took his young son with him and set off to Jerusalem, in order to see for himself personally the great Teacher. The miracles astonished him, and when he heard the Divine teaching, he then believed in Christ as the Son of God. He became close with the disciples of the Lord, especially with the holy Apostle Peter. And it was during this period that young Pankratios got to know the holy Apostle Peter. After the Ascension of the Saviour, one of the Apostles came to Antioch and baptised the parents of Pankratios together with all their household. When the parents of Pankratios died, he left behind his inherited possessions and went to a Pontine mountain and began to live in a cave, passing his days in prayer and deep spiritual contemplation. The holy Apostle Peter, one time passing through these parts, made a visit to Pankratios at Pontus, and took him along to Antioch, and then to Cilicia, where the holy Apostle Paul then was. And there the holy Apostles Peter and Paul ordained Saint Pankratios as bishop of the Cilician city of Tauromeneia. Saint Pankratios toiled zealously for the Christian enlightenment of the people. Over the course of a single month he built a church, where he celebrated Divine-services. The number of believers quickly grew, and soon almost all the people of Tauromeneia and the surrounding cities accepted the Christian faith. Saint Pankratios governed his flock peacefully for many years. But one time pagans connived against the saint, and seizing an appropriate moment, they fell upon him and stoned him. Thus did Saint Pankratios end his life as a martyr. The relics of the saint rest in the church named for him, at Rome. 1996-2001 by translator Fr. S. Janos. Hieromartyr Cyril, Bishop of Gortina in Crete(ca. 303) Venerable Martyrs Patermuthius and Copres, and Martyr Alexander the Soldier, of Egypt (361) Venerable Patermuthius and Copres, Ascetics, of Egypt (4th c.) St. Theodore, Bishop of Edessa, and Others with him (848) Hieromartyrs at Wurzburg: Killian, Bishop in East Franconia and Thuringia, and his Companions Hieromonk Colman and Hierodeacon Totman (689) St. Everild, Abbess, of Northumbria (ca. 700) St. Theodosius, Stylite, of Edessa (9th c.) St. Photius, Founder of Akapniou Monastery in Thessalonica (10th c.) St. Euthymius the Enlightener of Karelia (1435) Hiero-Martyr Peter, Priest, of Cherevkov (Vologda) (Early 17th c.) Sts. Dionysius the Rhetorician (1606) and Metrophanes (17th c.), of Little St. Anne's Skete, Mt. Athos New Hieromartyr Methodius, Bishop of Lappa on Crete (1793) Uncovering of the Relics (1994) of St. Gabriel, Archimandrite of St. Elias Skete, Mt. Athos (1901) Holy Martyrs Andrew and Probus 1 Corinthians 10:12-22 12 Therefore let him who thinks he stands take heed lest he fall. 13 No temptation has overtaken you except such as is common to man; but God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will also make the way of escape, that you may be able to bear it. 14 Therefore, my beloved, flee from idolatry. 15 I speak as to wise men; judge for yourselves what I say. 16 The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? 17 For we, though many, are one bread and one body; for we all partake of that one bread. 18 Observe Israel after the flesh: Are not those who eat of the sacrifices partakers of the altar? 19 What am I saying then? That an idol is anything, or what is offered to idols is anything? 20 Rather, that the things which the Gentiles sacrifice they sacrifice to demons and not to God, and I do not want you to have fellowship with demons. 21You cannot drink the cup of the Lord and the cup of demons; you cannot partake of the Lord's table and of the table of demons. 22 Or do we provoke the Lord to jealousy? Are we stronger than He? NOTE 10:16, 17 The English word communion (Gr. koinonia) is the correct translation; the alternative, "fellowship," is too weak. For at Communion, at the Eucharist, there is a real participation in the body and blood of Christ. Just as Christ's human body is united to Him, so we are united to Him. As many grains become one loaf, those who take this communion become one in Christ. 10:18 Israel after the flesh is the Israel of Judaism as contrasted to the true Israel, which is the Church, the Israel of God (see Gal 6:16). 10:19 22 All worship is sacramental, even false worship. To genuinely offer a sacrifice is to unite spiritually with the object of that offering. An idol (v. 19) by itself is nothing, but behind them lurk demons (v. 20) waiting for someone to partake of them. The Christian offering is the once-for-all sacrifice of Jesus Christ. We are not to engage in any worship contrary to, or in competition with, the Eucharist of Christ. Matthew 16:20-24 20 Then He commanded His disciples that they should tell no one that He was Jesus the Christ. 21 From that time Jesus began to show to His disciples that He must go to Jerusalem, and suffer many things from the elders and chief priests and scribes, and be killed, and be raised the third day. 22 Then Peter took Him aside and began to rebuke Him, saying, "Far be it from You, Lord; this shall not happen to You!" 23 But He turned and said to Peter, "Get behind M , Satan! You are an offense to Me, for you are not mindful of the things of God, but the things of men." 24 Then Jesus said to His disciples, "If anyone desires to come after Me, let him deny himself, and take up his cross, and follow Me. NOTE 16:21 23 After Peter's confession, Jesus reveals the true nature of His messiahship: the mystery of His Passion. It was expected that the Messiah would reign forever, so the idea that Christ would die was perplexing to Peter and remained scandalous to the Jews even after the Resurrection (1Co 1:23). Peter unwittingly speaks for Satan, as the devil did not want Christ to fulfill His mission and save mankind through suffering and death. 16:24 The cross, a dreaded instrument of Roman punishment, is also a symbol of suffering by Christians in imitation of Christ. We practice self-denial for the sake of the love of God and the gospel. Accepting this suffering is not a punishment, nor is it an end in itself, but a means to overcome the fallen world for the sake of the Kingdom and to crucify the flesh with its passions and desires (Gal 5:24). HOMILY on the judgment of God on the righteous For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the Gospel of God? (I Peter 4:17) When the judgment of God comes upon the house of the righteous man, the unrighteous one should not maliciously rejoice, but should tremble withfear. If the righteous man and the unrighteous one are neighbors, and if the hand of God falls on the righteous one, it has fallen on them both-on the former to temper and on the second to warn. When bitter suffering befalls the righteous one, it does not befall him without the will of God. Let not the unrighteous one rejoice, for this suffering is more for his sake than for that of the righteous one that is, that he may see the wrath of God, and hasten to change his spirit and correct his works. Let him also ask himself: when such is the wrath of God against the righteous one, what will it be against me? Therefore know, brethren, that justice is strength and injustice is weakness. Which can endure more and not break under the strain: might or weakness? Without a doubt, might. It is for this reason that a heavy yoke is placed on the righteous man. Let not the unrighteous one jeer when he sees the righteous one under a heavy yoke, and let him not say: My unrighteousness is better than his righteousness! Let him look upon the yoke of the righteous one with fear and trembling, and let him sincerely say to himself: That is my yoke, but I am entirely too weak to bear it. That is why it was thrown on his back, on the back of the righteous one, that I may see it and repent of my ways, and through repentance become strengthened for the burden that awaits me. Judgment must begin at the house of God-this is God's immeasurable mercy toward sinners, toward the weak who have become weakened by sin. Let them open their eyes and read the wrath of God that has been recorded. Judgment must begin at the house of God, for the house of God is strong, and the house of God is the righteous man, in which the Spirit of God abides. When the wind rocks the tower of stone, then let the hut dwellers fortify their huts. O my brethren, how fateful and awesome are those apostolic words for sinners! O Lord Jesus, just and merciful, have mercy on us and save 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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When we teach children to be good, to be gentle, to be forgiving (all these are attributes of God), to be generous, to love their fellow men, to regard this present age as nothing, we instill virtue in their souls, and reveal the image of God within them. St. John Chrysostom Holy Forty-Five Martyrs at Nicopolis in Armenia: Leontius, Maurice, Alexander, Sisinius, and Others (319) During the reign of the wicked Emperor Licinius, who ruled the eastern half of the Roman Empire, there was a great persecution of Christians. In Armenian Nicopolis, St. Leontius, with several of his friends, appeared before Lysius, the representative of Emperor Licinius, and he declared that they were Christians. "And where is your Christ?" Lysius asked. "Was He not crucified, and did He not die?" St. Leontius replied: "Since you know that our Christ died, know also that He rose from the dead and ascended into heaven." After a lengthy discussion about the Faith, Lysius scourged them and threw them into prison, where they were given neither food nor drink. A highborn Christian woman, Vlassiana, brought them water, handing it to them through the window of the prison. And an angel of God appeared to them to comfort and encourage them. When the time came for sentencing, two jailers appeared before Lysius as Christian converts, and many others as well, numbering forty-five in all. The judge sentenced all of them to death, ordering that their arms and legs be severed with an axe and their torsos then be thrown into the fire. This horrible punishment was carried out, and the souls of the holy martyrs took flight to their Lord, entering into eternal life. They suffered honorably and inherited the Kingdom in the year 319. Venerable Anthony of the Kiev Caves, Founder of Monasticism in Russia (1073) Translation of the Honorable Robe of Our Lord Jesus Christ (1625) Holy Martyr Apollonius of Sardis (3rd c.) Holy Martyrs Bianor and Silvanus, of Pisidia (4th c.) 10,000 Fathers of the Desert and Caves of Scetis Martyred by the Impious Patriarch Theophilus of Alexandria (398) St. Silouan of the Far Caves in Kiev (13th-14th c.) New Hieromartyr Joseph, Archpriest, of Damascus, and Companions (1860) Sts. Parthenius (1905) and Eumenius (1920), Restorers of Koudouma Monastery on Crete Synaxis of the Saints of Vatopedi, Mt. Athos Greek cal.: St. Gregory, Bishop of Assos, Near Ephesus (1150) "Konevits" Icon of the Most Holy Theotokos New Hieromartyrs Peter Zefirov, priest, Stephen Loukanine, George Begma and Nestor Goudzovksy, deacons (1918) 1 Corinthians 10:28-11:7 28 But if anyone says to you, "This was offered to idols,"do not eat it for the sake of the one who told you,and for conscience' sake; for "the earth is the LORD's, and all its fullness." 29 Conscience, I say, not your own, but that of the other. For why is my liberty judged by another man's conscience? 30 But if I partake with thanks, why am I evil spoken of for the food over which I give thanks? 31 Therefore, whether you eat or drink, or whatever you do, do all to the glory of God. 32 Give no offense, either to the Jews or to the Greeks or to the church of God, 33 just as I also please all men in all things, not seeking my own profit, but the profit of many, that they may be saved. 1 Imitate me, just as I also imitate Christ. 2 Now I praise you, brethren, that you remember me in all things and keep the traditions just as I delivered them to you. 3 But I want you to know that the head of every man is Christ, the head of woman is man, and the head of Christ is God. 4 Every man praying or prophesying, having his head covered, dishonors his head. 5 But every woman who prays or prophesies with her head uncovered dishonors her head, for that is one and the same as if her head were shaved. 6 For if a woman is not covered, let her also be shorn. But if it is shameful for a woman to be shorn or shaved, let her be covered. 7 For a man indeed ought not to cover his head, since he is the image and glory of God; but woman is the glory of man. NOTE 10:25–33 Since God created everything, everything is clean (v. 26), even what was once used in idolatrous worship (vv. 25, 27). However, offending a fellow Christian in nonessential matters breaks the law of love, the bond of unity (vv. 28-30). If we say that it affects no one but ourselves, yet we must do what is to the glory of God (v.31), or else we offend God. The salvation of all is more important than the rights of the individual (v. 33). A right is never inalienable if it alienates us from others. Note that Paul assumes Christians say a prayer at meals (v. 30). 11:2 Remember is primarily a word of liturgical prayer: The Corinthians constantly pray for their apostle in their corporate prayers. Delivered (Gr. paredoka) refers to the passing on of authentic apostolic tradition. Keep the traditions refers to obedience to what has been delivered-God-given oral tradition, from which Paul taught. He makes no distinction between the authority of his written and his oral instruction. Matthew 16:24-28 24 Then Jesus said to His disciples, "If anyone desires to come after Me, let him deny himself, and take up his cross, and follow Me. 25 For whoever desires to save his life will lose it, but whoever loses his life for My sake will find it. 26 For what profit is it to a man if he gains the whole world, and loses his own soul? Or what will a man give in exchange for his soul? 27 For the Son of Man will come in the glory of His Father with His angels, and then He will reward each according to his works. 28 Assuredly, I say to you, there are some standing herewho shall not taste death till they see the Son of Man coming in His kingdom. NOTE 16:24 The cross, a dreaded instrument of Roman punishment, is also a symbol of suffering by Christians in imitation of Christ. We practice self-denial for the sake of the love of God and the gospel. Accepting this suffering is not a punishment, nor is it an end in itself, but a means to overcome the fallen world for the sake of the Kingdom and to crucify the flesh with its passions and desires (Gal 5:24). 16:25 The central paradox of Christian living is that in grasping for temporal things, we lose the eternal; but in sacrificing everything in this world, we gain eternal riches that are unimaginable (1Co 2:9). 16:26 What will a man give in exchange for his soul? This question emphasizes the utter foolishness of accumulating worldly wealth or power, for none of this can redeem man's fallen soul, nor benefit a person in the life to come. 16:28 This is a reference to those who would witness the Transfiguration (17:1-9), as well as those in every generation who will experience the presence of God's Kingdom. Galatians 5:22-6:2 (St. Anthony) 22 But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, 23 gentleness, self-control. Against such there is no law. 24 And those who are Christ's have crucified the flesh with its passions and desires. 25 If we live in the Spirit, let us also walk in the Spirit. 26 Let us not become conceited, provoking one another, envying one another. 1 Brethren, if a man is overtaken in any trespass, you who are spiritual restore such a one in a spirit of gentleness, considering yourself lest you also be tempted. 2 Bear one another's burdens, and so fulfill the law of Christ. NOTE 5:22—6:2 This passage is read on days commemorating holy monks. 5:25 A walk in the Spirit comes from life in the Spirit. 6:1 To be able to administer correction with gentleness is a spiritual gift. 6:2 Paul admonishes us to bear one another's burdens. But moments later, he notes that "each one shall bear his own load" (v. 5). Both are true. We are called to initiate caregiving in the Church, and not to be needless burdens to others. Matthew 4:25-5:12 (St. Anthony) 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. NOTE 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 reveals 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. Matthew 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 materially 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 dependent on God. 5:4 Those who mourn sorrow over the sufferings of this life (9:23), the sufferings of others (In 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 captivity 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. HOMILY on the duties of spiritual shepherds Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; neither as being lords over God's heritage, but being examples to the flock (I Peter 5: 2-3) Here are the precepts for shepherds of the flock of Christ. In a few words, the Holy Apostle Peter exposes the three terrible passions that can turn shepherds into wolves: the passion of pride (not by constraint), the passion of greed (not for filthy lucre), and the passion of power (neither as being lords over God's heritage). In opposition to these pernicious passions, the apostle points out the three virtues which must adorn a shepherd of God's flock: the virtue of the fear of God (willingly), the virtue of zeal (of a ready mind), and the virtue of service (being examples to the flock). The apostle gave these precepts not only as a teacher but also as a prophet. For the centuries have revealed two main types of shepherds: some, in their high position in the Church, have been guided by their passions: pride, greed, and lust for power; and others have been guided by the fear of God, by zeal, and by the model of service. The Church has suffered from the former, but has not perished, while they themselves have perished. From the latter, the Church has grown and advanced and shone forth in the world. The former are wolves and the latter are shepherds. The former are enemies of man and of God, and the latter are friends both of man and of God. Christ the Chief Shepherd will seek an accounting from the former and the latter concerning every sheep, that is, every human soul, and He will justly recompense each according to his deeds. Pride, greed and lust for power in the so-called shepherds will be rewarded with eternal fire, while the fear of God, mercy and service of the true shepherds will be rewarded with eternal rejoicing. |
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 will cleanse your sins if you yourself are dissatisfied with yourself and will keep on changing until you are perfect. St. Augustine Holy Great-Martyr Euphemia St. Euphemia is commemorated on September 16, the day on which she suffered. On this day, we selebrate the miracle-working power of her honorable relics, which was manifested at the time of the Fourth Ecumenical Council in Chalcedon. This Council was convened during the reign of Emperor Marcian and Empress Pulcheria in the year 451, after the death of Emperor Theodosius the Younger. The reason for summoning this Council was the heresy of Dioscorus, Patriarch of Alexandria, and Eutyches, an archimandrite from Constantinople who had spread the false teaching that in Christ the Lord there are not two natures, divine and human, but only a Divine Nature. At this Council, the most prominent roles were played by Anatolius, Patriarch of Constantinople, and Juvenal, Patriarch of Jerusalem. Because a decision could not be reached through debates and testimonies from both sides, Patriarch Anatolius proposed that the Orthodox and the heretics each write down their confession of faith and that they then be placed into the coffin where the relics of St. Euphemia lay. They all agreed to this. Therefore, the two confessions of faith were written and placed on the bosom of the great martyr. The coffin was closed and sealed with the emperor's seal and soldiers were commanded to watch over it. All the members of the Council then spent three days in prayer and fasting. When they opened the coffin on the fourth day, they found the Orthodox Confession of Faith in the right hand of the saint and the heretical one under her feet. Thus, by the power of God, the dispute was decided in favor of Orthodoxy. During the reign of Emperor Heraclius, the relics of St. Euphemia were translated from Chalcedon to Constantinople, to the church dedicated to her near the Hippodrome. The iconoclastic Emperor Leo the Isaurian ordered that these relics be thrown into the sea, but the coffin was miraculously transported to the island of Lemnos and was placed in the Church of the Holy Martyr Glyceria. Then, during the reign of Empress Irene, the coffin with the relics of St. Euphemia was returned to Constantinople, to its former place. From time to time, blood has flowed from St. Euphemia's relics to help those who are ill or in misery. Blessed Equal-to-the-Apostles Olga, Princess of Russia, Named Helena in Holy Baptism (969) Venerable Martyr Nicodemus of Elbasan and Mt. Athos (1722) Venerable New Monk-Martyr Nectarius Hieromartyr Cindeus, Priest, of Pamphylia (283-305) Holy Martyrs Januarius and Pelagia, of Nicopolis in Armenia (ca. 310) St. Drostan of Old Deer and Aberdeen (Scotland) (6th c.) St. Nicodemus of Hilandar and Vatopedi, Mt. Athos (1320), Instructor of St. Gregory Palamas St. Arcadius, Monk, of Vyazma (ca. 1592) St. Cyril, Monk, of Paros (1833) New Hiero-Martyrs: Momcilo, Dobroslav, Milan, Mihailo, Jovan, Bozidar, Bogdan, Trifun, Velimir, Bozidar, Miladin, Marko, Dimitrije, Budimir, Relja, Lazar, Savo, Savo, Milorad, Ratomir, Mihailo, Dusan, Dobrosav, et. al. Priests, of Serbia (1941-1945) Greek cal.: St. Leo, Monk, of Mandra Holy Martyr Marcian Holy Martyr Martyrocles Uncovering the relics of St. Arcadius, monk, of Vyazma (ca. 1592). (See June 11.) Elder Sophrony of Essex, England (1993) 1 Corinthians 11:8-22 8 For man is not from woman, but woman from man. 9 Nor was man created for the woman, but woman for the man. 10 For this reason the woman ought to have a symbol of authority on her head, because of the angels. 11 Nevertheless, neither is man independent of woman, nor woman independent of man, in the Lord. 12 For as woman came from man, even so man also comes through woman; but all things are from God. 13 Judge among yourselves. Is it proper for a woman to pray to God with her head uncovered? 14 Does not even nature itself teach you that if a man has long hair, it is a dishonor to him? 15 But if a woman has long hair, it is a glory to her; for her hair is given to her for a covering. 16 But if anyone seems to be contentious, we have no such custom, nor do the churches of God. 17 Now in giving these instructions I do not praise you, since you come together not for the better but for the worse. 18 For first of all, when you come together as a church, I hear that there are divisions among you, and in part I believe it. 19 For there must also be factions among you, that those who are approved may be recognized among you. 20 Therefore when you come together in one place, it is not to eat the Lord's Supper. 21 For in eating, each one takes his own supper ahead of others; and one is hungry and another is drunk. 22 What! Do you not have houses to eat and drink in? Or do you despise the church of God and shame those who have nothing? What shall I say to you? Shall I praise you in this? I do not praise you. NOTE 11:17–19 When the Corinthians come together (v. 17) as the Church, they reveal the world, not heaven. For divisions (v. 18, Gr. schismata) and factions (v. 19, Gr. haireseis) are contrary to the Church, which is one and indivisible. Paul finds only one good thing in this ungodly disorder: God's approved (v. 19) faithful are shown to be trustworthy. 11:20–22 The agape meal held before or after the Lord's Supper (see vv. 33, 34; also 2Pt 2:13; Jude 12), was intended to build and unify the community in Christ. It gave the rich opportunity to serve the poor, for everyone brought food and shared it-an ancient potluck supper. When the Corinthians come together, however, they experience drunkenness and gluttony, not Christ and His Body, manifesting not God's love (Gr. agape) but self-love. Matthew 17:10-18 (Friday) 10 And His disciples asked Him, saying, "Why then do the scribes say that Elijah must come first?" 11 Jesus answered and said to them, "Indeed, Elijah is coming first and will restore all things. 12 But I say to you that Elijah has come already, and they did not know him but did to him whatever they wished. Likewise the Son of Man is also about to suffer at their hands. 13 Then the disciples understood that He spoke to them of John the Baptist. 14 And when they had come to the multitude, a man came to Him, kneeling down to Him and saying, 15 Lord, have mercy on my son, for he is an epileptic and suffers severely; for he often falls into the fire and often into the water. 16 So I brought him to Your disciples, but they could not cure him. 17 Then Jesus answered and said, "O faithless and perverse generation, how long shall I be with you? How long shall I bear with you? Bring him here to Me." 18 And Jesus rebuked the demon, and it came out of him; and the child was cured from that very hour. NOTE 17:14–16 Sickness in Scripture is often connected to demonic activity. By kneeling, this father shows humility, but he lacks faith. While the disciples also lacked faith, Christ rebukes the man for placing the blame on the disciples when it was his greater lack of faith that prevented the boy's healing. In effect, Jesus defends His disciples in front of the multitudes but later rebukes them privately (vv. 19–21), teaching us that we ought first to correct people in private (seе18:15-17). 17:19–21 St. John Chrysostom notes this rebuke is directed at the nine disciples who could not cast out the demon, whereas "the pillars" of faith-Peter, James, and John (Gal 2:9)-were not included in the rebuke, as they had been on the mountain with Christ (v. 1). This kind (v. 21) refers to all powers of darkness, not simply those that cause a particular illness. The banishment of demons requires faith (v. 20), prayer, and fasting (v. 21), for there is no healing and no victory in spiritual warfare without all three. Beginning with the Didache, the Fathers have taught that both the person in need of healing and the person performing the healing must believe, pray, and fast. HOMILY on obedience and humility Likewise,ye younger,submit yourselves unto the elder. Yea, all of you be subject one to another, and be clothed with humility (I Peter 5:5) Here is the principle of the true conciliarity (sobornost) of Orthodoxy! It is based on the unconditional obedience of the younger toward the older, on reciprocal obedience of equals among themselves, and on the humility of both the older and the younger. "Lowliness" is a good word, but better is the word "humility," and the best is "humility of wisdom." Humility of wisdom corresponds exactly to the Greek word which the apostle used in his epistle. Humility of wisdom signifies thinking of oneself as lowly and of God as exalted, constantly acknowledging one's helplessness, ignorance, wickedness and unworthiness, and constantly acknowledging the power, wisdom, mercy and dignity of God. God is the only King of mankind. That is why He opposed the wishes of the Israelites that a king be appointed for them from among the people. God rules, and the people serve God. Those who are in authority and those who submit are equally the servants of God. When it is known and recognized that God is King and that all men are servants of God, then the foundation of conciliarity is established-the foundation of the angelic society. Upon this foundation, then, the house of God, the angelic society, is built, with the help of the obedience of the younger toward the elder, the reciprocal obedience of peers among themselves, and the humility of wisdom of all. In this manner, two terrible evils in the world are avoided: tyranny, wherein one rules many by force, and anarchy or mob rule. The principle of conciliarity is an organic principle, a living principle. It is the principle of mutual service, mutual help, and mutual love. Brethren, may God endow us with wisdom to avail ourselves of this saving principle. O Lord Jesus, obedient and humble Lover of mankind, plant and confirm in us obedience to Thy law, mutual obedience out of love, and humility of wisdom before Thine unutterable power and wisdom. 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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The Lord has given the Holy Spirit upon the earth, and in whomsoever He dwells, that one feels paradise within himself. You might say: why hasn't this happened to me? Because you have not given yourself over to the will of God, but you live according to yourself. Look at the one who loves his own will. He never has peace in himself and is always displeased with something. But whoever has given himself over to God's will perfectly has pure prayer. His soul loves the Lord, and everything is acceptable and good to him. St. Silouan the Athonite Holy Martyrs Proclus and Hilary, of Ancyra(2nd c.) These holy martyrs were born in Kallippi in Asia, and Proclus was Hilary's uncle. They suffered during the reign of Trajan. "What is your lineage?" the judge inquired of Proclus. Proclus answered: "My lineage is Christ, and my hope is my God." When the judge threatened him with torture, Proclus said: "When you are afraid to transgress the orders of the emperor, in order not to fall into temporal sufferings, how much more are we Christians afraid to transgress the commandment of God, so that we may not fall into eternal sufferings!" While they were torturing Proclus, Hilary came before the judge and said: "I also am a Christian!" After much suffering, they were both sentenced to death: Proclus was crucified on a cross, and Hilary was beheaded, and they entered into the joy of their Lord. Venerable Michael, Monk, of Maleinus (940) Holy Martyr Golinduc, in Holy Baptism Mary, of Persia (591) St. Veronica, the Woman with the Issue of Blood who was Healed by the Savior (1st c.) Holy Martyrs Theodore and his Son John, the Varangians, at Kiev (983) Holy Martyr Serapion the New, at Alexandria (194-211) Sts. John (998) and Gabriel (10th c.), of Georgia and Iveron, Mt. Athos Blessed Serapion, Bishop of Vladimir (1275) St. Arsenius of Novgorod, Fool-for-Christ (1570) Translation of the Relics (1620) of St. Anthony, Founder of Leokhnovo Monastery (Novgorod) (1611) Monk-Martyr Simon, Founder of Volomsk Monastery (Vologda) (1641) Translation of the Relics (2004) of New Hiero-Martyr Momcilo of Serbia (1941-1945) Icons of the Most Holy Theotokos "Of the Three Hands" of Hilandar, Mt. Athos; of Prodromos Skete, Mt. Athos; of Voronezh (1661); and of Jackson, California Romans 13:1-10 1 Let every soul be subject to the governing authorities. For there is no authority except from God, and the authorities that exist are appointed by God. 2 Therefore whoever resists the authority resists the ordinance of God, and those who resist will bring judgment on themselves. 3 For rulers are not a terror to good works, but to evil. Do you want to be unafraid of the authority? Do what is good, and you will have praise from the same. 4 For he is God's minister to you for good. But if you do evil, be afraid; for he does not bear the sword in vain; for he is God's minister, an avenger to execute wrath on him who practices evil. 5 Therefore you must be subject, not only because of wrath but also for conscience' sake. 6 For because of this you also pay taxes, for they are God's ministers attending continually to this very thing. 7 Render therefore to all their due: taxes to whom taxes are due, customs to whom customs, fear to whom fear, honor to whom honor. 8 Owe no one anything except to love one another, for he who loves another has fulfilled the law. 9 For the commandments, "You shall not commit adultery," "You shall not murder," "You shall not steal," "You shall not bear false witness," "You shall not covet," and if there is any other commandment, are all summed up in this saying, namely, "You shall love your neighbor as yourself." 10 Love does no harm to a neighbor; therefore love is the fulfillment of the law. NOTE 13:1–3 To defy the civil government is to defy God, for God works in and through the governing authorities. This principle holds true so long as the civil ordinance is not in opposition to God, but promotes good works. When civil rulers are in direct opposition to God, the believer must follow God (see Acts 4:19; 5:29). 13:4 Because the civil government is established by God, St. Paul calls a civil authority God's minister. He is responsible to protect those who are good and to execute punishment on those who practice evil. 13:5 Believers are commanded to be subject to civil authorities not only for fear of earthly punishment (because of wrath), but because they know that in obeying the authorities, they are obeying God (for conscience' sake). 13:9 See Mt 22:39, 40. Matthew 12:30-37 30 He who is not with Me is against Me, and he who does not gather with Me scatters abroad. 31 Therefore I say to you, every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will not be forgiven men. 32 Anyone who speaks a word against the Son of Man, it will be forgiven him; but whoever speaks against the Holy Spirit, it will not be forgiven him, either in this age or in the age to come. 33 Either make the tree good and its fruit good, or else make the tree bad and its fruit bad; for a tree is known by its fruit. 34 Brood of vipers! How can you, being evil, speak good things? For out of the abundance of the heart the mouth speaks. 35 A good man out of the good treasure of his heart brings forth good things, and an evil man out of the evil treasure brings forth evil things. 36 But I say to you that for every idle word men may speak, they will give account of it in the day of judgment. 37 For by your words you will be justified, and by your words you will be condemned. NOTE 12:32 Blasphemy against the Holy Spirit is blasphemy against the divine activity of the Spirit, blasphemy against pure goodness. A sin against the Son of Man is more easily forgiven because the Jews did not know much about Christ. But blasphemy against the Spirit, whose divine activity they knew from the OT, will not be forgiven because it comes from a willful hardness of heart and a refusal to accept God's mercy. The Fathers are clear that blasphemy against the Holy Spirit is not an "unforgivable sin"; nor does Jesus ever call this sin "unforgivable." St. John Chrysostom teaches that blasphemy against the Holy Spirit would be forgivable if a person were to repent of it. Jesus makes this declaration knowing that those who blaspheme the Spirit are calling pure, divine goodness "evil," and are beyond repentance by their own choice. 12:34 Brood of vipers: See note on 3:7. Brood means "offspring." Note on 3:7 Sadducees were members of the high-priestly and landowning class who controlled the temple and the internal political affairs of the Jews. They denied the resurrection of the dead and had no messianic hope beyond this life. ThePharisees formed a lay religious movement centered on the study of the Law and on strict observance of its regulations. They believed in the resurrection of the dead and cherished a messianic hope, but taught that righteousness is attained on the strength of one's works according to the Law, and that the Messiah would be merely a glorious man. John's title for them, brood of vipers, is later used by Jesus (12:34; 23:33). It indicates their deception and malice and their being under the influence of Satan. 12:35 The heart in Scripture refers to the center of consciousness, the seat of the intellect and the will, and the place from which spiritual life proceeds. When God's grace permeates the heart, it masters the body and guides all actions and thoughts. On the other hand, when malice and evil capture the heart, a person becomes full of darkness and spiritual confusion. HOMILY on God's attitude toward the proud and toward the humble For God resisteth the proud, and giveth grace to the humble (I Peter 5:5) Before whom and before what, brethren, can a man be proud? Before angels? Behold, the angels are immortal and man is mortal. Before men? Behold, he is dependent on many men and he is mortal, as are all men. Before the animals? But how could he live without the service of animals? Before the sun and stars? But, without their light, he would stagger in the darkness, and in a few days he would cease to be. Before vegetation? But vegetation is his main food. Before the black earth? But his body was created from the earth. Before the dead? But he could not have entered into life without them. Before the living? But the living are so numerous that, among them, he is as a single fiber in a rug. Before God? But if it were not for the will of God, he would not be either among the living or among the dead. Before whom and before what, brethren, can a man be proud? God gives grace to the lowly and humble. That is, He gives them all that they need, all that for which they pray to Him in their lowliness and humility. Who are they, the lowly and humble? They are those who feel their weakness and their complete dependence on the Creator of all. They are as full as the sea, and as dependent as the sea. What water is there that is fuller than the sea, and what is more dependent on the rains and the rivers? But the proud man is like an enclosed well, closed off from heaven and earth and self-sufficient as long as it is full. But, being closed off and cut off, it soon becomes empty. The wise Solomon speaks wisely about God: Surely He scorneth the scorners: but He giveth grace unto the lowly (Proverbs 3:34). But God's scorn does not gloat over another's misfortune as does human scorn, but rather it is pity and wrath. Nor is God's mercy limited as is man's mercy, for it is a royal mercy, which startles by its radiance, beauty and limitlessness. O Lord God, our Creator, humble our hearts when they are puffed up by pride, and humble our minds when they are puffed up by haughtiness. Help us in the hour of our prideful nothingness to remember the Cross on Golgotha and Thine Only-begotten Son, bleeding and suffering for our sake. 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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The Commemoration of the Holy Fathers of the First Six Ecumenical Councils Commemorated on the Sunday closest to July 16 In the Ninth Section of the Nicea-Constantinople Symbol-Creed of Faith - worked out by the holy fathers of the First and Second Ecumenical Councils, we confess our faith in "One, Holy, Catholico-Conciliar ("Sobornyi") and Apostolic Church". By virtue of the Catholico-Conciliar ("Sobornyi") nature of the Church, the All-Churchly or Ecumenical Council is the Church's supreme facility, and possessing the plenitude, to resolve the major questions of religious life. An Ecumenical Council is comprised of archpastors and pastors of the Church, and representatives of all the Local Churches, from every land of the "oikumene" (i.e. from all the whole inhabited world, the Ecumenical/ecumenical basis of the "Universality" ("Vselennost") of the Church is implied in the Greek word "kath'olon", from whence the word "catholic", which encompasses the evangelisation of the whole world). [Trans. note: The Church Slavonic word "Sobornyi" in English usually translated merely as "Catholic", has actually a deeper and more profound meaning than commonly understood in the West, and it reflects linguistically the Greek word "katholikos" as interpreted by Holy Tradition for Saints Cyril and Methodios. The adjective form "Sobornyi" has its word-root in "Sobor" meaning an "assembly" or "council". The erudite might also recognise similarity with the word "Sobornost" - a term emphasised in ecclesiology by the Russian religious-philosopher A. S. Khomyakov in the 1800's. "Sobornost" is translated sometimes as "Catholico- Conciliarity", but often also as "Communality". This latter nuance signifies the "Catholicity" of the Church, not as a formal external quality regarding the Church as worldly institution and outward authority, but rather existing as a spiritually inward and dynamic quality within each believer. It is the Gospel that defines the locus of the Church saying: "The Kingdom of God is within you". This however does not mean the fragmenting individualism of belief often seen in Protestantism. The Church as "ekklesia" (assembly of believers) is "One" in Christ in the Apostolicity and Holiness of its faith in Christ - our own oneness is with the one authentic faith of the Holy Apostles in the teachings of our Lord Jesus Christ, preserved as Holy Tradition throughout all the generations of believers. The "Communality" or "Communion in Christ Jesus" is not merely with our fellow believers in the Church in the present time, but with all the generations of the "faithful" that have gone before us. All the Four Marks of the Church - One, Holy, Catholic, Apostolic - are inter- connected. The Catholicity of the Church extends universally not merely through spatiality, but also back through time - it is the "Church Triumphant" as well as the "Church Militant".] The Orthodox Church acknowledges Seven Holy Ecumenical Councils: The First Ecumenical Council (Nicea I) (Comm. 29 May, and also movably, on 7th Sunday after Pascha) was convened in the year 325 against the heresy of Arius, in the city of Nicea in Bithynia under the holy Equal-to-the-Apostles Constantine the Great. The Second Ecumenical Council (Constantinople I) (Comm. 22 May) was convened in the year 381 against the heresy of Macedonias, by the emperor Theodosius the Great. The Third Ecumenical Council (Ephesus) (Comm. 9 September) - was convened in the year 431 against the heresy of Nestorius, in the city of Ephesus by the emperor Theodosius the Younger. The Fourth Ecumenical Council (Chalcedon) (Comm. 16 July) - was convened in the year 451, against the Monophysite heresy, in the city of Chalcedon under the emperor Marcian. The Fifth Ecumenical Council (Constnatinople II) (Comm. 25 July) - "Concerning the Three Chapters", was convened in the year 553, under the emperor Justinian the Great. The Sixth Ecumenical Council (Constantinople III) (Comm. 23 January) - during the years 680-681, was against the Monothelite heresy, under the emperor Constantine Pogonatos. The Seventh Ecumenical Council (Nicea II) (Comm. as moveable feastday on Sunday nearest 11 October) was convened just like the First Council, at Nicea, but in the year 787 against the Iconoclast heresy, under the emperor Constantine and his mother Irene. (Accounts about the Councils are likewise located under the days of commemoration). The significance of a special Church veneration of the Holy Fathers of the Ecumenical Councils consists in this, that the Ecumenical Councils, and only they, are of themselves in entirety expressive of the faith, will and mind of the Ecumenical Catholic Church - of an Orthodox Plenitude, by virtue of the immutable promises of our Lord Jesus Christ, and by the grace of the Holy Spirit, and by the Apostolicity inhering in the hierarchy, they possess the wherewithal to bring forth infallible and "of benefit to all" definitions in the areas of Christian faith and Church piety. The dogmatic conciliar definitions "orosoi" in Greek, are employed in the Orthodox Church as having an inalienable and constant authority, and such definitions always begin with the Apostolic formula: "It hath pleased the Holy Spirit and us" (Acts 15: 28). The Ecumenical Councils were convened in the Church each time regarding a special need, in connection with the appearance of divergent opinions and heresies, so as to seek out the Orthodox Church teaching of faith and tradition. But the Holy Spirit has thus seen fit, that the dogmas - the truths of faith, immutable in their content and scope, constantly and consequently are revealed by the conciliar mind-set of the Church, and are given precision by the holy fathers within theological concepts and terms in exactly such measure, as is needed by the Church itself for its economy of salvation. The Church, in expounding its dogmas, is dealing with the concerns of a given historical moment, "not revealing everything in haste and thoughtlessly, nor indeed, ultimately hiding something" (Saint Gregory the Theologian). A brief summary of the dogmatic theology of the First Six Ecumenical Councils is formulated and contained in the First Canon-rule of the Council of Trullo (also known as Quinisext), held in the year 692. The 318 Holy Fathers of the First Ecumenical Council are spoken of in this Canon I of Trullo as having: "with one- mindedness of faith revealed and declared to us the oneness of essence in the three Hypstaseis-Persons of the God-original nature and, ... instructing to be worshipped - with one worship - the Father, and Son, and Holy Spirit, they cast down and dispelled the false- teaching about unequal degrees of Divinity". The 150 Holy Fathers of the Second Ecumenical Council left their mark on the theology of the Church as regards the Holy Spirit, "repudiating the teaching of Macedonias, who wanted to chop apart the Undivided Unity, such that there should not perfectly be the mystery of our hope". The 200 God-bearing Fathers of the Third Ecumenical Council expounded the teaching about "the One Christ, the Son of God Incarnate" and they confessed that "truly the God-begetter [Theotokos, Bogoroditsa, i.e. Mother of God] without seed hath given birth to Him, whilst being the Immaculate and Ever-Virgin". The point of faith of the 630 God-chosen Holy Fathers of the Fourth Ecumenical Council promulgated "One Christ, the Son of God... glorified in two natures". The 165 God-bearing Holy Fathers of the Fifth Ecumenical Council "collectively gave anathema and repudiated Theodore of Mopsuetia, the teacher of Nestorius, and Origen, and Didymas, and Euagrios, renovators of the Hellenic teaching about the transmigration of souls and the transmutation of bodies and the impieties raised against the resurrection of the dead". The faith-confession of the 170 Holy Fathers of the Sixth Ecumenical Council "explained, that we ought to confess two natural volitions, or two wills [trans. note: the one Divine, and the other human], and two natural operations (energies) in He That hath been incarnated for the sake of our salvation, our One Lord Jesus Christ, True God". In decisive moments of Church history, the holy Ecumenical Councils promulgated their dogmatic definitions, as trustworthy delimitations in the spiritual militancy for the purity of Orthodoxy, which will last until such time, as "all shalt come into the oneness of faith in the knowledge of the Son of God" (Eph. 4: 13). In the struggle with new heresies, the Church does not abandon its former dogmatic concepts nor replace them with some sort of new formulations. The dogmatic formulae of the Holy Ecumenical Councils need never to be superseded, they remain always contemporary to the living Tradition of the Church. Wherefore the Church proclaims: "The faith of all in the Church of God hath been glorified by men, which were luminaries in the world, cleaving to the Word of Life, so that it be observed firmly, and that it dwell unshakably until the end of the ages, conjointly with their God-bestown writings and dogmas. We reject and we anathematise all, whom they have rejected and anathematised, as being enemies of Truth. And if anyone doth not cleave to nor admit the aforementioned pious dogmas, and doth not so think nor preach, let that one be anathema" (from Canon I of the Council of Trullo, ascribed to the Sixth Ecumenical Council). Besides the dogmatic activity, the Holy Fathers of the Ecumenical Councils exerted great efforts towards the strengthening of churchly discipline. Local Councils promulgated their disciplinary canon-rules, as is obvious, according to the circumstances of the times and place, frequently differing among themselves in various particulars. The universal unity of the Orthodox Church required unity also in canonical practise, i.e. a conciliar deliberation and affirmation of the most important canonical norms by the fathers of the Ecumenical Councils. Thus, according to conciliar judgement, there have been accepted by the Church: 20 Canons from the First, 7 Canons from the Second, 8 Canons from the Third, and 30 Canons from the Forth, Ecumenical Councils. The Fifth and the Sixth Ecumenical Councils concerned themselves with the resolving of exclusively dogmatic questions and did not leave behind any disciplinary canon-rules. The need to establish in codified form in the Church of the customary practises over the years 451-680, and ultimately to affirm the aggregate of a canonical codex for the Orthodox Church, occasioned the convening of a special Council, the activity of which was wholly devoted to the general application of churchly rules. This was convened in the year 692. The Council "in the Imperial Palace" or "Under the Arches" (in Greek "en trullo"), came to be called the Trullo Council. They also called it the "Qunisext" [meaning the "fifth and sixth"], considering it to have completed in canonical matters the activities of the Fifth and Sixth Councils, or rather moreso - that it was simply of the Sixth Council itself, i.e. a direct continuation of the Sixth Ecumenical Council, separated by but a few years. The Trullo Council, with its 102 Canon-rules (more than of all the Ecumenical Councils combined), had a tremendous significance in the history of the canonical theology of the Orthodox Church. It might be said, that by the fathers of this Council there was a complete compilation of the basic codex from the relevant sources for the Orthodox Church's canons. Listing through in chronological order, and having been accepted by the Church - the Canons of the Holy Apostles, and the Canons of the Holy Ecumenical and the Local Councils and the holy fathers, the Trullo Council declared: "Let no one be permitted to alter or to annul the aforementioned canons, nor in place of these put forth, or to accept others, made of spurious inscription" (2nd Canon of Trullo Council, ascribed to the Sixth Ecumenical Council). Church canons, sanctified by the authority of the first Six Ecumenical Councils (including the rules of the Seventh Ecumenical Council in 787, and likewise the Constantinople Councils of 861 and 879, which were added on later under holy Patriarch Photios), form the basis of the books of "The Rudder" or "Kormchaya Kniga" (a law-canon codex known as "Syntagma" or "Nomokanon" of 14 titles). In its repository of grace is expressed a canonical norm, a connection to every time-period for guidance in churchly practise for all the Local Orthodox Churches. New historical conditions can lead to the change of this or that particular external aspect of the life of the Church, which causes for it the necessity of creative canonical activity in the conciliar reasoning of the Church, as regards the inclusion of external norms of churchly life in conformity with historical circumstances. The details of canonical regulation are not at all once fleshed out into life for the various eras of churchly organisation. But amidst every push to either forsake the literal-letter of a canon or fulfill and develope it, the Church again and again turns for reasoning and guidance to the eternal legacy of the Holy Ecumenical Councils - to the impoverishable treasury of dogmatic and canonical truths. C1996-2001 by translator Fr. S. Janos. The Sobor of the ArchAngel Gabriel Commemorated on July 13, March 26, November 8 The Sobor of the ArchAngel Gabriel is celebrated on the day following after the Annunciation/Blagoveschenie, ie. 26 March. This feast is celebrated a second time 13/26 July. The reason for its being established probably served the dedication in the XVII Cent. of a church at Constantinople, constructed in the name of the Holy Archi-Strategos / Chief of the Heavenly Hosts. The Archangel Gabriel was chosen by the Lord to make the blest-announcement to the Virgin Mary about the Incarnation of the Son of God from Her, to the great rejoicing of all mankind. Therefore on the day after the feast of the Annunciation - the day itself on which the All-Pure Virgin Herself is glorified, we give thanks to the Lord and we venerate His messenger Gabriel, who contributed to the mystery of our salvation. Attached File The holy Archistrategos (Leader of the Heavenly Hosts) Gabriel acted in service to the Almighty God. He announced to Old Testament mankind about the future Incarnation of the Son of God; he inspired the Prophet Moses during the writing of the Pentateuch books of the Bible, he announced to the Prophet Daniel about the coming tribulations of the Hebrew People (Dan. 8: 16, 9: 21-24); he appeared to Righteous Anna with the news of the birth from her of the Ever-Blessed Virgin Mary. The holy Archangel Gabriel stayed constantly with the Holy Virgin Mary when She was a child in the Jerusalem Temple and afterwards watched over Her throughout all Her earthly life. He appeared to the Priest Zachariah, foretelling the birth of the Forerunner of the Lord - John the Baptist. The Lord dispatched him to Saint Joseph the Betrothed: he appeared to him in a dream, to reveal to him the mystery of the Incarnation of the Son of God from the All-Pure Virgin Mary, and warned him of the wicked intentions of Herod, ordering him to flee into Egypt with the Divine-Infant and the Mother of God. When the Lord before His Passion prayed in the Garden of Gethsemane to the extent of sweating blood, according to Church tradition, to strengthen Him there was sent from Heaven the Archangel Gabriel, whose very name signifies "Strength of God" (Lk. 22: 43). The Myrh-Bearing Women heard from the Archangel the joyous news about the Resurrection of Christ. Mindful this day of the manifold appearances of the holy Archangel Gabriel and of his zealous fulfilling of the Divine Will, and confessing his intercession before the Lord for Christians, the Orthodox Church calls upon its children with faith and with fervour to have recourse in prayer to the great Angel. (The account about the Sobor-Assemblage of the Bodiless Powers is located under 8 November.) C1996-2001 by translator Fr. S. Janos. Venerable Stephen of St. Sabbas' Monastery (794). St. Julian, bishop of Cenomanis (Le Mans) in Gaul(1st c.). Martyr Serapion, under Severus (193). Martyr Marcian of Iconium (258). Translation of the relics (1620) Venerable Anthony Leokhnovsky (1611). Venerable Abbess Sarah of Seeds in Libya (370). Venerable Just, monk in Cornwall (5th c.) (Celtic & British). Venerable Mildred, abbess of Minster in Thanet (England) (700) (Celtic & British). Synaxis of Hilandar Saints, Mt. Athos (Greek). Virgin-martyr Juthwara of Cornwall. 1 Corinthians 1:10-18 10 Now I plead with you, brethren, by the name of our Lord Jesus Christ, that you all speak the same thing, and that there be no divisions among you, but that you be perfectly joined together in the same mind and in the same judgment. 11 For it has been declared to me concerning you, my brethren, by those of Chloe's household, that there are contentions among you. 12 Now I say this, that each of you says, "I am of Paul," or "I am of Apollos," or "I am of Cephas," or "I am of Christ." 13 Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul? 14 I thank God that I baptized none of you except Crispus and Gaius, 15 lest anyone should say that I had baptized in my own name. 16 Yes, I also baptized the household of Stephanas. Besides, I do not know whether I baptized any other. 17 For Christ did not send me to baptize, but to preach the gospel, not with wisdom of words, lest the cross of Christ should be made of no effect. 18 For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. NOTE 1:10 Here for the first time Paul rebukes the Corinthians, pleading with them in the name of the Lord to put away divisions and maintain unity in the church. 1:11 Chloe was a prominent woman who hosted the Corinthian church in her home and who faithfully reported these contentions to Paul. 1:12 Apollos was a learned Jew from Alexandria, Egypt, "mighty in the Scriptures" (Acts 18:24). Originally a follower of "the baptism of John" (Acts 18:25), he was taught more fully about Christ by Priscilla and Aquila at Ephesus, and he later preached at Corinth, where some saw him as a rival to Paul. Tradition tells us Apollos became the first bishop of Crete (see Tts 3:13). Paul makes it plain that he and Apollos are partners in apostolic work and that Apollos would not approve of the factionalism in Corinth (3:4-6; 4:6; 16:12). 1:13 Is Christ divided? Or is the Church? The answer to all questions in this passage is no. One can leave the Church, but not divide it! Factionalism, however, brings great harm to the Church, for it seeks to give to the apostle a place only Christ should occupy (vv. 13-17). Many looked upon the apostles as teachers of philosophy rather than preachers of the Cross (1:18-2:5). The factious do not accept true wisdom, which is bestowed by the Spirit (2:6-3:4), and they misrepresent the apostles as rivals to each other rather than as fellow workers with Christ (3:5-23). 1:14 Crispus had been the ruler of the synagogue at Corinth (Acts 18:8). Converted through the preaching of Paul, then baptized, he was apparently succeeded as ruler by Sosthenes (Acts 18:17). Gaius was a resident of Corinth with whom Paul was staying when he wrote the Epistle to the Romans (Rom 16:23). The third epistle of John (see 3Jn 1) seems to have been directed to this same Gaius. 1:15-17 Paul's denial does not degrade baptism; he is simply emphasizing that baptizing is not his primary role. As an apostle, Paul's primary job is to preach the gospel (v. 17), teaching those seeking God to be baptized. The one who performs a baptism is God's instrument; the convert's loyalty must be to God alone. 1:17 25 Wisdom of words (v. 17) refers especially to philosophical thought and rhetorical devices. Such human wisdom by itself does not promote salvation or an understanding of how God works in the world and what He wishes us to do. 1:18 Why is the message of the cross... foolishness to unbelievers? "It is a mark of them that perish not to recognize the things which lead to salvation" (JohnChr). We who bear witness to Christ must not be discouraged when those outside of Him mock, for so did once even Paul himself. Being saved, present tense, refers to the process by which the Cross transforms us with the power of God. Matthew 14:14-22 14 And when Jesus went out He saw a great multitude; and He was moved with compassion for them, and healed their sick. 15 When it was evening, His disciples came to Him, saying, "This is a deserted place, and the hour is already late. Send the multitudes away, that they may go into the villages and buy themselves food." 16 But Jesus said to them, "They do not need to go away. You give them something to eat." 17 And they said to Him, "We have here only five loaves and two fish." 18 He said, "Bring them here to Me." 19 Then He commanded the multitudes to sit down on the grass. And He took the five loaves and the tw fish, and looking up to heaven, He blessed and broke and gave the loaves to the disciples; and the disciples gave to the multitudes. 20 So they all ate and were filled, and they took up twelve baskets full of the fragments that remained. 21 Now those who had eaten were about five thousand men, besides women and children. 22 Immediately Jesus made His disciples get into the boat and go before Him to the other side, while H sent the multitudes away. NOTE 14:14 21 This miracle, reported by all four evangelists, shows Jesus feeding a great multitude of His people as He fed the Israelites in the desert (see Ex 16). The Church Fathers see in this an image of the Eucharist, an idea made clear in John 6. In 15:32-39, another miracle is mentioned in which Jesus feeds four thousand people with seven loaves and a few small fish. While certain modern scholars have attempted to say that these are merely the same story, the witness of the gospel is clear that they are two distinct accounts, with Christ Himself referring to both of them separately (16:8-10). Moved with compassion is used frequently concerning the Lord (20:34; Mk 1:41; 6:34; Lk 7:13), showing that His power and authority are extended to those who suffer. A spiritual interpretation given by the Fathers teaches that the five loaves indicate the five books of the Law (Genesis through Deuteronomy), which are broken open in Christ and thus feed the universe. The two fish represent the Gospel Book and the Epistle Book, the teaching of the fishermen. The gathering of the leftovers by the apostles (v. 20) shows that the teachings the faithful are unable to grasp are nevertheless held in the consciousness of the Church. 14:19 Jesus shows us that we should never eat without first giving thanks to God. The terminology points to the Last Supper (26:26) and leads to a eucharistic interpretation of this miracle. Just as the disciples distribute the bread to the multitudes, so also Christ feeds the Eucharist to His flock through the hands of His bishops and presbyters. Through the prayers of our holy fathers, Lord Jesus Christ our God have mercy on us and save us. Glory to the Father, and to the Son, and to the Holy Spirit, now and ever, and unto the ages of ages. 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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Cleanse your mind from anger, remembrance of evil, and shameful thoughts, and then you will find out how Christ dwells in you. St. Maximus the Confessor Holy Apostle Aquila of the Seventy, and St. Priscilla (1st c.) Aquila was one of the Seventy Apostles. A Jew, he first lived in Italy with his wife, Priscilla. When Emperor Claudius decreed that all Jews be driven from Rome and Italy, Aquila settled in Corinth. There, the Apostle Paul met him for the first time, remaining in his home for a year and a half and baptizing him and his wife. Burning with zeal for the Christian Faith, Aquila, and Priscilla accompanied Paul to Ephesus and assisted him in his apostolic labors. In Ephesus, Paul wrote his first Epistle to the Corinthians, in which he said: Aquila and Priscilla salute you much in the Lord, with the church that is in their house (I Corinthians 16:19). After the death of Emperor Claudius, the Jews were permitted to go back to Italy, and Aquila and Priscilla returned to Rome. When the apostle later wrote the Epistle to the Romans from Corinth, he greeted his old friends and co-laborers: Greet Priscilla and Aquila my helpers in Christ Jesus; who have for my life laid down their own necks: unto whom not only I give thanks, but also all the churches of the Gentiles (Rom 16:3, 4). We later find Aquila in Ephesus, where he labored with St. Timothy. In chains in Rome, Paul wrote to Timothy in Ephesus: Salute Priscilla and Aquila (II Tim 4:19). As a Bishop, Aquila baptized many and enlightened them with the Faith; he destroyed idols, built churches, ordained priests, and spread among men the glory of the Incarnate Son of God. He was finally murdered by wicked heathens and took up his habitation in the Kingdom of Christ. Venerable Hellius (Ellius) of Egypt (4th c.) Holy Martyr Justus, at Rome (1st c.) St. Heraclius, Patriarch of Alexandria (246) St. Onesimus, Monk and Wonderworker, of Magnesia (4th c.) St. Marcellinus, Priest, of Utrecht (8th cс.) St. Joseph the Confessor, Archbishop of Thessalonica (832) New Martyr John of Merv (Turkmenistan) (11th c.) St. Stephen, Founder of Makhrishche Monastery (Vologda) (1406) St. Nicodemus of Mt. Athos, Spiritual Writer (1809) St. Longinus, Hieroschemamonk of Svyatogorsk Monastery (1882) Uncovering of the Relics (1993) of St. Theophilus, Fool-for-Christ, of Kiev (1853) Holy Martyrs Aquila and Hilary St. Peter the New, Bishop of Crete New Hieromartyrs Constantine Bogoyavlensky, priest (1918), and Nicholas Poretsky, archpriest (1933) 1 Corinthians 11:31-12:6 31 For if we would judge ourselves, we would not be judged. 32 But when we are judged, we are chastened by the Lord, that we may not be condemned with the world. 33 Therefore, my brethren, when you come together to eat, wait for one another. 34 But if anyone is hungry, let him eat at home, lest you come together for judgment. And the rest I will set in order when I come. 1 Now concerning spiritual gifts, brethren, I do not want you to be ignorant: 2 You know that you were Gentiles, carried away to these dumb idols, however you were led. 3 Therefore I make known to you that no one speaking by the Spirit of God calls Jesus accursed, and no one can say that Jesus is Lord except by the Holy Spirit. 4 There are diversities of gifts, but the same Spirit. 5 There are differences of ministries, but the same Lord. 6 And there are diversities of activities, but it is the same God who works all in all. NOTE 11:31, 32 God's promise is that if we judge ourselves we will not be condemned with the world (v. 32). 11:33, 34 The agape meal, connected to the Eucharist, was conducted with the same dignity as the Eucharist. While the Corinthian church ate before Communion and present-day Orthodox Christians fast, the spirit of their eating was the same as our fasting: preparation. 12:1 The Corinthians were ignorant not of the spiritual gifts but of how they were to be used in service to God. 12:2 It is possible to get carried away and led into error. For not all gifts are from the Holy Spirit. Demons lurk behind dumb idols (v. 2), speaking evil prophecies through the religious ecstasies of their priests (see Acts 16:16). Religious ecstasy or enthusiasm is no proof of spirituality. 12:3 The sign of the Holy Spirit speaking is when Christians say from the heart, Jesus is Lord. Every time we say the Nicene Creed sincerely at the Divine Liturgy, for example, we are gifted by the Holy Spirit to do so. 12:4–6 Every true gift and ministry in the Church manifests the Holy Trinity: the Spirit (v. 4), the Son, the Lord (v. 5) Jesus Christ, and the Father, God (v. 6). While the working out of our chrismation is primarily the grace of the HolySpirit, it is the work of the Trinity as well. Note there are diversities or differences of gifts and activities; no two Christians are alike. Matthew 18:1-11 1 At that time the disciples came to Jesus, saying, "Who then is greatest in the kingdom of heaven?" 2 Then Jesus called a little child to Him, set him in the midst of them, 3 and said, "Assuredly, I say to you, unless you are converted and become as little children, you will by no means enter the kingdom of heaven. 4 Therefore whoever humbles himself as this little child is the greatest in the kingdom of heaven. 5 Whoever receives one little child like this in My name receives Me. 6 But whoever causes one of these little ones who believe in Me to sin, it would be better for him if a millstone were hung around his neck, and he were drowned in the depth of the sea. 7 Woe to the world because of offenses! For offenses must come, but woe to that man by whom the offense comes! 8 If your hand or foot causes you to sin, cut it off and cast it from you. It is better for you to enter into life lame or maimed, rather than having two hands or two feet, to be cast into the everlasting fire. 9 And if your eye causes you to sin, pluck it out and cast it from you. It is better for you to enter into life with one eye, rather than having two eyes, to be cast into hell fire. 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. NOTE 18:1-4 This question indicates a selfish interest in worldly power. Pointing to a little child as the model of true discipleship, Jesus emphasizes the virtues required for entrance into the kingdom of heaven: humility, dependence, lowliness, simplicity, obedience, and a willingness to love and be loved. In Orthodox iconography, St. Ignatius of Antioch is depicted as this child. In certain legends of saints, he is the boy who gave the loaves and fishes (Jn 6:9). 18:6 Little ones include all who have childlike humility and simplicity, all who are poor in spirit. 18:8 See also 5:29. The reference to mutilation is an illustration of decisive action to avoid sin and does not advocate literal amputation. This also refers to harmful relationships that must be severed for the salvation of all parties (see Lk 14:26; 1Co 5:5). 18:10 Little ones: See note for v.6 above. 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. HOMILY on the steadfastness of faith Whom resist steadfast in the Faith, knowing that the same afflictions are accomplished in your brethren that are in the world (I Peter 5:9) Brethren, the most important steadfastness of men's souls is the steadfastness of faith. The devil vehemently attacks this steadfastness with all his arrows and all his wiles-for the impure and evil spirit knows that when this steadfastness is destroyed, he enslaves the soul of man forever. That is why the holy apostles entreated the Lord: Increase our faith (Luke 17:5). Brethren, let us also pray daily that the Lord will increase our faith; that He will endow it with power and strength. When the serpent is in danger it protects its head above all, which is why the Lord Himself called it wise. Let us also protect the head of our spiritual life, which is faith. Nothing in this world can replace faith in God: neither philosophy, nor science, nor treasure, nor glory, nor the entire world from one end to the other with all its transitory illusions. The devil knows this, and thus he especially attacks our faith, instilling doubt in us, causing us to waver, confusing our thoughts, and disturbing our hearts. Since the devil knows that faith is the main thing, it is all the more necessary that we should know it also. Because of us, Christ descended to earth; because of us, He suffered on the Cross and gave us the promise of saving faith. We can neither strengthen nor increase our faith except through suffering. That is why the much-suffering Apostle Peter says: The same afflictions [as yours] are accomplished in your brethren that are in the world (I Peter 5:9). Out of humility, the apostle does not speak of his own afflictions, but of those of our brethren in Christ. Those who are one in faith are also one in afflictions. Brethren, you do not suffer alone for the true Faith, but your other brethren also suffer for the same Faith. May this assuage your suffering. But most of all, may you be comforted by the sufferings of the Firstborn in suffering, our crucified Lord Jesus Christ Himself. O Lord Jesus, Sufferer above sufferers, and Victor above victors, increase our faith, and strengthen us with the power of Thy grace, as Thou didst strengthen Thy holy apostles. 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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In the man who only theorizes about faith, there is a great deal of room for the demon. But in the man who gives himself to sincere prayer and fasting, there is only the narrowest space for the demon, and he must flee from such a man. St. Nikolai of Ohrid and Zhicha Holy Martyrs Cyricus (Quiricus) and his Mother Julitta, of Tarsus (304) Their service is sung on July 14th. St. Julitta was of noble birth. She was widowed at an early age and left with her newborn child, Cyricus. She lived in Iconium, in the town of Lycaonia, and was completely devoted to the Faith of Christ. She baptized her son immediately after his birth, and when he was three years old, she instructed him in the Faith and taught him to pray as much as a child of that age is able. When Diocletian decreed the persecution of the Christians in the town of Iconium, much innocent blood was shed. Julitta took her son and hid in the city of Seleucia from the wrath of the heathens. But it was not any better there. Julitta was arrested and brought before the judge as a Christian. Since Julitta courageously confessed her faith in the Lord Jesus, the judge, in order to dishearten her and cause her to waver, took the child in his arms and began to caress him. But Cyricus cried out, "I am a Christian; let me go to my mother!" and began to scratch the judge with his fingernails, turning his face away from him. The judge became so enraged that he hurled the child to the ground and kicked him. Cyricus rolled down the stone stairs and gave up his holy and innocent soul to God. Seeing how Cyricus suffered before her eyes, St. Julitta was joyful, and she gave thanks to God that He had found her son worthy of the wreath of martyrdom. After much suffering at the hands of the torturers, Julitta was beheaded in the year 304. Even today, the relics of Saints Cyricus and Julitta are miracle-working. A portion of their relics is to be found at Ohrid, in the Church of the Holy Theotokos the Healer. Holy Equal-to-the-Apostles Great Prince Vladimir (Basil in Holy Baptism), Enlightener of the Russian Land (1015) Holy Martyr Abudimus of the Isle of Tenedos (4th c.) St. Asiya the Wonderworker, of Tanis in Syria (5th c.) St. Donald of Ogilvy (ca. 716) and his Nine Virgin Daughters, Nuns of Abernathy (Scotland) Translation of the Relics (971) of St. Swithun, Bishop and Wonderworker, of Winchester (862) Finding of the Head of St. Matrona of Chios (1462) St. Zosima, Monk, of Alexandrov (Vladimir) (ca. 1713) St. Job (Kundrya) of Malaya Ugolka (Carpatho-Russia) (1985) St. Lollianus Galatians 1:11-19 (Equal-to-the- Apostles) 11 But I make known to you, brethren, that the gospel which was preached by me is not according to man. 12 For I neither received it from man, nor was I taught it, but it came through the revelation of Jesus Christ. 13 For you have heard of my former conduct in Judaism, how I persecuted the church of God beyond measure and tried to destroy it. 14 And I advanced in Judaism beyond many of my contemporaries in my own nation, being more exceedingly zealous for the traditions of my fathers. 15 But when it pleased God, who separated me from my mother's womb and called me through His grace, 16 to reveal His Son in me, that I might preach Him among the Gentiles, I did not immediately confer with flesh and blood, 17 nor did I go up to Jerusalem to those who were apostles before me; but I went to Arabia, and returned again to Damascus. 18 Then after three years I went up to Jerusalem to see Peter, and remained with him fifteen days. 19 But I saw none of the other apostles except James, the Lord's brother. NOTE 1:11—2:14 The true gospel is taught by true apostles, but many declare themselves to be apostles. How can we know true apostles from false? (1) True apostles are called by God. They learn the gospel by revelation, either directly from the risen Son, as did the original apostles (1:11, 12), or by the revelation of apostolic tradition (2Ti 2:2). They are called by grace, not according to works or a "proper" background (1:13-17). A true apostle brings glory to God, not to himself (1:18-23). (2) True apostles form one church government, holding the same doctrine and working by agreement reached in council (2:6-10). (3) True apostles stand firm in matters of conscience and are correctable when mistaken (2:11-14). Thus, Paul rebukes Peter sharply in public for his hypocritical ethnic elitism. 1:11, 12 Apostolic tradition is grounded in divine revelation from Jesus Christ. Just as the Twelve were called by Christ, so was Paul (v. 1). Just as the Twelve received the gospel directly from Christ, so did Paul (Acts 9:3–6; 26:13-18). Just as the Twelve stood together as one, so Paul entered their unity in consensus and mutual submission. 1:13-17 Рeople are called by God not according to former conduct (v. 13)-good or bad- but by God's grace (v. 15). Paul, whom God called in mercy, received grace from Ananias' hands and the waters of baptism (Acts 9:10–19). Separated me from my mother's womb (v. 15) refers not to Paul's physical birth but to God's calling Paul to apostolic ministry before he was born (see Ps 138:15, 16; Is 49:1; Jer 1:5; Lk 1:35, 43, 44, 48). As with Paul, God's intentions for a person may lie hidden for years. 1:18–20 As a true apostle, Paul submits himself to the Church and her apostles rather than elevating himself. Paul knows his encounter with Christ, instruction in the gospel, and call to apostleship are highly unusual -in a private revelation, the only other witness is God (v. 20). But he also knows he must teach the same gospel as the other apostles. 1:19 James is James the Just, the first bishop of Jerusalem and author of the Epistle of James. Brother also means cousin or close relation (see the Introduction to the Epistle of James). John 10:1-9 (Equal-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 10:1-18 Jesus' conversation with the Pharisees continues, as there is no break between 9:41 and 10:1. All of this is taking place at the conclusion of the Feast of Tabernacles (see note at 7:1). 7:1 This section (7:1-10:21) tells of our Lord's visit to Jerusalem for the Feast of Tabernacles (v. 2); the entire section covers eight days. At this festival during the last year of His earthly life, Jesus taught in the temple and attracted a great deal of public attention. Some thought Him mad (v. 20); others believed Him to be the Messiah (vv. 31, 40); and still others (such as the Sadducees and the Pharisees) considered Him to be a threat (vv. 32, 45-52). The Jews who sought to kill Him (v. 1) are the religious leaders and not the people in general. Christ is contrasting their leadership with His own. They have failed as pastors of God's people ("pastor" comes from the Latin word for "shepherd"). Their leadership has been marked by deceit and pride and has lacked compassion. Christ, on the other hand, fulfills all virtue. According to St. John Chrysostom, the door is God's Word, meaning both the Scriptures and our Lord Himself (vv. 7, 9), since the Scriptures reveal God the Word. The one who tries to lead in a way that is neither in Christ nor according to the teaching of the Scriptures is a thief and a robber. Rather than using this door so all can see His works openly, these false shepherds use underhanded means to control, steal, and manipulate people, ultimately destroying their souls (v. 10). In contrast, those pastors who lead according to Christ will find eternal life (v. 9). 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 indicator 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 genuine 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). REFLECTION Hospitality is respected in other faiths, but Christianity has emphasized hospitality as a duty and a responsibility. At the same time, gratitude for hospitality is no less a duty and a responsibility for Christians. He who learns to be grateful to men for hospitality, will also know how to be grateful to God for hospitality. For what are we here on earth but the guests of God? And what are the angels in heaven but the guests of God? A story is told of King Philip of Macedonia-how he severely punished one of his courtiers for ingratitude. The king sent this courtier overseas to fulfill a task for him. The courtier accomplished the task and started off for home by boat. A tempest destroyed the boat, and the courtier found himself in the waves. Fortunately, he was not too far from land, and a fisherman saw the man drowning, hurried to his assistance with his small boat, and brought him ashore. After he had recovered and rested, the courtier returned to the king and related his misfortune in the tempest at sea. The king, wishing to reward the courtier, asked him if there was a gift he could give him. The courtier mentioned the fisherman, and told the king that he would like, most of all, to be given the fisherman's property by the sea. The king immediately granted the courtier his wish. When the courtier settled on the property of his greatest benefactor, the fisherman, in great despair, went to the king and related the entire tale with lamentation, saying that he had saved the life of the courtier, who had now ousted him from his home. Upon hearing this, the king became furious with the ungrateful courtier, and ordered that he be branded on his forehead with the words "an ungrateful guest." O Lord Jesus, help us on the path to Thee and to Thy Father and to the Holy Spirit. 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 Hieromartyr Athenogenes, Bishop of Sebaste in Armenia Athenogenes lived in a monastery near the town of Sebaste with ten of his disciples. During the reign of Diocletian, Philomarchus, a cruel persecutor of Christians, came to Sebaste. He arrested and murdered many Christians in the town. When he saw Athenogenes and his disciples, he told the elder to offer a sacrifice to the idols so as not to perish, as had the other Christians. Athenogenes replied to him: "O persecutor, those whom you mention as having perished have not perished but are in the heavens and are rejoicing with the angels." Just then, a doe that the merciful Athenogenes usually fed with his own hand ran up to him and, seeing him in great jeopardy, began to shed tears. Even the wild beasts of the mountains had greater pity toward the martyrs of Christ than the heathens did! After cruel tortures, during which an angel of God comforted the martyrs, they were all beheaded, first the priests and all the fellow laborers of Athenogenes, and then Athenogenes himself. All were received into the heavenly homeland in the year 311. Holy Martyr Julia the Virgin of Carthage, at Corsica (440) Holy Fifteen Thousand Martyrs Holy Martyr Athenogenes Commemoration of the First Six Ecumenical Councils Martyrs Paul and Two Sisters, Chionia (Thea) and Alevtina (Valentina), at Caesarea in Palestine (308) Holy Martyr Antiochus, Physician, of Sebaste (4th c.) Holy Martyr Helier of Jersey (6th c.) St. John of Vishnya and Mt. Athos, Activist Against Uniatism (ca. 1630) New Martyr John of Turnovo (1822) St. Theodotus, Monk of Glinsk Hermitage (1859) St. Magdalena, Schema-Abbess of New Tikhvin Convent in Siberia (1934) New Confessor Matrona, Fool-for-Christ, of Anemnyasevo (1936) New Hiero-Martyrs James, Archbishop of Barnaul, and Priests Peter and John, and with them Monk-Martyr Theodore and Martyr John (1937) New Hiero-Martyr Ardalion, Archimandrite, of Kasli (Chelyabinsk) (1938) Greek cal.: 15,000 Martyrs of Pisidia Holy Martyr Faustus (251) 1 Corinthians 13:4-14:5 4 Love suffers long and is kind; love does not envy; love does not parade itself, is not puffed up; 5 does not behave rudely, does not seek its own, is not provoked, thinks no evil; 6 does not rejoice in iniquity, but rejoices in the truth; 7 bears all things, believes all things, hopes all things, endures all things. 8 Love never fails. But whether there are prophecies, they will fail; whether there are tongues, they will cease; whether there is knowledge, it will vanish away. 9 For we know in part and we prophesy in part. 10 But when that which is perfect has come, then that which is in part will be done away. 11 When I was a child, I spoke as a child, I understood as a child, I thought as a child; but when I became a man, I put away childish things. 12 For now we see in a mirror, dimly, but then face to face. Now I know in part, but then I shall know just as I also am known. 13 And now abide faith, hope, love, these three; but the greatest of these is love. 1 Pursue love, and desire spiritual gifts, but especially that you may prophesy. 2 For he who speaks in a tongue does not speak to men but to God, for no one understands him; however, in the spirit he speaks mysteries. 3 But he who prophesies speaks edification and exhortation and comfort to men. 4 He who speaks in a tongue edifies himself, but he who prophesies edifies the church. 5 I wish you all spoke with tongues, but even more that you prophesied; for he who prophesies is greater than he who speaks with tongues, unless indeed he interprets, that the church may receive edification. NOTE 13:4-8 How do we know we are acting with love (v. 4)? This passage gives specific characteristics of love: (1) it suffers long, is patient (1Th 5:14); (2) it is kind, gentle, especially with those who hurt (Eph 4:32); (3) it does not envy, is not jealous of what others have (Pr 23:17); (4) it does not parade itself, put itself on display (Jn 3:30); (5) it is not puffed up, arrogant, proud (Gal 6:3); (6) it does not act rudely, brashly, mean-spiritedly, insulting others (Eсс 5:2); (7) it does not seek its own way, act pushy (10:24); (8) it is not provoked or angered (Pr 19:11); (9) it thinks no evil, does not keep score on others (Heb 10:17); (10) it rejoices not in iniquity, takes no pleasure when others fall into sin (Mk 3:5); (11) it rejoices in the truth, is joyful when righteousness prevails (2Jn 4); (12) it bears all things, handles the burdensome (Gal 6:2); (13) it believes all things, trusts in God no matter what (Pr 3:5); (14) it hopes all things, keeps looking up, does not despair (Php 3:13); (15) it endures all things, "puts up with everything" (JohnChr), does not wear out (Gal 6:9); (16) it never fails. The only thing love cannot do is fail (16:14). 13:8–13 The gifts of the Spirit, wonderful as they are, are temporary and incomplete. They are for this age, while we are "children" (v. 11). But love continues into the age to come: it is eternal, complete, and fulfilling. 13:11 The Scriptures differentiate between being dependent on God, or childlike (Mt 18:3), and being childish or immature. 14:1 We are to desire or want the gifts of the Spirit, but pursue the love of God. St. John Chrysostom notes the difference. "Chase" love, he writes. "Make every effort" to retain her. To find this love one "strains himself, and leaves not off until he lay hold of it." 14:2 In the Orthodox Church, what about one who speaks in a tongue? Historically, God judged the builders of the Tower of Babel (Gn 11:1-9), dividing their unity by confusing their language. At Pentecost Vespers we hear, "Of old there was confusion of tongues because of the boldness of the tower builders." Then, "God condemned the infidels." But at Pentecost, "the Spirit of Christ illuminated the fishermen." At Babel, there was "confusion of tongues." At Pentecost, "the vision of tongues has been renewed." In the Church, as in the NT, the gift of tongues is last on the list of the gifts (12:10, 28), temporary (13:8), primarily for the edification of the one who speaks (v. 4), and difficult to understand (vv. 11, 14). St. John Chrysostom concludes that tongues are "neither altogether useless, nor very profitable." Matthew 20:1-16 1 For the kingdom of heaven is like a landowner who went out early in the morning to hire laborers for his vineyard. 2 Now when he had agreed with the laborers for a denarius a day, he sent them into his vineyard. 3 And he went out about the third hour and saw others standing idle in the marketplace, 4 and said to them, 'You also go into the vineyard, and whatever is right I will give you.' So they went. 5 Again he went out about the sixth and the ninth hour, and did likewise. 6 And about the eleventh hour he went out and found others standing idle, and said to them, 'Why have you been standing here idle all day?' 7 They said to him, 'Because no one hired us.' He said to them, 'You also go into the vineyard, and whatever is right you will receive.' 8 So when evening had come, the owner of the vineyard said to his steward, 'Call the laborers and give them their wages, beginning with the last to the first.' 9 And when those came who were hired about the eleventh hour, they each received a denarius. 10 But when the first came, they supposed that they would receive more; and they likewise received each a denarius. 11 And when they had received it, they complained against the landowner, 12 saying, 'These last men have worked only one hour, and you made them equal to us who have borne the burden and the heat of the day.' 13 But he answered one of them and said, 'Friend, I am doing you no wrong. Did you not agree with me for a denarius? 14 'Take what is yours and go your way. I wish to give to this last man the same as to you. 15 'Is it not lawful for me to do what I wish with my own things? Or is your eye evil because I am good?' 16 So the last will be first, and the first last. For many are called, but few chosen. NOTE 20:1-16 In this parable, the vineyard is life in this world. The day refers both to the span of a single person's life and to the whole of human history. The laborers are all the people in every nation. Each hour can refer to times in a person's life,nwhether infancy, youth, adulthood, maturity, or old age. It also has a second meaning in the span of history, referring to those called during the covenants with Adam, Noah, Abraham, Moses, and finally Christ. God's generosity provides equal reward for both early and late comers. Jesus teaches that the former should not be proud of their long service nor resent those called at the eleventh hour. To the latecomers, He teaches that it is possible even in a short time or at the end of one's life to recover and inherit everything. In the early Church, this message applied specifically to the Jews (the first-called) and the Gentiles (those called later). In our day, it can be applied to those raised in the Church and to those who find the Church later in life, both of whom receive an equal reward. St. John Chrysostom's renowned paschal sermon is based on this parable, applying it to the preparations of each person in approaching the paschal Eucharist. CONTEMPLATION Contemplate the miraculous bringing-forth of water from the rock in Kadesh (Numbers 20): 1. How Moses, at God's command, struck the rock with his rod, but without faith; and how, through the will of God, water flowed forth; 2. How God punished Moses and Aaron for their little faith by not permitting them to enter the Promised Land; 3. How this shows that even a great righteous one like Moses is prone to sin, and that no mortal should be carried away into pride by his virtues. Glory to God |
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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The first step toward freedom from anger is stillness of the mouth when the heart is troubled St. John Climacus of the Ladder |
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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The Holy GreatMartyress Marina Commemorated on July 17/30 The Holy GreatMartyress Marina was born in Asia Minor, in the city of Antioch, into the family of a pagan priest. In infancy she lost her mother, and her father gave her over into the care of a nursemaid, who raised Marina in the Orthodox faith. Upon learning that his daughter had become a Christian, the father angrily disowned her. Attached File During the time of the persecution against Christians under the emperor Diocletian (284- 305), Saint Marina at fifteen years of age was arrested and locked up in prison. With firm trust in the will of God and His help, the young prisoner prepared for her impending fate. The governor Olymbrios, charmed with the beautiful girl, tried to persuade her to renounce the Christian faith and become his wife. But the saint, unswayed, refused his false offers. The vexed governor gave the holy martyress over to torture. Having beaten her fiercely, they fastened the saint with nails to a board and tore at her body with tridents. The governor himself, unable to bear the horror of these tortures, hid his face in his hands. But the holy martyress remained unyielding. Thrown for the night into prison, she was granted Heavenly aid and healed of her wounds. Tied to a tree, they scorched the martyress with fire. Barely alive, the martyress prayed: "Lord, Thou hast granted me to go through fire for Thine Name, grant me also to go through the water of holy Baptism". Hearing the word "water", the governor gave orders to drown the saint in a large barrel. The martyress besought the Lord, that this manner of execution should become for her holy Baptism. When they plunged her into the water, there suddenly shone a light, and a snow- white dove came down from Heaven, bearing in its beak a golden crown. The fetters put upon Saint Marina of themselves came apart. The martyress stood up in the fount of Baptism glorifying the Holy Trinity - Father, Son, and Holy Spirit. Saint Marina emerged from the fount completely healed, without any trace of burns. Amazed at this miracle, the people glorified the True God, and many came to believe. This brought the governor into a rage, and he gave orders to kill anyone, who might confess the Name of Christ. There then perished 15,000 Christians, and the holy Martyress Marina was beheaded. The sufferings of the GreatMartyress Marina were described by an eye- witness of the event, named Theotimos. Up until the taking of Constantinople by Western crusaders in the year 1204, the relics of the GreatMartyress Marina were situated in the Panteponteia monastery. According to other sources, they were located in Antioch until the year 908 and from there transferred to Italy. Her venerable hand was transferred to Athos, to the Batopedeia monastery. C 1996-2001 by translator Fr. S. Janos. Venerable Irenarchus, abbot of Solovki (1628). • Venerable Leonid, abbot of Ust-Neduma (Vologda) (1654). • Translation of the relics of Venerable Lazarus, monk, of Mt. Galesion near Ephesus (1054). • "Svyatogorsk" (1569) Icon of the Mother of God. Child Martyr Prince Kenelm of Wales (821) (Celtic & British). Martyrs Speratus and Veronica (Greek). St. Euphrasius of lonopolis, bishop (Greek). St. Timothy, fool-for-Christ of Svyatogorsk near Pskov (1563). 2 Corinthians 6:1-10 (Great-martyr) 1 We then, as workers together with Him also plead with you not to receive the grace of God in vain. 2 For He says: In an acceptable time I have heard you, And in the day of salvation I have helped you." Behold, now is the accepted time; behold, now is the day of salvation. 3 We give no offense in anything, that our ministry may not be blamed. 4 But in all things we commend ourselves as ministers of God: in much patience, in tribulations, in needs, in distresses, 5 in stripes, in imprisonments, in tumults, in labors, in sleeplessness, in fastings; 6 by purity, by knowledge, by longsuffering, by kindness, by the Holy Spirit, by sincere love, 7 by the word of truth, by the power of God, by the armor of righteousness on the right hand and on the left, 8 by honor and dishonor, by evil report and good report; as deceivers, and yet true; 9 as unknown, and yet well known; as dying, and behold we live; as chastened, and yet not killed; 10 as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things. Luke 7:36-50 (Great-martyr) 36 Then one of the Pharisees asked Him to eat with him. And He went to the Pharisee's house, and sat down to eat. 37 And behold, a woman in the city who was a sinner, when she knew that Jesus sat at the table in the Pharisee's house, brought an alabaster flask of fragrant oil, 38 and stood at His feet behind Him weeping; and she began to wash His feet with her tears, and wiped them with the hair of her head; and she kissed His feet and anointed them with the fragrant oil. 39 Now when the Pharisee who had invited Him saw this, he spoke to himself, saying, "This Man, if He were a prophet, would know who and what manner of woman this is who is touching Him, for she is a sinner." 40 And Jesus answered and said to him, "Simon, I have something to say to you." So he said, "Teacher, say it." 41 There was a certain creditor who had two debtors. One owed five hundred denarii, and the other fifty. 42 And when they had nothing with which to repay, he freely forgave them both. Tell Me, therefore, which of them will love him more? 43 Simon answered and said, "I suppose the one whom he forgave more." And He said to him, "You have rightly judged." 44 Then He turned to the woman and said to Simon, "Do you see this woman? I entered your house; you gave Me no water for My feet, but she has washed My feet with her tears and wiped them with the hair of her head. 45 You gave Me no kiss, but this woman has not ceased to kiss My feet since the time I came in. 46 You did not anoint My head with oil, but this woman has anointed My feet with fragrant oil. 47 Therefore I say to you, her sins, which are many, are forgiven, for she loved much. But to whom little is forgiven, the same loves little. 48 Then He said to her, "Your sins are forgiven." 49 And those who sat at the table with Him began to say to themselves, "Who is this who even forgives sins?" 50 Then He said to the woman, "Your faith has saved you. Go in peace." NOTE 7:36-50 This Pharisee was intrigued by Christ, as evidenced by his invitation, but he clearly does not believe in Him, as shown by his reaction to Christ's mercy (v. 39) and by his lack even of common hospitality (vv. 44-46). The encounter with the sinful woman is an icon of the grace found only in the Church. Through her, "the Church is justified as being greater than the Law, for the Law does not know the forgiveness of sins, nor the mystery in which secret sins are cleansed; therefore, what is lacking in the Law is perfected in the Gospel" (AmbM). 7:36-50 This passage is read on days commemorating holy nuns. 7:49 That a man could forgive sins was beyond the bounds of the Law as the Pharisees understood it (see 5:21). Yet Christ was not a mere man, but the very Lawgiver Himself. "Who could declare things that were above the Law, except the One who ordained the Law?" (CyrAl). HOMILY on the need to repeat and repeat Wherefore I will not be negligent to put you always in remembrance of these things, though ye know them, and be established in the present truth (II Peter 1:12) A plower ploughs a field. Does not the plower repeat the same task every moment? How would he plow the field, if not by plowing from morning to dusk, making furrow after furrow? A traveler walks down a road. Does not the traveler repeat the same task every second with the same effort? How else would he travel the road and reach his destination? The carpenter prepares the boards in his workshop. Does not the carpenter repeat the same task with every board, with the same labor? How else would he be able to prepare the required number of boards? Brethren, are not all of our beneficial works comprised of strands and strands of repetition? Therefore, let not the preacher of the truth become slothful, and let him not say: "I've told them, and I will not repeat it!" Let not the hearer of the truth become proud, and let him not say: "I have heard it once, and I do not need to hear it again!" O preacher of the truth, do not be afraid to repeat and repeat; to teach repeatedly, and to remind repeatedly. Without repetition, the field is not plowed, nor the path traveled, nor the framework of the house prepared. And it is your task to plow, to lead and to prepare. O hearer of the truth, do not become proud and say that you have heard the truth once. Truth is food for the soul. You have eaten bread today, yesterday, and the day before yesterday, and for months before, and years past. And you will eat it again, so that your body will be healthy. Nourish your soul as well. Nourish it with the truth-the same truth, yesterday, today, tomorrow and until death-so that your soul may be healthy, strong and radiant. O Lord Jesus, nourish us every day and every hour with Thy truth, which is Thyself, O Jesus, sweet nourishment! 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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If you practice an excellent virtue without perceiving the taste of its aid, do not marvel; for until a man becomes humble, he will not receive a reward for his labor. Recompense is given, not for labor, but for humility. St. Isaac the Syrian The Holy Martyr Emelian Commemorated on July 18/31 The Holy Martyr Emelian, a Slav, suffered for Christ during the reign of the emperor Julian the Apostate (361-363). Julian wanted to restore in the Roman empire the cult of the pagan gods, and he circulated an edict throughout all the regions, according to which all Christians would be subject to death. The city of Dorostolum, situated on the banks of the River Dunaj (Danube), where Saint Emelian lived, was governed by an official named Capitolinus. The imperial edict was read in the city square. The people of Dorostolum said that there were no Christians in the city. Saint Emelian was a slave of the local city-head, and he was secretly a Christian. Emboldened by the harsh edict, Saint Emelian snuck into the pagan temple, he destroyed statues of the idols with an hammer, he overturned the altars and the candle-stands, and then emerged without notice. But soon the pagans discovered that the pagan-temple was in ruins. An angry crowd began to beat up a certain Christian, who by chance happened by. Saint Emelian then shouted out loudly, that they should not lay hold of that innocent man, and then he said that he himself had wrecked the pagan-temple. They seized hold of him and led him for judgement to Capitolinus. By order of the official, Saint Emelian was for a long time beaten mercilessly, and then he was condemned to burning. Thrown into a bon-fire, he did not perish, but rather the flames burnt many of the pagans standing about. And when the bon-fire had gone out, Saint Emelian lay down upon the dying embers and with a prayer gave up his spirit to the Lord (+ 363). At Constantinople afterwards there was built a church in honour of the holy Martyr Emelian, wherein also they transferred his relics. 1996-2001 by translator Fr. S. Janos. Venerable Pambo, Hermit, of Egypt (ca. 386) Venerable Paisius and Isaiah Venerable John the Much-Suffering, of the Kiev Caves (1160) Holy Martyr Hyacinth of Amastris (4th с.) Great-Martyr Athanasius of Klysma, Egypt (4th c.) St. Barlaam, Ascetic, of Bald Mountain, Near Antioch in Syria (6th c.) St. Frederich, Bishop of Utrecht (Neth.) (9th c.) Sts. Stephen, Patriarch of Constantinople (928), and John the Confessor, Metropolitan of Chalcedon (9th c.) St. Pambo, Recluse of the Kiev Caves (1241) St. Leontius, Founder of Karikhov Monastery (Novgorod) (1492) Hieromartyr Cosmas, Hieromonk, of Gareji, Georgia (1630) New Hieromartyr Apollinarius, Hieromonk of the St. Nicholas Monastery (Verkhoturye) (1918) "Tolga" (1314) and "Kaluga" (1748) Icons of the Most Holy Theotokos St. Marcellus Holy Martyrs Dasius and Maron Venerable Onesiphorus of Cyprus 1 Corinthians 14:26-40 26 How is it then, brethren? Whenever you come together, each of you has a psalm, has a teaching, has a tongue, has a revelation, has an interpretation. Let all things be done for edification. 27 If anyone speaks in a tongue, let there be two or at the most three, each in turn, and let one interpret. 28 But if there is no interpreter, let him keep silent in church, and let him speak to himself and to God. 29 Let two or three prophets speak, and let the others judge. 30 But if anything is revealed to another who sits by, let the first keep silent. 31 For you can all prophesy one by one, that all may learn and all may be encouraged. 32 And the spirits of the prophets are subject to the prophets. 33 For God is not the author of confusion but of peace, as in all the churches of the saints. 34 Let your women keep silent in the churches, for they are not permitted to speak; but they are to be submissive, as the law also says. 35 And if they want to learn something, let them ask their own husbands at home; for it is shameful for women to speak in church. 36 Or did the word of God come originally from you? Or was it you only that it reached? 37 If anyone thinks himself to be a prophet or spiritual, let him acknowledge that the things which I write to you are the commandments of the Lord. 38 But if anyone is ignorant, let him be ignorant. 39 Therefore, brethren, desire earnestly to prophesy, and do not forbid to speak with tongues. 40 Let all things be done decently and in order. NOTE 14:25-33 This is a compassionate exhortation to the one who claims to possess the gift of tongues. This passage explains why the practice of tongues is not a part of the Divine Liturgy, which is to be entered into as God's living word. In worship we know God is truly among us (v. 25) because we have His prophetic word in our ears and upon our lips. Paul is here guiding a church that is severely out of balance. God is not the author of confusion (v. 33), and the truly spiritual can control themselves (v. 32). True spirituality is manifested in preparedness, propriety and order, courtesy, and control. If the Spirit is truly moving, there is peace. This is already a tradition of the Church (v.33). 14:34-36 An early tradition in the Church is that women shall keep silent and not talk during the Liturgy. While they are permitted to prophesy (11:5) they are not allowed to simply converse (see also 1Ti 2:12). With the spiritual gifts (12:12-27), all are equal in Christ, while the order of the original creation remains in the new creation. 14:37 One can picture Paul as he writes thinking back over his hard sayings in chs. 12-14. He is clear: this is God's word, not man's. Matthew 21:12-14, 17-20 12 Then Jesus went into the temple of God and drove out all those who bought and sold in the temple, and overturned the tables of the money changers and the seats of those who sold doves. 13 And He said to them, "It is written, 'My house shall be called a house of prayer,' but you have made it a 'den of thieves.' " 14 Then the blind and the lame came to Him in the temple, and He healed them. 17 Then He left them and went out of the city to Bethany, and He lodged there. 18 Now in the morning, as He returned to the city, He was hungry. 19 And seeing a fig tree by the road, He came to it and found nothing on it but leaves, and said to it, "Let no fruit grow on you ever again." Immediately the fig tree withered away. 20 And when the disciples saw it, they marveled, saying, "How did the fig tree wither away so soon?" NOTE 21:12, 13 Those who bought and sold were trading in live animals to be used for sacrifices. The money changers traded Roman coins for Jewish coins since Roman coins, which bore the image of Caesar, were considered defiling in the temple. The cleansing of the temple also points to the necessity that the Church be kept free from earthly pursuits. As each person is considered a temple of God (1Co 3:16; 6:19), it is also a sign that our hearts and minds must be cleansed of earthly matters. 21:19 The fig tree, a symbol of prosperity and peace, withers because it is fruitless. This is a prophetic act directed toward the Jews, since after three years of Christ's preaching, teaching, and healing, both the leaders and the crowds were destitute of spiritual fruit. He curses the tree also to warn those in every generation of what will befall anyone who fails to listen to His message. HOMILY on the remembrance of the imminent putting off of the body Yea, I think it meet, as long as I am in this tabernacle to stir you up by putting you in remembrance; knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath showed me (II Peter 1:13-14) Here is a good reminder to lovers of the body who, because of their bodies, forget their souls. The body must be cast off from us. No matter how dear we hold it to be, no matter how many precious adornments we hang upon it, no matter how much we caress and pamper it, we must cast it off one day. Oh, how powerful and truthful are the words "cast it off!" When the soul is separated from the body, the soul casts the body off as something no longer necessary. When shipwrecked men reach the shore on a board, they step onto the shore and cast away the board. When spring blossoms, the serpent sheds its skin and casts it off. When a butterfly wings its way out of the cocoon, the cocoon is cast off. In the same manner, the body is cast off when the soul departs from it. No longer of use and without benefit, and even harmful to other men, it is cast out of the house, cast out of the city, cast from the sight of the sun, and is buried deep in the ground. Think about this, you who live in luxury and adorn your bodies; you who are haughty and gluttonous! As long as the soul is in the body, it should utilize the body for its salvation, submitting to the Law of God and performing the works of God. Do you see how the apostolic soul is a lover of labor? As long as I am in this tabernacle to stir you up. This task was given to him by God. He wants to conscientiously complete it to the end before he must put off his body. Brethren, let us labor-first to embrace the apostolic warning; and second, to remind others, all others whom we wish well. We are rapidly approaching the shore of the other world; and the hour swiftly approaches when we must cast off our bodies and, with a naked soul, appear before the Judgment of God. What will we say at the Dread Judgment Seat of God? For what goals will we have used that thing of the earth, the body? O Lord Jesus, Righteous Judge, direct our minds to think of death and judgment. 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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If from one burning lamp someone lights another, then another from that one, and so on in succession, he has light continuously. In the same way, through the Apostles ordaining their successors, and these successors ordaining others, and so on, the grace of the Holy Spirit is handed down through all generations and enlightens all who obey their shepherds and teachers. St. Gregory Palamas Venerable Macrina (379), Sister of Sts. Basil the Great and Gregory of Nyssa Attached File Macrina was the elder sister of St. Basil the Great and St. Gregory of Nyssa. As a young virgin, Macrina was betrothed to a young nobleman. When her betrothed died, Macrina vowed never to enter into marriage, saying: "It is not right for a maiden once betrothed to a young man to seek another; according to the law of nature there must be only one marriage, as there is but one birth and one death." She further justified this by her faith in the Resurrection, considering her betrothed not as one dead but as one alive in God. "It is a sin and a shame," said Macrina, "for a wife not to preserve her faithfulness when her husband travels to a distant land." After this, she and her mother, Emilia, received the monastic tonsure in a convent, where they lived a life of asceticism with other nuns. They lived by the work of their hands yet devoted a greater part of their time to divine contemplation, prayer, and the constant raising of their minds to God. In time, Macrina's mother died, and afterward, her brother Basil also went to rest. Nine months after the death of St. Basil, St. Gregory came to visit his sister and found her on her deathbed. Just before her death, Macrina raised a prayer to the Lord: "Thou, O Lord, Who givest rest to our bodies in the sleep of death for a time, will again awaken them at the last trumpet. Forgive me, and grant that when my soul divests itself of its bodily attire, it will present itself before Thee pure and without sin, and that it may be as incense before Thee." She then made the sign of the Cross on her forehead, eyes, face, and heart and gave up her soul. She found rest in the Lord in the year 379. Venerable Dius, Abbot, of Antioch (430) Blessed Stefan Lazarevic, King of Serbia (1427), and his Mother St. Milica (Eugenia in Schema) (1405) Uncovering of the Relics (1903) of St. Seraphim of Sarov (1833) St. Theodore, Bishop of Edessa (848) Blessed Romanus, Prince of Ryazan (1270) St. Paisius of the Kiev Caves (14th c.) St. Sophronius, Archimandrite, of Svyatogorsk Monastery (1921) Synaxis of the Saints of Kursk Greek cal.: Abba Diocles of the Thebaid St. Gregory, Bishop of Panedos Matthew 11:27-30 (Matins Gospel) 27 All things have been delivered to Me by My Father, and no one knows the Son except the Father. Nor does anyone know the Father except the Son, and the one to whom the Son wills to reveal Him. 28 Come to Me, all you who labor and are heavy laden, and I will give you rest. 29 Take My yoke upon you and learn from Me, for I am gentle and lowly in heart, and you will find rest for your souls. 30 For My yoke is easy and My burden is light. NOTE 11:27-30 This passage is read on days commemorating holy monks. 11:28–30 Jesus' yoke is submission to the Kingdom of God. A yoke could be seen as a sign of hardship, burdens, and responsibilities (3Kg 12:1-11; Jer 34:1-11; WSir 40:1), but in Christ, the yoke is easy, for the power of God works in each person. Furthermore, the reward is infinitely greater than any effort man puts forth. Gentle (v. 29) is literally "meek" (see note on 5:5). 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). Romans 14.6-9 (Epistle) He who regards one day as special, does so to the Lord. He who eats meat, eats to the Lord, for he gives thanks to God; and he who abstains, does so to the Lord and gives thanks to God. 7 For none of us lives to himself alone and none of us dies to himself alone. 8 If we live, we live to the Lord; and if we die, we die to the Lord. So, whether we live or die, we belong to the Lord. 9 For this very reason, Christ died and returned to life so that he might be the Lord of both the dead and the living. Matt 15.32-39 (Gospel) 32 Jesus called his disciples to him and said, "I have compassion for these people; they have already been with me three days and have nothing to eat. I do not want to send them away hungry, or they may collapse on the way." 33 His disciples answered, "Where could we get enough bread in this remote place to feed such a crowd?" 34 "How many loaves do you have?" Jesus asked. "Seven," they replied, "and a few small fish." 35 He told the crowd to sit down on the ground. 36 Then he took the seven loaves and the fish, and when he had given thanks, he broke them and gave them to the disciples, and they in turn to the people. 37 They all ate and were satisfied. Afterward the disciples picked up seven basketfuls of broken pieces that were left over. 38 The number of those who ate was four thousand, besides women and children. 39 After Jesus had sent the crowd away, he got into the boat and went to the vicinity of Magadan. NOTE 15:32–39 This second feeding of a multitude should not be confused with the first (14:22–33), for they are two distinct miracles (see 16:8-10). The variance in the number of loaves is significant. In the first instance, there were five loaves, symbolizing the Law, while here, there are seven (v. 34). Seven symbolizes completeness and here indicates spiritual perfection. Thus, in the first instance, Christ reveals Himself as fulfilling the Law, while here He shows that it is He who grants spiritual perfection. Note also these crowds had been with Christ for three days (v. 32), the number of days He would rest in the tomb. Participation in His perfection can only come through being united to Christ's death (see Romans 6:3-5). Galatians 5.22-6.2 (Epistle) 22 But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, 23 gentleness and self-control. Against such things there is no law. 24 Those who belong to Christ Jesus have crucified the sinful nature with its passions and desires. 25 Since we live by the Spirit, let us keep in step with the Spirit. 26 Let us not become conceited, provoking and envying each other. 1 Brothers, if someone is caught in a sin, you who are spiritual should restore him gently. But watch yourself, or you also may be tempted. 2 Carry each other's burdens, and in this way you will fulfill the law of Christ. Luke 6.17-23 Gospel 17 He went down with them and stood on a level place. A large crowd of his disciples was there and a great number of people from all over Judea, from Jerusalem, and from the coast of Tyre and Sidon, 18 who had come to hear him and to be healed of their diseases. Those troubled by evil spirits were cured, 19 and the people all tried to touch him, because power was coming from him and healing them all. 20 Looking at his disciples, he said: "Blessed are you who are poor, for yours is the kingdom of God. 21 Blessed are you who hunger now, for you will be satisfied. Blessed are you who weep now, for you will laugh. 22 Blessed are you when men hate you, when they exclude you and insult you and reject your name as evil, because of the Son of Man. 23 "Rejoice in that day and leap for joy, because great is your reward in heaven. For that is how their fathers treated the prophets. HOMILY on apostolic love and discernment Moreover I will endeavor that ye may be able after my decease to have these things always in remembrance (II Peter 1:15) Brethren, let your hearts be opened to receive and understand this great mystery. At first the apostle says that he will not be slothful in reminding the faithful of the salvific truths of the Faith; of the divine power which was given to mankind through Christ the Lord and of the preparing of men to receive this divine power having escaped the corruption that is in the world through lust (II Peter 1:4). Now he goes even further and promises that he will continue this remembrance even after his parting, i.e., after his "going out" (the word which is used in the Greek text) from this life, when he will "put off this tabernacle, this body" (cf. II Peter 1:14). O faith divine, O comfort, O sweetness! The apostle promises to continue, even from the other world, his concern for the Church of God on earth, to continue the work he had begun, to remind the faithful and to continue his love toward those on earth who believe in Christ. O apostolic love, so near to the love of Christ! O apostolic discernment, whose love the Spirit of God does not diminish as long as man is still wrapped in the dark curtain of the flesh! The Apostle Peter gave this promise to the faithful nearly two thousand years ago. Did he fulfill it? He fulfilled it to the letter-not only as some would like to interpret it, in reminding the faithful through his written epistles and through his successors the bishops, but primarily through his constant action within the Church from the other world. The Apostle Peter appeared many times, as did the other apostles, whenever there was need, according to the providence of God. He reminded the shepherds and the faithful of the Church that they must adhere firmly to the truth, and that they should correct the paths of their lives. Even when Peter did not appear in dreams or openly, he acted, and still acts, for our salvation, in a mysterious manner known only to heaven. To the Holy Apostles, life after death was as apparent as the sun is to those who have eyes. Through their prayers, may God also open our spiritual eyes, that we might see where we are going and what awaits us after death. O Lord Jesus, All-merciful, deliver us from the darkness into the light according to Thy mercy, and through the prayers of Thy Holy Apostles. 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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We've had a big run on holy water this year (LOL), so we had the little blessing of water before Vespers tonight. It was a tradition in Constantinople before it fell, to have a procession of the Cross on August 1, as well as bringing out a relic of the Cross, and do a blessing of water. It was a time of great sickness and this was how it was dealt with. This is the first time we've ever had a blessing of water outside of the eve of Theophany. |
Remember your end, and you will not sin
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Originally Posted By Marie: We've had a big run on holy water this year (LOL), so we had the little blessing of water before Vespers tonight. It was a tradition in Constantinople before it fell, to have a procession of the Cross on August 1, as well as bringing out a relic of the Cross, and do a blessing of water. It was a time of great sickness and this was how it was dealt with. This is the first time we've ever had a blessing of water outside of the eve of Theophany. This is our latest news: Our Archbishop is visiting our community on August 7 and 8 when He will bless our ongoing construction of the new Church, ordain a Deacon, tonsure 2 Readers and celebrate the Divine Liturgy for us. Also, one of our young women moved to a Nunnery round bout a year ago IIRC, is now a novice, and could very well be tonsured in the next year or 2, God willing. I knew she would do that before there was any talk. Some people you can just see it in them. |
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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Readings for Sunday, August 2 "The meaning of Holy Scripture reveals itself gradually to the higher senses of the more discerning mind when the mind has put off the complex bodily form of the words which are formed in it. This revelation is like a still small voice. Through a supreme abandonment of its natural activities, such a mind has been able to perceive the meaning only in a simplicity which reveals the divine Word. This is the way that the great Elijah was granted the vision in the cave at Horeb. For 'Horeb' means 'newness', which is our virtuous condition in the new spirit of grace. The cave is the hiddenness of spiritual wisdom in which the one who enters will mystically experience the knowledge which goes beyond the senses. This is the knowledge in which God is found." St Maximos the confessor The Holy Prophet Elias Prophet Elias-the God-seer, miracle-worker and zealot for faith in God-was born of the tribe of Aaron in the town of Tishba, for which he was called the Tishbite. When Elias was born, his father Sabbas saw angels of God hovering around the child, wrapping the child in fire and feeding him flames. That was a foreshadowing of Elias's fiery character and his God-given fiery power. He spent his entire youth in divine contemplation and prayer, withdrawing frequently into the wilderness to contemplate and pray in tranquility. At that time the Jewish kingdom was divided into two unequal parts: the kingdom of Judah consisting of only two tribes-the tribes of Judah and Benjamin, with their capital in Jerusalem; and the kingdom of Israel consisting of the remaining ten tribes, with their capital in Samaria. The former was governed by the descendants of Solomon, and the latter was governed by the descendants of Jeroboam, a servant of Solomon. The greatest confrontation that the prophet Elias had was with the Israelite King Ahab and his evil wife Jezebel for they worshiped idols and were turning the people away from serving the One Living God. In addition Jezebel, a Syrian, persuaded her husband to erect a temple to the Syrian god Baal and appointed many priests to the service of this false god. Through great miracles Elias displayed the power and authority of God. He closed up the heavens, so that there was no rain for three years and six months; he called fire down from heaven to consume the sacrifice to God, which the pagan priests were unable to do for the false god, Baal; he brought rain by his prayer; he miraculously multiplied flour and oil in the home of the widow at Zarephath, and resurrected her son; he prophesied to Ahab that the dogs would lick up his blood, and to Jezebel that the dogs would consume her flesh-all of which came to pass; and he performed many other miracles, and prophesied other events as well. He spoke with God, and heard the voice of God in the calm after the wind, earthquake and fire on Mount Horeb. Before his death, he designated Elisha as his successor in the prophetic calling; and, with his mantle, he divided the waters of the Jordan. Finally, he was taken up into the heavens in a fiery chariot drawn by fiery horses. On Mount Tabor he appeared together with Moses beside our Lord Jesus Christ. At the end of the world, Elias will appear again, to put an end to the power of Antichrist (Revelation 11).*) 1 Corinthians 3:9-17 (Epistle) 9 For we are God's fellow workers; you are God's field, you are God's building. 10 According to the grace of God which was given to me, as a wise master builder I have laid the foundation, and another builds on it. But let each one take heed how he builds on it. 11 For no other foundation can anyone lay than that which is laid, which is Jesus Christ. 12 Now if anyone builds on this foundation with gold, silver, precious stones, wood, hay, straw, 13 each one's work will become clear; for the Day will declare it, because it will be revealed by fire; and the fire will test each one's work, of what sort it is. 14 If anyone's work which he has built on it endures, he will receive a reward. 15 If anyone's work is burned, he will suffer loss; but he himself will be saved, yet so as through fire. 16 Do you not know that you are the temple of God and that the Spirit of God dwells in you? 17 If anyone defiles the temple of God, God will destroy him. For the temple of God is holy, which temple you are. NOTE 3:6 17 The Church is an organic whole: it is (1) planted (vv. 6-9), (2) a building (vv. 9-11), (3) a temple (vv.16, 17). In vv. 16, 17 you is plural and refers to the whole Church. One who would break this unity would desecrate a sacred place. 3:9 Fellow workers (Gr. synergoi) refers to the biblical concept of synergism, shown here by the way the apostles work together with God in carrying out the ministry. So too, we as God's fellow workers cooperate with Him to do His will. By this cooperation or synergy with God, we do not mean a working together of equals, or a so-called fifty-fifty arrangement. Rather we mean that He is the Lord, and we His servants are called to participate obediently in His work. Mathew 14: 22-34 (Gospel) 22 Immediately Jesus made His disciples get into the boat and go before Him to the other side, while He sent the multitudes away. 23 And when He had sent the multitudes away, He went up on the mountain by Himself to pray. Now when evening came, He was alone there. 24 But the boat was now in the middle of the sea, tossed by the waves, for the wind was contrary. 25 Now in the fourth watch of the night Jesus went to them, walking on the sea. 26 And when the disciples saw Him walking on the sea, they were troubled, saying, "It is a ghost!" And they cried out for fear. 27 But immediately Jesus spoke to them, saying, "Be of good cheer! It is I; do not be afraid." 28And Peter answered Him and said, "Lord, if it is You, command me to come to You on the water." 29 So He said, "Come." And when Peter had come down out of the boat, he walked on the water to go to Jesus. 30 But when he saw that the wind was boisterous, he was afraid; and beginning to sink he cried out, saying, "Lord, save me!" 31 And immediately Jesus stretched out His hand and caught him, and said to him, "O you of little faith, why did you doubt?" 32 And when they got into the boat, the wind ceased. 33Then those who were in the boat came and worshiped Him, saying, "Truly You are the Son of God." 34 When they had crossed over, they came to the land of Gennesaret. NOTE 14:22-33 Only God has dominion over nature; thus, this miracle confirms the divinity of Christ. 14:27 This is the second time Christ permits His disciples to be caught in a storm (see 8:23-27). The first time He was with them; here He had left them alone. In this way, Christ strengthens their faith that He will always be with them in the midst of the storms of life. It is I is literally translated "I Am," which is the divine Name of God (see Jn 8:58); Christ reminds the fearful disciples of His absolute and divine authority over their lives. 14:28-30 Peter's faith allows him to walk on the water. Note that Peter does not ask to walk on water per se, but to come to Jesus; his desire is not to perform miracles but to be with the Lord. Peter is able to participate in this divine miracle as long as he keeps his focus on Christ. As soon as he is distracted, he begins to sink. 14:31 The Greek term for doubt here means "wavering" or "hesitation." The cause of Peter's sinking was not the storm, but the doubt; thus Christ does not rebuke the wind, but Peter. 14:33 This is the first time the disciples confess that Jesus is the Son of God. Knowing that only God can be worshiped, they confess Christ's divinity by worshiping Him. The boat is symbolic of the Church. HOMILY on the apostle's personal testimony This is My beloved Son, in Whom I am well pleased. And this voice which came from heaven we heard, when we were with Him in the holy mount (II Peter 1:17-18) Let us hear the testimony of the true and faithful one who was crucified on a cross because of his testimony. Let us hear the Apostle Peter, who proved what he was unable to prove by his words, by his bloody death on the cross, being crucified upside down by the pagans. He testifies that he was on the holy Mount Tabor when our Lord was transfigured, and Moses with Elias appeared. He testifies that a voice was heard from heaven, saying: This is My beloved Son, in Whom I am well pleased (II Peter 1:17). In this text, the apostle does not speak of what he and his companions saw on the holy mountain, which is narrated in the Gospel, but repeats only that which they heard. That which they heard is just as important as that which they saw. Therefore, let mankind hear that the apostles saw the Lord Jesus transfigured in a wondrous, heavenly light, and let them know that He is the Son of God. Let mankind also hear that the apostles saw Moses and Elias alive, and let them know that life after death is real, as is the judgment of God. Let them also hear the Lord Jesus called the Son of God- by God the Father Himself, and not by mere men. Those who speak these words to mankind and relate to them what their eyes saw and what their ears heard, are faithful and true witnesses. who does not believe the apostles, believes Judas, Caiaphas, Herod and Nero-the persecutors of the apostles and traitors to the truth. He who does not believe in the righteous ones has no alternative but to believe in the unrighteous ones. He who does not believe in the pure ones, must believe in the impure ones. He who does not believe in those who suffer for the truth, must believe in the torturers and libertines. Day does not dawn for any other reason than that mankind may take sides with one or the other. O Lord, our Savior and Enlightener, enlighten our souls by Thy holy words, for which Thine apostles suffered. 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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Do not say that faith in Christ alone can save you, for this is not possible if you do not attain love for Him, which is demonstrated by deeds. As for mere faith: "The demons also believe and tremble" (James, 2:19). The action of love consists in heartfelt good deeds toward one's neighbor, magnanimity, patience, and sober use of things. Maximos the Confessor The Holy Prophet Ezekiel Commemorated on July 21/Aug 3 The Holy Prophet Ezekiel lived in the VI Century before the Birth of Christ. He was born in the city of Sarir, and descended from the Levite tribe; he was a priest and the son of the priest Buzi. In the second invasion against Jerusalem by the Babylonian emperor Nebuchadnessar, at age 25 Ezekiel was led off to Babylon together with the king Jechoniah II and many other Jews. In captivity the Prophet Ezekiel lived by the River Chobar. There, in his 30th year of life, in a vision there was revealed to him the future of the Hebrew nation and of all mankind. The prophet beheld a shining cloud, in the midst of which was a flame, and in it -- a mysterious likeness of a chariot moving by the spirit and four-winged beasts, each having four faces: of a man, a lion, an ox and an eagle. Under their faces was situated a wheel, bestrewn with eyes. Over the chariot towered as it were a crystalline firmament, and over the firmament - the likeness of a throne as though of glittering sapphire. And upon this throne a radiant "likeness of Man", and about Him a rainbow (Ez. 1: 4-28). Attached File According to the explanation of the fathers of the Church, the most-bright "likeness of Man" radiant upon the sapphire throne, was a prefigurament of the Incarnation of the Son of God from the Most Holy Virgin Mary, manifest as the Throne of God. The four creatures prefigured the four evangelists, the wheel with a multitude of eyes - the sharing of light with all the nations of the earth. During this vision the holy prophet out of fear fell down upon the ground, but the voice of God commanded him to get up and then explained that the Lord was sending him to preach to the nation of Israel. From this time began the prophetic service of Ezekiel. The Prophet Ezekiel announces to the nation of Israel, situated in Baylonian Captivity, about its coming tribulations for straying in the faith and forsaking the True God. The prophet proclaimed also a better time for his captive fellow-countrymen, and he predicted their return from Babylon and the restoration of the Jerusalem Temple. Particularly important are two significant elements in the vision of the prophet - the one about the vision of the temple of the Lord, full of glory, - the second about the bones upon the field, to which the Spirit of God gave new life. The vision about the temple was a mysterious prefigurament of the freeing of the race of man from the working of the enemy and the building up of the Church of Christ through the redemptive deed of the Son of God, incarnated of the Most Holy Virgin Mary, - called by the prophet "the shut gates", through which would be entered the One only Lord God (Ez. 44: 2). The vision about the dry bones upon the field - prefigured the universal resurrection of the dead and the new eternal life of the redeemed by the death on the Cross of the Lord Jesus Christ (Ez. 37: 1-14). The holy Prophet Ezekiel had from the Lord a gift of wonderworking. He, like the Prophet Moses, by prayer to God divided the waters of the river Chobar, and the Hebrews crossed to the opposite shore, escaping the pursuing Chaldeans. During a time of famine the prophet besought of God an increase of food for the hungry. For his denunciation of the idol-worship of a certain Hebrew prince, Saint Ezekiel was given over to execution: bound to wild horses, he was torn to pieces. Pious Hebrews gathered up the torn body of the prophet and buried it upon Maur Field, in the tomb of Sim and Arthaxad, fore-fathers of Abraham, not far from Baghdad. The prophecy of Ezekiel was written down in a book, mentioning him by name, and is included in the Bible. Sainted Dimitrii of Rostov drew attention for believers to the following concept in the book of the Prophet Ezekiel: if a righteous man, hoping on his own righteousness, were to venture to sin and in sin would die - he would answer for the sin and be subject to judgement; but a sinner, if he repenteth, and in repentance would die - his former sin would not bе remembered before God (Ez. 3: 20; 18: 21-24). c1996-2001 by translator Fr. S. Janos. Venerable Symeon of Emesa, Fool-for-Christ (590), and his Fellow Faster St. John (6th c.) Hieromartyr Zoticus of Comana in Armenia (204) Holy Martyr Victor of Marseilles (3rd c.) Holy Martyrs Justus, Matthew, and Eugene, at Rome (305) Hieromartyr Bargabdesian, Deacon, at Arbela in Assyria (354) Sts. Paul, Bishop, and John, Priest, Ascetics, Near Edessa (5th c.) St. Onuphrius the Silent, of the Kiev Caves (12th c.) St. Onesimus, Recluse of the Kiev Caves (13th c.) Uncovering of the Relics (1649) of St. Anna, Princess of Kashin (Euphrosyne in Monasticism) (1368) Sts. Raphael (1640-1645) and Parthenius (1660) of Old Agapia Monastery (Romania) St. Parthenius of Radovizlios, Bishop (1777) New Hiero-Martyrs Simo and Milan, and the Latter's Son Martyr Milan, of Glamoc, Serbia (1941-1945) Greek cal.: St. Eleutherius of "Dry Hill" "Armatia" Icon of the Most Holy Theotokos Three Martyrs of Melitene New Martyr Peter Goloubev, priest (1938) Epistle 1 Cor 15:12-19 12 Now if Christ is preached that He has been raised from the dead, how do some among you say that there is no resurrection of the dead? 13 But if there is no resurrection of the dead, then Christ is not risen. 14 And if Christ is not risen, then our preaching is empty and your faith is also empty. 15 Yes, and we are found false witnesses of God, because we have testified of God that Hе raised up Christ, whom He did not raise up-if in fact the dead do not rise. 16 For if the dead do not rise, then Christ is not risen. 17 And if Christ is not risen, your faith is futile; you are still in your sins! 18 Then also those who have fallen asleep in Christ have perished. 19 If in this life only we have hope in Christ, we are of all men the most pitiable. NOTE 15:12–19 What is Christianity without the resurrection -both Christ's and ours? His death does us no good without it. What use is forgiveness if we remain dead? His disciples were transformed by His Resurrection, and this they preached above all. On Easter morning Orthodox Christians sing, "Christ is risen from the dead, trampling down death by death, and upon those in the tombs bestowing life." Gospel Matt 21:18-22 18 Now in the morning, as He returned to the city, He was hungry. 19 And seeing a fig tree by the road, He came to it and found nothing on it but leaves, and said to it, "Let no fruit grow on you ever again." Immediately the fig tree withered away. 20 And when the disciples saw it, they marveled, saying, "How did the fig tree wither away so soon?" 21 So Jesus answered and said to them, "Assuredly, I say to you, if you have faith and do not doubt, you will not only do what was done to the fig tree, but also if you say to this mountain, 'Be removed and be cast into the sea, it will be done. 22 "And whatever things you ask in prayer, believing, you will receive." NOTE 21:19 The fig tree, a symbol of prosperity and peace, withers because it is fruitless. This is a prophetic act directed toward the Jews, since after three years of Christ's preaching, teaching, and healing, both the leaders and the crowds were destitute of spiritual fruit. He curses the tree also to warn those in every generation of what will befall anyone who fails to listen to His message. 21:21 While it is not recorded that an apostle literally moved a mountain, the Fathers are clear that they had this authority if the need had arisen (certain saints did make crevices appear in mountains). Furthermore, not everything the apostles accomplished was written down. Beyond the literal meaning, this promise is also an illustration of the power of faith and prayer in all areas of life. "Whatever we ask, without hesitation and believing in God's power, we shall receive" when we ask for spiritually profitable things (Theoph). HOMILY on false teachers There shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them Man is at war in this world. The battle is continual and the enemies are numerous. False teachers are among the most dangerous enemies. Only if the mind of man is directed toward the Living God will he be safeguarded from these dangerous enemies. False teachers are either blind men or robbers: the first, because of their blindness, lead both themselves and others into destruction; the others, because of their malice, intentionally lead others astray and consign their souls and bodies to the fires of hell. The Lord Himself prophesied: Many false prophets shall rise, and shall deceive many (Matthew 24:11). The apostle only confirms the words of the Lord. Both false prophets and false teachers will sow the seeds of destruction among the people. These are damnable heresies by which some will deny their Lord, Who redeemed mankind by His Most-pure Blood. Many false teachers have already appeared and sown many heresies, destructive as cockles, throughout the world. Brethren, if you know those damnable heresies which the Holy Fathers condemned at the Councils, then you will be able to recognize the principle seed of poison which the devil, through his servants, sows in the field wherein the Savior has sown pure wheat. But whether you know or not, direct your mind toward the Lord; guard yourself with the sign of the Cross; call upon the Holy and All-pure One and the holy God-pleasers, and especially upon your guardian angel for aid-and do not be afraid. In addition to this, always ask the Church, and she, being greatly experienced and victorious against all falsehoods, will tell you what is true. For you are of yesterday, while the Church is from time immemorial. Your memory is shorter than the memory of the Church. O Lord Jesus, Thou art the only Way, the only Truth and the only Life. O Lord, do not let us follow false teachers and thus fall away from Thee. 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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Miracles are not impossible from a logical standpoint, and right reason does not deny them. Natural laws do not have the claim to be the only ones, nor are they threatened with being overturned by the appearance of other laws, supernatural ones, which also are conducive to the development and furtherance of creation... Miracles are a consequence of the Creator's love for his creatures. St. Nektarius of Aegina Holy Myrrh-bearer and Equal-to-the-Apostles Mary Magdalene (1st c.) One of the myrrh-bearing women and equal to the apostles, Mary was born in the town of Magdala, along the shore of Lake Gennesaret, of the tribe of Issachar. She was tormented by seven evil spirits, from which she was freed by the Lord Jesus and made whole. She was a faithful follower and servant of the Lord during His earthly life. She stood beneath the Cross on Golgotha and grieved bitterly with the All-holy Theotokos. Attached File After the death of the Lord, she visited His sepulcher three times. When the Lord rose again, she saw Him on two occasions: once by herself and once with the other myrrh-bearing women. She traveled to Rome and appeared before Tiberias Caesar, presenting him with a red egg and giving him the salutation: "Christ is Risen!" She also denounced Pontius Pilate to Caesar for his unjust condemnation of the Lord Jesus. Caesar accepted her accusation and transferred Pilate from Jerusalem to Gaul, where, in disfavor with the emperor, this unjust judge died of a dread disease. After this, she returned from Rome to Ephesus to assist St. John the Theologian in the work of preaching the Gospel. With great love toward the resurrected Lord, with great zeal for the Faith, and as a true apostle of Christ, she proclaimed the Holy Gospel to the world. She died peacefully in Ephesus. According to tradition, the cave she was buried in was the same cave in which the Seven Youths (August 4) later slept a wondrous sleep for hundreds of years, then came to life and again died. The relics of St. Mary Magdalene were later transferred to Constantinople. There is a beautiful Russian Orthodox convent dedicated to St. Mary Magdalene near the Garden of Gethsemane. Hieromartyr Phocas, Bishop of Sinope (117) Venerable Cornelius, Monk, of Pereyaslavl (1693) Holy Virgin-Martyr Marcella of Chios (14th c.) St. Cyril I, Patriarch of Antioch (298) St. Wandregisilus of Caux (Gaul) (668) Blessed Cyprian of Suzdal, Fool-for-Christ (1622) New Martyrs Michael Nakariakov (1918) and Alexis llinski, priests (1931) (Epistle) 1 Corinthians 15:29-38 29 Otherwise, what will they do who are baptized for the dead, if the dead do not rise at all? Why then are they baptized for the dead? 30 And why do we stand in jeopardy every hour? 31 affirm, by the boasting in you which I have in Christ Jesus our Lord, I die daily. 32 If, in the manner of men, I have fought with beasts at Ephesus, what advantage is it to me? If the dead do not rise, "Let us eat and drink, for tomorrow we die!" 33 Do not be deceived: "Evil company corrupts good habits." 34 Awake to righteousness, and do not sin; for some do not have the knowledge of God. I speak this to your shame. 35 But someone will say, "How are the dead raised up? And with what body do they come?" 36 Foolish one, what you sow is not made alive unless it dies. 37 And what you sow, you do not sow that body that shall be, but mere grain-perhaps wheat or some other grain. 38 But God gives it a body as He pleases, and to each seed its own body. NOTE 15:29 The meaning of baptized for the dead is much disputed. Many understand this as vicarious baptism of baptized Christians for deceased catechumens. St. John Chrysostom considered it a derisive comment about the practices of the Marcionite heretics. Epiphanius says it refers to a practice of the followers of Cerinthus, another gnostic teacher. 15:32 Fighting with beasts at Ephesus may refer to persecutions there (16:8, 9; Acts 19:21-31). (Gospel) Matthew 21:23-27 23 Now when He came into the temple, the chief priests and the elders of the people confronted Him as He was teaching, and said, "By what authority are You doing these things? And who gave You this authority?" 24 But Jesus answered and said to them, "I also will ask you one thing, which if you tell Me, I likewise will tell you by what authority I do these things: 25 The baptism of John-where was it from? From heaven or from men? And they reasoned among themselves, saying, "If we say, 'From heaven,' He will say to us, 'Why then did you not believe him?' 26 But if we say, 'From men, we fear the multitude, for all count John as a prophet. 27 So they answered Jesus and said, "We do not know." And He said to them, "Neither will I tell you by what authority I do these things. NOTE 21:23-27 Since Christ is not a Levitical priest, the chief priests and the elders challenge His authority to cleanse the temple. As Christ is careful not to reveal Himself to scoffers, He confounds them with a different question about John. Both the elders' question and Christ's question require the same answer, and thus would lead a person to confess that Jesus has come from heaven. By not answering them directly, Christ teaches us not to answer people who come asking about holy things with a malicious intent. HOMILY on the inexorable justice of God For if God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness (II Peter 2:4) Oh, how then will the sinful man be spared? [He] spared not the old world but saved Noah, the eighth person, a preacher of righteousness, bringing in the flood upon the world of the ungodly; and turning the cities of Sodom and Gomorrah into ashes, condemned them with an overthrow (II Peter 2:5-6). Therefore, O sinful man, how then can you be spared? Are you dearer and more precious to Him than millions of angels, or so many people drowned by the Flood or living in those densely populated cities? When the angels were cast into the darkness of hades, people were drowned by the Flood, and cities were burned to ashes-in what do you hope, who are sinning continually and not turning away from sin? In the mercy of God, you say. But is God more merciful now than He was then? Does God change as man does? Do not hope without measure, but according to the measure of your efforts regarding the improvement of your life should you hope. Truly, God's mercy is great, His patience is long, and His love is infinite. Behold-God is kinder to you and loves you more than you love yourself, and He desires your salvation even more than you yourself do. But as for him who mocks God's mercy to the end, who laughs at God's patience to the end, and who opposes God's love to the end -will God force him to enter His Kingdom and make him a fellow citizen with the angels and saints? How terrible is the darkness of hades-the clanging of chains and the gnashing of teeth! Those who mocked the mercy of God and opposed the love of God dwell there. Do you want to go there, O prodigal soul? God does not desire that you go there; the angels mourn that you are headed there; the saints pray that you will return; the Holy Church offers sacrifices for you, that you would come to your senses! If you despise all this -Oh, why would you despise it all?-then what kind of mercy do you expect from God? O righteous Lord, help us that we may quickly turn away from the path leading to the darkness of hades; bring us to our senses and strengthen us in goodness before Thou sendest Thine angel to take 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
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I helped plan an icon workshop this year. Father Theophan Mackey was the instructor. I had a little fan girl moment when I met him. Here's their icons they wrote. They all did such a great job and I hope we have enough interest to do this again! Attached File |
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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Originally Posted By Compass: I helped plan an icon workshop this year. Father Theophan Mackey was the instructor. I had a little fan girl moment when I met him. Here's their icons they wrote. They all did such a great job and I hope we have enough interest to do this again! https://www.ar15.com/media/mediaFiles/182743/1000016137_jpg-3806355.JPG I love the Orthodox Church. |
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. I love the Orthodox Church. I saw an interview with a Priest once that said "The Orthodox Church is the most beautiful thing on earth because it was created by and continues to be guided by God" |
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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As water and fire oppose one another when combined, so are self-justification and humility opposed to one another. St. Mark the Ascetic Holy Martyrs Trophimus and Theophilus, and Thirteen Others with them, in Lycia They all suffered in Lycia during the reign of Emperor Diocletian. Because they would in no way deny Christ or offer sacrifices to the idols, they were subjected to various tortures. They were stoned, scraped with sharp irons, and their knees were broken. By then, they were more dead than alive and were thrown into the fire. The power of God preserved them, and they remained unharmed by the flames. They were then brought out of the fire and beheaded. The Lord glorified them both on earth and in His Heavenly Kingdom. They suffered honorably in the year 305. Holy Hieromartyr Apollinarius, First Bishop of Ravenna (75) Righteous Anna (Hannah) (1100 В.С.), Мother of the Prophet Samuel Holy Martyr Apollonius, at Rome (183) Repose of St. John Cassian the Roman, Abbot, of Marseilles (435) St. Anna of Leucadia (919) Commemoration of the Miraculous Appearance of the Mother of God at Pochaev, which Saved the Monastery from the Assault of the Tatars and Turks (1675) St. Pelagia, Nun, of Tinos (1834) St. John (lacob) of Neamts, the Chozebite (1960) Glorification (2001) of St. Theodore, Admiral of the Russian Navy (1817) Icon of the Most Holy Theotokos "Pochaev" (1559) Icon of the Most Holy Theotokos "The Joy of All who Sorrow" (with Coins) of St. Petersburg (1888) Greek cal.: 250 Martyrs Killed by Bulgarians (802-811) St. Thyrsus, Bishop of Carpasia on Cyprus Epistle 1 Corinthians 16:4-12 4 But if it is fitting that I go also, they will go with me. 5 Now I will come to you when I pass through Macedonia (for I am passing through Macedonia). 6 "And it may be that I will remain, or even spend the winter with you, that you may send me on my journey, wherever I go. 7 For I do not wish to see you now on the way; but I hope to stay a while with you, if the Lord permits. 8 But I will tarry in Ephesus until Pentecost. 9 For a great and effective door has opened to me, and there are many adversaries. 10 And if Timothy comes, see that he may be with you without fear; for he does the work of the Lord, as I also do. 11 Therefore let no one despise him. But send him on his journey in peace, that he may come to me; for I am waiting for him with the brethren. 12 Now concerning our brother Apollos, I strongly urged him to come to you with the brethren, but he was quite unwilling to come at this time; however, he will come when he has a convenient time. Gospel Matthew 21:28-32 28 "But what do you think? A man had two sons, and he came to the first and said, 'Son, go, work today in my vineyard.' 29 "He answered and said, 'I will not,' but afterward he regretted it and went. 30 "Then he came to the second and said likewise. And he answered and said, 'I go, sir,' but he did not go. 31 "Which of the two did the will of his father?" They said to Him, "The first." Jesus said to them, "Assuredly, I say to you that tax collectors and harlots enter the kingdom of God before you. 32 "For John came to you in the way of righteousness, and you did not believe him; but tax collectors and harlots believed him; and when you saw it, you did not afterward relent and believe him. NOTE 21:31 Using their own principles, the elders convict themselves in their answer to Christ's parable. REFLECTION The great teachers of the Church endeavored to teach men great truths not only by words but by obvious examples as well. Thus, in order to teach the monks, Abba Isaiah said that no one would receive a reward from God who did not labor for God in this life. He brought his disciples to a threshing floor, where a farm laborer was gathering the winnowed wheat. He said: "Give me some wheat!" The laborer replied: "Did you reap, Father?" "I did not," replied the elder. "How do you expect to get wheat, when you did not reap?" Tо this, the elder replied: "Then he who did not reap does not receive wheat?" "He does not," replied the laborer. Hearing such an answer, the elder silently turned away. When the disciples begged him to explain his action, the elder said: "I did this with the intention of showing you that he who has not lived a life of asceticism will not receive a reward from God." HOMILY on waterless wells These are wells without water, clouds that are carried with a tempest; to whom the mist of darkness is reserved forever (II Peter 2:17) The apostle calls impure men wells without water-those who walk after the flesh in the lust of uncleanness and despise government. Presumptuous are they, self-willed, they are not afraid to speak evil of dignities.... But these, as natural brute beasts, made to be taken and destroyed, speak evil of the things that they understand not (II Peter 2:10, 12). O waterless wells, adorned on all sides but nonetheless waterless, why are you called "wells," when nothing comes out of you but thirst? O you mere clouds and mist, why do you proudly inflate yourselves as though you would flood the entire world, when there is not even one drop of water in you-and when a breath of the Spirit of God will destroy and disperse you into nothing in one terrible moment? You care nothing for purity, and so you roll around in fleshly impurity; neither do you care about order, and so you detest authority; neither do you care about honor, and so you are shameless; neither do you care about God's will, and so you are self-willed; neither do you care about the knowledge of truth, and so you criticize that which you have never labored to understand. The mist of darkness is reserved forever for you. That is not God's will, but your own will. God did not ordain that road for you; you yourself chose it. God is just and will not be sinned against, but will render unto all according to their sins, and according to their unrepentant hearts. What, brethren, are the fleshly desires of those who are wells without water and dry clouds and mist? What fruit comes from them but thistles and thorns that need no rain? Men with fleshly desires are no better than their desires, and they are blind because of them, and will be judged according to them. O Lord, Creator of our souls and bodies, give us the grace of Thy Holy Spirit, that we may preserve our bodies and souls in purity, and that in the Day of Judgment we may present both in purity to Thee, our Creator. 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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How mistaken are those people who seek happiness outside of themselves, in foreign lands and journeys, in riches and glory, in great possessions and pleasures, in diversions and vain things, which have a bitter end! In the same thing to construct the tower of happiness outside of ourselves as it is to build a house in a place that is consistently shaken by earthquakes. Happiness is found within ourselves, and blessed is the man who has understood this. Happiness is a pure heart, for such a heart becomes the throne of God. St. Nektarius of Aegina Holy Martyr Christina of Tyre (300) Christina was born in the city of Tyre. She was the daughter of Urban, the imperial deputy, and an idol-worshipper. The reason her parents gave her the name of Christina is unknown, but it contained within itself the mystery of her future following Christ. Until the age of eleven, she knew nothing of Christ. When she reached that age, her father made her live at the top of a high tower in order to protect her from the world because of her extraordinary beauty. He planned to have her live there until she reached full maturity. Attached File All the comforts of life were afforded her, slaves to serve her and gold and silver idols that she might offer sacrifices to them daily. However, the soul of young Christina was saddened in this isolated, idolatrous environment. Looking out the window each day at the sun and all the beauty of the world and again at night at the wondrous constellations of shining stars, Christina came to a firm belief in the One Living God through her own natural understanding. The merciful God, seeing her longing for the truth, sent His angel to trace the sign of the Cross upon Christina. The angel called her the bride of Christ and instructed her fully in the knowledge of divine things. Then Christina smashed all the idols in her quarters, thus provoking wild fury in her father. He brought her to trial and had her tortured. Then he had her thrown into prison, intending to have her beheaded the next day. That night, Urban, who had been in full health, spewed forth his soul and went to the grave before his daughter. After this, two imperial deputies, Dion and Julian, continued to torture this holy virgin. Christina's courageous endurance and the miracles she worked by the power of God converted many pagans of Tyre to Christianity. During the torturing of Christina, Dion suddenly fell dead in the midst of the people. Dion's successor, Julian, severed Christina's breasts and tongue. The martyr threw her severed tongue into Julian's face, and he was instantly blinded. Finally, her suffering for Christ ended beneath the sharp sword, but her life continues in the Immortal Kingdom of the angels. St. Christina suffered honorably in the year 300. Venerable Polycarp, Abbot of the Monastery of the Kiev Caves Holy Martyrs and Passion-Bearers Boris and Gleb of Russia, in Holy Baptism Romanus and David (1015) St. Declan, Bishop of Ardmore (Ireland) (5th c.) St. Bernulphus, Bishop of Utrecht (Neth.) (1054) St. Hilarion of Tvali, Georgia (1041) St. Pachomius, Abbot, Near Vologda (1479) New Martyr Theophilus of Zakynthos, at Chios (1635) St. Bogolep, Child Schemamonk, of Cherny Yar, Near Astrakhan (1654) New Martyr Athanasius of Nicaea, at Constantinople (1670) 17 New Martyrs of Mgarsk Monastery (Poltava): Abbot Ambrose, et. al. (1919) Serbian New Martyrs of Prebilovci (Herzegovina) (1941) New Hiero-Confessor John, Priest, of Olenevka (1951) Holy Martyrs Hymenaeus (Menaeus) and Capiton Holy Martyr Hermogenes New Hieromartyrs Alpheus Korbansky, deacon (1937), and Nicholas Pongelsky, priest (1942) 2 Corinthians 1:1-7 1 Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother, To the church of God which is at Corinth, with all the saints who are in all Achaia: 2 Grace to you and peace from God our Father and the Lord Jesus Christ. 3 Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort, 4 who comforts us in all our tribulation, that we may be able to comfort those who are in any trouble, with the comfort with which we ourselves are comforted by God. 5 For as the sufferings of Christ abound in us, so our consolation also abounds through Christ. 6 Now if we are afflicted, it is for your consolation and salvation, which is effective for enduring the same sufferings which we also suffer. Or if we are comforted, it is for your consolation and salvation. 7 And our hope for you is steadfast, because we know that as you are partakers of the sufferings, so also you will partake of the consolation. NOTE 1:3-11 The source of afflictions is the sin of humanity. The purpose of afflictions, if we use them properly, may be our comfort and salvation, as the Father Himself preserves us through them (v. 3). The means of facing our afflictions is a hope in God that allows us to enter into the afflictions of others in actual, experiential knowledge. In this case, this means people empathizing with their apostle's trials. The communion of saints, spiritual solidarity, is to begin now in the pains of this life. 1:6 The godly suffer, in part, so that having experienced God's comfort they in turn can comfort others. Thus, Paul shows the fallacy in his opponents' idea that Christians should never suffer and should be concerned only with their own salvation. Matthew 21:43-46 43 Therefore I say to you, the kingdom of God will be taken from you and given to a nation bearing the fruits of it. 44 And whoever falls on this stone will be broken; but on whomever it falls, it will grind him to powder. 45 Now when the chief priests and Pharisees heard His parables, they perceived that He was speaking of them. 46 But when they sought to lay hands on Him, they feared the multitudes, because they took Him for a prophet. NOTE 21:44 This stone is Christ. According to St. John Chrysostom, this saying illustrates the two ways of destruction. Those falling on the stone are people who suffer the consequences of their sins while yet in this life, whereas those on whom the stone falls are unrepentant people suffering utter destruction in the final judgment. Romans 8:28-39 (Epistle, Passion- bearers) 28 And we know that all things work together for good to those who love God, to those who are the called according to His purpose. 29 For whom He foreknew, He also predestined to be conformed to the image of His Son, that He might be the firstborn among many brethren. 30 Moreover whom He predestined, these He also called; whom He called, these He also justified; and whom He justified, these He also glorified. 31 What then shall we say to these things? If God is for us, who can be against us? 32 He who did not spare His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things? 33 Who shall bring a charge against God's elect? It is God who justifies. 34 Who is he who condemns? It is Christ who died, and furthermore is also risen, who is even at the right hand of God, who also makes intercession for us. 35 Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? 36 As it is written:"For Your sake we are killed all day long; We are accounted as sheep for the slaughter." 37 Yet in all these things we are more than conquerors through Him who loved us. 38 For I am persuaded that neither death nor life, nor angels nor principalities nor powers, nor things present nor things to come, 39 nor height nor depth, nor any other created thing, shall be able to separate us from the love of God which is in Christ Jesus our Lord. NOTE 8:28-30 The Scriptures and man's experience both bear witness that all things work together for good to those who love God. Setbacks and difficulties there will be, but God turns them into "light affliction" (2Co 4:17, 18; 12:9, 10). God has foreknowledge of all things. Predestined must not be understood as overpowering man's free response, for man's free will is a gift from God. Nor does the term apply to individuals. Rather this term (which can also be translated "preordained") means that God has a specific calling for His people from before the beginning of the world. "God does not will evil to be done, nor does He force virtue" (JohnDm). Based on His foreknowledge, God assures, or predestines, that those who will choose to love Him will be conformed to the image of His Son, that is, glorified. 8:28-39 This passage is read on days commemorating martyrs and monk martyrs. 8:31-39 These verses summarize all that has preceded in the Epistle to the Romans. Because of (1) God's love for us, (2) His victory over sin and death, and (3) our life in His Kingdom, we can withstand all the assaults of the world and the devil and arise from these attacks as more than conquerors (v. 37). We conquer sin not by our own strength, but only through God. 8:38, 39 Angels, principalities, and powers are spirit beings of various angelic ranks. While nothing external can separate us from the love of God, we can choose to reject Him by our own free will. Nevertheless, even those who remain in eternal rebellion against God are still loved by Him. Even our rejection of God cannot take away His love for us. John 15:17-16:2 (Gospel, Passion- bearers) 17 These things I command you, that you love one another. 18 If the world hates you, you know that it hated Me before it hated you. 19 If you were of the world, the world would love its own. Yet because you are not of the world, but I chose you out of the world, therefore the world hates you. 20 Remember the word that I said to you, 'A servant is not greater than his master.' If they persecuted Mе, they will also persecute you. If they kept My word, they will keep yours also. 21 But all these things they will do to you for My name's sake, because they do not know Him who sent Me. 22 If I had not come and spoken to them, they would have no sin, but now they have no excuse for their sin. 23 He who hates Me hates My Father also. 24 If I had not done among them the works which no one else did, they would have no sin; but now they have seen and also hated both Me and My Father. 25 But this happened that the word might be fulfilled which is written in their law, 'They hated Me without a cause.' 26 But when the Helper comes, whom I shall send to you from the Father, the Spirit of truth who proceeds from the Father, He will testify of Me. 27 And you also will bear witness, because you have been with Me from the beginning. 1 These things I have spoken to you, that you should not be made to stumble. 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. NOTE 15:17-16:2This passage is read on days commemorating a holy martyr. 15:18-25 The term world is used in several distinct ways in Scripture. In some cases, it refers to all that is glorious, beautiful, and redeemable in God's creation (3:16). Other times, it refers to that which is finite in contrast to that which is eternal (11:9; 18:36). In still other instances, as here, it indicates all that is in rebellion against God (see also 8:23). The rebellion of the world against God reveals several things: (1) While union with Christ brings love, truth, and peace, it also brings persecution, because the world hates love and truth (v. 19). (2) The world hated Christ; therefore, it will hate all who try to be Christlike (v. 20). (3) The world hates Christ because it neither knows nor desires to know the Father (vv. 21-24). (4) Hatred for Jesus Christ is irrational and unreasonable, for Christ brings love and mercy; thus, Christ is hated without a cause (v. 25). 15:26 With respect to God's working salvation in the world, the Son sends the Holy Spirit from the Father. With respect to the divine nature, the Holy Spirit eternally proceeds from the Father alone. In other words, the Holy Spirit receives His eternal existence only from the Father. In conformity with Christ's words, the Nicene-Constantinopolitan Creed confesses belief "in the Holy Spirit, the Lord, the giver of life, who proceeds from the Father." While the Son is begotten of the Father alone, the Holy Spirit proceeds from the Father alone; the source, the Fountainhead, of both Persons is the Father. HYMN OF PRAISE Saint Christina The glorious martyr, the virgin Christina, Chosen bride of the Son of God, Had her worst enemy in her father- By him she was torn by sharp iron. "Daughter, if you do not acknowledge the gods, I will no longer call you my daughter." Thus spoke the father to his daughter, to which she replied: "I have never been angry with you, even though I am the servant of Christ and you are the servant of Satan. In you I see neither father nor friend; You do not call me daughter, and this makes me glad. The Lord is my father, and He is my sweetness!" Like a raging beast, her father commanded his servants To scrape her flesh to the bone. The flesh fell to the ground from her tender body, One wound joined another, no place was left whole. With her hand the holy martyr took some of her flesh And struck her father in the middle of his foul face: "O Urban, you meat-eater-here is my flesh, Here, beast-eat the flesh of your child!" That night, Urban parted from his body, And in hell united his soul with the devil. Christina suffered and shed her blood, Heroically overcoming a world of enemies. The virgin Christina, a wonderful martyr, Was glorified with the glory of the Son of God. HOMILY on the holy apostolic warning For when they speak great swelling words of vanity, they allure through the lusts of the flesh ... those that were clean escaped (II Peter 2:18) The holy apostle knows men better than the most highly educated scholars, for he is a saint and an apostle. And a saint and an apostle can penetrate deeply into the heart of man. About whom is the apostle speaking? He is speaking about the impure, the shameless and the self-willed, whom he earlier called wells without water and clouds and mist. The impure, shameless and self-willed are men of many and seemingly important words. They speak proud and false words to men. By these proud and false words, they both conceal and reveal their hearts: they conceal them from the unlearned and those lacking in understanding, and reveal them to those who are steadfast in the Faith and enlightened by grace. When an impure man speaks of his purity, he reveals his impurity; when a shameless man defends his honor, he reveals his shamelessness; when a self-willed man interprets the will of God, he shows his self-will. Whoever attentively follows his words can smell the stench of his fleshly desires. The inattentive and uneducated cannot sense this, but believe and are deluded. Those who have just begun to escape from the deception of the stomach, the world and the devil are often ensnared by proud and false words, like a fish in an invisible net. The fish does not know that it is in a net until the net is emptied out onto the hot sand. Then it knows, but then it is too late. Oh, may it not be too late for those pitiful souls of men who are ensnared in the net of proud and false words! Brethren, know that every teacher who, by his teaching, condones bodily desires, and approves sinners in their bodily desires, is false. O Lord Jesus, Holy and All-pure, send Thy Holy Angels to defend all beginners and fledglings in Thy Faith from proud and false lips. 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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The whole earth is a living icon of the face of God. St. John of Damascus St. Anna, Mother of the All-Holy Theotokos Attached File Today commemorates St. Anna's falling asleep, but her principal feast is celebrated on September 9, on which her life is written. Anna was from the tribe of Levi and was the daughter of Matthan, the priest. After a long and God-pleasing life, she died in extreme old age. St. Olympias (Olympiada) the Deaconess, of Constantinople (409) Venerable Eupraxia the Virgin of Tabennisi (413) Commemoration of Holy 165 Fathers of the Fifth Ecumenical Council (553) Holy Martyrs Sanctus, Maturus, Attalus, Blandina, Biblis, Ponticus, Alexander, and Others, at Lyons (ca. 177) St. Macarius of Zheltovod and Unzha, Monastic Founder (1444) St. Christopher, Abbot of Solvychegodsk (Vologda) (1572) St. Gregory, Metropolitan of Thessalonica and Heraclea (1925) New Hieromartyrs Vukosav and Rodoljub, of Kulen Vakuf, Serbia (1941-1945) New Hiero-Martyr Theodore, Priest, of Lovets (Pskov) (1942) New Martyrs Alexander Sakharov 2 Corinthians 1:12-20 12 For our boasting is this: the testimony of our conscience that we conducted ourselves in the world in simplicity and godly sincerity, not with fleshly wisdom but by the grace of God, and more abundantly toward you. 13 For we are not writing any other things to you than what you read or understand. Now I trust you will understand, even to the end 14 (as also you have understood us in part), that we are your boast as you also are ours, in the day of the Lord Jesus. 15 And in this confidence I intended to come to you before, that you might have a second benefit- 16 to pass by way of you to Macedonia, to come again from Macedonia to you, and be helped by you on my way to Judea. 17 Therefore, when I was planning this, did I do it lightly? Or the things I plan, do I plan according to the flesh, that with me there should be Yes, Yes, and No, No? 18 But as God is faithful, our word to you was not Yes and No. 19 For the Son of God, Jesus Christ, who was preached among you by us-by me, Silvanus, and Timothy-was not Yes and No, but in Him was Yes. 20 For all the promises of God in Him are Yes, and in Him Amen, to the glory of God through us. NOTE 1:13 Paul was accused by the dissidents/schismatics inCorinth of speaking murkily, indirectly, by allusion and not by clear, direct statement. 1:15 Paul has changed his travel plans. (1) In his earlier letter, he planned to travel to Corinth, passing through Macedonia in northern Greece (1Co 16:5-7). (2) When he felt compelled to go to Corinth immediately, the "sorrowful visit," he planned to visit Corinth twice (vv.15, 16); but he actually came only once. (3) In the "sorrowful" letter (now lost), written after that visit, he stated his plan to travel directly from Ephesus to Corinth. Instead, he traveled up through Macedonia (2:12, 13). This was perceived as vacillation by some in Corinth. 1:19 Silvanus is Silas, Paul's longtime coworker (Acts 15:40). 1:20 Christ is Yes. He affirms and fulfills God-given promises, though His ways may at times seem strange to men. Therefore, the Church may always affirm Amen to Him-which explains the repeated use of that response in liturgical practice. Matthew 22:23-33 23 The same day the Sadducees, who say there is no resurrection, came to Him and asked Him, 24 saying: "Teacher, Moses said that if a man dies, having no children, his brother shall marry his wife and raise up offspring for his brother. 25 Now there were with us seven brothers. The first died after he had married, and having no offspring, left his wife to his brother. 26 Likewise the second also, and the third, even to the seventh. 27 Last of all the woman died also. 28 Therefore, in the resurrection, whose wife of the seven will she be? For they all had her. 29 Jesus answered and said to them, "You are mistaken, not knowing the Scriptures nor the power of God. 30 For in the resurrection they neither marry nor are given in marriage, but are like angels of God in heaven. 31 But concerning the resurrection of the dead, have you not read what was spoken to you by God, saying, 32 'I am the God of Abraham, the God of Isaac, and the God of Jacob'? God is not the God of the dead, but of the living." 33 And when the multitudes heard this, they were astonished at His teaching. NOTE 22:23-33 You are mistaken (v. 29): Christ confirms that there will be a resurrection, but not of the sort the Sadducees are imagining. They consider the resurrection to be a continuation of earthly life (including earthly marriage), and thus mock such a doctrine with an absurd scenario. However, they are ignorant of the Scriptures, which reveal a complete transfiguration of life in the resurrection, making such earthly questions irrelevant. Furthermore, they fail to understand how Abraham and his sons can be alive in God even if they are physically dead. It is the clear teaching of Christ that the souls of the faithful who have departed this life are sustained before the face of God in anticipation of the final joy of the resurrection. Galatians 4:22-31 (Righteous Anna) 22 For it is written that Abraham had two sons: the one by a bondwoman, the other by a freewoman. 23 But he who was of the bondwoman was born according to the flesh, and he of the freewoman through promise, 24 which things are symbolic. For these are the two covenants: the one from Mount Sinai which gives birth to bondage, which is Hagar- 25 or this Hagar is Mount Sinai in Arabia, and corresponds to Jerusalem which now is, and is in bondage with her children- 26 but the Jerusalem above is free, which is the mother of us all. 27 For it is written: "Rejoice, O barren, You who do not bear! Break forth and shout, You who are not in labor! For the desolate has many more children Than she who has a husband." 28 Now we, brethren, as Isaac was, are children of promise. 29 But, as he who was born according to the flesh then persecuted him who was born according to the Spirit, even so it is now. 30 Nevertheless what does the Scripture say? "Cast out the bondwoman and her son, for the son of the bondwoman shall not be heir with the son of the freewoman." 31 So then, brethren, we are not children of the bondwoman but of the free. NOTE 4:21-31 By saying that Abraham's two sons and related events are symbolic (v. 24, Gr. allegoreo), Paul is not implying that they are not historical. Rather he asserts that OT history is announcing something far greater than itself. Hagar and Mount Sinai symbolize earthly Jerusalem and the Jews under the law (v. 25). Sarah, the freewoman (vv. 22, 23), symbolizes the heavenly Jerusalem, that is, the Church (v. 26). The desolate are those in the Church, especially the Gentiles; she who has a husband is Israel (v. 27). Furthermore, Sarah is a type of Mary, the Mother of God, for Sarah's son was born through promise (v. 23), the promise of God. Isaac "was the issue of bodies that were dead, and of a womb that was dead. His conception was not by the flesh, nor his birth by the seed, for the womb was dead both through age and barrenness. But the Word of God fashioned him.... He that was not according to the flesh was more honorable than he that was born after the flesh. Therefore let it not disturb you that you were not born after the flesh. For from the very reason that you are not so born, are you most of all Abraham's kindred" (JohnChr). 4:22–31 This passage is read on September 23, the Feast of the Conception of the John the Baptist, and on December 9, the Feast of the Conception of the Theotokos. Luke 8:16-21 (Righteous Anna) 16 No one, when he has lit a lamp, covers it with a vessel or puts it under a bed, but sets it on a lampstand, that those who enter may see the light. 17 For nothing is secret that will not be revealed, nor anything hidden that will not be known and come to light. 18 Therefore take heed how you hear. For whoever has, to him more will be given; and whoever does not have, even what he seems to have will be taken from him. 19 Then His mother and brothers came to Him, and could not approach Him because of the crowd. 20 And it was told Him by some, who said, "Your mother and Your brothers are standing outside, desiring to see You." 21 But He answered and said to them, "My mother and My brothers are these who hear the word of God and do it." NOTE 8:19-21 See note at Mt 12:46-50. It was not Christ's will to deny His mother and brothers. Rather, Jesus is correcting both them and His hearers "to the right idea concerning Himself," that the family of His Kingdom "is not by nature but by virtue" (JohnChr; see also 11:27, 28). Note at Matthew 12:46-50 Christ's relatives have not yet understood His identity and mission. He points to a spiritual family based on obedience to the will of My Father (v. 50). In Jewish usage, brother can indicate any number of relations. Abram called his nephew Lot "brother" (Gn 14:14); Boaz spoke of his cousin Elimelech as his "brother" (Ru 4:3); and Joab called his cousin Amasa "brother" (2Kg 20:9). Christ Himself had no blood brothers, for Mary had but one Son: Jesus. The brothers mentioned here were either stepbrothers, sons of Joseph by a previous marriage, or cousins. Indeed, Jesus commits His mother to the care of John at the Cross (Jn 19:25-27), which would have been unthinkable if Mary had had other children to care for her. HOMILY on slaves who preach freedom While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcomе, of the same is he brought in bondage (II Peter 2:19) The apostle continues to speak of the "impure," the "shameless" and the "self-willed," reminding the faithful to beware of their misleading great swelling words of vanity (II Peter 2:18). Не first said about them that they speak against the glory of God, and that they allure through the lusts of the flesh, through much wantonness. Now he further speaks about how they promise freedom, which they themselves do not possess-for, being overcome by impure passions, they are slaves to their own passions, submissive slaves of the most terrible tyrant of this world. O my brethren, how relevant to us are these apostolic words, written over nineteen hundred years ago! Behold how everywhere around us, those who do not have even a little bit of freedom, are obsessed with proclaiming freedom! Hear the cries of the despairing slaves of passions and vices-how, being deceived, they deceive others; how, being blinded, they preach illumination! Passions are a net, woven by the devil to ensnare mankind. Captured in this net, these prisoners call other men slaves and themselves freemen-to the laughter of the devil, who silently gathers in the net, drawing it toward his shore. O brethren, guard yourselves from those desperate ones who call themselves the heralds of liberty, even as they serve their master, the devil, day and night. They call their poverty wealth, and the true wealth of others they call poverty; just as a fool calls the rest of the world ignorant, and himself intelligent. Thus, those who are least free call others enslaved. They call service in the spirit of love to God and our neighbor slavery, yet they call service to the devil liberty. They are malicious toward both God and men, as the devil himself is malicious toward God and men. Whenever you hear anyone speak to you of liberty, question him well first, to see whether he is a slave of some passion or vice. By the impurity of his life, and his shamelessness and self-will, you will recognize a false teacher of liberty. The apostle reminds you of this. O Lord, the only Giver of true liberty, safeguard us from the net of all those who are malicious toward Thee and 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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Romans 15:30-33 30 Now I beg you, brethren, through the Lord Jesus Christ, and through the love of the Spirit, that you strive together with me in prayers to God for me, 31 that I may be delivered from those in Judea who do not believe, and that my service for Jerusalem may be acceptable to the saints, 32 that I may come to you with joy by the will of God, and may be refreshed together with you. 33 Now the God of peace be with you all. Amen. Matthew 17:24-18:4 24 When they had come to Capernaum, those who received the temple tax came to Peter and said, "Does your Teacher not pay the temple tax?" 25 He said, "Yes." And when he had come into the house, Jesus anticipated him, saying, "What do you think, Simon? From whom do the kings of the earth take customs or taxes, from their sons or from strangers?" 26 Peter said to Him, "From strangers." Jesus said to him, "Then the sons are free. 27 Nevertheless, lest we offend them, go to the sea, cast in a hook, and take the fish that comes up first. And when you have opened its mouth, you will find a piece of money; take that and give it to them for Me and you. 1 At that time the disciples came to Jesus, saying, "Who then is greatest in the kingdom of heaven?" 2 Then Jesus called a little child to Him, set him in the midst of them, 3 and said, "Assuredly, I say to you, unless you are converted and become as little children, you will by no means enter the kingdom of heaven. 4 Therefore whoever humbles himself as this little child is the greatest in the kingdom of heaven. NOTE 17:24-27 The temple tax was an annual head tax on all male Jews (except the priests) over twelve years of age for the maintenance of the temple (see Nm 3:43-51). Since Jesus is the Son of God, He is both High Priest and "proprietor" of the temple, and thus is exempt from the tax. Nevertheless, He pays it anyway, both to avoid unnecessary offense and to show that He has totally identified Himself with mankind. 18:1-4 This question indicates a selfish interest in worldly power. Pointing to a little child as the model of true discipleship, Jesus emphasizes the virtues required for entrance into the kingdom of heaven: humility, dependence, lowliness, simplicity, obedience, and a willingness to love and be loved. In Orthodox iconography, St. Ignatius of Antioch is depicted as this child. In certain legends of saints, he is the boy who gave the loaves and fishes (Jn 6:9). |
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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Cleanse your mind from anger, remembrance of evil, and shameful thoughts, and then you will find out how Christ dwells in you. St. Maximus the Confessor The GreatMartyr and Healer Panteleimon The GreatMartyr and Healer Panteleimon was born in the city of Nikomedia into the family of the illustrious pagan Eustorgias, and he was named Pantoleon. His mother Ebbula was a christian. She wanted to raise her son in the Christian faith, but she died when the future greatmartyr was still a young lad. His father sent Pantoleon to a fine pagan school, at the completion of which the youth began to study the medical art at Nikomedia under the reknown physician Euphrosynos, and he came to the attention of the emperor Maximian (284-305), who wished to see him at court. During this time there dwelt secretly at Nikomedia the Priest-Martyr presbyters Hermolaos, Hermippos and Hermocrates - survivors in the Nikomedia Church after the burning of 20,000 Christians in the year 303. Saint Hermolaos saw Pantoleon time and again, when he came to their hideout. One time the presbyter summoned the youth to the hideout and spoke about the Christian faith. After this Pantoleon visited every day with the priestmartyr Hermolaos. One time the youth saw upon a street a dead child, bitten by a viper, which was still alongside. Pantoleon began to pray to the Lord Jesus Christ for the resuscitation of the dead child and for the death of the venomous reptile. He firmly resolved, that if his prayer were fulfilled, he would become a follower of Christ and accept Baptism. The child revived, and the viper shattered into pieces before the eyes of Pantoleon. After this miracle Pantoleon was baptised by Saint Hermolaos with the name Panteleimon (meaning "all-merciful"). Conversing with Eustorgias, Saint Panteleimon prepared him for the acceptance of Christianity, and when the father beheld, how his son healed a blind man by invoking the Name of Jesus Christ, he then believed in Christ and was baptised together with the blind man restored to sight. After the death of his father, Saint Panteleimon dedicated his life to the suffering, the sick, the misfortunate and the needy. He treated without charge all those who turned to him, healing them in the Name of Jesus Christ. He visited those held captive in prison being usually christians, who filled all the prisons, and he healed them of their wounds. In a short while accounts about the charitable physician spread throughout all the city. And forsaking the other doctors, the inhabitants began to turn only to Saint Panteleimon. The envious doctors made a denunciation to the emperor, that Saint Panteleimon was healing Christian prisoners. Maximian urged the saint to disprove the denunciation and offer sacrifice to idols, but Saint Panteleimon confessed himself a Christian and right in front of the eyes of the emperor he healed a paralytic in the Name of Jesus Christ. The ferocious Maximian executed the healed man who was glorifying Jesus Christ, and gave Saint Panteleimon over to fierce torture. The Lord appeared to the saint and strengthened him before his sufferings. They suspended the GreatMartyr Panteleimon from a tree and tore at him with iron hooks, burned him with fire and then stretched him on the rack, threw him in boiling oil, and cast him into the sea with a stone about his neck. Throughout all these tortures the greatmartyr remained unhurt and with conviction he denounced the emperor. During this time there was brought before the court of the pagans the Presbyters Hermolaos, Hermippos and Hermocrates. All three firmly confessed their faith in the Saviour and were beheaded (the account about them is located under 26 July). By order of the emperor they threw the GreatMartyr Panteleimon to wild beasts for devouring at the circus. But the beasts lay at his feet and shoved at each other in trying to be touched by his hand. The spectators gathered together and began to shout: "Great God of the Christians!" The enraged Maximian ordered the soldiers to stab with the sword anyone who glorified the Name of Christ, and to cut off the head of the GreatMartyr Panteleimon. They led the saint to the place of execution and tied him to an olive tree. When the greatmartyr prayed, one of the soldiers struck him with a sword, but the sword became soft like wax, and inflicted no wound. The saint ended the prayer, and a Voice was heard, calling the passion-bearer by name and summoning him to the Heavenly Kingdom. Hearing the Voice from Heaven, the soldiers fell down on their knees before the holy martyr and begged forgiveness. The executioners refused to continue with the execution, but the GreatMartyr Panteleimon bid them to fulfill the command of the emperor, saying that otherwise they would have no share with him in the future life. The soldiers tearfully took their leave of the saint with a kiss. When the saint was beheaded, the olive tree – to which the saint was tied, at the moment of his death was covered with fruit. Many that were present at the execution believed in Christ. The body of the saint - thrown into a bonfire - remained in the fire unharmed and was buried by christians (+ 305). The GreatMartyr Panteleimon's servants Lawrence, Bassos and Probios saw his execution and heard the Voice from Heaven. They recorded the account about the life, the sufferings and death of the holy greatmartyr. The holy relics of the GreatMartyr Panteleimon were distributed in parts throughout all the Christian world: his venerable head is now located at the Russian Athonite monastery of the GreatMartyr Panteleimon. The veneration of the holy martyr in the Russian Orthodox Church was already known in the XII Century. Prince Izyaslav - in Baptism Panteleimon - son of Saint Mstislav the Great, had an image of Saint Panteleimon on his helmet. Through the intercession of the saint he remained alive during a battle in the year 1151. On the day of memory of the GreatMartyr Panteleimon, Russian forces won two naval victories over the Swedes (in 1714 near Hanhauze and in 1720 near Grenham). The GreatMartyr Panteleimon is venerated in the Orthodox Church as a mighty saint, the protector of soldiers. This aspect of his veneration is derived from his first name Pantoleon, which means "a lion in everything". His second name, Panteleimon - given him at Baptism, which means "all-merciful", reveals itself in the veneration of the greatmartyr as healer. The connection between these two patronages of the saint is readily apparent in that soldiers, receiving wounds more frequently than others, are more in need of a physician-healer. Wherefore Christians in waging spiritual warfare also have recourse to this saint with a petition to heal the wounds of the soul. The name of the holy GreatMartyr and Healer Panteleimon is invoked in the Sacrament of Anointing the Sick, at the Blessing of Water and in the Prayer for the Sick. The day of commemoration of the holy GreatMartyr and Healer Panteleimon at the Russian monastery on Athos is its temple-feast. The forefeast starts 8 days before the feast, on which days after vespers are sung moliebens with kanons in 8 tones, whereby each day has its own particular canon. The second day of the feast is the monastery feastday. On this day of the feast after vespers is made a collective panikhida in memory of the founders and benefactours of the monastery, and there is blessed and distributed koliva (kutia - wheat or rice boiled with honey). The verses of the 9th Ode of the Kanon of the GreatMartyr and Healer Panteleimon from the manuscript of the Athonite service are reprinted in the "Journal of the Moscow Patriarchate" (1975, No.3, pp. 45-47). c 1996-2001 by translator Fr. S. Janos. St. Clement (916), Archbishop of Ohrid, and his Companions Blessed Nicholas, the Fool-for-Christ, of Novgorod (1392) Venerable Anthusa, Abbess, of Mantinea (Asia Minor) 153 Martyrs St. Symeon Stylites (the Younger) of Sicily (6th c.) Martyrs Aurelius, his Wife Sabigotha (Natalia), Felix, and his Wife Liliosa, and Hiero-Martyr George the Sabbaite, Hierodeacon, at Cordoba (852) St. loasaph, Metropolitan of Moscow (1555) New Martyr Christodulus of Cassandra, at Thessalonica (1777) New Hieromartyr Ambrose, Bishop of Sarapul (1918) Glorification (1970) of St. Herman of Alaska (1836) Greek cal.: The Blind Man who Confessed Christ and was Healed by St. Panteleimon (4th c.) Venerable Father Manuel 1 Corinthians 4:9-16 (Epistle) 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. NOTE 4:9–16 This passage is read for the commemoration of apostles. 4:10 Irony and sarcasm are bitter medicine, and Paul uses them here (vv.8-13) with full force. The three parallel statements we are fools, we are weak, we are dishonored are heaped upon each other in a stinging series. The relative comfort of the Corinthian Christians is contrasted with the persecuted, poverty-stricken and uncertain life of the apostles (vv. 11-13;see Mk 6:4; 9:35; 10:31). 4:12, 13 The apostles have endured all kinds of humiliation, being treated as filth, and instead of fighting back have responded with love toward their persecutors-all for the joy of serving Christ and reconciling the world to God. 4:14-16 Paul soothes the soreness of his rebuke by reminding them of his fatherhood. As in a family, so in the Church, maturing children need parental guidance. The apostle to the Gentiles-thus to most Christians-writes imitate me because he imitates Christ (11:1). Matthew 17:14-23 (Gospel) 14 And when they had come to the multitude, a man came to Him, kneeling down to Him and saying, 15 Lord, have mercy on my son, for he is an epileptic and suffers severely; for he often falls into the fire and often into the water. 16 So I brought him to Your disciples, but they could not cure him. 17 Then Jesus answered and said, "O faithless and perverse generation, how long shall I be with you? How long shall I bear with you? Bring him here to Me." 18 And Jesus rebuked the demon, and it came out of him; and the child was cured from that very hour. 19 Then the disciples came to Jesus privately and said, "Why could we not cast it out?" 20 So Jesus said to them, "Because of your unbelief; for assuredly, I say to you, if you have faith as a mustard seed, you will say to this mountain, 'Move from here to there,' and it will move; and nothing will be impossible for you. 21 However, this kind does not go out except by prayer and fasting. 22 Now while they were staying in Galilee, Jesus said to them, "The Son of Man is about to be betrayed into the hands of men, 23 and they will kill Him, and the third day He will be raised up. And they were exceedingly sorrowful. NOTE 17:14-16 Sickness in Scripture is often connected to demonic activity. By kneeling, this father shows humility, but he lacks faith. While the disciples also lacked faith (v. 20), Christ rebukes the man for placing the blame on the disciples when it was his greater lack of faith that prevented the boy's healing. In effect, Jesus defends His disciples in front of the multitudes but later rebukes them privately (vv. 19–21), teaching us that we ought first to correct people in private (see 18:15–17). 17:19–21 St. John Chrysostom notes this rebuke is directed at the nine disciples who could not cast out the demon, whereas "the pillars" of faith-Peter, James, and John (Gal 2:9)—were not included in the rebuke, as they had been on the mountain with Christ (v. 1). This kind (v. 21) refers to all powers of darkness, not simply those that cause a particular illness. The banishment of demons requires faith (v. 20), prayer, and fasting (v. 21), for there is no healing and no victory in spiritual warfare without all three. Beginning with the Didache, the Fathers have taught that both the person in need of healing and the person performing the healing must believe, pray, and fast. 17:22, 23 Jesus predicts His death and Resurrection a second time (see 16:21) to show that He is going to His Passion freely and not being taken against His will. 2 Timothy 2:1-10 (Great-martyr) 1 You therefore, my son, be strong in the grace that is in Christ Jesus. 2 And the things that you have heard from me among many witnesses, commit these to faithful men who will be able to teach others also. 3 You therefore must endure hardship as a good soldier of Jesus Christ. 4 No one engaged in warfare entangles himself with the affairs of this life, that he may please him who enlisted him as a soldier. 5 And also if anyone competes in athletics, he is not crowned unless he competes according to the rules. 6 The hardworking farmer must be first to partake of the crops. 7 Consider what I say, and may the Lord give you understanding in all things. 8 Remember that Jesus Christ, of the seed of David, was raised from the dead according to my gospel, 9 for which I suffer trouble as an evildoer, even to the point of chains; but the word of God is not chained. 10 Therefore I endure all things for the sake of the elect, that they also may obtain the salvation which is in Christ Jesus with eternal glory. NOTE 2:1-10 This passage is read on days commemorating a martyr and for the Finding of the Head of John the Baptist (February 24 and May 29). 2:2 Paul establishes a clear chain of witnesses to oral tradition. Christian tradition is for all believers; it is "catholic," belonging to the whole Church, and needs to be passed down to others unhindered. This stands in clear contrast to the elitism of the major religions of the first-century Roman world, including gnosticism and the various mystery religions. 2:3-6 Faithful ministry requires discipline: obedience, self-denial, and struggle. Our icons (examples) here are the soldier (vv. 3, 4), the athlete (v. 5), and the farmer (v. 6). John 15:17-16:2 (Great-martyr) 17 These things I command you, that you love one another. 18 If the world hates you, you know that it hated Me before it hated you. 19 If you were of the world, the world would love its own. Yet because you are not of the world, but I chose you out of the world, therefore the world hates you. 20 Remember the word that I said to you, 'A servant is not greater than his master.' If they persecuted Mе, they will also persecute you. If they kept My word, they will keep yours also. 21 But all these things they will do to you for My name's sake, because they do not know Him who sent Mе. 22 If I had not come and spoken to them, they would have no sin, but now they have no excuse for their sin. 23 He who hates Me hates My Father also. 24 If I had not done among them the works which no one else did, they would have no sin; but now they have seen and also hated both Me and My Father. 25 But this happened that the word might be fulfilled which is written in their law, 'They hated Me without a cause.' 26 But when the Helper comes, whom I shall send to you from the Father, the Spirit of truth who proceeds from the father, He will testify of Me. 27 And you also will bear witness, because you have been with Me from the beginning. 1 These things I have spoken to you, that you should not be made to stumble. 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. NOTE 15:17-16:2 This passage is read on days commemorating a holy martyr. 15:18-25 The term world is used in several distinct ways in Scripture. In some cases, it refers to all that is glorious, beautiful, and redeemable in God's creation (3:16). Other times, it refers to that which is finite in contrast to that which is eternal (11:9; 18:36). In still other instances, as here, it indicates all that is in rebellion against God (see also 8:23). The rebellion of the world against God reveals several things: (1) While union with Christ brings love, truth, and peace, it also brings persecution, because the world hates love and truth (v. 19). (2) The world hated Christ; therefore, it will hate all who try to be Christlike (v. 20). (3) The world hates Christ because it neither knows nor desires to know the Father (vv. 21–24). (4) Hatred for Jesus Christ is irrational and unreasonable, for Christ brings love and mercy; thus, Christ is hated without a cause (v.25). 15:26 With respect to God's working salvation in the world, the Son sends the Holy Spirit from the Father. With respect to the divine nature, the Holy Spirit eternally proceeds from the Father alone. In other words, the Holy Spirit receives His eternal existence only from the Father. In conformity with Christ's words, the Nicene-Constantinopolitan Creed confesses belief "in the Holy Spirit, the Lord, the giver of life, who proceeds from the Father." While the Son is begotten of the Father alone, the Holy Spirit proceeds from the Father alone; the source, the Fountainhead, of both Persons is the Father. HOMILY on the prophesied scoffers of holy things Knowing this first, that there shall come in the last days scoffers, walking after their own lusts (II Peter 3:3) Does the mirror change and warp when a scoffer stands before it, laughing and scoffing at it? No, the mirror does not change and warp, but remains the same as it was. Brethren, neither does God change or warp when scoffers laugh and scoff at Him. The unchanging and All-pure God knows that the scoffer scoffs at himself. By his scoffing at the holy things of God, the scoffer warps and deforms himself, while the holy things of God remain intact. Oh, how many scoffers there already are in our own time! Many—too many—but their multitudes are weaker than the One and Only. What is a mass of dust to a strong wind? You have only to wait, armed with patience, until a strong wind blows. Far too many scoffers have come, who scoff at God's word. They offer their own words in place of God's word; they offer the unholy in place of the holy, the putrid in place of the healthy and the death-dealing in place of the life-creating. The word of God is like a strong wind, and their words are like dust. The scoffers are already here-far too many -that scoff at God's works, and still many more will arrive. They praise their works above God's works, and say that the works of their hands are better and wiser that the works of God. Their works are thievery; for everything good that they have built, they have built from God's materials, and according to the likeness of God's creations. All the evil that they have built, they have built from the devil's materials, and according to the likeness of the devil's creations. Therefore, of what will the dust boast? In what will the scoffers boast today or tomorrow, when wild asses will trample over their graves with their hooves? All-pure Lord, Thy words are holy and powerful as a strong wind, and Thy works are holy, and they are numberless and measureless. O All-pure Lord, save our tongues from scoffing, and save our lives from scoffers. 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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Originally Posted By Kalahnikid: https://cdn11.bigcommerce.com/s-30c33/images/stencil/1280x1280/products/2555/6859/small_copy__58584.1741672056.jpg?c=2 St Herman of Alaska on the New Calendar  St Herman came out of the Valaam monastery and we sing his troparion to a Valaam chant melody. |