Daily Dose of Orthodoxy

[Rusty T]

I thought I'd start a thread where I'd post writings from the Fathers or things such as hymns.

Today's Entry: Akathist to the Sweetest Lord Jesus Christ (an akathist is a prayer of the Church that is prayed standing; they are designed to be chanted, but if done individually, this is not necessary)


Kontakion 1
Plagal of Fourth Tone

To You, the Champion Leader and Lord, the Vanquisher of Hades, I, Your creature and servant, offer a song of praise, for You have delivered me from eternal death. But as You have ineffable loving-kindness, deliver me from all dangers, that I may cry to You:


Jesus, Son of God, have mercy on me.

Eikos 1

Creator of Angels and Lord of Hosts, as of old You opened the ear and tongue of him that was deaf and dumb, so now open my perplexed mind and tongue to praise Your most holy Name, that I may cry to You:

Jesus, most wonderful, Astonishment of Angels.
Jesus, most powerful, Deliverance of Forefathers.
Jesus, most sweet, Exultation of Patriarchs.
Jesus, most glorious, Dominion of kings.
Jesus, most desired, Fulfillment of Prophets.
Jesus, most praised, Steadfastness of Martyrs.
Jesus, most gladsome, Comfort of monastics.
Jesus, most compassionate, Sweetness of presbyters.
Jesus, most merciful, Abstinence of fasters.
Jesus, most tender, joy of the righteous.
Jesus, most pure, Sobriety of virgins.
Jesus, pre-eternal, Salvation of sinners.


Jesus, Son of God, have mercy on me.

Kontakion 2

Seeing the widow weeping bitterly, O Lord, You were moved with compassion, and raised up her son as he was being carried to burial; likewise have compassion on me, O Friend of man, and raise up my soul which has been slain by sins, as I cry aloud:


Alleluia.

Eikos 2

Seeking to know knowledge unknown Philip asked: Lord, show us the Father; and You answered him: Have I been with you so long, and yet you have not known that I am in the Father, and the Father in Me? Therefore, O Unsearchable One, with fear I cry to You:

Jesus, God before the ages.
Jesus, King almighty.
Jesus, Master long-suffering.
Jesus, Saviour most merciful.
Jesus, my Guardian most kind.
Jesus, be gracious unto my sins.
Jesus, take away my iniquities.
Jesus, pardon my unrighteousness.
Jesus, my Hope, forsake me not.
Jesus, my Helper, reject me not.
Jesus, my Creator, forget me not.
Jesus, my Shepherd, lose me not.


Jesus, Son of God, have mercy on me.

Kontakion 3

You endued with power from on high Your Apostles who tarried in Jerusalem, O Jesus. Clothe also me also, who am stripped bare of every good work, with the warmth of Your Holy Spirit, and grant that with love I may chant to You:


Alleluia.

Eikos 3

In the abundance of Your mercy, O compassionate Jesus, You have called publicans and sinners and unbelievers. Now despise not me who am like them, but accept this hymn as precious myrrh:

Jesus, invincible Power.
Jesus, unending Mercy.
Jesus, radiant Beauty.
Jesus, unspeakable Love.
Jesus, Son of the living God.
Jesus, have mercy on me, a sinner.
Jesus, hear me who was conceived in iniquity.
Jesus, cleanse me who was born in sin.
Jesus, teach me who am foolish.
Jesus, enlighten me who am darkened.
Jesus, purify me who am defiled.
Jesus, restore me, the prodigal.


Jesus, Son of God, have mercy on me.

Kontakion 4


Having a tempest of doubting thoughts within, Peter was sinking. But beholding You, O Jesus, bearing flesh and walking on the waters, he knew You to be the true God; and receiving the hand of salvation, he cried:


Alleluia.

Eikos 4

When the blind man heard You, O Lord, passing by, he cried: Jesus, Son of David, have mercy on me! And You called him and open his eyes. Therefore, by Your mercy enlighten the spiritual eyes of my heart as I cry to You and say:

Jesus, Creator of those on high.
Jesus, Redeemer of those below.
Jesus, Vanquisher of the nethermost powers.
Jesus, Adorner of every creature.
Jesus, Comforter of my soul.
Jesus, Enlightener of my mind.
Jesus, Gladness of my heart.
Jesus, Health of my body.
Jesus, my Saviour, save me.
Jesus, my Light, enlighten me.
Jesus, from all torment deliver me.
Jesus, save me who am unworthy.


Jesus, Son of God, have mercy on me.

Kontakion 5

As of old You redeemed us from the curse of the law by Your divinely shed blood, O Jesus, likewise rescue us from the snares that the serpent has entangled us through the passions of the flesh, through lustful incitement and perilous lethargy, as we cry to You:


Alleluia.

Eikos 5

Beholding in human form Him Who by His hand fashioned man, yet understanding Him to be their Master, the children of the Hebrews hurried with boughs to do homage, crying: Hosanna! But we offer You a hymn of praise, saying:

Jesus, true God.
Jesus, Son of David.
Jesus, glorious King.
Jesus, innocent Lamb.
Jesus, Shepherd most marvelous.
Jesus, Protector of mine infancy.
Jesus, Guide of my youth.
Jesus, Boast of mine old age.
Jesus, my Hope at death.
Jesus, my Life after death.
Jesus, my Comfort at Your judgment.
Jesus, my Desire, let me not then be ashamed.


Jesus, Son of God, have mercy on me.

Kontakion 6

Fulfilling the words and proclamations of the God-bearing Prophets, O Jesus, You appeared on earth, and You Who are uncontainable dwelled among men. Therefore, being healed by Your wounds, we learned to chant:


Alleluia.

Eikos 6

When the light of Your truth shone in the world, devilish delusion was driven away; for the idols, O our Saviour, have fallen, unable to endure Your power. But we who have received salvation cry to You:

Jesus, Truth dispelling falsehood.
Jesus, Light transcending every light.
Jesus, King surpassing all in strength.
Jesus, God constant in mercy.
Jesus, Bread of life, fill me who am hungry.
Jesus, Well-spring of knowledge, refresh me who am thirsty.
Jesus, Garment of gladness, clothe me who am naked.
Jesus, Haven of joy, shelter me who am unworthy.
Jesus, Giver to those who ask, grant me mourning for my sins.
Jesus, Finder of those who seek, find my soul.
Jesus, Opener to those who knock, open my hardened heart.
Jesus, Redeemer of sinners, wash away my sins.


Jesus, Son of God, have mercy on me.

Kontakion 7

Desiring to unveil the mystery hidden from all ages, You were led as a sheep to the slaughter, O Jesus, as a voiceless lamb before its shearer. But as God, You rose from the dead and ascended with glory to Heaven, and together with Yourself, raise us up who cry:


Alleluia.

Eikos 7

New was the creation which the Creator revealed to us when He appeared, for without seed He took flesh of a Virgin and rose from the tomb without breaking the seal of either, and bodily entered to the Apostles whilst the doors were shut. Therefore, marveling at this we chant:

Jesus, Word uncontainable.
Jesus, Intelligence unfathomed.
Jesus, Power incomprehensible.
Jesus, Wisdom immeasurable.
Jesus, Divinity undepictable.
Jesus, Dominion unbounded.
Jesus, Kingdom invincible.
Jesus, Sovereignty unending.
Jesus, Strength sublime.
Jesus, Authority everlasting.
Jesus, my Creator, fashion me anew.
Jesus, my Saviour, save me.


Jesus, Son of God, have mercy on me.

Kontakion 8

Seeing the strange Incarnation of God, let us alienate ourselves from this vain world and raise our mind to things divine. To this end God descended to earth, that He might raise to Heaven us who cry to Him:


Alleluia.

Eikos 8

Wholly present with those below, yet in no way separated from those above, was the Uncircumscribed One, when of His own will He suffered for us; by His death, our death He put to death, and by His Resurrection, He granted life to us who chant to Him such words as these:

Jesus, Sweetness of my heart.
Jesus, Strength of my body.
Jesus, Light of my soul.
Jesus, Liveliness of my mind.
Jesus, Gladness of my conscience.
Jesus, Hope unexcelled.
Jesus, Remembrance everlasting.
Jesus, Praise most exalted.
Jesus, my Glory most sublime.
Jesus, my Desire, reject me not.
Jesus, my Shepherd, seek me out.
Jesus, my Saviour, save me.


Jesus, Son of God, have mercy on me.

Kontakion 9

All the orders of Angels in Heaven unceasingly glorify Your most holy Name, O Jesus, crying: Holy, Holy, Holy! But we sinners on earth, with our tongues of clay, chant:


Alleluia.

Eikos 9

We behold the most eloquent orators mute as fish before You, O Jesus our Saviour, for they are at a loss to explain how You are both perfect man and immutable God. But as for us, marveling at this mystery, we cry with faith:

Jesus, God of gods.
Jesus, King of kings.
Jesus, Lord of lords.
Jesus, judge of the living and the dead.
Jesus, Hope of the despairing.
Jesus, Comfort of the mourning.
Jesus, Provision of the poor.
Jesus, condemn me not according to my deeds.
Jesus, cleanse me according to Your mercy.
Jesus, dispel my despondency.
Jesus, enlighten the thoughts of my heart.
Jesus, make me ever mindful of death.


Jesus. Son of God, have mercy on me.

Kontakion 10

Wishing to save the world, O Dayspring of the Orient, You came to the dark Occident of our nature and humbled Yourself even to death. Therefore, Your Name is exalted above every name, and from all created beings of Heaven and earth, You hear:


Alleluia.

Eikos 10

Make Your holy Angels a rampart for us, O Christ, Father of the age to come, and cleanse us from every stain, as You cleansed the ten lepers; and heal us, as Your healed the covetous soul of Zacchaeus the publican, that we may cry to You with compunction and say:

Jesus, Treasure unfailing.
Jesus, Wealth inexpendable.
Jesus, Food most substantial.
Jesus, Drink inexhaustible.
Jesus, Raiment of the poor.
Jesus, Defender of widows.
Jesus, Protector of orphans.
Jesus, Champion of those in hardships.
Jesus, Companion of those who journey.
Jesus, Pilot of voyagers.
Jesus, Calm Haven of the tempest-tossed.
Jesus, raise me who am fallen.


Jesus, Son of God, have mercy on me.

Kontakion 11

A most contrite hymn do I, the unworthy one, offer You, and like the Canaanite woman, I cry to You: O Jesus, have mercy on me! For not a daughter, but a flesh have I which is violently possessed by the passions and troubled with anger. Grant healing to me, who cries aloud to You:


Alleluia.

Eikos 11

You, the brilliant Beacon-light shining to those in the darkness of ignorance, did Paul once persecute; but, illumined by Your light and perceiving the power of Your divinely wise voice, the fury of his soul was eased. In like manner, enlighten the eyes of my darkened soul as I cry such things as these:

Jesus, my King supremely powerful.
Jesus, my God omnipotent.
Jesus, my Lord immortal.
Jesus, my Creator most glorious.
Jesus, my Guide supreme in goodness.
Jesus, my Shepherd most compassionate.
Jesus, my Master rich in mercy.
Jesus, my Saviour, Friend of man.
Jesus, enlighten my senses, darkened by passions.
Jesus, heal my body, wounded by sins.
Jesus, cleanse my mind from vain thoughts.
Jesus, preserve my heart from evil desires.


Jesus, Son of God, have mercy on me.

Kontakion 12

Grant me Your grace, O Jesus, Forgiver of every debt, and receive me who repents, as You received Peter who denied You; and call me who am downcast, as of old You called Paul who persecuted You; and hear me as I cry to You:


Alleluia.

Eikos 12

Whilst hymning Your Incarnation, we all praise You, and with Thomas we believe that You are our Lord and God, Who sits with the Father, and shall come to judge the living and the dead. Grant that I may then stand at Your right hand, who now cry:

Jesus, King of peace, bestow Your peace upon me.
Jesus, sweet-scented Flower, make me fragrant.
Jesus, longed for Warmth, warm me.
Jesus, eternal Temple, shelter me.
Jesus, splendid Garment, adorn me.
Jesus, Pearl of great price, enrich me.
Jesus, precious Stone, illumine me.
Jesus, Sun of Righteousness, shine on me.
Jesus, holy Light, make me radiant.
Jesus, deliver me from infirmity of soul and body.
Jesus, rescue me from the hands of the adversary.
Jesus, save me from the everlasting torments.


Jesus, Son of God, have mercy on me.

Kontakion 13

O most sweet and tender-loving Jesus, receive this our small supplication, as You received the widow's mite; and preserve Your inheritance from all enemies, visible and invisible, from invasion of aliens, from disease and famine, from all tribulations and mortal wounds, and deliver from future torments all who cry to You:


Alleluia.

Kontakion 1 Repeated (3 times)


To You, the Champion Leader and Lord, the Conqueror of Hades, I, Your creature and servant, offer a song of praise, for You have delivered me from eternal death. But as You have ineffable loving-kindness, deliver me from all dangers that can be, that I may cry to You:


Jesus, Son of God, have mercy on me.

Eikos 1 Repeated

Creator of Angels and Lord of Hosts, as of old You opened the ear and tongue of him that was deaf and dumb, so now open my perplexed mind and tongue to praise Your most holy Name, that I may cry to You:

Jesus, most wonderful, Astonishment of Angels.
Jesus, most powerful, Deliverance of Forefathers.
Jesus, most sweet, Exultation of Patriarchs.
Jesus, most glorious, Dominion of kings.
Jesus, most desired, Fulfillment of Prophets.
Jesus, most praised, Steadfastness of Martyrs.
Jesus, most gladsome, Comfort of monastics.
Jesus, most compassionate, Sweetness of presbyters.
Jesus, most merciful, Abstinence of fasters.
Jesus, most tender, joy of the righteous.
Jesus, most pure, Sobriety of virgins.
Jesus, pre-eternal, Salvation of sinners.


Jesus, Son of God, have mercy on me.

[stargazers]

Lovely...the Orthodox Church...is my ABSOLUTE favorite...my mum is Russian Orthodox.

[Rusty T]

Today's Entry:


The Great Lenten Prayer of St Ephraim:



O Lord and Master of my life, take from me the spirit of sloth, despondency, lust for power and idle talk.
(Prostration)

But grant unto me, Thy servant, a spirit of chastity, humility, patience and love.
(Prostration)

Yea, O Lord and King, grant me to see mine own faults and not to judge my brothers and sisters. For blessed art Thou unto ages of ages. Amen.
(Prostration)

O God, cleanse Thou me a sinner (12 times, with as many bows, and then again the whole prayer from the beginning throughout, and after that one great prostration)

A Prayer of Glory to Christ:


Glory to Thee, Lord

What shall I give Thee, Lord, in return for all Thy kindness?
Glory to Thee for Thy love.
Glory to Thee for Thy mercy.
Glory to Thee for Thy patience.
Glory to Thee for forgiving us all our sins.
Glory to Thee for coming to save our souls.
Glory to Thee for Thine incarnation in the Virgin's womb.
Glory to Thee for Thy bonds.
Glory to Thee for receiving the cut of the lash.
Glory to Thee for accepting mockery.
Glory to Thee for Thy crucifixion.
Glory to Thee for Thy burial.
Glory to Thee for Thy resurrection.
Glory to Thee who were preached to men and women.
Glory to Thee in whom they believed.
Glory to Thee who were taken up into Heaven.
Glory to Thee who sit in great glory at the Father's right hand.
Glory to Thee whose will it is that the sinner should be saved
through Thy great mercy and compassion.



Rusty

[Rusty T]

Today's Entry (done early b/c I may not be able to later):

The Paschal Homily
Of Our Father Among the Saints, St John Chrysostom



The Paschal sermon of St John Chrysostom is read aloud in every Orthodox parish on the morning of the Great and Holy Pascha of our Lord and Saviour, Jesus Christ.

According to the Tradition of the Church, no one sits during the reading of St John's sermon, but all stand and listen with attentiveness.


If any man be devout and loveth God,
Let him enjoy this fair and radiant triumphal feast!
If any man be a wise servant,
Let him rejoicing enter into the joy of his Lord.

If any have laboured long in fasting,
Let him how receive his recompense.
If any have wrought from the first hour,
Let him today receive his just reward.
If any have come at the third hour,
Let him with thankfulness keep the feast.
If any have arrived at the sixth hour,
Let him have no misgivings;
Because he shall in nowise be deprived therefore.
If any have delayed until the ninth hour,
Let him draw near, fearing nothing.
And if any have tarried even until the eleventh hour,
Let him, also, be not alarmed at his tardiness.


For the Lord, who is jealous of his honour,
Will accept the last even as the first.
He giveth rest unto him who cometh at the eleventh hour,
Even as unto him who hath wrought from the first hour.
And He showeth mercy upon the last,
And careth for the first;
And to the one He giveth,
And upon the other He bestoweth gifts.
And He both accepteth the deeds,
And welcometh the intention,
And honoureth the acts and praises the offering.

Wherefore, enter ye all into the joy of your Lord;
Receive your reward,
Both the first, and likewise the second.
You rich and poor together, hold high festival!
You sober and you heedless, honour the day!
Rejoice today, both you who have fasted
And you who have disregarded the fast.
The table is full-laden; feast ye all sumptuously.
The calf is fatted; let no one go hungry away.
Enjoy ye all the feast of faith:
Receive ye all the riches of loving-kindness.

Let no one bewail his poverty,
For the universal Kingdom has been revealed.
Let no one weep for his iniquities,
For pardon has shown forth from the grave.
Let no one fear death,
For the Saviour's death has set us free.
He that was held prisoner of it has annihilated it.


By descending into Hell, He made Hell captive.
He embittered it when it tasted of His flesh.
And Isaiah, foretelling this, did cry:
Hell, said he, was embittered
When it encountered Thee in the lower regions.

It was embittered, for it was abolished.
It was embittered, for it was mocked.
It was embittered, for it was slain.
It was embittered, for it was overthrown.
It was embittered, for it was fettered in chains.
It took a body, and met God face to face.
It took earth, and encountered Heaven.
It took that which was seen, and fell upon the unseen.

O Death, where is thy sting?
O Hell, where is thy victory?


Christ is risen, and thou art overthrown!
Christ is risen, and the demons are fallen!
Christ is risen, and the angels rejoice!
Christ is risen, and life reigns!
Christ is risen, and not one dead remains in the grave.
For Christ, being risen from the dead,
Is become the first-fruits of those who have fallen asleep.

To Him be glory and dominion
Unto ages of ages.

Amen.

[Jawa Man]

Very good idea. I'm not done with the first post yet, but it's beautiful. It just looks like pure religion to me, and that's why Orthodoxy has my heart.

[Dee Dee Warren]

Tizzi do you want this in Ecclesiology? We can make it a sticky thread.

[Rusty T]

Hmm, well, I thought here might be a good location, but it being a sticky would be cool too. Yeah, go ahead and move it. Thanks!!

Rusty

[Rusty T]

Today's entry:

Prayer to the Lord Jesus Crucified
From the Akathist to the Divine Passion of Christ



Lord Jesus Christ, Son of the Living God,
Creator of Heaven and earth, Saviour of the world,


Behold I who am unworthy and of all men most sinful,
humbly bow the knee of my heart before
the glory of Thy majesty and praise Thy Cross and Passion,
and offer thanksgiving to Thee, the King and God of all,
that Thou wast pleased to bear as man all labours and hardships,
all temptations and tortures,
that Thou mightest be our Fellow-sufferer and Helper,
and a Saviour to all of us in all our sorrows, needs, and sufferings.

I know, O all-powerful Lord, that all these things
were not necessary for Thee,
but for us men and for our salvation Thou dist endure Thy Cross and Passion
that Thou mightest redeem us from all cruel bondage to the enemy.

What, then, shall I give in return to Thee, O Lover of mankind,
for all that Thou hast suffered for me, a sinner?
I cannot say, for soul and body and all blessings come from Thee,
and all that I have is Thine, and I am Thine.
Yet I know that love is repaid only by love.
Teach me, then, to love and praise Thee.

Trusting solely in Thine infinite compassion and mercy, O Lord,
I praise Thine unspeakable patience,
I magnify Thine unutterable exhaustion,
I glorify Thy boundless mercy,
I adore Thy purest Passion,
and most lovingly kissing Thy wounds, I cry:
Have mercy on me a sinner,
and cause that Thy holy Cross may not be fruitless in me,
that I may participate here with faith in Thy sufferings
and be vouchsafed to behold also the glory of Thy Kingdom in Heaven.

Amen.

[Rusty T]

Today's Entry

A Prayer of St Basil
O God and Lord of the Powers, and Maker of all creation, Who, because of Thy clemency and incomparable mercy, didst send Thine Only-Begotten Son and our Lord Jesus Christ for the salvation of mankind, and with His venerable Cross didst tear asunder the record of our sins, and thereby didst conquer the rulers and powers of darkness;


Receive from us sinful people, O merciful Master, these prayers of gratitude and supplication, and deliver us from every destructive and gloomy transgression, and from all visible and invisible enemies who seek to injure us.


Nail down our flesh with fear of Thee, and let not our hearts be inclined to words or thoughts of evil, but pierce our souls with Thy love, that ever contemplating Thee, being enlightened by Thee, and discerning Thee, the unapproachable and everlasting Light, we may unceasingly render confession and gratitude to Thee: The eternal Father, with Thine Only-Begotten Son, and with Thine All-Holy, Gracious, and Life-Giving Spirit, now and ever, and unto ages of ages.


Amen.

[Rusty T]

Today's entry:


Abba Poemen the Shepherd:

Abba Poemen said, 'To throw yourself before God, to not measure your progress, to leave behind all self-will -- these are the instruments for the work of the soul.'

He also said, 'You must flee from sensual things. Verily, every time a man comes close to a struggle with sensuality, he is like a man standing at the edge of a deep lake, and the Enemy throws him in whenever he likes. But if the man lives far from sensual things, he is like one who stands at a distance from the lake, so that even if the Enemy entices him in order to throw him to the bottom, God sends him help at the very moment that the Enemy is drawing him away and doing him violence.'

He also said, 'Give not your heart to that which does not satisfy your heart.'

He also said, 'If you are silent, you will possess peace wherever you live.'

Abba John, who had been exiled by the emperor Marcian, said, 'We went to Syria one day to see Abba Poemen and desired to question him concerning purity of the heart. But the old man did not know Greek and no interpreter was to be found. And then, seeinghow embarrassed we were, the old man began to speak Greek, saying, 'The nature of water is soft, and the nature of stone is hard; but if a bottle is hung above the stone, allowing the water to fall down drop by drop, it wears away the stone. So it is with the Word of God: it is soft and our heart is hard, but the man who hears the Word of God often opens his heart to the fear of God.'

[Rusty T]

Today's entry:


MORNING PRAYERS


The Trisagion Prayers


In the Name of the Father, and of the Son, and of the Holy Spirit. Amen.

O heavenly King, O Comforter, the Spirit of truth, who art in all places and fillest all things; Treasury of good things and Giver of life: Come and dwell in us and cleanse us from every stain, and save our souls, O gracious Lord.

Holy God, Holy Mighty, Holy Immortal: have mercy on us. (Thrice)

Glory to the Father, and to the Son, and to the Holy Spirit: now and ever and unto ages of ages. Amen.

All-holy Trinity, have mercy on us. Lord, cleanse us from our sins. Master, pardon our iniquities. Holy God, visit and heal our infirmities for thy Name's sake.

Lord, have mercy. (Thrice)

Glory to the Father, and to the Son, and to the Holy Spirit: now and ever, and unto ages of ages. Amen.

Our Father, who art in heaven, hallowed be thy Name; thy kingdom come; thy will be done on earth, as it is in heaven. Give us this day our daily bread; and forgive us our trespasses, as we forgive those who trespass against us; and lead us not into temptation, but deliver us from evil.

Through the prayers of our holy Fathers, Lord Jesus Christ our God, have mercy on us and save us. Amen.



Troparia to the Holy Trinity


Having arisen from sleep, we fall down before thee, O Blessed One, and sing to thee, O Mighty One, the Angelic Hymn: Holy, holy, holy art thou, O God. Through the Theotokos have mercy on us.

Glory to the Father, and to the Son, and to the Holy Spirit:

From my bed and sleep Thou hast raised me: O Lord, enlighten my mind and my heart, and open my lips that I may praise thee, O Holy Trinity: Holy, holy, holy art thou, O God. Through the Theotokos have mercy on us.

Both now and ever, and unto ages of ages. Amen.

Suddenly the Judge shall come, and the deeds of each shall be revealed: but with fear we cry out in the middle of the night: Holy, holy, holy art thou, O God. Through the Theotokos have mercy on us.

Lord, have mercy. (12 times)



A Prayer to the Holy Trinity


Arising from sleep I thank thee, O holy Trinity, because of the abundance of thy goodness and long-suffering thou wast not wroth with me, slothful and sinful as I am; neither hast thou destroyed me in my transgressions: but in thy compassion raised me up, as I lay in despair; that at dawn I might sing the glories of thy Majesty. Do thou now enlighten the eyes of my understanding, open my mouth to receive thy words, teach me thy commandments, help me to do thy will, confessing thee from my heart, singing and praising thine All-holy Name: of the Father, and of the Son, and of the Holy Spirit: now and ever, and unto ages of ages. Amen.



The Creed


I believe in one God, the Father Almighty, Maker of heaven and earth, and of all things visible and invisible;

And in one Lord Jesus Christ, the Son of God, the Only-begotten, Begotten of the Father before all worlds, Light of Light, Very God of Very God, Begotten, not made; of one essence with the Father, by whom all things were made:

Who for us men and for our salvation came down from heaven, and was incarnate of the Holy Spirit and the Virgin Mary, and was made man;

And was crucified also for us under Pontius Pilate, and suffered and was buried;

And the third day He rose again, according to the Scriptures;

And ascended into heaven, and sitteth at the right hand of the Father;

And He shall come again with glory to judge the quick and the dead, Whose kingdom shall have no end.

And I believe in the Holy Spirit, the Lord, and Giver of Life, Who proceedeth from the Father, Who with the Father and the Son together is worshipped and glorified, Who spake by the Prophets;

And I believe in One Holy Catholic and Apostolic Church.

I acknowledge one Baptism for the remission of sins.

I look for the Resurrection of the dead.

And the Life of the world to come. Amen.



A Prayer of St. Basil the Great


We bless thee, O God most high and Lord of mercies, who ever workest great and mysterious deeds for us, glorious, wonderful, and numberless; who providest us with sleep as a rest from our infirmities and as a repose for our bodies tired by labor. We thank thee that thou hast not destroyed us in our transgressions, but in thy love toward mankind thou hast raised us up, as we lay in despair, that we may glorify thy Majesty. We entreat thine infinite goodness, enlighten the eyes of our understanding and raise up our minds from the heavy sleep of indolence; open our mouths and fill them with thy praise, that we may unceasingly sing and confess thee, who art God glorified in all and by all, the eternal Father, the Only-Begotten Son, and the all-holy and good and life-giving Spirit: now and ever, and unto ages of ages. Amen.

Here may be added your own private devotions and intercessions, using your own words or the "Occasional Prayers". When you have finished, conclude with this prayer:

Through the prayers of our holy Fathers, Lord Jesus Christ our God, have mercy upon us and save us. Amen.

[Rusty T]

Today's entry:

CANON OF REPENTANCETo our Lord Jesus Christ

Song 1. Tone 6.

Eirmos: When Israel walked on foot in the sea as on dry land, on seeing their pursuer Pharaoh drowned, they cried: Let us sing to God a song of victory.

Have mercy on me, O God, have mercy on me.

Troparia:

Now I, a burdened sinner, approach Thee, my Lord and God. But I dare not raise my eyes to Heaven. I only pray, saying: Give me, O Lord, the sense to weep bitterly over my deeds.

Have mercy on me, O God, have mercy on me.

O woe is me, a sinner! Wretched am I above all men. There is no penitence in me. Give me, O Lord, tears to weep bitterly over my deeds.

Glory to the Father, and to the Son, and to the Holy Spirit:

Foolish, wretched man, you are wasting your time in idleness! Think of your life and turn to the Lord God, and weep bitterly over your deeds.

Now and ever, and to the ages of ages. Amen.

Theotokion: Most pure Mother of God, look upon me, a sinner, and deliver me from the snares of the devil, and guide me to the way of repentance, that I may weep bitterly over my deeds.

Song 3.

Eirmos: There is none holy as Thou, O Lord my God, Who hast exalted the power of Thy faithful, O Good One, and strengthened us on the rock of Thy confession.

Have mercy on me, O God, have mercy on me.

Troparia:

When the thrones are set at the dread judgment, then the deeds of all men will be exposed. Then alas for the sinners sent to torment! And knowing that, my soul, repent of your evil deeds.

Have mercy on me, O God, have mercy on me.

The righteous will rejoice, but the sinners will weep. Then no one will be able to help us, but our deeds will condemn us. Therefore, before the end dawns, repent of your evil deeds.

Glory to the Father, and to the Son, and to the Holy Spirit:

Woe is me, a great sinner, who have defiled myself by my deeds and thoughts. Not a tear-drop do I have, because of my hard-heartedness. Now raise yourself from the earth, my soul, and repent of your evil deeds.

Now and ever, and to the ages of ages. Amen.

Theotokion: Lo, thy Son calls, O Lady, and teaches us what is good. But, sinful as I am, I always flee from the good. But do thou, O merciful one, have mercy on me, that I may repent of my evil deeds.

Lord, have mercy. (Thrice).

Sedalion, tone 6: I think of the awful day and weep over my evil deeds. How shall I answer the Immortal King? How shall I, a prodigal, dare to look at the Judge? O gracious Father, Only-Begotten Son, and Holy Spirit, have mercy on me.

Glory to the Father, and to the Son, and to the Holy Spirit, now and ever, and to the ages of ages. Amen.

Theotokion: Bound now with many chains of sins, and inhibited by cruel passions, I have recourse to thee, my salvation, and cry: Help me, O Virgin, Mother of God.

Song 4.

Eirmos: Christ is my power, my God and my Lord, the holy Church divinely sings, crying with a pure mind, keeping festival in the Lord.

Have mercy on me, O God, have mercy on me.

Troparia:

Broad is the way here and conducive to indulging in pleasures, but how bitter it will be on the last day when the soul is separated from the body! Beware of pleasures, man, for the sake of the Kingdom of God.

Have mercy on me, O God, have mercy on me.

Why do you wrong the poor? Why do you withhold the wage of the hired servant? Why do you not love your brother? Why do you run after pride and lust? And so, stop these things, my soul, and repent for the sake of the Kingdom of God.

Glory to the Father, and to the Son, and to the Holy Spirit:

O thoughtless man! How long will you busy yourself like a bee, accumulating your fortune? For it will perish like dust and ashes soon. But seek rather the Kingdom of God.

Now and ever, and to the ages of ages. Amen.

Theotokion: O Lady, Mother of God, have mercy on me, a sinner. Strengthen me in the virtues and keep me safe, lest sudden death take me by surprise. And bring me, O Virgin, to the Kingdom of God.

Song 5.

Eirmos: Illumine with Thy divine light, I pray, O Good One, the souls of those who with love rise early to pray to Thee, that they may know Thee, O Word of God, as the true God, Who recalls us from the darkness of sin.

Have mercy on me, O God, have mercy on me.

Troparia:

Remember, wretched man, how you are enslaved to lies, calumnies, theft, infirmities, wild beasts and fears, on account of your sins. O my sinful soul, is that what you have desired?

Have mercy on me, O God, have mercy on me.

My members tremble, for with all of them I have sinned: with my eyes in looking, with my ears in hearing, with my tongue in speaking evil, and by surrendering the whole of myself to hell. O my sinful soul, is that what you have desired?

Glory to the Father, and to the Son, and to the Holy Spirit:

Thou didst receive the prodigal and the robber who repented, O Saviour, and I alone have succumbed to sinful sloth and have become enslaved to evil deeds. O my sinful soul, is this what you have desired?

Now and ever, and to the ages of ages. Amen.

Theotokion: Wonderful and speedy helper of all men, help me. Mother of God, unworthy as I am, for my sinful soul desires that.

Song 6.

Eirmos: Beholding the sea of life surging the flood of temptations, I run to calm haven, and cry to Thee: Raise up my life from corruption, O Most Merciful One.

Have mercy on me, O God, have mercy on me.

Troparia:

I have lived my life wantonly on earth and have delivered my soul to darkness. But now I implore Thee, O merciful Lord, free me from this work of the enemy and give me the knowledge to do Thy will.

Have mercy on me, O God, have mercy on me.

Who does such things as I do? For just like a swine lying in the mud, so I serve sin. But do Thou, O Lord, pull me out of this vileness and give me the heart to do Thy commandments.

Glory to the Father, and to the Son, and to the Holy Spirit:

Rise, wretched man, to God and, remembering your sins, fall down before your Creator, weeping and groaning, for He is merciful and will grant you to know His will.

Now and ever, and to the ages of ages. Amen.

Virgin Mother of God, protect me from evil visible and invisible, O immaculate one, and accept my prayers and convey them to thy Son, that He may grant me the sense to do His will.

Lord, have mercy. (Thrice).

Glory to the Father, and to the Son, and to the Holy Spirit, now and ever, and to the ages of ages. Amen.

Kontakion: O my soul, why do you become rich in sins? Why do you do the will of the devil? On what do you set your hope? Stop these things and turn to God with tears, and cry: O Merciful Lord, have mercy on me, a sinner.

Oekos: Think, my soul, of the bitter hour of death and the awful judgment of your God and Creator. For terrible Angels will seize you, my soul, and will lead you into the eternal fire. And so, before your death, repent and cry: O Lord, have mercy on me, a sinner.

Song 7.

Eirmos: An Angel made the furnace throw dew on the holy Children. But the command of God consumed the Chaldeans and prevailed upon the tyrant to cry: Blessed art Thou, O God of our fathers.

Have mercy on me, O God, have mercy on me.

Troparia:

Do not hope, my soul, for corruptible wealth, and for what is unjustly collected. For you do not know to whom you will leave it all. But cry: O Christ our God, have mercy on me, who am unworthy.

Have mercy on me, O God, have mercy on me.

Do not trust, my soul, in your physical health, and in your quickly-passing beauty. For you see that the strong and the young die. But say: O Christ our God, have mercy on me, who am unworthy.

Glory to the Father, and to the Son, and to the Holy Spirit:

Remember, my soul, eternal life and the Heavenly Kingdom prepared for the saints, and the outer darkness and the wrath of God for the evil, and cry: O Christ our God, have mercy on me, who am unworthy.

Now and ever, and to the ages of ages. Amen.

Theotokion: Fall down, my soul, before the Mother of God, and pray to her; for she is quick to help those who repent. She prays to Christ, her Son and our God, and has mercy on me who am unworthy.

Song 8.

Eirmos: Thou didst make flame sprinkle the Saints with dew, and didst burn the sacrifice of a righteous man with water. For Thou alone, O Christ, dost do all as Thou willest. Thee we exalt throughout all ages.

Have mercy on me, O God, have mercy on me.

Troparia:

How can I not weep when I think of death? For I have seen my brother lying in his coffin, inglorious and hideous. What, then, do I expect? And what do I hope for? Only grant me, O Lord, repentance before my end. (2)

Glory to the Father, and to the Son, and to the Holy Spirit:

I believe that Thou wilt come to judge the living and the dead, and all will stand in order, old and young, lords and princes, priests and virgins. Where shall I find myself? Therefore I cry: grant me, O Lord, repentance before my end.

Now and ever, and to the ages of ages. Amen.

Theotokion: Most pure Mother of God, accept my unworthy prayer and preserve me from sudden death; and grant me repentance before my end.

Song 9.

Eirmos: It is impossible for men to see God, upon Whom the orders of Angels dare not gaze. But through thee, O all-pure one, did the Word incarnate appear to men, and with the Heavenly Hosts we magnify Him, and thee we call blessed.

Have mercy on me, O God, have mercy on me.

Troparia:

I now have recourse to you, holy Angels, Archangels, and all the Heavenly Hosts who stand at the throne of God: pray to your Creator that He may save my soul from eternal torment.

Have mercy on me, O God, have mercy on me.

Now I turn to you with tears, holy patriarchs, kings and prophets, apostles and holy prelates, and all Christ's elect: help me at the judgment, that He may save my soul from the power of the enemy.

Glory to the Father, and to the Son, and to the Holy Spirit:

Now I lift my hands to you, holy martyrs, hermits, virgins, righteous and all the saints, who pray to the Lord for the whole world, that He may have mercy on me at the hour of my death.

Now and ever, and to the ages of ages. Amen.

Theotokion: O Mother of God, help me who have strong hope in thee; implore thy Son that He may place me on His right hand, unworthy as I am, when He sits to judge the living and the dead. Amen.

Prayer after the CanonLord Christ our God, Who hast healed my passions through Thy Passion, and hast cured my wounds through Thy wounds, grant me who have sinned greatly against Thee tears of compunction. Transform my body with the fragrance of Thy life-giving Body, and sweeten my soul with Thy Holy Blood from the bitterness with which the foe has fed me. Lift up my downward looking mind to Thee, and take it out of the pit of perdition, for I have no repentance, I have no compunction, I have no consoling tears, which uplift children to their heritage. My mind has been darkened through earthly passions, I cannot look up to Thee in pain. I cannot warm myself with tears of love for Thee. But, O Lord Jesus Christ, Treasury of good gifts, give me thorough repentance and a diligent heart to seek Thee; grant me Thy grace, and renew in me the lineaments of Thy image. I have forsaken Thee - do not forsake me! Come out to seek me; lead me up to Thy pasturage and number me among the lambs of Thy chosen flock. Nourish me with them on the grass of Thy Holy Mysteries, by the prayers of Thy Most Pure Mother and all Thy saints. Amen.

[Rusty T]

Today’s entry:



The Spiritual World

Contemporary man has altogether forgotten the world that is within himself and has occupied himself only with the world that is outside himself, the material world. And he investigates by means of science “the outside of the cup and of the platter” (Matt. 23:25).



One of these worlds is material, the other is spiritual. One of them is for the transitory life; the other for the eternal. One of them is in space and time, while the other is beyond these.



Today’s man lives materialistically, busying himself with pseudo-spiritual things. Only matter interests him, the rather coarse, more tangible aspect of the universe. He cannot experience spiritual reality by means of his bodily senses and does not concern himself at all with it. He who hurls into space machines made of aluminum, he who has his brain full of numbers, screws, springs, and other such things, cannot understand what is hidden behind the material world that he perceives by means of his physical senses. How can he taste the fruit that is hidden inside the husk of the universe? He nourishes himself only with the husk, for it is this husk that his materialistic science is constantly studying. How can he understand the words of Christ, who says: “The kingdom of God is with us,” or those of Paul the Apostle who says: “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?” (1 Cor. 3:16). How can this barbaric and hardhearted mankind, which is attached to the mud of matter, understand those words of divinely inspired Paul, who says that carnal men “worshiped and served the creature rather than the Creator”? (Rom. 1:25).



For those who are engrossed with the knowledge of material things, “the mystical gate is closed,” and they are unable to cast a glance into the “the holy of holies.” Their materialistic minds do not experience any other life besides the life of the flesh. They have placed all their hopes in it and are incapable of hearkening to the words of Paul, who says: “If in this life only we have hope in Christ, we are of all men most miserable” (1 Cor. 15:19); that is, “If we believe only in this life, we are the most miserable of all human beings.” And elsewhere he calls such materialistic individuals persons “who have no hope” (1 Thess. 4:13).



And indeed, we see that such mankind is full of anguish, fear, and agitation, because “the wages of sin is death.” “For whatever a man soweth, that shall he also reap, for he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting” (Gal. 6:7-8). And elsewhere it is written that “to be carnally minded is death; but to be spiritually minded is life and peace” (Rom. 8:6). In saying “peace,” Saint Paul means true peace, whereas pseudo-peace is to be found in the external, material world, in which the materialists believe.



“What is man profited, if he shall gain the whole world and lose his own soul?” asks Christs (Matt. 16:26). But who listens to Him? All of us are striving to gain this unreal world, and we do not want to understand that which used to be sung by a beggar with the wisdom that is possessed by simple men:



I entered into the world naked

And will go out of it naked.

The world is alien,

It belongs to no one.



Listen, therefore, my brother to what Saint Paul again says, and try to understand something about the hidden world of mystery that is behind the external world that we investigate with the aid of machines, believing in our learned ignorance that we possess knowledge of the roots of the totality of things. He says: “The creature shall be delivered from the bondage of corruption” (Rom. 8:21). “Bondage of corruption” is the slavery of those who live and labor for the corruptible world of matter; those whose thoughts are bad, foolish; those who are without faith and without love – full of death, since they are preoccupied with the world of corruption that has no hope, but is full of darkness and despair. These individuals are the faithful followers of Satan, who serve him obediently without knowing why.



On the other hand, the faithful ones of God, “the children of God,” possess freedom, true freedom, which consists in knowledge of the Truth, that is, of Christ.



Only with this knowledge do the nuptial doors open, from which the soul beholds the wondrous light of the incorruptible essence of the cosmos. The thoughts of these children of God are good, peaceful, and gladdening. “Become peaceful within yourself,” says a certain Saint, “and heaven and earth will become peaceful. Enter into the chamber that is within you, and from there you will behold the palace of heaven.”



The things that exist in the incorruptible heaven that has been revealed by Christ, and at which the soul looks from the mystical chamber that is inside us, are the true things. They are blessed, peaceful isles in the ocean that extends beyond every material constellation and are outside the slavery of space and time.



(note: Translated by Constatine Cavarnos from Kontoglou’s Mystical Flowers, Vol. 6, Works (ERGA), (Athens, Astir Publishing Company, 1981), pp. 85-88. Excerpt published in Divine Ascent, Volume 1, March 1999).

[Rusty T]

An Orthodox Understanding Of Salvation, Sin



By

Frederica Matthews-Green

Often in conversations with Christians of other traditions I find myself explaining the Orthodox view of sin. For most Western Christians, sin is a matter of doing bad things, which create a debt to God, and which somebody has to pay off. They believe that Jesus paid the debt for our sins on the Cross-paid the Father, that is, so we would not longer bear the penalty. The central argument between Protestants and Catholics has to do with whether "Jesus paid it all" (as Protestants would say) or whether, even though the Cross is sufficient, humans are still obligated (as Catholics would say) to add their own sacrifices as well. Orthodox have a completely different understanding of Christ's saving work. We hold to the view of the early church, that "God was in Christ, reconciling the world to Himself."Our sins made us captives of Death, and God in Christ went into Hades to set us free. The penalty of sin is not a debt we owe the Father; it is the soul-death that is the immediate and inevitable consequence of sin. We need healing and rescue, notsomeone to step in and square the bill. The early Christians saw the Father pursuing and loving every sinner, doing everything to bring us back, not waiting with arms folded for a debt to be paid. When the Prodigal Son came home, the Father didn't say, "I'd love to take you back, but who's going to pay this Visa bill?" This was the common view for the first thousand years of Christianity, until Anselm, Archbishop of Canterbury at the time of the Great Schism, offered an alternative. Anselm believed that God could not merely forgive us, because our sins constituted an objective wrong in the universe. It could not be made right without payment. No human could pay such a huge debt, but Jesus' blood was more than sufficient to pay it, which gave Jesus a "claim" on God the Father. "If the Son chose to make over the claim He had on God to man, could the Father justly forbid Him doing so, or refuse to man what the Son willed to give him?" We would say that Western Christians, Protestant and Catholic, have mixed up two Scriptural concepts: "sacrifice/offering" and "ransom/payment." Jesus couldn't have paid the "ransom" for our sins to the Father; you pay a ransom to a kidnapper, and the Father wasn't holding us hostage. No, it was the Evil One who had captured us, due to our voluntary involvement in sin. It cost Jesus his blood to enter Hades and set us free. That's the payment, or ransom, but it obviously isn't paid *to* the Father. Yet it is a sacrifice or offering to the Father, as a brave soldier might offer a dangerous act of courage to his beloved General. If I haven't lost you yet, I'd like to take this one step further. As I said, I often have this conversation with other Christians, and make the point that sin is not infraction, but infection; sin makes us sick. The Christian life is one of healing and restoration; it's not merely about paying a debt. It recently occurred to me that this difference between Western and Eastern Christianity explains something else I hadn't noticed till now: that Orthodoxy doesn't spend a lot of time worrying about the problem of evil. The question of why bad things happen is a major one in the West; it seems to refute the assertion that God is good and loves us. If he's all powerful and loves us completely, why does he let bad things happen? I expect that this lingering image of a God who is reluctant to forgive, waiting to be paid, feeds a suspicion that maybe he *doesn't* really love us. I think the Orthodox view of sin as illness, rather than rule-breaking, answers this. There is evil in the world because of the pollution of our sins. Our selfishness and cruelty don't merely hurt those around us, but contribute to setting the world off-balance, out of tune. It has a corporate nature. Anyone can observe that life isn't fair; bad things happen to "good" people. But even good people contribute some sin to the mix, and we all suffer the consequences of the world's mutual sin.

* What we Orthodox keep in mind, and Western Christians often forget, is the presence of the Evil One. In Anselm's theory of the Atonement, there's no Devil. The whole transaction is between us, the Father, and Jesus (and when the Devil is ignored, he has a field day). But Orthodox know who our true enemy is, and we cling to the Lord Jesus as our deliverer. When we see evil in the world, we know immediately that "an enemy has done this" (Matthew 13:28). We're not surprised that life is unfair and that "good" people suffer; when we see innocent suffering, we know that our own sins helped cause it, by helping to unbalance the world and make a climate of injustice possible. The Evil One loves to see the innocent suffer, and the fact that such events grieve and trouble us delights him all the more. This is in fact one of the ways we bear the burden of our sins: that we must feel the wrenching pain of seeing innocence suffer, and know that we helped make it happen. Western Christians, on the other hand, who see sin as a private debt between an individual and God, and who forget the presence of the Evil One, can't figure out how God could let an innocent person suffer, and are left with the chilly thought of questioning the goodness of God. "Who will deliver me from this body of death? Thanks be to God through Jesus Christ our Lord!" (Romans 7:24-25). We do not trust in our own strength to get out of this mess, but rely entirely on the power of Jesus Christ, who has "trampled down death by death." Day by day growing in grace, we can contribute to the world's healing, by forgiving our enemies, loving those who hate us, and overcoming evil with good. The first place it needs to be overcome, we know, is in our hearts.

[Rusty T]

Understanding Orthodox Christianity



by Jim Forest



For many Christians from other traditions, the Orthodox Church looks like Christianity's answer to Ringling Brothers' Barnum & Bailey Circus -- no tigers leaping through circles of flame or clowns being fired from cannons, but vestments which make peacocks look understated and more ritual than in a trapeze act. The casual visitor to an Orthodox service is likely to come away impressed with "the theatrical side of it" and perhaps even a deep sense of God's presence.


One visitor to our parish -- St. Nicholas of Myra Russian Orthodox Church in Amsterdam -- asked me during the coffee gathering after the Liturgy "if two hours wasn't just a little on the long side for prayer" and "was it really necessary to say 'Lord have mercy' so many times." On the other hand, he was glad he came because "it was like a living museum, like Williamsburg, only here you get to see what the church was like back in the time of Constantine." The surprising thing was that he returned the following Sunday and, back home in Chicago, eventually became a member of an Orthodox parish.


A Protestant visitor to the parish told me she felt like she was "meeting cousins I didn't know I had." She had read about Orthodox Christianity and knew about the Great Schism of 1054 when the bishops of Rome and Constantinople excommunicated each other, "but it just seemed like some detail of history." She was amazed by the intense atmosphere of worship during the service. "I learned today that Christian worship doesn't have to be a classroom with hymn breaks." In her own parish, she said she had once suggested to her pastor he put up a blackboard behind the pulpit "because I always imagine it there anyway."


Not everyone comes away from a first visit to an Orthodox church with positive things to say about it. It's easy to find parishes where it's a major asset to speak a language which was never spoken by anyone you ever met before: Greek, Russian, Romanian, Serbian or Arabic. Many parishes are not only places of worship but ethnic enclaves where national traditions are maintained and in which a great effort is made to keep the mother tongue alive. Yet look around and you will find in many "ethnic" parishes people whose hair or complexion or last name suggests this isn't just a national club (our Russian parish has about ten nationalities worshiping together), while in a growing number of parishes, those born in Orthodox Christian families or cultures are a minority. There are more and more Orthodox parishes in America where the main or only language of worship is English.


Because in many countries the Orthodox Church was the only social structure to survive oppressive rule, Orthodoxy is still haunted by the problem of nationalism. A priest in Moscow told me, "It's easy to find Russian Orthodox Christians who are Russian first, Orthodox second, and Christian last." It isn't just a problem in Russia. In every country there are rivers of people for whom religion is the wallpaper, national identity the wall.

But searching for a parish "as American as apple pie" might mean missing the place God wants you to be. A member of the Greek Orthodox church in the Pacific Northwest wrote me recently about how annoyed she was at first with the Greekness of the nearest parish. She wasn't Orthodox herself or a member of any church, but occasional contacts with Orthodox Christians had moved her from curiosity to fascination to a kind of longing for the quality of the spiritual life she encountered in Orthodoxy no matter what its ethnic shade. For her, the best thing that day was the warm welcome she received from an elderly Greek woman.

Even so, months passed between her first visit and the second. "Finally I decided that I would go back and go back and go back and go back until it no longer felt foreign to me, and then I would decide if I wanted to join. So I went back. The old woman remembered me -- she later became my godmother. At the coffee hour, I sat down with a woman with a baby, babies always being good conversation. She turned out to be the priest's wife and directed the choir. Of course, she needed an alto desperately, drafted me into the choir, and invited me to their house for dinner that day. The rest is history."


What drew her to Orthodox Christianity, she explained, was the Divine Liturgy -- its "beauty, reverence, peacefulness, the eternal feel, and the sense of community." Through its liturgical practice, the Orthodox Church ignores no human capacity in trying to open our hearts to God's presence.


For the eyes there are the many candles, all the ritual gestures linked with particular moments in the Liturgy, the symbolism of the vestments worn by the clergy, the activities of other worshipers which, far from being distractions, are often inspiring. There is all the icons (from the Greek word for image), not only painted on wood and placed in various places in the church but the building itself, which often will have imagery on walls, ceilings and within the dome. Sacred imagery in places of worship has been part of Christian life since it found refuge in the Catacombs. Icons are objects of reverence, not worship. They help to lift the veil between our day-to-day world and eternity, reminding us that all who have died in Christ are alive in Christ. They provide a means of helping renew our bond with Christ, with his mother – her usual title in the Orthodox Church is "Theotokos," meaning "God bearer" -- and with all the saints who have given witness to transfigured life. They are not only looked at but are often "greeted" with a kiss. For the ears there is the continuous chant and singing -- apart from the sermon, very little is spoken. As St. Ambrose declared, "To sing is to pray twice."

For the nose, there is incense, an invisible reminder of Paradise and of the Kingdom of God; it symbolizes our prayers rising to heaven.


Touch is also involved. Christianity is an incarnational religion centered on Christ, the second Person of the Holy Trinity, who has become one with us in the flesh. The early Church linked physical and spiritual actions in every possible way, a tradition which has been eroded little by little in many churches but has never been lost in Orthodox Christianity. It's the body language of prayer. We don't just say or think something, we do it. The words "in the name of the Father and of the Son and of the Holy Spirit" are expressed with the physical action of crossing ourselves. There are moments when it is usual to lie face down on the floor. On Pentecost, we have "kneeling prayers." Both fasting and feasting are physical expressions of the spiritual life -- putting on your plate that part of the Gospel the Church is concentrating on today.


The pulpit is an architectural feature rarely found in Orthodox churches. Sermons are usually delivered from near the altar and tend to be brief and to the point -- it's unlikely there will be a reference made to a recent "Star Trek" episode and there are rarely any attention-catching jokes to warm the congregation. In many churches, the priest will hold a cross in his hands while commenting on the day's readings.


There are two processions in the Liturgy. In the first, a book containing only the four Gospels is solemnly carried through the church, then placed on the altar -- the "holy table." Biblical readings are at the heart of the first half of the Liturgy, yet in Orthodox worship the goal is not to talk about God or become better informed about the Bible, but primarily to stand before God in worship. Entering the church building, we place ourselves in a situation where awareness of God is everything, and in which all that happens, all that surrounds us, is meant to help us be aware of God's presence.


Despite obvious contrasts, Orthodox Christianity is not altogether different from what most Christians take for granted. We all have the Bible and most of us have some form of sacramental life, even if among Christians there is a tremendous range of opinions about what a sacrament is and what happens in baptism or to the bread and wine on the altar -- the "holy mysteries." Most of us live within an "iconographic calendar" -- a procession of seasons of attention to events recorded in the Bible. We all belong to communities that revere the memory of certain people who gave witness to Christ and challenge us to be less fearful. But there are many aspects of Orthodoxy that, if nothing more, can serve to remind us of what was once normal for all Christians but has been lost by many along the way.


Take Pascha, as Orthodox Christians call the feast of Christ's resurrection. This is the high point of the year in every Orthodox parish and home, truly the feast of feasts. Attending the Orthodox midnight service for Pascha is as close as most of us will get to heaven in this earthly life. For the main part of Christian history, Pascha was far and away the most important festival for all Christians, whether belonging to churches of Greek or Latin descent, but in non-Orthodox countries it has been increasingly overshadowed by Christmas.


Perhaps the reason so many of us have a Christmas-centered religious calendar is the impact of the "Age of Reason." The birth of Jesus is something the most reasonable person can accept -- if Jesus lived, surely he was born. Whether we think he was God Incarnate or simply a remarkable rabbi whose short life gave birth to a movement we call Christianity, still we can celebrate his birth. But nothing is more at odds with reason than believing a murdered man rose from the dead. For many people, the resurrection is an intellectual embarrassment, something best explained as a metaphor: "The disciples had an inner experience of Christ after he was dead and buried..."


Why hasn't Orthodoxy experienced a Resurrection-to-Nativity shift? It may be pure Orthodox bullheadedness -- Orthodox Christianity does not bow to the latest idea, the current fashion, the slogan of the moment, knowing that by the time any adjustment is made, we will still find ourselves behind the times.


It may have something to do with the millions of martyrs who have arisen in the Orthodox Church in the last few hundred years but especially in this century -- the Orthodox Church has been kept close to basics by suffering, much as happened throughout the Roman Empire before Constantine.


Whatever the historical reasons, Orthodox Christianity is remarkable for its refusal to see Christ simply as one more of the "great figures of history" who needs to be freed from the rubble of miracle stories which obscure the "historical Jesus." Orthodoxy remains passionately centered on the Christ of the Gospels: God Incarnate, born of a virgin, who died on the cross and rose from the dead, smashing the gates of death's kingdom, becoming the rescuer of those who seek God's mercy and love.


It's no exaggeration to say these altitudes are normal among Orthodox Christians, not simply something we are supposed to aspire to. Given the pressures and sales-pitches of the modern world, this is a stunning achievement. What we often fail at is looking for the Christ of the Gospels outside the church building.


This isn't a new problem, as we see from a sermon on St. Matthew's Gospel delivered by St. John Chrysostom in the fourth century: "Do you wish to honor the Body of the Savior? Do not despise it when it is naked. Do not honor it in church with silk vestments while outside it is naked and numb with cold. He who said, 'This is my body,' and made it so by his word, is the same that said, 'You saw me hungry and you gave me no food. As you did it not to the least of these, you did it not to me.' Honor him then by sharing your property with the poor. For what God needs is not golden chalices but golden souls."


Because Orthodoxy wasn't significantly influenced by St. Augustine, the Church in the Greek-speaking world never came to regard anyone as predestined for hell but saw everyone as being created for communion. The stress is on the primary fact of each person being made in the image of God and therefore worthy of love, even though we are all sinners. (Note the stress in the Jesus Prayer, so widely used by Orthodox Christians: "Lord Jesus Christ, Son of God, have mercy on me, a sinner." A similar note is struck in the prayer used daily during Lent, "Oh Lord and Master of my life, take from me the spirit of vanity, faint-heartedness, lust for power and idle talk, but give to me, your servant, the spirit of chastity, humility, patience and love. O Lord and King, grant to me to see my own faults and not to judge my brother.")


In some ways, the form of "western" Christianity that comes closest to Orthodoxy is the Protestant tradition, with its intense devotion to the Bible, with parishes having a high degree of autonomy and lay people bearing a major role in the decision-making process. I am especially reminded of Black churches, where services can easily run overtime, in which singing is the main form of worship, and where you sense that prayer isn't just a formality but is deeply felt by one and all.


In other ways, the form of Christianity that comes closest to Orthodoxy is the Roman Catholic Church: it is sacrament-centered, stresses the pastoral role of the bishop, has a similar understanding of integrating the physical and the spiritual, counts many mystics among its saints, links each day with the calendar of saints, makes a similar use of symbols, and realizes we don't travel toward heaven alone but as part of the community of believers.


The list of parallels with both Protestants and Catholics is long, but there are also differences. From an Orthodox perspective, the center of the Church is not Rome or any distant city, no matter how important the role of the bishop residing there, for no one can be head of the Church but Christ. The center is the altar of one's parish church. This is the nearest throne of Christ. From the holy table, which supports both the Gospel book and the chalice, Christ both speaks to us and gives useternal life.


As in the Catholic Church, the monastic vocation is of tremendous importance in Orthodoxy, yet celibacy is not nor has it ever been a precondition to being a priest. The vast majority of Orthodox priests are married. This makes for a very different climate in the parish, something closer to the Protestant tradition. The priest's wife -- called "Matushka" in Russian parishes, "Presbytera" in Greek, "Khouria" in Arabic -- is usually one of the principal figures in the parish. A friend says that when her father, an Orthodox priest, is away, no one seems to notice, "but when my mother is absent, it's a crisis." Another tells me, "If the priest orders you to go right and Matushka says left, go left."

But isn't the Orthodox Church -- or any church that only ordains men -- sexist? Frederica Mathewes-Green, co-founder with her priest husband Fr. Gregory of an Orthodox mission parish in Baltimore, says one of the big surprises for her has been how seriously she has been taken in her adopted church: "I have been given many more opportunities, been invited more often to speak and write, since becoming Orthodox than I ever did as an Episcopalian. I have found the Orthodox Church to be more welcoming and ready to listen to my voice than the so-called 'liberal' mainline Protestant ones, which are only open to establishment voices and marginalize women who don't say what is expected."


Writing about women martyrs of the early Church in her book, Facing East, Mathewes-Green comments: "Perpetua, and the many women saints like her through the ages, stands as the best refutation of accusations that the Christian faith is oppressive, anti-woman, and inherently sexist. If that were so, women like this would not have been remembered and honored by the Church for century after century." She notes that a number of women saints have been given the title "Equal to the Apostles."


There is a strong movement in contemporary Orthodoxy to restore the ancient office of Deaconess, but the effort inches along at a pace that amazes on-lookers used to leaping time zones.


One of the notable Orthodox qualities -- slowness -- is downright shocking to most people when first encountered, but eventually is recognized as a healing experience in a society moving at high speed. Orthodoxy is Christianity traveling at four or five miles an hour. Practically nothing is done in a hurry. The best Liturgies are those in which you simply forget about time. To rush through the Liturgy would be like going to Macdonalds for Thanksgiving dinner.


Our lack of haste is linked to Orthodoxy's care not to accidentally lose anything of value. This gives rise to one of the complaints frequently voiced about Orthodoxy -- that "it's stuck in tradition." But is this such a terrible thing? None of us minds traditionalists in the kitchen -- every loaf of bread is the work of a thousand generations and an infinity of hands. Are we obliged to be ceaselessly inventive in our religious life? Do the inventors and perfecters of baking have nothing to teach us about how to open the door to heaven? In "Fiddler on the Roof," we hear Tevye singing the praises of tradition, the blessing of following sacred customs even when the reasons behind them are not fully understood. In voicing that conviction, Tevye might as well be an Orthodox Christian as an Orthodox Jew. It's a point of view G.K. Chesterton defended in his book Orthodoxy: "Tradition is democracy extended through time ...a suffrage so universal that it includes not only the living but the dead . . . Tradition gives the vote not only to ourselves but to our ancestors."


Yet tradition is more than mimicking the steps great-great-grandmother danced. "Holy tradition is something alive," says Bishop Kallistos Ware, a lecturer at Oxford University and author of The Orthodox Church. "It is not simply mechanical acceptance of things from the past. It is listening to the Holy Spirit in the present." The Orthodox sensibility is marked by immense respect for all those saints, known and unknown, who taught us how to perform each gesture as an act of communion with God. We depend very much on the wisdom of those saints we call "the Church Fathers," referring to a community of theologians who were not only brilliant scholars but whose theology gives voice to their direct experience of God. For Orthodoxy, a theologian is not simply an expert on God but a mystic -- someone who has been illumined by the Divine life. When you go to confession, the priest is quite likely to offer suggestions and help by quoting from the Fathers of the Church who were tested through spiritual struggle and whose teachings are trustworthy and sound. And confession itself is part of the necessary preparation for Holy Communion, along with prayer and fasting.


Part of preparation for communion is to be sure you have sought reconciliation with the people around you. As one of the prayers warns us, "Before drinking the Divine Blood in Communion, make peace with those who have grieved you. Only then may you dare to eat the Mystical Food." It is a deep sense of being required to forgive and to seek the conversion rather than the destruction of enemies that helps explain why Russian Christians have not launched a punitive vendetta against their former oppressors.


Another blessing of Orthodox practice is the spacious welcome that children are given. The biblical foundation we work from is Christ's instruction, "Let the children come unto me and forbid them not." In the Orthodox Church this means baptism soon after birth and Eucharistic life from infancy onward. We don't believe in waiting till they reach "the age of reason." It's true that as we get older, most of us become more capable of "understanding" and "explaining," but has anyone reached the age when he or she can explain the Divine mystery?

[Rusty T]

cont...



A psychologist friend, Pamela Olsen, notes a contrast between the "western" approach, on the one hand, and the Orthodox, on the other: "The school of psychology that I was trained in was phenomenology -- description rather than explanation and causation. Orthodox theology seeks to describe experience, rather than explain or prove, whereas western religion often seeks to prove with great unlikely leaps of 'logic' that never quite get it. (It's interesting that western converts to Orthodoxy sometimes bring with them the need to prove everything.) I can't remember if our pastor actually said this, or I gleaned it from things he : 'We will tell you our story. You can take it or leave it. We're not into trying to prove it. It is simply our story.' The theological works tend to try and 'unpack' that story and discover/describe its many layers of meanings. So I'm not sure that the intellectual could be separated from the spiritual -- words are so confining."



What drew her from a Presbyterian background to Orthodoxy, she explained, was a "deep-down joy I experience coming into the church, smelling the incense, seeing the beauty, being surrounded by the icons, seeing familiar faces, being greeted with a smile or a hug by people who are also trying to live in the Kingdom of God. I don't know what the true church is, but I know that God dwells here, and not only God, but a whole community of believers and saints, some of whom are there in the icons . . . a community that has endured and will endure."



The Orthodox Church in brief...



The Orthodox Church, with more than 250 million active members throughout the world, is a fellowship of independent (autocephalous) churches each governed by its own senior bishop (called Patriarch or Metropolitan) and linked to each other by a common faith, similar principles, and a common liturgical tradition. Only the languages used in worship and minor aspects of tradition differ from country to country. The Russian Orthodox Church is by far the largest Orthodox church today.



In its doctrinal statements and liturgical texts, the Orthodox Church recognizes the authority of the seven ecumenical councils at which East and West were represented together. These were the Councils of Nicea I (325), Constantinople I (381), Ephesus (431), Chalcedon (451), Constantinople II (553), Constantinople III (680), and Nicea II (787).



The Ecumenical Councils of the first millennium defined the basic Christian doctrines on the Trinity, on the unique Person and the two natures of Christ, expressing fully the authenticity and fullness of his divinity and his humanity. These doctrines are expressed in all Orthodox statements of faith and in liturgical hymns. In light of this traditional doctrine on the Person of Christ, the Virgin Mary is venerated as Mother of God and her intercession invoked because she was closer to the Savior than anyone else and is, therefore, the representative of fallen humanity and the most prominent and holiest member of the church.



There is no Orthodox equivalent to the office of Pope in the Roman Catholic Church. A "primacy of honor" belongs to the Patriarch of Constantinople (modern Istanbul), the city that was the seat of the Byzantine Empire from 320 to 1453 AD. The power exercised by the Ecumenical Patriarch has never been comparable to that exercised in the West by the Bishop of Rome. He does not possess administrative powers beyond his own Patriarchate, nor does he claim infallibility. The other churches recognize his role in convening pan-Orthodox consultations and councils.



All national jurisdictions have made their way to America, a process begun in 1794 by Russian monastic missionaries to Alaska and California. In addition, there is the Orthodox Church of America, which grew out of the Russian Orthodox Church but was granted independence by its mother church. Estimates of the number of Orthodox Christians in the US range from four to five million.


_____



further reading:



The Orthodox Church, by Timothy Ware (now Bishop Kallistos) -- the best overall introduction to Orthodoxy. The author is a lecturer at Oxford and a monk of St. John's Monastery on Patmos. (Penguin, third revised edition) By the same author: The Orthodox Way -- theological basics of Orthodoxy, with many quotations from ancient and modern sources. (St. Vladimir's Seminary Press, second revised edition.)



The Year of Grace of the Lord, by Father Lev Gillett (writing anonymously as "A Monk of the Eastern Church") -- meditations on the Gospel arranged to follow the calendar. (St. Vladimir's Seminary Press.)



The Roots of Christian Mysticism by Olivier Cl駑ent -- a systematic introduction to the radical writings of the Church Fathers. Cl駑ent reminds his readers that Christianity was originally a mystical religion; to the extent that churches have lost their mystical center,they become bone dry and lifeless. (New City Books)



For the Life of the World by Alexander Schmemann -- a presentation of the Orthodox understanding of sacraments and the sacramentality of all creation. (St. Vladimir's Seminary Press)



Praying with Icons by Jim Forest -- a well-illustrated introduction to icons with a focus being their integration into prayer life. (Orbis Books)



The Illuminating Icon by Anthony Ugolnik -- an introduction to Orthodoxywritten mainly for American Protestant readers. (Eerdmans)



Becoming Orthodox by Peter Gillquist -- a story of conversion that moves from the Campus Crusade to the Orthodox Church as a community of evangelical Christians try to find out what happened to Christianity between the age of the Apostles and the Reformation. (Conciliar Press.)



Facing East by Frederica Mathewes-Green -- a personal, vivid, often funny introduction to Orthodoxy in the form of a journal by a convert whose priest-husband serves a mission parish in Baltimore. (Harper San Francisco)



What drew her from a Presbyterian background to Orthodoxy, she explained, was a "deep-down joy I experience coming into the church, smelling the incense, seeing the beauty, being surrounded by the icons, seeing familiar faces, being greeted with a smile or a hug by people who are also trying to live in the Kingdom of God. I don't know what the true church is, but I know that God dwells here, and not only God, but a whole community of believers and saints, some of whom are there in the icons . . . a community that has endured and will endure."

[Rusty T]

Yesterday I was crucified with Him; today I am glorified with Him. Yesterday I died with Him; today I am made alive with Him. Yesterday I was buried with Him; today I am raised up with Him. Let us offer to Him Who suffered and rose again for us . . . ourselves, the possession most precious to God and most proper. Let us become like Christ, since He became like us. Let us become divine for His sake, since for us He became man. He assumed the worse that He might give us the better. He became poor that by His poverty we might become rich. He accepted the form of a servant that we might win back our freedom. He came down that we might be lifted up. He was tempted that through Him we might conquer. He was dishonored that He might glorify us. He died that He might save us. He ascended that He might draw us, who were thrown down through the fall of sin, to Himself. Let us give all, offer all, to Him Who gave Himself as a ransom and reconciliation for us. We needed an incarnate God, a God put to death, that we might live. We were put to death together with Him that we might be cleansed. We rose again with Him because we were put to death with Him. We were glorified with Him because we rose again with Him. A few drops of His Blood recreate the whole universe!

What reason can be given why the Blood of the Only-begotten should be pleasing to the Father? For He did not accept even Isaac when he was offered by his father, be He gave a substitute for the sacrifice, a lamb to take the place of the rational victim. Is it not clear that the Father accepts the sacrifice, not because He demanded or needed it, but because this was part of the divine economy, since man had to be sanctified by the humanity of God; so that He might rescue us by overcoming the tyrant by force, and bring us back to Himself through the mediation of the Son, Who carried out this divine plan to the honor of the Father, to Whom He clearly delivers up all things.

[Rusty T]

He was born, but he was already begotten; he issued from a woman, but she was a virgin . . . . He was wrapped in swaddling bands, but he removed the swaddling clothes of the grave when he rose again. He was laid in a manger, but he was glorified by angels, and proclaimed by a star, and worshiped by the Magi. He had no form nor comeliness in the eyes of the Jews, but to David he was fairer than the children of men. And on the mountain he was bright as lightening, and became more luminous than the sun, initiating us into the mysteries of the future. . . .

He was baptized as a man, but he remitted sins as God. He was tempted as man, but he conquered as God. He hungered, but he fed thousands. He thirsted, but he cried:"If any man thirst, let him come unto me and drink." He was weary, but he is the peace of them that are sorrowful and heavy-laden. . . .He prays, but he hears prayer. He weeps, but he puts an end to tears. He asks where Lazarus was laid, for he was a man; and he raises Lazarus, for he is God. . . . As a sheep he is led to the slaughter, but he is the Shepherd of Israel and now of the whole world. . . . He is bruised and wounded, but he heals every disease and every infirmity. He is lifted up and nailed to the tree, but by the tree of life he restores us. . . . He lay down hislife, but he has the power to take it again; and the veil is rent, for the mysterious doors of Heaven are opened; the rocks are cleft, the dead arise. He dies, but he gives life, and by his death destroys death. He is buried, but he rises again. He goes down to hell, but he saves the damned.

[Rdr. Arsenios]

A small sea urchin warns sailors about good or stormy weather. When it
senses a storm, it attaches itself beneath a large rock so as not to be
swayed. By this example, there is nothing that God neglects. If God
does not abandon the urchin, then He will also embrace each of our lives
with the same loving care.

St. Basil the Great

[Rdr. Arsenios]

It was said of Abba John the Persian that when some evildoers came to
harm him, he took a basin and wanted to wash their feet. But they were
filled with confusion, and began to do penance.

[Rdr. Arsenios]

A layman of devout life came to see Abba Poemen. Now it happened that
there were other brethren with the old man, asking to hear a word from
him. The old man said to the faithful secular, "Say a word to the
brothers." When he insisted, the layman said, "Please excuse me, abba;
I myself have come to learn." But he was urged on by the old man and so
he said, "I am a secular. I sell vegetables and do business. I make
bundles into pieces, and make smaller ones; I buy cheap and sell dear.
What is more, I do not know how to speak of the Scriptures, so I will
tell you a parable. A man said to his friends, `"I want to go to see
the emperor. Come with me." One friend said to him, "I will go with
you half the way." Then he said to another friend, "Come and go with me
to the emperor," and he said to him, "I will take you as far as the
emperor's palace." He said to a third friend, "Come with me to the
emperor." He said, "I will come and take you to the palace and I will
stay and speak and assist you to approach the emperor."' They asked the
layman what was the point of the parable. He answered them, "The first
friend is asceticism, which leads the way; the second is chastity which
takes us to Heaven; and the third is almsgiving which with confidence
presents us to God our King." And the brethren went away edified.

[Rusty T]

The Hieromartyr Gregory, Enlightener of Great Armenia, was born in the year 257. He was descended from the line of the Parthian Arsakid emperors. The father of St. Gregory, Anak, in striving after the Armenian throne, had murdered his kinsman, the emperor Kursar, in consequence of which all the line of Anak was marked for destruction.


A certain kinsman saved Gregory: he carried off the infant from Armenia to Caesarea Cappadocia and raised him in the Christian Faith. At maturity, Gregory married, had two sons, but soon was left a widower. Gregory raised his sons in piety. One of them -- Orthanes, afterwards became a priest, and the other -- Arostanes, accepted monasticism and went off into the wilderness.


In order to atone for the sin of his father, who had murdered the father of Tiridates, Gregory entered into the service of the latter and was a faithful servant to him. Tiridates loved Gregory like a friend, but he was intolerant of the Christian confession of faith. After ascending the Armenian throne, he began to demand that St. Gregory renounce the Christian Faith.


The steadfastness of the saint embittered Tiridates, and he gave his faithful servant over to cruel tortures: they suspended the sufferer head downwards with a stone about his neck, for several days they choked him with a stinking smoke, they beat and ridiculed him, and forced him to walk in iron sandals inset with nails.


During the time of these sufferings St. Gregory sang Psalms. In prison the Lord healed all his wounds. When Gregory again stood before the emperor cheerful and unharmed, he was astonished and gave orders to repeat the torments. St. Gregory endured them, not wavering, with all his former determination and bearing. They then poured hot tin over him and threw him into a pit filled with vipers. The Lord, however, saved His chosen one: the snakes did him no harm.


Some pious women fed him with bread, secretly lowering it into the pit. A holy angel, appearing to the martyr, invigorated his powers and encouraged his spirit. Thus it went on for fourteen years. During this time the emperor Tiridates wrought yet another evil deed: he martyred the holy virgin St. Ripsima, the aged abbess Gaiana and another 35 virgins from one of the Asia Minor monasteries.

[Rdr. Arsenios]

[ From a vast site: http://www.orthodox.net/gleanings/sub_all_topics.html ]

Gleanings from the Holy Fathers

Knowledge


...we should search the Scriptures in accordance with the Lord's commandment, so that we may find eternal life in them (cf. John 5:39); and we should pay attention to the meaning of the psalms and troparia, becoming in this way totally aware of our ignorance. For if one does not taste of knowledge, says St. Basil the Great, one does not know how much one lacks. St. Peter of Damaskos (Book 1: A Treasury of Divine Knowledge, The Philokalia Vol. 3 pg. 194)

A life of spiritual endeavor is the mother of sanctity; from it is born the first experience of perception of the mysteries of Christ -- which is called the first stage of spiritual knowledge. St. Isaac of Syria

BROTHER: To what extent is a man held capable of revelation?
OLD MAN: To the same extent as a man is capable of stripping off sin, both internally and externally. For when a man dies by spiritual sacrifice, he dies to all the words and deeds of this habitation of time, and when he has committed his life to the life which is after the revivification, divine grace bestows itself upon him, and he becomes capable of divine revelations. For the impurity of the world is a dark covering before the face of the soul, and it prevents it from discerning spiritual wisdom. E. A. Wallis Budge, "The Paradise of the Holy Fathers," Seattle, St. Nectarios Press, 1984, pp. 264-265

Better poverty with knowledge than riches with ignorance. "Instructions to Cenobites and Others", Abba Evagrius, "Early Fathers From the Philokalia," translated from the Russian text, "Dobrotolubiye," by E. Kadloubovsky and G.E.H. Palmer, eighth edition, (London: Faber and Faber, Ltd., 1981), pp. 115 - 116.

But we also know that the fulfillment of the commandments of God gives true knowledge, since it is through this that the soul gains health. How could a rational soul be healthy, if it is sick in its cognitive faculty? So we know that the commandments of God also grant knowledge, and not that alone, but deification also. St. Gregory Palamas, The Triads

He is not yet a faithful servant who bases himself on bare knowledge alone; a faithful servant is he who professes his faith by obedience to Christ, Who gave the commandments. St. Mark the Ascetic, "Early Fathers From the Philokalia," trans. by E. Kadloubovsky and G.E.H. Palmer, (London: Faber and Faber, Ltd., 1981), pp. 86 - 90

If you love knowledge, love also work, for bare knowledge puffs a man up. St. Mark the Ascetic, "Early Fathers From the Philokalia," trans. by E. Kadloubovsky and G.E.H. Palmer, (London: Faber and Faber, Ltd., 1981), pp. 86 - 90

If you will keep in mind that, according to the Scriptures, the Lord’s "judgments are in all the earth" (Psalms 104:7), then every event will teach you knowledge of God. St Mark the Ascetic, from "Early Fathers From the Philokalia," trans. by E. Kadloubovsky and G.E.H. Palmer, (London: Faber and Faber, Ltd., 1981), pp. 86 - 90.

If you wish to be saved and to come to the knowledge of truth, always urge yourself to rise above sensory things and to cling with hope to God alone. Thus compelling yourself to turn inwards, you will meet principalities and powers, which wage war against you by suggestions in thoughts. If you overcome them by prayer and remain in good hope, you will receive Divine grace, which will free you from the wrath to come. St. Mark the Ascetic, "Early Fathers From the Philokalia," trans. by E. Kadloubovsky and G.E.H. Palmer, (London: Faber and Faber, Ltd., 1981), pp. 86 - 90

Knowledge is an excellent thing; it helps prayer, inciting the power of the mind to the contemplation of Divine knowledge. "153 Texts on Prayer", St Nilus of Mt Sinai, "Early Fathers From the Philokalia," translated from the Russian text, "Dobrotolubiye," by E. Kadloubovsky and G.E.H. Palmer, eighth edition, (London: Faber and Faber, Ltd., 1981), pp. 127 - 135.
Knowledge that is occupied with visible things and receives instruction concerning them through the senses, is called natural. But knowledge that is occupied with the noetic power that is within things and with incorporeal natures is called spiritual, since perception in this case is received by the spirit and not by the senses. In both of these kinds of knowledge matter comes to the soul from without to give her comprehension. But that knowledge which is occupied with Divinity is called supranatural, or rather, un-knowing and knowledge-transcending. Ascetical Homilies of St. Isaac the Syrian

Knowledge without corresponding practice is still insecure, even if it is true. All is made firm by practice. St. Mark the Ascetic, "Early Fathers From the Philokalia," trans. by E. Kadloubovsky and G.E.H. Palmer, (London: Faber and Faber, Ltd., 1981), pp. 86 - 90

Love is preceded by passionlessness; knowledge is preceded by love. "Instructions to Cenobites and Others", Abba Evagrius, "Early Fathers From the Philokalia," translated from the Russian text, "Dobrotolubiye," by E. Kadloubovsky and G.E.H. Palmer, eighth edition, (London: Faber and Faber, Ltd., 1981), pp. 115 - 116.

Some hold that the practice of the virtues constitutes the truest form of spiritual knowledge. In that case, we should make every effort to manifest our faith and knowledge throughout our actions. Whoever trusts blindly to knowledge alone should call to mind the words: "They claim to know God, but in their actions they deny Him" (Titus 1:16). St. John of Karpathos "The Philokalia: the Complete Text" (volume I), by St. Nicodemos of the Holy Mountain and St. Makarios of Corinth, trans. By G.E.H. Palmer, Philip Sherrard, and (Bishop) Kallistos Ware, (London: Faber and Faber, 1979), pp. 298 - 309
That which is true for the virtues is true also for knowledge. As each virtue begets other virtues, and begets knowledge, so each sort of knowledge begets another. One virtue produces another and sustains it, and the same is true of knowledge. Fr. (St.) Justin Popovich, Orthodox Faith and Life in Christ

The bosom of the Lord is knowledge of God; he who rests therein will be a theologian. "Instructions to Cenobites and Others", Abba Evagrius, "Early Fathers From the Philokalia," translated from the Russian text, "Dobrotolubiye," by E. Kadloubovsky and G.E.H. Palmer, eighth edition, (London: Faber and Faber, Ltd., 1981), pp. 115 - 116.

The highest adornment of the head is the crown; the highest adornment of the heart is knowledge of God. "Instructions to Cenobites and Others", Abba Evagrius, "Early Fathers From the Philokalia," translated from the Russian text, "Dobrotolubiye," by E. Kadloubovsky and G.E.H. Palmer, eighth edition, (London: Faber and Faber, Ltd., 1981), pp. 115 - 116.

The knowledge of God is a mountain steep indeed and difficult to climb - the majority of people scarcely reach its base. If one were a Moses, he would ascend higher and hear the sound of trumpets which, as the text of the history says, becomes louder as one advances. For the preaching of the divine nature is truly a trumpet blast, which strikes the hearing, being already loud at the beginning but becoming yet louder at the end. St. Gregory of Nyssa, The Life of Moses

There is a knowledge that precedes faith, and there is a knowledge born of faith. Knowledge that precedes faith is natural knowledge; and that which is born of faith is spiritual knowledge. What is natural knowledge? Knowledge is natural that discerns good from evil, and this is also called natural discernment, by which we know to discern good from evil naturally, without being taught. God has implanted this in rational nature, and with teaching it receives growth and assistance; there is no one who does not have it. Spiritual Homilies of St. Isaac the Syrian

Therefore, there is no other way of attaining to spiritual knowledge except by following this order, which one of the prophets has neatly expressed: 'Sow for yourselves unto righteousness; reap the hope of life; enlighten yourselves with the light of knowledge' (Hosea 10:12). First, then, we sow for ourselves unto righteousness - that is, we must increase practical perfection by works of righteousness. Then we must reap the hope of life - that is, we must gather the fruit of spiritual virtues by expelling our carnal vices. Thus we shall be able to enlighten ourselves with the light of knowledge. St. John Cassian, The Conferences

When he who is filled with knowledge and he who practices good meet one another, the Lord is between them. "Instructions to Cenobites and Others", Abba Evagrius, "Early Fathers From the Philokalia," translated from the Russian text, "Dobrotolubiye," by E. Kadloubovsky and G.E.H. Palmer, eighth edition, (London: Faber and Faber, Ltd., 1981), pp. 115 - 116.

Where sin enters, there too enters ignorance; but the hearts of the righteous are filled with knowledge. "Instructions to Cenobites and Others", Abba Evagrius, "Early Fathers From the Philokalia," translated from the Russian text, "Dobrotolubiye," by E. Kadloubovsky and G.E.H. Palmer, eighth edition, (London: Faber and Faber, Ltd., 1981), pp. 115 - 116.

But also know that the fulfillment of the commandments of God gives true knowledge, since it is through this that the soul gains health. How could a rational soul be healthy, if it is sick in it's cognitive faculty? So we know that the commandments of God also grant knowledge, and not that alone, but deification also. St. Gregory Palamas

7. If you love true knowledge, devote yourself to the ascetic life; for mere theoretical knowledge puffs a man up (cf. 1Co 8:1). REF:Saint Kosmas Aitolos +1779

12. Even though knowledge is true, it is still not firmly established if unaccompanied by works. For everything is established by being put into practice.

13. Often our knowledge becomes darkened because we fail to put things into practice. For when we have totally neglected to practice something, our memory of it will gradually disappear.

14. For this reason Scripture urges us to acquire the knowledge of God, so that through our works we may serve Him rightly. REF:Saint Kosmas Aitolos +1779

91. Each man's knowledge is genuine to the extent that it is confirmed by gentleness, humility and love. REF:Saint Kosmas Aitolos +1779

144. Knowledge of created beings is one thing, and knowledge of the divine truth is another. The second surpasses the first just as the sun outshines the moon. REF:Saint Kosmas Aitolos +1779

As St. Maximos has said, "To think that one knows prevents one from advancing in knowledge." St. John Chrysostom points out that there is an ignorance which is praiseworthy: it consists in knowing consciously that one knows nothing. In addition, there is a form of ignorance that is worse than any other: not to know that one does not know. Similarly, there is a knowledge that is falsely so called, which occurs when, as St. Paul says, one thinks that one knows but does not know (see I Corinthians 8:2). REF:St. Peter of Damaskos,"The Four Virtues of the Soul", from G. E. H. Palmer, Philip Sherrard, and Bishop Kallistos Ware, "The Philokalia: Vol. III," (London: Faber and Faber, 1984), pp. 100 - 101

[Rdr. Arsenios]

This is what the earliest Christians looked like, as portrayed to an enquirer by a disciple of [most likely] St. Paul.

http://www.monachos.net/patristics/ad_diognetum.shtml

'The Epistle of Mathetes' to Diognetus [130AD]

Chapter 1: Occasion of the Epistle [To top]

Since I see thee, most excellent Diognetus, exceedingly desirous to learn the mode of worshipping God prevalent among the Christians, and inquiring very carefully and earnestly concerning them, what God they trust in, and what form of religion they observe, so as all to look down upon the world itself, and despise death, while they neither esteem those to be gods that are reckoned such by the Greeks, nor hold to the superstition of the Jews; and what is the affection which they cherish among themselves; and why, in fine, this new kind or practice [of piety] has only now entered into the world, and not long ago; I cordially welcome this thy desire, and I implore God, who enables us both to speak and to hear, to grant to me so to speak, that, above all, I may hear you have been edified, and to you so to hear, that I who speak may have no cause of regret for having done so.

Chapter 2: The Vanity of Idols [To top]

Come, then, after you have freed yourself from all prejudices possessing your mind, and laid aside what you have been accustomed to, as something apt to deceive you, and being made, as if from the beginning, a new man, inasmuch as, according to your own confession, you are to be the hearer of a new [system of] doctrine; come and contemplate, not with your eyes only, but with your understanding, the substance and the form of those whom ye declare and deem to be gods. Is not one of them a stone similar to that on which we tread? Is not a second brass, in no way superior to those vessels which are constructed for our ordinary use? Is not a third wood, and that already rotten? Is not a fourth silver, which needs a man to watch it, lest it be stolen? Is not a fifth iron, consumed by rust? Is not a sixth earthenware, in no degree more valuable than that which is formed for the humblest purposes? Are not all these of corruptible matter? Are they not fabricated by means of iron and fire? Did not the sculptor fashion one of them, the brazier a second, the silversmith a third, and the potter a fourth? Was not every one of them, before they were formed by the arts of these [workmen] into the shape of these [gods], each in its own way subject to change? Would not those things which are now vessels, formed of the same materials, become like to such, if they met with the same artificers? Might not these, which are now worshipped by you, again be made by men vessels similar to others? Are they not all deaf? Are they not blind? Are they not without life? Are they not destitute of feeling? Are they not incapable of motion? Are they not all liable to rot? Are they not all corruptible? These things ye call gods; these ye serve; these ye worship; and ye become altogether like to them. For this reason ye hate the Christians, because they do not deem these to be gods. But do not ye yourselves, who now think and suppose [such to be gods], much more cast contempt upon them than they [the Christians do]? Do ye not much more mock and insult them, when ye worship those that are made of stone and earthenware, without appointing any persons to guard them; but those made of silver and gold ye shut up by night, and appoint watchers to look after them by day, lest they be stolen? And by those gifts which ye mean to present to them, do ye not, if they are possessed of sense, rather punish [than honour] them? But if, on the other hand, they are destitute of sense, ye convict them of this fact, while ye worship them with blood and the smoke of sacrifices. Let any one of you suffer such indignities! Let any one of you endure to have such things done to himself! But not a single human being will, unless compelled to it, endure such treatment, since he is endowed with sense and reason. A stone, however, readily bears it, seeing it is insensible. Certainly you do not show [by your conduct] that he [your God] is possessed of sense. And as to the fact that Christians are not accustomed to serve such gods, I might easily find many other things to say; but if even what has been said does not seem to any one sufficient, I deem it idle to say anything further.

Chapter 3: Superstitions of the Jews [To top]

And next, I imagine that you are most desirous of hearing something on this point, that the Christians do not observe the same forms of divine worship as do the Jews. The Jews, then, if they abstain from the kind of service above described, and deem it proper to worship one God as being Lord of all, [are right]; but if they offer Him worship in the way which we have described, they greatly err. For while the Gentiles, by offering such things to those that are destitute of sense and hearing, furnish an example of madness; they, on the other hand by thinking to offer these things to God as if He needed them, might justly reckon it rather an act of folly than of divine worship. For He that made heaven and earth, and all that is therein, and gives to us all the things of which we stand in need, certainly requires none of those things which He Himself bestows on such as think of furnishing them to Him. But those who imagine that, by means of blood, and the smoke of sacrifices and burnt-offerings, they offer sacrifices [acceptable] to Him, and that by such honours they show Him respect,--these, by supposing that they can give anything to Him who stands in need of nothing, appear to me in no respect to differ from those who studiously confer the same honour on things destitute of sense, and which therefore are unable to enjoy such honours.

Chapter 4: The Other Observances of the Jews [To top]

But as to their scrupulosity concerning meats, and their superstition as respects the Sabbaths, and their boasting about circumcision, and their fancies about fasting and the new moons, which are utterly ridiculous and unworthy of notice,--I do not think that you require to learn anything from me. For, to accept some of those things which have been formed by God for the use of men as properly formed, and to reject others as useless and redundant,--how can this be lawful? And to speak falsely of God, as if He forbade us to do what is good on the Sabbath-days,--how is not this impious? And to glory in the circumcision of the flesh as a proof of election, and as if, on account of it, they were specially beloved by God,--how is it not a subject of ridicule? And as to their observing months and days, as if waiting upon the stars and the moon, and their distributing, according to their own tendencies, the appointments of God, and the vicissitudes of the seasons, some for festivities, and others for mourning,--who would deem this a part of divine worship, and not much rather a manifestation of folly? I suppose, then, you are sufficiently convinced that the Christians properly abstain from the vanity and error common [to both Jews and Gentiles], and from the busy-body spirit and vain boasting of the Jews; but you must not hope to learn the mystery of their peculiar mode of worshipping God from any mortal.

Chapter 5: The Manners of the Christians [To top]

For the Christians are distinguished from other men neither by country, nor language, nor the customs which they observe. For they neither inhabit cities of their own, nor employ a peculiar form of speech, nor lead a life which is marked out by any singularity. The course of conduct which they follow has not been devised by any speculation or deliberation of inquisitive men; nor do they, like some, proclaim themselves the advocates of any merely human doctrines. But, inhabiting Greek as well as barbarian cities, according as the lot of each of them has determined, and following the customs of the natives in respect to clothing, food, and the rest of their ordinary conduct, they display to us their wonderful and confessedly striking method of life. They dwell in their own countries, but simply as sojourners. As citizens, they share in all things with others, and yet endure all things as if foreigners. Every foreign land is to them as their native country, and every land of their birth as a land of strangers. They marry, as do all [others]; they beget children; but they do not destroy their offspring. They have a common table, but not a common bed. They are in the flesh, but they do not live after the flesh. They pass their days on earth, but they are citizens of heaven. They obey the prescribed laws, and at the same time surpass the laws by their lives. They love all men, and are persecuted by all. They are unknown and condemned; they are put to death, and restored to life. They are poor, yet make many rich; they are in lack of all things, and yet abound in all; they are dishonoured, and yet in their very dishonour are glorified. They are evil spoken of, and yet are justified; they are reviled, and bless; they are insulted, and repay the insult with honour; they do good, yet are punished as evil-doers. When punished, they rejoice as if quickened into life; they are assailed by the Jews as foreigners, and are persecuted by the Greeks; yet those who hate them are unable to assign any reason for their hatred.

Chapter 6: The Relation of Christians to the World [To top]

To sum up all in one word--what the soul is in the body, that are Christians in the world. The soul is dispersed through all the members of the body, and Christians are scattered through all the cities of the world. The soul dwells in the body, yet is not of the body; and Christians dwell in the world, yet are not of the world. The invisible soul is guarded by the visible body, and Christians are known indeed to be in the world, but their godliness remains invisible. The flesh hates the soul, and wars against it, though itself suffering no injury, because it is prevented from enjoying pleasures; the world also hates the Christians, though in nowise injured, because they abjure pleasures. The soul loves the flesh that hates it, and [loves also] the members; Christians likewise love those that hate them. The soul is imprisoned in the body, yet preserves[9] that very body; and Christians are confined in the world as in a prison, and yet they are the preservers of the world. The immortal soul dwells in a mortal tabernacle; and Christians dwell as sojourners in corruptible [bodies], looking for an incorruptible dwelling in the heavens. The soul, when but ill-provided with food and drink, becomes better; in like manner, the Christians, though subjected day by day to punishment, increase the more in number. God has assigned them this illustrious position, which it were unlawful for them to forsake.

Chapter 7: The Manifestation of Christ [To top]

For, as I said, this was no mere earthly invention which was delivered to them, nor is it a mere human system of opinion, which they judge it right to preserve so carefully, nor has a dispensation of mere human mysteries been committed to them, but truly God Himself, who is almighty, the Creator of all things, and invisible, has sent from heaven, and placed among men, [Him who is] the truth, and the holy and incomprehensible Word, and has firmly established Him in their hearts. He did not, as one might have imagined, send to men any servant, or angel, or ruler, or any one of those who bear sway over earthly things, or one of those to whom the government of things in the heavens has been entrusted, but the very Creator and Fashioner of all things--by whom He made the heavens--by whom he enclosed the sea within its proper bounds--whose ordinances all the stars faithfully observe--from whom the sun has received the measure of his daily course to be observed--whom the moon obeys, being commanded to shine in the night, and whom the stars also obey, following the moon in her course; by whom all things have been arranged, and placed within their proper limits, and to whom all are subject--the heavens and the things that are therein, the earth and the things that are therein, the sea and the things that are therein--fire, air, and the abyss--the things which are in the heights, the things which are in the depths, and the things which lie between. This [messenger] He sent to them. Was it then, as one might conceive, for the purpose of exercising tyranny, or of inspiring fear and terror? By no means, but under the influence of clemency and meekness. As a king sends his son, who is also a king, so sent He Him; as God He sent Him; as to men He sent Him; as a Saviour He sent Him, and as seeking to persuade, not to compel us; for violence has no place in the character of God. As calling us He sent Him, not as vengefully pursuing us; as loving us He sent Him, not as judging us. For He will yet send Him to judge us, and who shall endure His appearing? Do you not see them exposed to wild beasts, that they may be persuaded to deny the Lord, and yet not overcome? Do you not see that the more of them are punished, the greater becomes the number of the rest? This does not seem to be the work of man: this is the power of God; these are the evidences of His manifestation.

Chapter 8: The Miserable State of Men Before the Coming of the Word [To top]

For, who of men at all understood before His coming what God is? Do you accept of the vain and silly doctrines of those who are deemed trustworthy philosophers? of whom some said that fire was God, calling that God to which they themselves were by and by to come; and some water; and others some other of the elements formed by God. But if any one of these theories be worthy of approbation, every one of the rest of created things might also be declared to be God. But such declarations are simply the startling and erroneous utterances of deceivers; and no man has either seen Him, or made Him known, but He has revealed Himself. And He has manifested Himself through faith, to which alone it is given to behold God. For God, the Lord and Fashioner of all things, who made all things, and assigned them their several positions, proved Himself not merely a friend of mankind, but also long-suffering [in His dealings with them.] Yea, He was always of such a character, and still is, and will ever be, kind and good, and free from wrath, and true, and the only one who is [absolutely] good; and He formed in His mind a great and unspeakable conception, which He communicated to His Son alone. As long, then, as He held and preserved His own wise counsel in concealment, He appeared to neglect us, and to have no care over us. But after He revealed and laid open, through His beloved Son, the things which had been prepared from the beginning, He conferred every blessing all at once upon us, so that we should both share in His benefits, and see and be active [in His service]. Who of us would ever have expected these things? He was aware, then, of all things in His own mind, along with His Son, according to the relation subsisting between them.

Chapter 9: Why the Son was Sent So Late [To top]

As long then as the former time endured, He permitted us to be borne along by unruly impulses, being drawn away by the desire of pleasure and various lusts. This was not that He at all delighted in our sins, but that He simply endured them; nor that He approved the time of working iniquity which then was, but that He sought to form a mind conscious of righteousness, so that being convinced in that time of our unworthiness of attaining life through our own works, it should now, through the kindness of God, be vouchsafed to us; and having made it manifest that in ourselves we were unable to enter into the kingdom of God, we might through the power of God be made able. But when our wickedness had reached its height, and it had been clearly shown that its reward, punishment and death, was impending over us; and when the time had come which God had before appointed for manifesting His own kindness and power, how the one love of God, through exceeding regard for men, did not regard us with hatred, nor thrust us away, nor remember our iniquity against us, but showed great long-suffering, and bore with us, He Himself took on Him the burden of our iniquities, He gave His own Son as a ransom for us, the holy One for transgressors, the blameless One for the wicked, the righteous One for the unrighteous, the incorruptible One for the corruptible, the immortal One for them that are mortal. For what other thing was capable of covering our sins than His righteousness? By what other one was it possible that we, the wicked and ungodly, could be justified, than by the only Son of God? O sweet exchange! O unsearchable operation! O benefits surpassing all expectation! that the wickedness of many should be hid in a single righteous One, and that the righteousness of One should justify many transgressors! Having therefore convinced us in the former time that our nature was unable to attain to life, and having now revealed the Saviour who is able to save even those things which it was [formerly] impossible to save, by both these facts He desired to lead us to trust in His kindness, to esteem Him our Nourisher, Father, Teacher, Counsellor, Healer, our Wisdom, Light, Honour, Glory, Power, and Life, so that we should not be anxious concerning clothing and food.

Chapter 10: The Blessings that will Flow from Faith [To top]

If you also desire [to possess] this faith, you likewise shall receive first of all the knowledge of the Father. For God has loved mankind, on whose account He made the world, to whom He rendered subject all the things that are in it, to whom He gave reason and understanding, to whom alone He imparted the privilege of looking upwards to Himself, whom He formed after His own image, to whom He sent His only-begotten Son, to whom He has promised a kingdom in heaven, and will give it to those who have loved Him. And when you have attained this knowledge, with what joy do you think you will be filled? Or, how will you love Him who has first so loved you? And if you love Him, you will be an imitator of His kindness. And do not wonder that a man may become an imitator of God. He can, if he is willing. For it is not by ruling over his neighbours, or by seeking to hold the supremacy over those that are weaker, or by being rich, and showing violence towards those that are inferior, that happiness is found; nor can any one by these things become an imitator of God. But these things do not at all constitute His majesty. On the contrary he who takes upon himself the burden of his neighbour; he who, in whatsoever respect he may be superior, is ready to benefit another who is deficient; he who, whatsoever things he has received from God, by distributing these to the needy, becomes a god to those who receive [his benefits]: he is an imitator of God. Then thou shalt see, while still on earth, that God in the heavens rules over [the universe]; then thou shall begin to speak the mysteries of God; then shalt thou both love and admire those that suffer punishment because they will not deny God; then shall thou condemn the deceit and error of the world when thou shall know what it is to live truly in heaven, when thou shalt despise that which is here esteemed to be death, when thou shalt fear what is truly death, which is reserved for those who shall be condemned to the eternal fire, which shall afflict those even to the end that are committed to it. Then shalt thou admire those who for righteousness' sake endure the fire that is but for a moment, and shalt count them happy when thou shalt know [the nature of] that fire.

Chapter 11: These Things are Worthy to be Known and Believed [To top]

I do not speak of things strange to me, nor do I aim at anything inconsistent with right reason; but having been a disciple of the Apostles, I am become a teacher of the Gentiles. I minister the things delivered to me to those that are disciples worthy of the truth. For who that is rightly taught and begotten by the loving Word, would not seek to learn accurately the things which have been clearly shown by the Word to His disciples, to whom the Word being manifested has revealed them, speaking plainly [to them], not understood indeed by the unbelieving, but conversing with the disciples, who, being esteemed faithful by Him, acquired a knowledge of the mysteries of the Father? For which s reason He sent the Word, that He might be manifested to the world; and He, being despised by the people [of the Jews], was, when preached by the Apostles, believed on by the Gentiles. This is He who was from the beginning, who appeared as if new, and was found old, and yet who is ever born afresh in the hearts of the saints. This is He who, being from everlasting, is to-day called the Son; through whom the Church is enriched, and grace, widely spread, increases in the saints. furnishing understanding, revealing mysteries, announcing times, rejoicing over the faithful. giving to those that seek, by whom the limits of faith are not broken through, nor the boundaries set by the fathers passed over. Then the fear of the law is chanted, and the grace of the prophets is known, and the faith of the gospels is established, and the tradition of the Apostles is preserved, and the grace of the Church exults; which grace if you grieve not, you shall know those things which the Word teaches, by whom He wills, and when He pleases. For whatever things we are moved to utter by the will of the Word commanding us, we communicate to you with pains, and from a love of the things that have been revealed to us.

Chapter 12: The Importance of Knowledge to True Spiritual Life [To top]

When you have read and carefully listened to these things, you shall know what God bestows on such as rightly love Him, being made [as ye are] a paradise of delight, presenting in yourselves a tree bearing all kinds of produce and flourishing well, being adorned with various fruits. For in this place the tree of knowledge and the tree of life have been planted; but it is not the tree of knowledge that destroys-it is disobedience that proves destructive. Nor truly are those words without significance which are written, how God from the beginning planted the tree of life in the midst of paradise, revealing through knowledge the way to life, and when those who were first formed did not use this [knowledge] properly, they were, through the fraud of the Serpent, stripped naked. For neither can life exist without knowledge, nor is knowledge secure without life. Wherefore both were planted close together. The Apostle, perceiving the force [of this conjunction], and blaming that knowledge which, without true doctrine, is admitted to influence life, declares, "Knowledge puffeth up, but love edifieth." For he who thinks he knows anything without true knowledge, and such as is witnessed to by life, knows nothing, but is deceived by the Serpent, as not loving life. But he who combines knowledge with fear, and seeks after life, plants in hope, looking for fruit. Let your heart be your wisdom; and let your life be true knowledge inwardly received. Bearing this tree and displaying its fruit, thou shalt always gather in those things which are desired by God, which the Serpent cannot reach, and to which deception does not approach; nor is Eve then corrupted, but is trusted as a virgin; and salvation is manifested, and the Apostles are filled with understanding, and the Passover of the Lord advances, and the choirs are gathered together, and are arranged in proper order, and the Word rejoices in teaching the saints,--by whom the Father is glorified: to whom be glory for ever.

Amen.

[Rusty T]

From: http://www.oca.org/pages/orth_chri/Orthodox-Faith/Doctrine/Nicene-Creed.html



The Nicene Creed should be called the Nicene-Constantinopolitan Creed since it was formally drawn up at the first ecumenical council in Nicea (325) and at the second ecumenical council in Constantinople (381).

The word creed comes from the Latin credo which means "I believe." In the Orthodox Church the creed is usually called The Symbol of Faith which means literally the "bringing together" and the "expression" or "confession" of the faith.

In the early Church there were many different forms of the Christian confession of faith; many different "creeds." These creeds were always used originally in relation to baptism. Before being baptized a person had to state what he believed. The earliest Christian creed was probably the simple confession of faith that Jesus is the Christ, i.e., the Messiah; and that the Christ is Lord. By publicly confessing this belief, the person could be baptized into Christ, dying and rising with Him into the New Life of the Kingdom of God in the name of the Father, and of the Son, and of the Holy Spirit.

As time passed different places had different credal statements, all professing the identical faith, yet using different forms and expressions, with different degrees of detail and emphasis. These credal forms usually became more detailed and elaborate in those areas where questions about the faith had arisen and heresies had developed.

In the fourth century a great controversy developed in Christendom about the nature of the Son of God (also called in the Scripture the Word or Logos). Some said that the Son of God is a creature like everything else made by God. Others contended that the Son of God is eternal, divine, and uncreated. Many councils met and made many statements of faith about the nature of the Son of God. The controversy raged throughout the entire Christian world.

http://saints.oca.org/IconDirectory/XSM/Pascha/fathersecumenicalcouncils.jpgIt was the definition of the council which the Emperor Constantine called in the city of Nicea in the year 325 which was ultimately accepted by the Orthodox Church as the proper Symbol of Faith. This council is now called the first ecumenical council, and this is what it said:
We believe in one God, the Father Almighty, Maker of heaven and earth, and of all things visible and invisible. And in one Lord Jesus Christ, the Son of God, the only-begotten, begotten of the Father before all ages. Light of Light; true God of true God; begotten, not made; of one essence with the Father, by whom all things were made; who for us men and for our salvation came down from heaven, and was incarnate of the Holy Spirit and the Virgin Mary, and became man. And He was crucified for us under Pontius Pilate, and suffered, and was buried. And the third day He rose again, according to the Scriptures; and ascended into heaven, and sits at the right hand of the Father; and He shall come again with glory to judge the living and the dead; whose Kingdom shall have no end.

Following the controversy about the Son of God, the Divine Word, and essentially connected with it, was the dispute about the Holy Spirit. The following definition of the Council in Constantinople in 381, which has come to be known as the second ecumenical council was added to the Nicene statement:
And [we believe] in the Holy Spirit, the Lord, the Giver of Life, who proceeds from the Father; who with the Father and the Son together is worshipped and glorified; who spoke by the prophets. In one Holy, Catholic, and Apostolic Church. I acknowledge one baptism for the remission of sins. I look for the resurrection of the dead, and the life of the world to come. Amen.

This whole Symbol of Faith was ultimately adopted throughout the entire Church. It was put into the first person form "I believe" and used for the formal and official confession of faith made by a person (or his sponsor-godparent) at his baptism. It is also used as the formal statement of faith by a non-Orthodox Christian entering the communion of the Orthodox Church. In the same way the creed became part of the life of Orthodox Christians and an essential element of the Divine Liturgy of the Orthodox Church at which each person formally and officially accepts and renews his baptism and membership in the Church. Thus, the Symbol of Faith is the only part of the liturgy (repeated in another form just before Holy Communion) which is in the first person. All other songs and prayers of the liturgy are plural, beginning with "we". Only the credal statement begins with "I." This, as we shall see, is because faith is first personal, and only then corporate and communal. To be an Orthodox Christian is to affirm the Orthodox Christian faith -- not merely the words, but the essential meaning of the Nicene-Constantinopolitan symbol of faith. It means as well to affirm all that this statement implies, and all that has been expressly developed from it and built upon it in the history of the Orthodox Church over the centuries down to the present day.

[Rusty T]

On Monday of the First Week of Lent, during Great Compline, after Psalm 69, the Canon is sung. The Eirmosi are sung twice, at the beginning and end of each Song. Before each Troparion we make the sign of the Cross and bow three times.

Song 1. Tone 6.

Eirmos: He is my Helper and Protector, and has become my salvation.

This is my God and I will glorify Him. My father's God and I will

exalt Him. For gloriously has He been glorified. (Exodus 15:2,1;

Psalm 117:14)

Refrain: Have mercy on me, O God, have mercy on me.

Troparia:

Where shall I begin to lament the deeds of my wretched life? What

first-fruit shall I offer, O Christ, for my present lamentation? But in

Thy compassion grant me release from my falls.

Come, wretched soul, with your flesh, confess to the Creator of all. In

future refrain from your former brutishness, and offer to God tears in

repentance.

Having rivaled the first-created Adam by my transgression, I realize

that I am stripped naked of God and of the everlasting kingdom and

bliss through my sins. (Genesis 3)

Alas, wretched soul! Why are you like the first Eve? For you have

wickedly looked and been bitterly wounded, and you have touched the

tree and rashly tasted the forbidden food.

The place of bodily Eve has been taken for me by the Eve of my mind in

the shape of a passionate thought in the flesh, showing me sweet

things, yet ever making me taste and swallow bitter things.

Adam was rightly exiled from Eden for not keeping Thy one commandment,

O Savior. But what shall I suffer who am always rejecting Thy living

words? (Hebrews 12:25; Genesis 3:23)

Glory to the Father, and to the Son, and to the Holy Spirit:

To The Trinity: Superessential Trinity, adored in Unity, take from me

the heavy yoke of sin, and in Thy compassion grant me tears of

compunction.

Now and ever, and to the ages of ages. Amen.

Theotokion: Mother of God, hope and intercessor of those who sing of

thee, take from me the heavy yoke of sin, and as thou art our pure

Lady, accept me who repent.

Song 2.

Eirmos: Attend, O heaven, and I will speak, and will sing of Christ who

came to dwell among us in flesh which He took from the Virgin.

Refrain: Have mercy on me, O God, have mercy on me.

Troparia:

Attend, O heaven, and I will speak; O earth, give ear to a voice

repenting to God and singing praises to Him.

Attend to me, O God my Saviour, with Thy merciful eye, and accept my

fervent confession. (Proverbs 15:3; Psalm 33:15)

I have sinned above all men, I alone have sinned against Thee. But as

God have compassion, O Saviour, on Thy creature. (1 Tim. 1:15)

Having formed by my pleasure-loving desires the deformity of my

passions, I have marred the beauty of my mind.

A storm of passions besets me, O compassionate Lord. But stretch out

Thy hand to me too, as to Peter. (Matthew 14:31)

I have stained the coat of my flesh, and soiled what is in Thy image

and likeness, O Saviour.

I have darkened the beauty of my soul with passionate pleasures, and my

whole mind I have reduced wholly to mud.

I have torn my first garment which the Creator wove for me in the

beginning, and therefore I am lying naked. (Genesis 3:21)

I have put on a torn coat, which the serpent wove for me by argument,

and I am ashamed. (Genesis 3:4-5)

The tears of the harlot, O merciful Lord, I too offer to Thee. Be

merciful to me, O Saviour, in Thy compassion. (Luke 7:38; 18:13)

I looked at the beauty of the tree, and my mind was seduced; and now I

lie naked, and I am ashamed. (Genesis 3:7)

All the demon-chiefs of the passions have plowed on my back, and long

has their tyranny over me lasted. (Psalm 128:3)

Glory to the Father, and to the Son, and to the Holy Spirit:

To The Trinity: I sing of Thee as one in three Persons, O God of all,

the Father and the Son and the Holy Spirit.

Now and ever, and to the ages of ages. Amen.

Theotokion: Spotless Mother of God, only all-hymned Virgin, pray

intensely that we may be saved.

Song 3.

Eirmos: Establish Thy Church on the unshakable rock of Thy

commandments, O Christ.

Refrain: Have mercy on me, O God, have mercy on me.

Troparia:

The Lord rained fire from the Lord, my soul, and burnt up the former

land of Sodom. (Genesis 19:24)

Escape to the mountain like Lot, my soul, and make Zoar your refuge in

time. (Genesis 19:22)

Run from the burning, my soul! Run from the heat of Sodom! Run from

the destruction of the divine flame. (Deuteronomy 4:24; Hebrews 12:29)

I alone have sinned against Thee, sinned above all men. O Christ my

Saviour, spurn me not.

Thou art the good Shepherd; seek me, Thy lamb, and neglect not me who

have gone astray. (John 10:11-14)

Thou art my sweet Jesus, Thou art my Creator; in Thee, O Saviour, I

shall be justified.

I confess to Thee, O Saviour, I have sinned, I have sinned against

Thee, but absolve and forgive me in Thy compassion.

Glory to the Father, and to the Son, and to the Holy Spirit:

To The Trinity: O Trinity, Unity, God, save us from delusion and

temptations and distressing circumstances.

Now and ever, and to the ages of ages. Amen.

Theotokion: Rejoice, God-receiving womb! Rejoice, throne of the Lord!

Rejoice, Mother of our Life!

Song 4.

Eirmos: The Prophet heard of Thy coming, O Lord, and was afraid that

Thou wast to be born of a Virgin and appear to men, and he said, "I

have heard the report of Thee and am afraid." Glory to Thy power, O

Lord. (Habbakuk 3:2)

Refrain: Have mercy on me, O God, have mercy on me.

Troparia:

Despise not Thy works and forsake not Thy creation, O just Judge and

Lover of men, though I alone have sinned as a man more than any man.

But being Lord of all, Thou hast power to pardon sins. (Mark 2:10)

The end is drawing near, my soul, is drawing near! But you neither

care nor prepare. The time is growing short. Rise! The Judge is near

at the very doors. Like a dream, like a flower, the time of this life

passes. Why do we bustle about in vain? (Matthew 24:33; Psalm 38:7)

Come to your senses, my soul! Consider the deeds you have done, and

bring them before your eyes, and pour out the drops of your tears.

Boldly tell your thoughts and deeds to Christ, and be acquitted.

There has never been a sin or act or vice in life that I have not

committed, O Saviour. I have sinned in mind, word and choice, in

purpose, will and action, as no one else has ever done.

Therefore I am condemned, wretch that I am, therefore I am doomed by my

own conscience, than which there is nothing in the world more

rigorous. O my Judge and Redeemer Who knowest my heart, spare and

deliver and save me, Thy servant.

The ladder of old which the great Patriarch saw, my soul, is a model of

mounting by action and ascent by knowledge. So, if you wish to live in

activity, knowledge and contemplation, be renewed. (Genesis 28:12;

Rom. 12:2; Titus 3:5)

Because of his crying need the Patriarch endured the scorching heat of

the day, and he bore the frost of the night, daily making gains,

shepherding, struggling, slaving, in order to win two wives. (Genesis

29:16-30; 31-40)

By the two wives understand action and direct knowledge in

contemplation: Leah as action, for she had many children, and Rachel

as knowledge, which is obtained by much labour. For without labours,

my soul, neither action nor contemplation will achieve success.

Glory to the Father, and to the Son, and to the Holy Spirit:

To The Trinity: I confess Thee to be undivided in essence, unconfused

in persons, One Triune Divinity, co-enthroned and co-reigning. I sing

Thee the great song thrice sung on high.

Now and ever, and to the ages of ages. Amen.

Theotokion: Thou givest birth and livest a virgin life, and in both

remainest a virgin by nature. He Who is born of thee renews the laws

of nature, and a womb gives birth without travail. Where God wills,

the order of nature is overruled; for He does whatever He wishes.

Song 5.

Eirmos: Out of the night watching early for Thee, enlighten me, I pray,

O Lover of men, and guide even me in Thy commandments, and teach me, O

Saviour, to do Thy will.

Refrain: Have mercy on me, O God, have mercy on me.

Troparia:

I have passed my life ever in night, for the night of sin has been to

me thick fog and darkness; but make me, O Saviour, a son of the day.

(Ephesians 5:8)

Like Reuben, wretch that I am, I have planned an unprincipled and

lawless act against God Most High, having defiled my bed as he defiled

that of his father. (Genesis 35:21; 49:3-4)

I confess to Thee, O Christ my King: I have sinned, I have sinned, like

Joseph's brothers of old, who sold the fruit of purity and chastity.

(Genesis 37)

Righteous Joseph was given up by his brothers, that sweet soul was sold

into slavery, as a type of the Lord; and you, my soul, have sold

yourself completely to your vices. (Genesis 37:27-28)

Imitate, wretched and worthless soul, righteous Joseph and his pure

mind, and do not be wanton with irrational desires, ever

transgressing. (Genesis 39:7-23)

If Joseph of old also occupied a pit, O Sovereign Lord, yet it was as a

type of Thy Burial and Rising. But will I ever offer Thee anything

like it? (Genesis 37)

Glory to the Father, and to the Son, and to the Holy Spirit:

To The Trinity: Thee, O Trinity, we glorify, the one God: Holy, Holy,

Holy art Thou, Father, Son and Spirit, simple Being, Unity ever

adored.

Now and ever, and to the ages of ages. Amen.

Theotokion: From thee, O pure maiden Mother and Virgin, God Who created

the worlds and ages was clad in my clay and united to Himself human

nature.

Song 6.

Eirmos: I cried with my whole heart to the merciful God, and He heard

me from the lowest hell and raised my life out of corruption.

Refrain: Have mercy on me, O God, have mercy on me.

Troparia:

I sincerely offer Thee with a pure intention, O Saviour, the tears of

my eyes and groans from the depths of my heart, crying: O God, I have

sinned against Thee; be merciful to me. (Luke 18:13)

You, my soul, have revolted from the Lord like Dathan and Abiram. But

with all your heart cry, "Spare!", that a yawning gulf of the earth may

not swallow you. (Numbers 16)

Like a stampeding heifer stung to madness, my soul, you have resembled

Ephraim. Winged with action, resolve and contemplation, save your life

like a gazelle from the noose. (Hosea 4:16)

Let Moses' hand assure us, my soul, how God can whiten and cleanse a

leprous life. So do not despair of yourself, even though you are

leprous. (Exodus 4:6-8)

Glory to the Father, and to the Son, and to the Holy Spirit:

To The Trinity: I am the Trinity, simple and undivided, divided

Personally, and I am the Unity, united in nature, says the Father, the

Son, and the Divine Spirit.

Now and ever, and to the ages of ages. Amen.

Theotokion: Thy womb bore God for us Who took our form. Implore Him as

the Creator of all, O Mother of God, that through thy intercessions we

may be justified.

Lord, have mercy (Three times). Glory to the

Father, and to the Son, and to the Holy Spirit, now and ever, and to

the ages of ages. Amen.

Kontakion, tone 6:

My soul, my soul, arise! Why are you sleeping? The end is drawing

near, and you will be confounded. Awake, then, and be watchful, that

Christ our God may spare you, Who is everywhere present and fills all

things.

Song 7.

Eirmos: We have sinned, transgressed, done wrong before Thee, we have

not watched or done as Thou hast commanded us. But do not give us up

utterly, O God of our Fathers.

Refrain: Have mercy on me, O God, have mercy on me.

Troparia:

I have sinned, offended and rejected Thy commandment, for I have

advanced in sins and added wounds to my sores. But in Thy compassion

have mercy on me, O God of our Fathers.

I have confessed to Thee, my Judge, the secrets of my heart. See my

humility, see also my distress, and attend to my judgment now. And in

Thy compassion have mercy on me, O God of our Fathers.

When Saul of old lost his father's asses, besides getting news of them

he incidentally found a kingdom. But watch, my soul, lest without

noticing it, you prefer your animal cravings to the Kingdom of Christ.

(I Kings 10:2)

If David, the father of our Divine Lord, doubly sinned of old, my soul,

when he was pierced with the arrow of adultery and struck with the

spear of remorse for murder, yet you have a sickness graver than deeds

in your will and appetites. (II Kings 11; 12: 1-23)

David once joined sin to sin, for he mixed adultery with murder, yet he

immediately offered double repentance. But you my soul, have done

things more wicked without repenting to God.

David of old composed a song, painting it as in a picture, by which he

exposes the deed he had done, crying: Have mercy on me, for against

Thee only have I sinned, Who art God of all. Cleanse me. (Psalm 50)

Glory to the Father, and to the Son, and to the Holy Spirit:

To The Trinity: O Trinity simple and undivided, of one essence and one

nature, Lights and Light, three Holies and one Holy, God the Trinity is

hymned. But sing, my soul, and glorify the Life and Lives, the God of

all.

Now and ever, and to the ages of ages. Amen.

Theotokion: We sing of thee, we bless thee, we worship thee, O Mother

of God, for thou gavest birth to one of the inseparable Trinity, the

one Son and God, and to us on earth thou hast opened the heavenly

realms.

Song 8.

Eirmos: Him Whom the heavenly hosts glorify and before Whom Cherubim

and Seraphim tremble, let every breath and all creation praise, bless

and exalt throughout all ages.

Refrain: Have mercy on me, O God, have mercy on me.

Troparia:

I have sinned, O Saviour, have mercy! Awaken my mind to conversion,

accept me who repent, have compassion on me as I cry: Against Thee only

have I sinned and acted lawlessly; have mercy on me.

Elijah the charioteer once ascended by the chariot of the virtues as to

heaven and was carried above earthly things. Consider then, my soul,

this ascent. (IV Kings 2:11)

Elisha received double grace from the Lord when he took up Elijah's

sheepskin. But you, my soul, have not shared this grace owing to

incontinence. (IV Kings 2:9)

Jordan's stream of old was made to stand still on either side by Elisha

by Elijah's sheepskin. But you, my soul, have not shared this grace

owing to incontinence. (IV Kings 2:14)

The Shunammite woman of old with right good will entertained the

righteous man. But you, my soul, have taken into your house neither

stranger nor traveller. Therefore you will be cast out of the bridal

hall wailing. (IV Kings 4:8)

You have always imitated the vile mind of Gehazi, O wretched soul. Rid

yourself of his love of money, at least in old age; escape from the

fire of Gehenna by leaving your evil ways.

Glory to the Father, and to the Son, and to the Holy Spirit:

To The Trinity: Eternal Father, co-eternal Son, gracious Comforter,

Spirit of Truth; Father of the Divine Word, Word of the Eternal Father,

living and creative Spirit, Trinity Unity, have mercy on us.

Now and ever, and to the ages of ages. Amen.

Theotokion: As from scarlet silk, O spotless Virgin, within thy womb

the spiritual purple was woven, the flesh of Emmanuel. Therefore we

honour thee as in truth Mother of God.

Song 9.

Eirmos: Ineffable is the childbearing of a seedless conception,

unsullied the pregnancy of a Virgin Mother, for the birth of God renews

natures. So in all generations we magnify thee in orthodox fashion as

the Mother and Bride of God.

Refrain: Have mercy on me, O God, have mercy on me.

Troparia:

The mind is wounded, the body is feeble, the spirit is sick, the word

has lost its power, life is ebbing, the end is at the doors. What then

will you do, wretched soul, when the Judge comes to try your case?

I have reviewed Moses' account of the creation of the world, my soul,

and then all canonical Scripture which tells you the story of the

righteous and the unrighteous. But you, my soul, have copied the

latter and not the former, and have sinned against God.

The Law has grown weak, the Gospel is unpractised, the whole of the

Scripture is ignored by you; the Prophets and every word of the Just

have lost their power. Your wounds, my soul, have multiplied, and

there is no physician to heal you.

I am bringing before you examples from the New Scripture, my soul, to

lead you to compunction. So emulate the righteous and avoid following

the sinners, and regain Christ's grace by prayers, fasts, purity and

reverence.

Christ became man and called to repentance robbers and harlots. Repent,

my soul! The door of the Kingdom is already open, and the transformed

pharisees, publicans and adulterers are seizing it ahead of you.

(Matthew 21:31; 11:12)

Christ became a babe and conversed in the flesh with me, and he

voluntarily experienced all that pertains to our nature, apart from

sin; and He showed you, my soul, an example and image of His own

condescension. (Matthew 1:25)

Christ saved wise men, called shepherds, made crowds of infants

martyrs, glorified old men and aged widows, whose deeds and life, my

soul, you have not emulated. But woe unto you when you are judged!

(Matthew 2:12; Luke 2:9-12; Matthew 2:16; Luke 2:25-38)

When the Lord had fasted for forty days in the wilderness, He at last

became hungry, showing His human nature. Do not be despondent, my

soul, if the enemy attacks you, but let him be beaten off by prayer and

fasting. (Matthew 4:1-11; 17:21; Mark 9:29)

Glory to the Father, and to the Son, and to the Holy Spirit:

To The Trinity: Let us glorify the Father, exalt the Son, and

faithfully worship the Divine Spirit, inseparable Trinity, Unity in

essence, as the Light and Lights, the Life and Lives, giving life and

light to the ends of the earth.

Now and ever, and to the ages of ages. Amen.

Theotokion: Protect thy city, spotless Mother of God, for in thee it

faithfully reigns, and in thee is made strong, and through thee it

conquers and routs every trial and temptation, and spoils its foes and

rules its subjects.

Refrain: Holy father Andrew, pray for us.

To St. Andrew of Crete: Venerable Andrew, thrice-blessed father,

shepherd of Crete, cease not to pray to God for those who sing of thee,

that He may deliver from anger, oppression, corruption and our

countless sins, all of us who faithfully honour thy memory.

And again the Eirmos:

Ineffable is the childbearing of a seedless conception, unsullied the

pregnancy of a Virgin Mother, for the birth of God renews natures. So

in all generations we magnify thee in orthodox fashion as Mother and

Bride of God.

[Rdr. Arsenios]

There was a father, who lived before us, called Patermuthius. He was
the first of the monks in this place and was also the first to devise
the monastic habit. In his former life as a pagan he had been a brigand
chief and a tomb robber, and had become notorious for his crimes. But
he found the following occasion of salvation. One night he attacked the
hermitage of an anchoress, intending to rob it. By some stratagem he
contrived to get himself onto the roof. But not finding any means by
which to enter the inner chamber, or alternatively, by which to retreat,
he remained on the road till morning, deep in thought. He slept
briefly, and in a dream saw someone like an emperor who said to him, "Do
not keep watch, pondering on tombs and petty crimes. If you wish,
instead, to change your way of life to one of virtue, and to enter
military service with the angels, you will receive the power to do so
from me." He accepted joyfully, and the emperor showed him a regiment
of monks and entrusted him with their command.
When he woke up, he saw the anchoress standing near him, "Where are you
from, my good man?" she said. "What is your station in life?" He
replied that he no longer knew anything, and asked her to direct him to
the church. She did so, and then throwing himself at the feet of the
priests, he asked to become a Christian and to be given an opportunity
for repentance. The priests, since they recognized him, were amazed,
but afterwards they admonished him and taught him to be a murderer no
longer. He asked them if he could listen to the Psalms, but when he had
heard only the first three verses of the first psalm, he said that for
the time being that was enough for him to learn. After staying with
them for three days, he went out and at once hurried off into the
desert. He lived in the desert for three years, spending his time
praying and weeping, and the wild plants were sufficient for his food.
Then he returned to the church and announced that the lesson had been
made effective in his life. For the grace, he said, had been given to
him by God to recite the Scriptures by heart. And the priests were once
again astonished at him for having attained the highest degree of
ascesis. They then baptized (lit. illuminated) him, and entreated him
to stay with them. But after spending seven days with them, he departed
for the desert again. And what is more, when he had completed seven
years in the outer desert, the man was granted a wonderful grace. For
every Sunday he found a load of bread beside his head. Then he prayed
and ate it and was satisfied until the following Sunday.

Abba Copres speaking in the *Historia Monachorum* 10.3﷓8

[Rusty T]

If the Orthodox Church remained alien to the long Western debate on infant versus adult Baptism, it is because she, in the first place, never accepted the reduction of faith to "personal faith" along which made that debate inevitable. From the Orthodox point of the view, the essential question about faith in its relationship to the sacrament is: what faith, and even more precisely, whose faith? And the equally essential answer to this question is: it is Christ’s faith, given to us, becoming our faith and our desire, the faith by which, in the words of St. Paul, "Christ may dwell in you hearts... that being rooted and grounded in love (we) may be able to comprehend with all saints what is the breadth and length and depth and height" (Eph. 3:17-18). There is a difference- not only in degree but also in essence- between the faith which converts an unbeliever or a non-Christian to Christ, and the faith which constitutes the very life of the Church and of her members and which St. Paul defines as having in us Christ’s mind, i. e. His faith, His love, His desire. Both are gifts of God. But the former is a response to God’s call while the later is the very reality of that to which the call summons. The Galilean fisherman who, upon being called, leaves his nets and follows Jesus does it on faith; he already believes in the One Who called, but he does not know and possess the faith of the One Who called him. It is his personal faith in Christ which the catechumen to the Church; it is the Church that will instruct him in and bestow upon him Christ’s faith by which she lives. Our faith in Christ, Christ’s faith in us: the one is the fulfillment of the other, is given to us so that we may have the other. But when we speak of the Church’s faith- the one by which she lives, which truly is her very life- we speak of the presence in her of Christ’s faith, of Him Himself as perfect faith, perfect love, perfect desire. And the Church is life because she is Christ’s life in us, because she believes that which He believes, loves that which He loves, desires that which He desires. And He is not only the "object" of her faith, but the "subject" of her entire life.

... Baptism depends- totally and exclusively- on Christ’s faith; it is the very gift of His faith, its true grace. "As many of you as have been baptized into Christ have put on Christ," says St. Paul (Gal. 3:27); but what does it mean to "put on Christ" if not that in Baptism we receive His life as our life and thus His faith, His love and His desire as the very "content" of our life? And the presence in this world of Christ’s faith is the Church. She has no other life but Christ’s, no other faith, no other love, no other desire but His; she has no other task in the world but to communicate Christ to us. Therefore it is the Church’s faith- or, better to say, it is the Church as Christ’s faith and life- that makes Baptism both possible and real as our participation in Christ’s death, as our partaking of His resurrection. This it is on the faith of the Church that Baptism "depends"; it is the faith of the Church which knows and desires it to be- and therefore makes Baptism that which it is- both "tomb" and "mother."

Ft. Alexander Schemann, Of Water and the Spirit (http://www.amazon.com/exec/obidos/tg/detail/-/0913836109/qid=1096905604/sr=8-3/ref=sr_8_xs_ap_i3_xgl14/102-9964664-4012964?v=glance&s=books&n=507846)

[Rdr. Arsenios]

A very simple Athonite elder said,

"These learned people get into trouble
when they try to research the Divine.
When the rope is too short, how does
one dare to descend into the depths
of the ravine?"

from An Athonite Gerontikon

[Rusty T]

From Way of the Ascetics by Tito Colliander:

Chapter One:
If you wish to save your soul and win eternal life, arise from your lethargy, make the sign of the Cross and say:

In the name of the Father, and of the Son and of the Holy Ghost. Amen

Faith comes not through pondering but through action. Not words and speculation but experience teaches us what God is. To let in fresh air we have to pen a window; to get tanned we must go out into the sunshine. Achieving faith is no different; we never reach a goal by just sitting in comfort and waiting, say the holy Fathers. Let the Prodigal Son be our example. He arose and came (Luke 15:20).

However weighed down and entagled in earthly fetters you may be, it can never be too late. Not without reason is it written that Abraham was seventy-five when he set forth, and the labourer who comes in the eleventh hour gets the same wages as the one who comes in the first.

Nor can it be too early. A forest fire cannot be put out too soon; would you see your soul ravaged and charred?

In baptism you received the command to wage the invisible warfare against the enemies of your soul; take it up now. Long enough have you dallied; sunk in indifference and laziness you have let much valuable time go to waste. Therefore you must begin again from the beginning: for you have let the purity you received in baptism be sullied in dire fashion.

Arise, then; but do so at once, without delay. Do not defer your purpose till "tonight" or "tomorrow" or "later, when I have finished what I have to do just now." The interval may be fatal.

No, this moment, the instant you make your resolution, you will show by your action that you have taken leave of your old self and have now begun a new life, with a new destination and a new way of living. Arise, therefore, without fear and say: Lord, let me begin now. Help me! For what you need above all is God's help.

Hold fast to your purpose and do not look back. We have been given a warning example in Lot's wife, who was turned into a pillar of salt when she looked back (Genesis 19:26). You have cast off your old humanity; let the rags lie. Like Abraham, you have heard the voice of the Lord: Get thee out of thy country, and from thy kindred, and from thy father's house, into a land that I will show thee (Genesis 12:1). Towards that land therefore you must direct all your attention.

[Rdr. Arsenios]

While still living in the hut, at the age of eighteen, robbers came
to (St. Hilarion) by night, either supposing that he had something which
they might carry off, or considering that they would be brought into
contempt if a solitary boy felt no dread of their attacks. They searched
up and down between the sea and the marsh from evening until daybreak
without being able to find his resting place. Then, having discovered
the boy by the light of day they asked him, half in jest, "What would
you do if robbers came to you?" He replied, "He that has nothing does
not fear robbers." Said they, "At all events, you might be killed." "I
might," said he, "I might; and therefore I do not fear robbers because I
am prepared to die." Then they marvelled at his firmness and faith,
confessed how they had wandered about in the night, and how their eyes
had been blinded, and promised to lead a stricter life in the future.

Another story (of St. Hilarion's later years) relates to Italicus,
a citizen of the same town (Gaza). He was a Christian and kept horses
for the circus to contend against those of the Duumvir of Gaza who was a
votary of the idol god Mamas. This custom at least in Roman cities was
as old as the days of Romulus, and was instituted in commemoration of
the successful seizure of the Sabine women. The chariots raced seven
times round the circus in honour of Consus in his character of the God
of Counsel. Victory lay with the team which tired out the horses opposed
to them. Now the rival of Italicus had in his pay a magician to incite
his horses by certain demoniacal incantations, and keep back those of
his opponent. Italicus therefore came to the blessed Hilarion and
besought his aid not so much for the injury of his adversary as for
protection for himself. It seemed absurd for the venerable old man to
waste prayers on trifles of this sort. He therefore smiled and said,
"Why do you not rather give the price of the horses to the poor for the
salvation of your soul?" His visitor replied that his office was a
public duty, and that he acted not so much from choice as from
compulsion, that no Christian man could employ magic, but would rather
seek aid from a servant of Christ, especially against the people of Gaza
who were enemies of God, and who would exult over the Church of Christ
more than over him. At the request therefore of the brethren who were
present he ordered an earthenware cup out of which he was wont to drink
to be filled with water and given to Italicus. The latter took it and
sprinkled it over his stable and horses, his charioteers and his
chariot, and the barriers of the course. The crowd was in a marvellous
state of excitement, for the enemy in derision had published the news of
what was going to be done, and the backers of Italicus were in high
spirits at the victory which they promised themselves. The signal is
given; the one team flies towards the goal, the other sticks fast: the
wheels are glowing hot beneath the chariot of the one, while the other
scarce catches a glimpse of their opponents' backs as they flit past.
The shouts of the crowd swell to a roar, and the heathens themselves
with one voice declare Marnas is conquered by Christ. After this the
opponents in their rage demanded that Hilarion as a Christian magician
should be dragged to execution. This decisive victory and several others
which followed in successive games of the circus caused many to turn to
the faith.

It was not only in Palestine and the neighbouring cities of Egypt
or Syria that he was in high repute, but his fame had reached distant
provinces. An officer of the Emperor Constantius whose golden hair and
personal beauty revealed his country (Gaul), had long, that is to say
from infancy, been pursued by a devil, who forced him in the night to
howl, groan, and gnash his teeth. He therefore secretly asked the
Emperor for a post-warrant, plainly telling him why he wanted it, and
having also obtained letters to the legate at Palestine came with great
pomp and a large retinue to Gaza.On his inquiring of the local senators
where Hilarion the monk dwelt, the people of Gaza were much alarmed, and
supposing that he had been sent by the Emperor, brought himto the
monastery, that they might show respect to one so highly accredited, and
that, if any guilt had been incurred by them by injuries previously done
by them to Hilarion it might be obliterated by their present
dutifulness. The old man at the time was taking a walk on the soft sands
and was humming some passage or other from the psalms. Seeing so great a
company approaching he stopped, and having returned the salutes of all
while he raised his hand and gave them his blessing, after an hour's
interval he bade the rest withdraw, but would have his visitor together
with servants and officers remain: for by the man's eyes and countenance
he knew the cause of his coming. Immediately on being questioned by the
servant of God the man sprang up on tiptoe, so as scarcely to touch the
ground with his feet, and with a wild roar replied in Syriac in which
language he had been interrogated. Pure Syriac was heard flowing from
the lips of a barbarian who knew only French and Latin, and that without
the absence of a sibilant, or an aspirate, or an idiom of the speech of
Palestine. The demon then confessed by what means he had entered into
him. Further, that his interpreters who knew only Greek and Latin might
understand, Hilarion questioned him also in Greek, and when he gave the
same answer in the same words and alleged in excuse many occasions on
which spells had been laid upon him, and how he was bound to yield to
magic arts, "I care not," said the saint, "how you came to enter, but I
command you in the name of our Lord Jesus Christ to come out." The man,
as soon as he was healed, with a rough simplicity offered him ten pounds
of gold. But the saint took from him only bread, and told him that they
who were nourished on such food regarded gold as mud.

from Jerome, Life of Hilarion 12, 20, 22
St. Hilarion, commemorated 21 October

[Rusty T]

This is from http://www.christianitytoday.com/bc/2004/003/14.21.html

Jesus and Mama
The intercessor par excellence in country music
by Sam Torode

Certain bedrock human impulses can be denied or ignored, but never rooted out. One is the drive to honor our heroes through works of art. The more radical Protestant Reformers fought this impulse tooth and nail, burning icons and smashing sculptures of Christ and the saints. Within a few generations, however, their followers were painting portraits and erecting statues to honor the beloved Reformers. Eventually, even iconoclasts become icons.

Another is the impulse to bless objects or substances and set them apart as sacred. The Baptists I grew up with were especially suspicious of this one. I knew one Baptist who, on his first visit to a Catholic church, spit in the holy water. He announc-ed to his horrified hosts, "That water's no more holy than my spit."

But even Baptists have their holy objects. Try burning an American flag in front of them. On a recent visit to a hardware store, I was struck by a sign instructing customers on how to properly care for the American flag: never let it touch the ground; fold it ceremonially; don't throw it in the trash. The instructions were very similar to those that Catholics or Orthodox give for the treatment of blessed icons and liturgical objects.

While low-church Protestants often attempt to suppress basic human longings, more sacramental Christians strive to redeem them. One of those longings we all feel is for a Mother. Not just an earthly mother, but something beyond—akin to the way God the Father is beyond our earthly father, yet reflected in him to a greater or lesser degree.

On the one hand, this longing for a cosmic Mother can lead to goddess worship. On the other, Catholics and Orthodox find its redemption and fulfillment in the Virgin Mary. Protestants try to suppress the longing altogether. But, though they banish this impulse from their churches, it springs up elsewhere.

Take, for example, country music.

If you want to hear the soul of American evangelical Protestantism, listen to country music. All of the country greats—Johnny Cash, Merle Haggard, George Jones, Willie Nelson—have recorded Gospel albums. At one time nearly every country album included at least one hymn, and artists such as Brad Paisley continue that tradition today.

The Ryman Auditorium in Nashville, home of the Grand Ole Opry, has been called the "Church of Country Music." Whatever denomination it is, it sure ain't Catholic or Orthodox. Country music is Protestant to the core.

The recently departed Johnny Cash gave this summary of the genre's recurring themes:



I love songs about horses, railroads, land, judgment day, family, hard times, whiskey, courtship, marriage, adultery, separation, murder, war, prison, rambling, damnation, home, salvation, death, pride, humor, piety, rebellion, patriotism, larceny, determination, tragedy, rowdiness, heartbreak, and love. And Mother. And God. It's no accident that Cash put Mother second only to God. In country music, that's exactly where Mama stands.


Indeed, Cash's CD, My Mother's Hymn Book (http://www.christianbook.com/Christian/Books/product/p=1004381&?item_no=CD3337), which was included in the five-disc box Unearthed, released by American Recordings/Lost Highway late last year to great acclaim, has just been released on its own.

In Catholic and Orthodox iconography, that's also exactly where Mary stands. She's the Queen of Heaven. Most Protestants would shudder at this title, and object to any talk of the Virgin Mary's immaculate purity. In my Baptist church, it was often repeated that Mary was a sinner no different from the rest of us.

But what about Mama? As any resident of the Bluegrass Belt can tell you, Mama is the very model of saintliness. Mama's conduct in this life is beyond reproach, and when she passes over Jordan, she holds a place of honor on high. "Up there above," George Jones sings, "She's the prettiest flower in God's garden of love."

Mama is the embodiment of boundless, selfless love. "I'll never forget the love mother gave us," sing Ralph and Carter Stanley. "I know her reward is a mansion in heaven."

In fact, Mama's pure and unconditional love models Christ's own. In the words of a song from the band Confederate Railroad:



Jesus and Mama always loved me,

Even when the devil took control.
Jesus and Mama always loved me,
This I know.
Like Jesus, Mama knows when we've done wrong. A boy might sneak out behind the shed to smoke his first cigarette, but he can't really hide. "Mama knows, Mama knows," sings the group Shenandoah. "Somehow I think she's got a window to my soul."


Even if Mama has departed, she lives on inside our conscience. As Hank Williams, Jr., sings, "I bet Jesus and your Mama, they're way up there on your mind, any time you take a sip or you walk across the line." Thankfully, she's always ready to welcome and forgive the repentant sinner.

Catholics and Orthodox stress Mary's role as an intercessor (the Wedding at Cana is a favorite example), and they believe that she continues to intercede with her Son in heaven. In country music, Mama is the intercessor par excellence. She constantly prays for her children, and she has a way of bending God's ear like no one else.

In the Randy Travis song "When Mama Prayed," a wayward son comes home half-drunk to find his mother praying on her knees. "As I listened, her and Jesus talked it over, and I knew my restless days were about to end."

"When Mama prayed," the song continues, "good things happened":



When mama prayed, lives were changed.

Not much more than five foot tall,
But mountains big and small crumbled
all away,
When mama prayed.

Mama's love is stronger than death, and her intercessory role doesn't end at the grave. In the Stanley Brothers' classic "Vision of Mother," she continues to pray at the foot of the heavenly throne:




There's a blessed home up yonder,

Where my loved ones wait for me.
I saw mother in a vision,
Kneeling there to pray for me.
Imagine if the word "Mama" were replaced with "Mary" in any of the above lyrics. Protestants would cry "Idolatry!" while Catholics and Orthodox might even be compelled to shout "Amen!"


Of course, this doesn't in itself prove that Christians should venerate Mary and seek her intercession. But it does suggest something about human nature and our innate longing for Mother. Is country music's Mama, in her purity and prayer, in fact a reflection of the Virgin Mary? Or is Mama yet another idol we need to smash?

However we answer these questions, we're all—in the words of a favorite country hymn—poor, wayfaring strangers traveling through this world below. Our true home, where longings end, is that bright land to which we go:



I'm going there to see my mother,

She said she'd meet me when I come.
I'm only going over Jordan,
I'm only going over home.

[Rdr. Arsenios]

From St. Isaac the Syrian: Ascetical Homilies of St. Isaac

When a sailor voyages in the midst of the sea, he watches the stars and in relation to them he guides his ship until he reaches harbor. But a monk watches prayer, because it sets him right and directs his course to that harbor toward which his discipline should lead. A monk gazes at prayer at all times, so that it might show him an island where he can anchor his ship and take on provisions; then once more he sets his course for another island. Such is the voyage of a monk in this life: he sails from one island to another, that is, from knowledge to knowledge, and by his successive change of islands, that is, of states of knowledge, he progresses until he emerges from the sea and his journey attains to that true city, whose inhabitants no longer engage in commerce but each rests upon his own riches. Blessed is the man who has not lost his course in this vain world, on this great sea! Blessed is the man whose ship has not broken up and who has reached harbor with joy!

[Rusty T]

From Way of the Ascetics:

Chapter Two
ON THE INSUFFICIENCY OF HUMAN STRENGTH

The holy Fathers say with one voice: The first thing to keep in mind is never in any respect to rely on yourself. The warfare that now lies before you is extraordinarily hard, and your own human powers are altogether insufficient to carry it own. If you rely on them you will immediately be felled to the ground and have no desire to cotinue the battle. Only God can give you the victory you wish.

This decision not to rely on self is for most people a severe obstacle at the very outset. It must be overcome, otherwise we have no prospect of going further. For how can a human being receive advice, instruction, and help if he believes that he knows and can do everything and needs no directions? Through such a wall of self-satisfaction no gleam of light can penetrate. Woe unto them that are wise in their own yes, and prudent in their own sight, cries the prophet Isaiah (5:21), and the apostle St. Paul utters the warning: Be not wise in your own conceits (Romans 12:16). The Kingdom of Heaven has been revealed unto babes, but remains hidden from the wise and prudent (Matthew 11:25)

We must empty ourselves, therefore, of the immoderately high faith we have in ourselves. Often it is so deeply rooted in us that we do not see how it rules over our heart. It is precisely our egoism, our self-centredness and self-love that cause all our difficulties, our lack of freedom in suffering, our disappointments and our anguish of soul and body.

Take a look at yourself, therefore, and see how bound you are by your desire to humour yourself and only yourself. Your freedom is curbed by the restraining bonds of self-love, and thus you wander, a captive corpse, from morning till eve. "Now I will drink," "now I will get up," "now I will read the paper." Thus you are led from moment to moment in your halter of preoccupation with self, and kindled instantly to displeasure, impatience or anger if an obstacle intervenes.

If you look into the depths of your consciousness you meet the same sight. You recognize it readily by the unpleasant feeling you have when someone contradicts you. Thus we live in thraldom. But where the Spirit of the Lord is, there is liberty (II Corinthians 3:17).

How can any good come out of such an orbiting around the ego? Has not our Lord bidden us to love our neighbor as ourselves, and to love God above all? But do we? Are not our thoughts instead always occupied with our own welfare?

No, be convinced that nothing good can come from yourself. And should, by chance, an unselfish thought arise in you, you may be sure that it does not come from you, but is scooped up from the wellspring of goodness and bestowed upon you: it is a gift from the Giver of life. Similarly the power to put the good thought into practice is not your own, but is given you by the power of the Holy Trinity.

[Rdr. Arsenios]

From: http://www.hesychasm.ru/en/

The Heart of the Church

There is an imperishable treasure deep inside the human soul – God's gift of endless joy of the eternal life. This gift is hidden in the heart - the center of our spiritual life.

The spiritual heart of a person turned to the external is closed, it is sleeping, waiting to be awakened and calling a person to turn inside himself into the quest for and discovery of the Divine essence. The response to this call initiates our mystical journey to comprehension of ourselves and finding ourselves in God.

There is a teaching and practice in the Orthodox Christian tradition intended for our self-comprehension and for uniting us with God. It is called Hesychasm.

Hesychasm (from Greek word "hesychia" – silence, peace, quietness) – teaching and practice aimed for the acquisition of the Holy Spirit and deification of human soul and body. The ultimate goal of hesychasm is human transfiguration and theosis after the likeness of the risen Christ.

Hesychasm brings a powerful inspiration for human creativity and grants it deep and prophetic meaning. The masterpieces of the Christian art such as the Divine Hymns of St. Symeon New Theologian, the Icon of the Trinity by St. Andrey Rublev, and many others, were a result of partaking in the Divine Life through a practice of hesychasm.

Unfolded in time and space, hesychasm has a rich history reflecting a meta-historical process of the formation of the Church.

A VII-th century Orthodox saint and mystic St. Isaak of Syria said that Silence is a mystery of the age to come. Hesychasm is opened to the eternity and even in this age it allows us to partake in the sacrament of the Divine Silence.

[Rusty T]

Chapter Three

On the Garden of the Heart


The new life you have just entered has often been likened to that of a gardener The soil he tills he has received from God, as well as the seed and the sun's warmth and the rain and the power to grow. But the work is entrusted to him.




If the husbandman wishes to have a rich harvest, he must work early and late, weed and aerate, water and spray, for cultivation is beset by many dangers that threaten the harvest. He must work without ceasing, be constantly on the watch, constantly alert, constantly prepared; but eve so, the harvest ultimately depends wholly on the elements, that is, on God.




The garden that we have undertaken to tend and watch over is the field of our own heart; the harvest is eternal life.




Eternal, because it is independent of time and space and other external circumstances: it is the true life of freedom, the life of love and mercy and light, that has no bounds whatever, and for just that reason is eternal. It is a spiritual life in a spiritual dominion: a state of being. It begins here, and has no end, and no earthly power can coerce it; and it is to be found in the human heart.




Persecute yourself, says St. Isaac of Syria, and your enemy is routed as fast as you approach. Make peace with yourself, and heaven and earth make peace with you. Take pains to enter your own innermost chamber and you will see the chamber of heaven, for they are one and the same, and in entering one you behold them both. The stairway to the kingdom is within you, the secret in your soul. Cast off the burden of sin and you will find within you the upward path that will make your ascent possible.




The heavenly chamber of which the saint speaks here is another name for eternal life. It is also called the kingdom of heaven, the kingdom of God, or quiet simply, Christ. To live in Christ is to live in eternal life.

[Rusty T]

St. Dionysus the Areopagite

Leave the senses and the workings of the intellect, and al that the senses and the intellect can perceive, and all that is not and that is; and through unknowing reach out, so far as this is possible, towards oneness with him who is beyond all being and knowledge. In this way, through an uncompromising, absolute and pure detachment from yourself and from all things, transcending all things and released from all, you will be led upwards towards that radiance of the divine darkness which is beyond all being.

Entering the darkness that surpasses understanding, we shall find ourselves brought, not just to brevity of speech, but to perfect silence and unknowing.

Emptied of all knowledge, man is joined in the highest part of himself, not with any created thing, nor with himself, nor with another, but with the One who is altogether unknowable; and, in knowing nothing, he knows in a manner that surpasses understanding.

[Rusty T]

St. Isaac the Syrian

Love is the kingdom which the Lord mystically promised to the disciples, when he said that they would eat in his kingdom: "You shall eat and drink at my table in my kingdom" (Luke 22:30). What should they eat and drink, if not love?

When we have reached love, we have reached God and our journey is complete. We have crossed over to the island which lies beyond the world, where are the Father, the Son, and the Holy Spirit: to whom be glory and dominion. May God make us worthy to fear and love him. Amen.

[Rdr. Arsenios]

Anazarbos is the metropolis of Cilicia Secunda. About twelve miles away
is the so-called “Lavra of the Egyptians.” The fathers of that place
told us that, five years earlier, an elder named Julian had died there.
They testified that he spent about seventy years in one little cave and
that he possessed nothing of this world’s goods other than a hair shirt,
a cloak, a book of the Gospels, and a wooden bowel. They also said this
of him: that all his life long he never lit a lamp to give light, for a
night-time a light shone upon him from heaven sufficient for him to
discern the sequence of the letters when he was reading.

John Moschus, Leimonarion (The Spiritual Meadow) 51

[Rdr. Arsenios]

This same Abba Marcellus told us this as though it were about another
elder who lived at Scete, but it was in reality himself: On a certain
night he got up to perform the office and, as the service was beginning,
he heard a sound like that which is made by a military trumpet. The
elder was troubled by this and wondered to himself from where this sound
could be coming. No soldiers were there, nor was there any fighting in
the district. As he was pondering in this way, behold -- a demon
approached him and said, "Yes, there is war. If you wish neither to
fight nor to be attacked, go back to sleep; then you shall not be
attacked."

John Moschos, Leimonarion (The Spiritual Meadow), 152

This little story illustrates the relationship, as told by the demon, of prayer to warfare in the matters of discipleship in Christ. The apostles slept while Jesus prayed in the Garden - And Christ conquered, whereas the disciples were scattered...

Sleep is an issue in discipleship, and if you wish, as the demon explains, to neither attack nor be attacked, all you have to do is sleep through the night, and not pray the midnight office of prayers... Being apparently safe from the warfare of spiritual combat, by remaining in one's sleep, one only enjoys the illusion of safety, for one's safety in Christ depends upon one's fighting this very war.

And when we are tossing hand-grenades and bombs and mortars into Satan's forces, we should not expect that he will send us back marshmallows and cookies...

Arsenios

[Rdr. Arsenios]

Athanasios the Egyptian, who was connected with the civil authorities,
said that Abba Brocha found a spot in the wilderness outside the city of
Seleucia near Antioch and tried to build a small cell there. As his
building progressed, he needed wood to build the roof. One day he went
into the city and found Anatolios, known as “the hunchback,” an
important man of Seleucia, sitting outside his house. He went up to him
and said, “Of your charity, give me a little wood to roof my house
with.” The magnate replied testily, “Look, there is wood over there;
take it and go,” and he indicated a large mast which he had lying in
front of his house and which he had made for a vessel of fifty-thousand
bushels. Abba Brocha said, “The Lord bless you; I will take it.” Still
in a bad humor, Anatolios said, “Blessed be God.” The elder grasped the
mast, lifted it from the ground all by himself and put it on his
shoulders. In this way he took it away to his cell. Anatolios was so
taken aback by this extraordinary miracle that he granted him as much
wood as he required for his needs. With this, Abba Brocha was able, not
only to roof his cell of which we spoke, but to do many other things for
the brethren in his monastery.

John Moschos, Leimonarion (The Spiritual Meadow) 190

[furay]

O Lord my God, I know that I am not worthy nor sufficient that Thou shouldest enter beneath the roof of the temple of my soul, for all is empty and fallen, and Thou hast not in me a place worthy to lay Thy head; but as from on high Thou didst humble Thyself for our sake, do Thou now also conform Thyself to my lowliness; and as Thou didst consent to lie in a cave and a manger of dumb beasts, so consent also to lie in the manger of mine irrational soul, and to enter into my defiled body.

(First Prayer of Saint John Chrysostomos)

[furay]

The candles burning on the altar represent the non-created light of the Trinity, for the Lord dwells in an unapproachable light. They also represent the fire of Divinity which destroys our ungodliness and sins. The candles lit before the icons of the Saviour signify that He is the True Light which lighteth every man that cometh into the world (John 1:9); at the same time, He is a Fire which engulfs and revives our souls and bodies.
The candles lit before the icons of the Theotokos are a symbol of the fact that she is the Mother of the Unapproachable Light, and also of her most pure and burning love for God and her love for mankind.
The candles lit before the icons of saints reflect their ardent love for God for Whose sake they gave up everything that man prizes in life, including their very lives, as did the holy Apostles, martyrs, and others. These candles also mean that these saints are lamps burning for us and providing light for us by their own saintly living, their virtues and their ardent intercession for us before God through their constant prayers day and night. The burning candles also stand for our ardent zeal and the sincere sacrifice we make out of reverence and gratitude to them for their solicitude on our behalf before God.

(Saint John of Kronstadt)

[Rusty T]

St. Gregory of Nazianzus

Oration 28

All these indications of Himself that He has left behind Him are God’s “averted figure.” They are, as it were, shadowy reflections of the Sun in water, reflections which display to eyes too weak, because too impotent to gaze at it, the Sun overmastering perception in the purity of its light. Thus and thus only, can you speak of God, be you Moses, Pharaoh’s “God”, had you reached, like Paul, the third heaven and heard ineffable mysteries, had you even transcended it, deemed worthy of an angel’s or an archangel’s station and rank. For were a thing all heavenly, all super-celestial even, far more sublime in nature than ourselves, far nearer God, its remoteness from Him and from His perfect apprehension is much greater than its superiority to our low, heavy compound.

[Jawa Man]

A song I got from http://www.holycrossonline.org/newsite/music.htm

It sounds amazingly awesome!

O taste and see,
That the Lord is good.
That the Lord is good.

I will bless the Lord at all times.
His praise shall continually be in my mouth.
My soul makes its boast in the Lord;
Let the afflicted hear and be glad.

O taste and see,
That the Lord is good.
That the Lord is good.

O magnify the Lord with me,
And exalt His name forever!
I sought the Lord and He answered me,
And delivered me from all my fears.

O taste and see,
That the Lord is good.
That the Lord is good.

Look to Him, and be radiant;
So your faces shall never be ashamed.
The poor man cried, and the Lord heard him,
And saved him out of all his troubles.

O taste and see,
That the Lord is good.
That the Lord is good.
Alleluia, Alleluia, Alleluia.

[Rdr. Arsenios]

The holy father, Ise of Tsilkani, (west of Mtskheta, the ancient capital
of Georgia) was a disciple of the holy father John (of Zedazeni, leader
of the 13 Syriac Fathers who evangelized the Georgian countryside in the
5th century). We are ignorant of his parents and of his place of
origin, except that we know that he accompanied John and that the
Catholicos of K`art`li ordained him by force as priest for the church of
the holy Mother of God in the land of Muxran at the village of Tsilkani.
By his teaching he converted many unbelievers, and he spread his
learning and preaching among his flock. In that village they had been
reduced to despair by lack of water. Therefore, because the K`san River
was far away and there were a forest and a high mountain between them,
one day he picked up his rod, entered the church, and interceded before
the image of Mother of God. Then he went to the bank of the K`san and
commanded the water, "By the power of our Lord Jesus Christ and of Mary
the Mother of God, I command you, O river; come out and follow me, and
follow the point of my rod." It followed him over an untrodden and
pathless areas, as he led it like a servant. They came as far as
Tsilkani, and up to today that water flows as a river. After that he
practiced many austerities aided by the Lord. He served with joy and
accomplished the duty of the priesthood. Then he entrusted his worthy
and holy soul to God, and his most honorable body was brought to that
same monastery of Tsilkani, where it is visible even now as the hope and
refuge of the Georgians.

from the K`art`lis C`xovreba - the History/Life of Georgia

[Rusty T]

"I behold a new and wondrous mystery!
My ears resound to the shepherd's song, piping no soft melody, but loudly chanting a heavenly hymn!

The angels sing!

The archangels blend their voices in harmony!

The cherubim resound their joyful praise!

The Seraphim exalt His glory!

All join to praise this holy feast, beholding the Godhead herein... on earth and man in heaven. He who is above now, for our salvation, dwells here below; and we, who were lowly, are exalted by divine mercy!

Today Bethlehem resembles heaven, hearing from the stars the singing of angelic voices and, in place of the sun, witnessing the rising of the Sun of Justice!

Ask not how this is accomplished, for where God wills, the order of nature is overturned. For He willed He had the powers He descended. He saved. All things move in obedience to God.

Today He Who Is, is born ! And He Who Is becomes what He was not! For when He was God, He became man-while not relinquishing the Godhead that is His...

And so the kings have come, and they have seen the heavenly King that has come upon the earth, not bringing with Him angels, nor archangels, nor thrones, nor dominions, nor powers, nor principalities, but, treading a new and solitary path, He has come forth from a spotless womb.

Yet He has not forsaken His angels, nor left them deprived of His care, nor because of His incarnation has He ceased being God. And behold kings have come, that they might serve the Leader of the Hosts of Heaven; Women, that they might adore Him Who was born of a woman so that He might change the pains of childbirth into joy; Virgins, to the Son of the Virgin...

Infants, that they may adore Him who became a little child, so that out of the mouths of infants He might perfect praise; Children, to the Child who raised up martyrs through the rage of Herod; Men, to Him who became man that He might heal the miseries of His servants;


Shepherds, to the Good Shepherd who was laid down His life for His sheep;

Priests, to Him who has become a High Priest according to the order of Melchizedek;

Servants, to Him who took upon Himself the form of a servant, that He might bless our stewardship with the reward of freedom (Philippians 2:7);

Fishermen, to the Fisher of humanity;

Publicans, to Him who from among them named a chosen evangelist;

Sinful women, to Him who exposed His feet to the tears of the repentant woman;

And that I may embrace them all together, all sinners have come, that they may look upon the Lamb of God who takes away the sins of the world! Since, therefore, all rejoice, I too desire to rejoice! I too wish to share the choral dance, to celebrate the festival! But I take my part, not plucking the harp nor with the music of the pipes nor holding a torch, but holding in my arms the cradle of Christ!
For this is all my hope!

This is my life!

This is my salvation!

This is my pipe, my harp!

And bearing it I come, and having from its power received the gift of speech, I too, with the angels and shepherds, sing:

"Glory to God in the Highest! and on earth peace to men of good will! "

[furay]

That's beautiful. "Golden mouthed" indeed! :candle:

[Rusty T]

Life up the eyes of your mind to the light of the Gospel of Transfiguration, that you yourself might be transfigured as your spiritual intellect is made new. If this happens, you will draw down divine rays from on high and will be conformed to the image of the glory of the Lord, whose face shone on the mountain as radiant as the sun.
—St Gregory Palamas

[Jawa Man]

It took me an entire day to get why you said Golden mouthed, furay.

[Rdr. Arsenios]

Amma Syncletica said: When you have to fast, do not pretend illness.
For those who do not fast often fall into real sicknesses. If you have
begun to act well, do not turn back through constraint of the enemy, for
through your endurance, the enemy is destroyed. Those who put out to
sea at first sail with a favorable wind; then the sails spread, but
later the winds become adverse. Then the ship is tossed by the waves
and is no longer controlled by the rudder. But when in a little while
there is calm, and the tempest dies down, then the ship sails on again.
So it is with us, when we are driven by the spirits who are against us,
we hold to the Cross as our sail, and so we can set a safe course.

[Rdr. Arsenios]

The Martyrdom of St. Ignatius of Antioch
commemorated 20 December

When Trajan succeeded to the empire of the Romans, (AD 98)
Ignatius, who was the disciple of John the apostle, and a man in all
respects of an apostolic character, governed the Church of the
Antiochians with great care, having with difficulty escaped the former
storms of the many persecutions under Domitian. Ignatius, like a good
pilot, by the helm of prayer and fasting, by the earnestness of his
teaching, and by his constant spiritual labor, resisted the flood of
persecution that rolled against him, fearing only that he might lose
some of those who were deficient in courage.
Wherefore he rejoiced over the peaceful state of the Church, when
the persecution ceased for a little time, but was grieved as to himself,
that he had not yet attained to a true love for Christ, nor reached the
perfect rank of a disciple. For he inwardly reflected, that the
confession which is made by martyrdom, would bring him into a yet more
intimate relation to the Lord. Wherefore, continuing a few years longer
with the Church, and, like a divine lamp, enlightening every one's
understanding by his expositions of the Holy Scriptures, he at length
attained the object of his desire.
For Trajan, in the ninth year of his reign, being lifted up with
pride after the victory he had gained over the Scythians and Dacians,
and many other nations, and thinking that the religious body of the
Christians were the last group he needed to conquer in order to complete
the subjugation of all things to himself, and thereupon threatening them
with persecution unless they should agree to worship demons, as did all
other nations, thus compelled all who were living godly lives either to
sacrifice to idols or die. Wherefore the noble soldier of Christ,
Ignatius, being in fear for the Church of the Antiochians, was, in
accordance with his own desire, brought before Trajan, who was at that
time staying at Antioch. And when he was set before the Emperor Trajan,
Trajan said unto him, "Who are you, who settest thyself to transgress
our commands, and persuadest others to do the same, so that they should
miserably perish?" Ignatius replied, "No one ought to call Theophorus
(God-bearing) wicked; for all evil spirits have departed from the
servants of God. But if, because I am an enemy to these evil spirits,
you call me wicked in respect to them, then I quite agree with you; for
inasmuch as I have Christ the King of heaven within me, I destroy all
the devices of these evil spirits."
Trajan answered, "And who is Theophorus?" Ignatius replied, "He who
has Christ within his breast." Trajan said, "Do we not then seem to you
to have the gods in our hearts, whose assistance we enjoy in fighting
against our enemies?" Ignatius answered, "Thou art in error when thou
callest the demons of the nations gods. For there is but one God, who
made heaven, and earth, and the sea, and all that are in them; and one
Jesus Christ, the only-begotten Son of God, whose kingdom may I enjoy."
Trajan said, "Do you mean Him who was crucified under Pontius Pilate?"
Ignatius replied, "I mean Him who crucified my sin, and who has
condemned and cast down all the deceit and malice of the devil under the
feet of those who carry Him in their heart." Trajan said, "Dost thou
then carry within thee Him that was crucified?" Ignatius replied, "Truly
so; for it is written, 'I will dwell in them, and walk in them.'"
Then Trajan pronounced sentence as follows: "We command that
Ignatius, who affirms that he carries about within him the One that was
crucified, be bound by soldiers, and carried to the great city Rome,
there to be devoured by the beasts, for the gratification of all the
people there." When the holy martyr heard this sentence, he cried out
with joy, "I thank thee, O Lord, that Thou hast chosen to honor me with
a perfect love towards Thee, and hast made me to be bound with iron
chains, like Thy Apostle Paul."
Having spoken thus, he then, with delight, clasped the chains about
him; and when he had first prayed for the Church, and commended it with
tears to the Lord, he was hurried away by the savage cruelty of the
soldiers, like a distinguished ram who was the leader of a goodly flock,
that he might be carried to Rome, there to furnish food to the
bloodthirsty beasts.
Wherefore, with great eagerness and joy, through his desire to
suffer for Christ, he came down from Antioch to Seleucia, from which
place he set sail. And after a great deal of suffering he came to
Smyrna, where he disembarked with great joy, and hastened to see the
holy Polycarp, who was formerly his fellow-disciple, and now bishop of
Smyrna. For they had both, in old times, been disciples of St. John the
Apostle.
Being then brought to Polycarp, and having communicated to him some
spiritual gifts, and glorying in his bonds, he entreated of him to labor
along with him for the fulfillment of his desire; earnestly indeed
asking this of the whole Church, but above all, the holy Polycarp, that,
by means of the wild beasts, he soon disappearing from this world, might
be manifested before the face of Christ.
Many of Bishops, Priests, and Deacons of the various cities and
Churches of Asia also came to Smyrna to welcome the holy man Ignatius,
in the hope that they might receive from him some spiritual gift of
counsel and wisdom. And these things he thus spoke to them, sending
letters of thanksgiving, prayer, and exhortation to the Churches, to be
delivered by their Bishops, Priests, and Deacons.
Having therefore set sail from Smyrna he next landed in Troas.
Christophorus, the ship's captain, was pressed by the soldiers to hasten
the ship to the public performances in the mighty city of Rome, that,
being given up to the wild beasts in the sight of the Roman people,
Ignatius might attain to his crown for which he strove.
Then, going on from that place to Neapolis, he went on foot by
Philippi through Macedonia, and on to that part of Epirus which is near
Epidamnus; and finding a ship in one of the seaports, he sailed over the
Adriatic Sea, and entering from it on the Tyrrhene, he passed by the
various islands and cities, until, when Puteoli came in sight. Ignatius
was eager there to disembark, having a desire to tread in the footsteps
of the Apostle Paul in that place.
But a violent wind arising did not allow him to do so, the ship
being driven rapidly forwards; and, simply expressing his delight over
the love of the brethren in that place, he sailed by. Wherefore,
continuing to enjoy fair winds, we were reluctantly hurried on in one
day and a night, mourning as we did over the coming departure from us of
this righteous man. But to him this happened just as he wished, since he
was in haste as soon as possible to leave this world, that he might
attain to the Lord whom he loved.
Sailing then into the Roman harbor, with the unhallowed sports
being just about to close, the soldiers began to be annoyed at our
slowness, but the bishop Ignatius rejoiced and yielded to their urgency.
The soldiers pushed forth therefore from the place which is called
Portus; and, because of the fame of the holy martyr being already spread
abroad we met the brethren of Rome full of fear and joy - rejoicing
indeed because they were thought worthy to meet with the Bishop
Ignatius, but struck with fear because so eminent a man was being led to
death. Now he enjoined some to keep silence, who, in their fervent zeal,
were saying that they would appease the people, so that they should not
demand the destruction of this just one.
He being immediately aware of this through the Spirit, and having
greeted them all, and begged of them to show a true affection towards
him, and having persuaded them not to envy him hastening to the Lord, he
then, with all the brethren kneeling beside him, entreated the Son of
God on behalf of the Churches, that a stop might be put to the
persecution, and that mutual love might continue among the brethren. He
was then led with all haste into the amphitheater [Roman Colosseum].
Then, being immediately thrown in, according to the command of Caesar
given some time ago, the public spectacles being just about to close, he
was thus cast to the wild beasts, that so by them the desire of the holy
martyr Ignatius should be fulfilled, according to that which is written,
"The desire of the righteous is acceptable [to God]." His wish was to be
totally consumed by the lions, so that he might get any of the brethren
in trouble with the authorities as they tried to gather his remains. In
the end, only the harder portions of his holy remains were left, which
were gathered together and sent to Antioch. There they were wrapped in
linen, as an rich treasure left to the holy Church by the grace which
was in the martyr.
Now these things took place on the thirteenth day before the
Kalends of January, that is, on the twentieth of December. Having
ourselves been eye-witnesses of these things, and having spent the whole
night in tears within the house, and having entreated the Lord with
bended knees and much prayer, that He would give us weak men full
assurance respecting the things which were done, it came to pass, on our
falling into a brief slumber, that some of us saw the blessed Ignatius
suddenly standing by us and embracing us, while others beheld him again
praying for us, and others still saw him dropping with sweat, as if he
had just come from his great labor, and standing by the Lord. When,
therefore, we had with great joy witnessed these things, and had
compared our several visions together, we sang praise to God, the giver
of all good things, and expressed our sense of the happiness of the holy
martyr; and now we have made known to you both the day and the time when
these things happened, that, assembling ourselves together according to
the time of his martyrdom [ie: on the anniversary of his martyrdom], we
may have fellowship with that champion and noble martyr of Christ, who
trod under foot the devil, and perfected the course which, out of love
for Christ, he had desired, in Christ Jesus our Lord; by whom, and with
whom, be glory and power to the Father, with the Holy Spirit, for
evermore! Amen.

Troparion (in Tone 4)

O Holy Hieromartyr Ignatius, you lent yourself to the Apostles'
way of life and succeeded them on their throne. Inspired by
God, you found the way to contemplation through practice and
prayer; wherefore you became a perfect teacher of truth,
fighting for the faith unto the shedding of your blood. Intercede
with Christ God that He may save our souls.

icon at:
http://www.comeandseeicons.com/mgo34.htm

[Rusty T]

This Christmas night, peace was bestowed upon the whole world; so let no one threaten. This is the night of the Most Gentle One; let no one be cruel. This is the night of the Most Humble One; let no one be proud. Now is the day of joy; let us not revenge. Now is the day of goodwill; let us not be mean. In this day of peace let us not be conquered by anger. Today the Beautiful One impoverished Himself for our sake; so you rich ones, invite the poor to your table. Today we received a gift for which we did not ask; so let us give alms to those who implore us and beg. This present day's fast opens the heavenly door to our prayers. Let us open our door to those who ask our forgiveness. Now the Divine Being took upon Himself the seal of humanity, in order for humanity to be decorated by the seal of Divinity.

St. Isaac the Syrian

[Rusty T]

Dost thou fast? Give me proof of it by thy works! Is it said by what kind of works? If thou seest a poor man, take pity on him! If thou seest an enemy, be reconciled to him! If thou seest a friend gaining honour, envy him not. If thou seest a beautiful woman, pass her by! For let not the mouth only fast, but also the eye, and the ear, and the feet, and the hands, and all the members of our bodies. Let the hands fast, by being pure from pillaging and avarice. Let the feet fast, by ceasing from running to the hateful theatres and along the pathways of sin. Let the eyes fast, being taught never to fix themselves rudely upon handsome countenances, or to busy themselves with strange beauties. For looking is the food of the eyes, but if this be such as is unlawful or forbidden, it mars the fast; and upsets the whole safety of the soul; but if it be lawful and safe, it adorns fasting. For it would be among things the most absurd to abstain from lawful food because of the fast, but with the eyes to touch even what is forbidden. Dost thou not eat flest? Feed not upon lasciviousness by means of the eyes. Let the ear fast also. The fasting of the ear consists in refusing to receive evil speaking and calumnies. Let the mouth, too, fast from disgraceful speeches and railing.

St. John Chrysostom

[Rusty T]

The Pearl-Seven Hymns on the Faith

St. Ephraim the Syrian



Hymn I.


1. On a certain day a pearl did I take up, my brethren; I saw in it mysteries pertaining to the Kingdom; semblances and types of the Majesty; it became a fountain, and I drank out of it mysteries of the Son.

I put it, my brethren, upon the palm of my hand, that I might examine it: I went to look at it on one side, and it proved faces on all sides. I found out that the Son was incomprehensible, since He is wholly Light.

In its brightness I beheld the Bright One Who cannot be clouded, and in its pureness a great mystery, even the Body of our Lord which is well-refined: in its undividedness I saw the Truth which is undivided.

It was so that I saw there its pure conception,-the Church, and the Son within her. The cloud was the likeness of her that bare Him, and her type the heaven, since there shone forth from her His gracious Shining.

I saw therein His trophies, and His victories, and His crowns. I saw His helpful and overflowing graces, and His hidden things with His revealed things.

2. It was greater to me than the ark, for I was astonied thereat: I saw therein folds without shadow to them because it was a daughter of light, types vocal without tongues, utterances of mysteries without lips, a silent harp that without voice gave out melodies.

The trumpet falters and the thunder mutters; be not thou daring then; leave things hidden, take things revealed. Thou hast seen in the clear sky a second shower; the clefts of thine ears, as from the clouds, they are filled with interpretations.

And as that manna which alone filled the people, in the place of pleasant meats, with its pleasantnesses, so does this pearl fill me in the place of books, and the reading thereof, and the explanations thereof.

And when I asked if there were yet other mysteries, it had no mouth for me that I might hear from, neither any ears wherewith it might hear me. O thou thing without senses, whence I have gained new senses!

3. It answered me and said, "The daughter of the sea am I, the illimitable sea! And from that sea whence I came up it is that there is a mighty treasury of mysteries in my bosom! Search thou out the sea, but search not out the Lord of the sea!

"I have seen the divers who came down after me, when astonied, so that from the midst of the sea they returned to the dry ground; for a few moments they sustained it not. Who would linger and be searching on into the depths of the Godhead?

"The waves of the Son are full of blessings, and with mischiefs too. Have ye not seen, then, the waves of the sea, which if a ship should struggle with them would break her to pieces, and if she yield herself to them, and rebel not against them, then she is preserved? In the sea all the Egyptians were choked, though they scrutinised it not, and, without prying, the Hebrews too were overcome upon the dry land, and how shall ye be kept alive? And the men of Sodom were licked up by the fire, and how shall ye prevail?

"At these uproars the fish in the sea were moved,1 (http://www.ccel.org/fathers2/NPNF2-13/footnote/fn35.htm#P3566_1147484) and Leviathan also. Have ye then a heart of stone that ye read these things and run into these errors? O great fear that justice also should be so long silent!"2 (http://www.ccel.org/fathers2/NPNF2-13/footnote/fn35.htm#P3567_1147672)

4. "Searching is mingled with thanksgiving, and whether of the two will prevail? The incense of praise riseth along with the fume of disputation from the tongue, and unto which shall we hearken? Prayer and prying [come] from one mouth,3 (http://www.ccel.org/fathers2/NPNF2-13/footnote/fn35.htm#P3569_1147929) and which shall we listen to?

"For three days was Jonah a neighbour [of mine] in the sea: the living things that were in the sea were aftrighted, [saying,] "Who shall flee from God? Jonah fled, and ye are obstinate at your scrutiny of Him!"

[furay]

ILLUMINATION: LAMPADS, CANDELABRA AND CANDLESTICKS:

In all churches, on the altar and on the Table of Oblations, also behind the altar and in front of the ikons, lights are kept burning, not only during evening and night services, but during the day services as well. They signify that the Lord gives us the light of truth, and that our souls burn with the love of God and are penetrated with feelings of joy and devotion. It is quite in accordance with this conception, that during solemn holiday services and decreased during penitential services.

For the illumination of a church, two things are needed -- oil and wax. Oil (yielded by the fruit of the olive tree), is symbolic of grace, indicating that the Lord sheds His grace on men, while men on their side are ready to offer Him in sacrifice deeds of mercy. The pure wax, collected by the bees from fragrant flowers, is used as a token that the prayers of men offered from a pure heart are acceptable to God.

Of the candlesticks and candelabra used in the church, some are portable and some stationary, all varying in the number of candles or lamps which they bear. The candlesticks are always portable and carry one, two or three candles. One candle reminds us that there is but one God, Who is the Light Eternal; the candlestick with two candles is call Dykirion ("two candles"), and indicates that in Jesus Christ are united two natures---the divine and the human ; that of three candles is called Trikirion ("three candles"), and alludes to the three persons of the Deity. There are stationary candelabra, standing and suspended, in front of the ikon, bearing both lamps and wax candles. These are called candils or lampads if they carry only one candle; polycandils ("many lights"), if they carry seven or twelve candles (seven candles in allusion to the seven gifts of the Holy Ghost, and twelve in allusion to the Apostles); lastly panicandils ("all light") are those that carry more than twelve candles. Some times, in a panicandil is made in the shape of a circle, garnished with candles, it is called khoros, which means "a circle," "an assembly".

INCENSE.

Besides the lampads, candlestick and candalabra, with their burning candles and lamps, an important item of divine service is the burning and swinging of incense (a fragrant tree-gum). This swinging is performed sometimes before the altar and ikons; then it expresses the wish of the worshippers that their prayer may ascend to Heaven, as the fumes of incense mount aloft. Sometimes the incense in swung towards the worshippers; then it expresses the wish of the celebrant that the grace of the Holy Ghost may encompass these souls of the faithful as the fragrant cloud of the incense encompasses them. The vessel which holds the incense is called censer; it is a cup with a cover running on three slight chains, which all unite into one handle.

[Rusty T]

St. John Chrysostom

We shall now say something about the present feast. Many celebrate the feastdays and know their designations, but the cause for which they were established they know not. Thus concerning this, that the present feast is called Theophany -- everyone knows; but what this is -- Theophany, and whether it be one thing or another, they know not. And this is shameful -- every year to celebrate the feastday and not know its reason. First of all therefore, it is necessary to say that there is not one Theophany, but two: the one actual, which already has occurred, and the second in future, which will happen with glory at the end of the world. About this one and about the other you will hear today from Paul, who in conversing with Titus, speaks thus about the present: "The grace of God hath revealed itself, having saved all mankind, decreeing, that we reject iniquity and worldly desires, and dwell in the present age in prudence and in righteousness and piety" -- and about the future: "awaiting the blessed hope and glorious appearance of our great God and Saviour Jesus Christ" (Tit 2:11-13). And a prophet speaks thus about this latter: "the sun shalt turn to darkness, and the moon to blood at first, then shalt come the great and illuminating Day of the Lord" (Joel 2:31). Why is not that day, on which the Lord was born, considered Theophany -- but rather this day on which He was baptised? This present day it is, on which He was baptised and sanctified the nature of water. Because on this day all, having obtained the waters, do carry it home and keep it all year, since today the waters are sanctified; and an obvious phenomenon occurs: these waters in their essence do not spoil with the passage of time, but obtained today, for one whole year and often for two or three years, they remain unharmed and fresh, and afterwards for a long time do not stop being water, just as that obtained from the fountains.

Why then is this day called Theophany? Because Christ made Himself known to all -- not then when He was born -- but then when He was baptised. Until this time He was not known to the people. And that the people did not know Him, Who He was, listen about this to John the Baptist, who says: "Amidst you standeth, Him Whom ye know not of" (Jn.1:26). And is it surprising that others did not know Him, when even the Baptist did not know Him until that day? "And I -- said he -- knew Him not: but He that did send me to baptise with water, about This One did tell unto me: over Him that shalt see the Spirit descending and abiding upon Him, This One it is Who baptiseth in the Holy Spirit" (Jn. 1:33). Thus from this it is evident, that -- there are two Theophanies, and why Christ comes at baptism and on whichever baptism He comes, about this it is necessary to say: it is therefore necessary to know both the one and equally the other. And first it is necessary to speak your love about the latter, so that we might learn about the former. There was a Jewish baptism, which cleansed from bodily impurities, but not to remove sins. Thus, whoever committed adultery, or decided on thievery, or who did some other kind of misdeed, it did not free him from guilt. But whoever touched the bones of the dead, whoever tasted food forbidden by the law, whoever approached from contamination, whoever consorted with lepers -- that one washed, and until evening was impure, and then cleansed. "Let one wash his body in pure water -- it says in the Scriptures, -- and he will be unclean until evening, and then he will be clean" (Lev 15:5, 22:4). This was not truly of sins or impurities, but since the Jews lacked perfection, then God, accomplishing it by means of this greater piety, prepared them by their beginnings for a precise observance of important things.

Thus, Jewish cleansings did not free from sins, but only from bodily impurities. Not so with ours: it is far more sublime and it manifests a great grace, whereby it sets free from sin, it cleanses the spirit and bestows the gifts of the Spirit. And the baptism of John was far more sublime than the Jewish, but less so than ours: it was like a bridge between both baptisms, leading across itself from the first to the last. Wherefore John did not give guidance for observance of bodily purifications, but together with them he exhorted and advised to be converted from vice to good deeds and to trust in the hope of salvation and the accomplishing of good deeds, rather than in different washings and purifications by water. John did not say: wash your clothes, wash your body, and ye will be pure, but what? -- "bear ye fruits worthy of repentance" (Mt 3:8). Since it was more than of the Jews, but less than ours: the baptism of John did not impart the Holy Spirit and it did not grant forgiveness by grace: it gave the commandment to repent, but it was powerless to absolve sins. Wherefore John did also say: "I baptise you with water...That One however will baptise you with the Holy Spirit and with fire" (Mt 3:11). Obviously, he did not baptise with the Spirit. But what does this mean: "with the Holy Spirit and with fire?" Call to mind that day, on which for the Apostles "there appeared disparate tongues like fire, and sat over each one of them" (Acts 2:3). And that the baptism of John did not impart the Spirit and remission of sins is evident from the following: Paul "found certain disciples, and said to them: received ye the Holy Spirit since ye have believed? They said to him: but furthermore whether it be of the Holy Spirit, we shall hear. He said to them: into what were ye baptised? They answered: into the baptism of John. Paul then said: John indeed baptised with the baptism of repentance," -- repentance, but not remission of sins; for whom did he baptise? "Having proclaimed to the people, that they should believe in the One coming after him, namely, Christ Jesus. Having heard this, they were baptised in the Name of the Lord Jesus: and Paul laying his hands on them, the Holy Spirit came upon them" (Acts 19:1-6). Do you see, how incomplete was the baptism of John? If the one were not incomplete, would then Paul have baptised them again, and placed his hands on them; having performed also the second, he shew the superiority of the apostolic Baptism and that the baptism of John was far less than his. Thus, from this we recognise the difference of the baptisms.

Now it is necessary to say, for whom was Christ baptised and by which baptism? Neither the former the Jewish, nor the last -- ours. Whence hath He need for remission of sins, how is this possible for Him, Who hath not any sins? "Of sin, -- it says in the Scriptures, -- worked He not, nor was there deceit found in His mouth" (1 Pet 2:22); and further, "who of you convicteth Me of Sin?" (Jn 8:46). And His flesh was privy to the Holy Spirit; how might this be possible, when it in the beginning was fashioned by the Holy Spirit? And so, if His flesh was privy to the Holy Spirit, and He was not subject to sins, then for whom was He baptised? But first of all it is necessary for us to recognise, by which baptism He was baptised, and then it will be clear for us. By which baptism indeed was He baptised? -- Not the Jewish, nor ours, nor John's. For whom, since thou from thine own aspect of baptism dost perceive, that He was baptised not by reason of sin and not having need of the gift of the Spirit; therefore, as we have demonstrated, this baptism was alien to the one and to the other. Hence it is evident, that He came to Jordan not for the forgiveness of sins and not for receiving the gifts of the Spirit. But so that some from those present then should not think, that He came for repentance like others, listen to how John precluded this. What he then spoke to the others then was: "Bear ye fruits worthy of repentance"; but listen what he said to Him: "I have need to be baptised of Thee, and Thou art come to me?" (Mt 3:8, 14). With these words he demonstrated, that Christ came to him not through that need with which people came, and that He was so far from the need to be baptised for this reason -- so much more sublime and perfectly purer than Baptism itself. For whom was He baptised, if this was done not for repentance, nor for the remission of sins, nor for receiving the gifts of the Spirit? Through the other two reasons, of which about the one the disciple speaks, and about the other He Himself spoke to John. Which reason of this baptism did John declare? Namely, that Christ should become known to the people, as Paul also mentions: "John therefore baptised with the baptism of repentance, so that through him they should believe on Him that cometh" (Acts 19:4); this was the consequence of the baptism. If John had gone to the home of each and, standing at the door, had spoken out for Christ and said: "He is the Son of God," such a testimony would have been suspicious, and this deed would have been extremely perplexing. So too, if he in advocating Christ had gone into the synagogues and witnessed to Him, this testimony of his might be suspiciously fabricated. But when all the people thronged out from all the cities to Jordan and remained on the banks of the river, and when He Himself came to be baptised and received the testimony of the Father by a voice from above and by the coming-upon of the Spirit in the form of a dove, then the testimony of John about Him was made beyond all questioning. And since he said: "and I knew Him not" (Jn 1:31), his testimony put forth is trustworthy. They were kindred after the flesh between themselves "wherefore Elizabeth, thy kinswoman, hath also conceived a son" -- said the Angel to Mary about the mother of John (Lk. 1: 36); if however the mothers were relatives, then obviously so also were the children. Thus, since they were kinsmen -- in order that it should not seem that John would testify concerning Christ because of kinship, the grace of the Spirit organised it such, that John spent all his early years in the wilderness, so that it should not seem that John had declared his testimony out of friendship or some similar reason. But John, as he was instructed of God, thus also announced about Him, wherein also he did say: "and I knew Him not." From whence didst thou find out? "He having sent me that sayeth to baptise with water, That One did tell me" What did He tell thee? "Over Him thou shalt see the Spirit descending, like to a dove, and abiding over Him, That One is baptised by the Holy Spirit" (Jn 1:32-33). Dost thou see, that the Holy Spirit did not descend as in a first time then coming down upon Him, but in order to point out that preached by His inspiration -- as though by a finger, it pointed Him out to all. For this reason He came to baptism.

And there is a second reason, about which He Himself spoke -- what exactly is it? When John said: "I have need to be baptised of Thee, and Thou art come to me?" -- He answered thus: "stay now, for thus it becometh us to fulfill every righteousness" (Mt 3:14-15). Dost thou see the meekness of the servant? Dost thou see the humility of the Master? What does He mean: "to fulfill every righteousness?" By righteousness is meant the fulfillment of all the commandments, as is said: "both were righteous, walking faultlessly in the commandments of the Lord" (Lk 1:6). Since fulfilling this righteousness was necessary for all people -- but no one of them kept it or fulfilled it -- Christ came then and fulfilled this righteousness.

And what righteousness is there, someone will say, in being baptised? Obedience for a prophet was righteous. As Christ was circumcised, offered sacrifice, kept the sabbath and observed the Jewish feasts, so also He added this remaining thing, that He was obedient to having been baptised by a prophet. It was the will of God then, that all should be baptised -- about which listen, as John speaks: "He having sent me to baptise with water" (Jn 1:33); so also Christ: "the publicans and the people do justify God, having been baptised with the baptism of John; the pharisees and the lawyers reject the counsel of God concerning themselves, not having been baptised by him" (Lk 7:29-30). Thus, if obedience to God constitutes righteousness, and God sent John to baptise the nation, then Christ has also fulfilled this along with all the other commandments.

Consider, that the commandments of the law is the main point of the two denarii: this -- debt, which our race has needed to pay; but we did not pay it, and we, falling under such an accusation, are embraced by death. Christ came, and finding us afflicted by it -- He paid the debt, fulfilled the necessary and seized from it those, who were not able to pay. Wherefore He does not say: "it is necessary for us to do this or that," but rather "to fulfill every righteousness." "It is for Me, being the Master, -- says He, -- proper to make payment for the needy." Such was the reason for His baptism -- wherefore they should see, that He had fulfilled all the law -- both this reason and also that, about which was spoken of before. Wherefore also the Spirit did descend as a dove: because where there is reconciliation with God -- there also is the dove. So also in the ark of Noah the dove did bring the branch of olive -- a sign of God's love of mankind and of the cessation of the flood. And now in the form of a dove, and not in a body -- this particularly deserves to be noted -- the Spirit descended, announcing the universal mercy of God and showing with it, that the spiritual man needs to be gentle, simple and innocent, as Christ also says: "Except ye be converted and become as children, ye shalt not enter into the Heavenly Kingdom" (Mt 18:3). But that ark, after the cessation of the flood, remained upon the earth; this ark, after the cessation of wrath, is taken to heaven, and now this Immaculate and Imperishable Body is situated at the right hand of the Father.

Having made mention about the Body of the Lord, I shall also say a little about this, and then the conclusion of the talk. Many now will approach the Holy Table on the occasion of the feast. But some approach not with trembling, but shoving, hitting others, blazing with anger, shouting, cursing, roughing it up with their fellows with great confusion. What, tell me, art thou troubled by, my fellow? What disturbeth thee? Do urgent affairs, for certain, summon thee? At this hour art thou particularly aware, that these affairs of thine that thou particularly rememberest, that thou art situated upon the earth, and dost thou think to mix about with people? But is it not with a soul of stone naturally to think, that in such a time thou stand upon the earth, and not exult with the Angels with whom to raise up victorious song to God? For this Christ also did describe us with eagles, saying: "where the corpse is, there are the eagles gathered" (Mt 24:28) -- so that we might have risen to heaven and soared to the heights, having ascended on the wings of the spirit; but we, like snakes, crawl upon the earth and eat dirt. Having been invited to supper, thou, although satiated before others, would not dare to leave before others while others are still reclining. But here, when the sacred doings are going on, thou at the very middle would pass by everything and leave? Is it for a worthy excuse? What excuse might it be? Judas, having communed that last evening on that final night, left hastily then as all the others were still reclining.

Here these also are in imitation of him, who leave before the final blessing! If he had not gone, then he would not have made the betrayal; if he did not leave his co-disciples, then he would not have perished; if he had not removed himself from the flock, then the wolf would not have seized and devoured him alone; if he had separated himself from the Pastor, then he would not have made himself the prey of wild beasts. Wherefore he (Judas) was with the Jews, and those (the apostles) went out with the Lord. Dost thou see, by what manner the final prayer after the offering of the sacrifice is accomplished? We should, beloved, stand forth for this, we should ponder this, fearful of the coming judgement for this. We should approach the Holy Sacrifice with great decorum, with proper piety, so as to merit us more of God's benevolence, to cleanse one's soul and to receive eternal blessings, of which may we all be worthy by the grace and love for mankind of our Lord Jesus Christ, to with Whom the Father, together with the Holy Spirit, be glory, power, and worship now and ever and unto ages of ages. Amen.

[furay]

Thank you for posting that... it really puts things in perspective.

[furay]

"And that is how I go about now, and ceaselessly repeat the Prayer of Jesus, which is more precious and sweet to me than anything in the world. At times I do as much as 43 or 44 miles a day, and do not feel that I am walking at all. I am aware only of the fact that I am saying my Prayer. When the bitter cold pierces me, I begin to say my Prayer more earnestly, and I quickly become warm all over. When hunger begins to overcome me, I call more often on the Name of Jesus, and I forget my wish for food. When I fall ill and get rheumatism in my back and legs, I fix my thoughts on the Prayer, and do not notice the pain. If anyone harms me I have only to think, ‘How sweet is the Prayer of Jesus!’ and the injury and the anger alike pass away and I forget it all ... I thank God that I now understand the meaning of those words I heard in the Epistle — “Pray without ceasing”

Lord Jesus Christ, Son of God, have mercy on me a sinner. Amen.

[Rusty T]

Wanted to share this resource.

http://www.holytrinitymission.org/index.php

[Rusty T]

On the Holy Icons By St Gregory Palamas
'You shall not make an image of anything in the heavens above, or in the earth below, or in the sea' (cf. Ex 20.4), in such a way that you worship these things and glorify them as gods. For all are the creations of the one God, created by Him in the Holy Spirit through His Son and Logos, who as Logos of God in these latter times took flesh from a virgin's womb, appeared on earth and associated with men, and who for the salvation of men suffered, died and rose again, ascended with His body into the heavens, and 'sat down on the right hand of the Majesty on High' (Heb 1.3), and who will come again with His body to judge the living and the dead. Out of love for Him you should make, therefore, an icon of Him who became man for our sakes, and through His icon you should bring Him to mind and worship Him, elevating your intellect through it to the venerable body of the Saviour, that is set on the right hand of the Father in heaven.

In like manner you should also make icons of the saints and venerate them, not as gods --for this is forbidden-- but because of the attachment, inner affection and sense of surpassing honour that you feel for the saints when by means of their icons the intellect is raised up to them. It was in this spirit that Moses made icons of the Cherubim within the Holy of Holies (cf. Ex 25.18). The Holy of Holies itself was an image of things supercelestial (cf. Ex 25.40; Heb 8.5), while the Holy Place was an image of the entire world. Moses called these things holy, not glorifying what is created, but through it glorifying God the Creator of the world. You must not, then, deify the icons of Christ and of the saints, but through them you should venerate Him who originally created us in His own image, and who subsequently consented in His ineffable compassion to assume the human image and to be circumscribed by it.

You should venerate not only the icon of Christ, but also the similitude of His cross. For the cross is Christ's great sign and trophy of victory over the devil and all his hostile hosts; for this reason they tremble and flee when they see the figuration of the cross. This figure, even prior to the crucifixion, was greatly glorified by the prophets and wrought great wonders; and when He who was hung upon it, our Lord Jesus Christ, comes again to judge the living and the dead, this His great and terrible sign will precede Him, full of power and glory (cf. Mt 24.30). So glorify the cross now, so that you may boldly look upon it then and be glorified with it. And you should venerate icons of the saints, for the saints have been crucified with the Lord; and you should make the sign of the cross upon your person before doing so, bringing to mind their communion in the sufferings of Christ. In the same way you should venerate their holy shrines and any relic of their bones; for God's grace is not sundered from these things, even as the divinity was not sundered from Christ's venerable body at the time of His life-quickening death. By doing this and by glorifying those who glorified God --for through their actions they showed themselves to be perfect in their love for God-- you too will be glorified together with them by God, and with David you will chant: 'I have held Thy friends in high honour, O Lord' (Ps 139.17 LXX).

[Jawa Man]

I just heard this on Ancient Faith Radio, or something like it. My memory can only paraphrase.

So this Albanian Metropolitan was talking about accepting the will of God. He said that when we ask God for things, we complain when He doesn't respond. He then told, from his own experience, of when he met sick people who had plenty to complain about. One of these women had been blind all of her life, yet she was beaming, and when he said the name of Jesus, the blind woman would smile. He moved on to say that today, society not only complains a lot, but expects us to complain. He talked more about accepted the will of God, and how noone really does this, except the saints. Then he told a story, which I really like.

There was a Christian king who had this adviser. Whenever the king had a problem, he'd go to the adviser, who would say, "Glory to God!" in respond each time. One day the king was cutting stuff with a knife and accidentally cut his finger off. When he ran to his adviser, the adviser said, "Glory to God!" The king was angered by this, and ordered his guards to put him in jail. So the guards did. Then one day the king went out hunting, but was captured by the servants of a Pagan king. The Pagan king wanted to offer up the Christian king as a sacrifice to his gods, but they were unable to. Because he had a blemish, his cut off finger, he would not be acceptable! So the Pagan king said or thought, "Well, if we can't sacrifice him, we will make him our friend!" and sent the king off on his way. When he got back he asked the guards what the adviser was doing, and they said, "He's been saying 'Glory to God!'" The king ordered the guards to bring the adviser to him. "Why did you say 'Glory to God!' while in jail?" he asked. The adviser responded, "Because, O King, I have no blemishes, and if I went hunting with you I would have been sacrificed!"

The people listening to the Metropolitan laughed when he said that last part.

Anyway, this is an example of how what we want is not always good for us. The Metropolitan then said that parents would not give a sick child ice cream.

So I guess when we pray for things and do not receive, it's for our good, because God wants to really help us with what we need.

[furay]

:thumb: Wow. Nice job paraphrasing... I got so much out of what you wrote and I didn't hear the broadcast. Very cool, thanks. :smile:

[Rusty T]

Daily Confession of Sins I confess to Thee, my Lord, God and Creator, to the One glorified and worshipped in Holy Trinity, to the Father, Son and Holy Spirit, all my sins which I have committed all the days of my life, at every hour, in the present and in the past, day and night, in thought, word and deed; by gluttony, drunkenness, secret eating, idle talking, despondency, indolence, contradiction, neglect, aggressiveness, self love, hoarding, stealing, lying, dishonesty, curiosity, jealousy, envy, anger, resentment, and remembering wrongs, hatred, mercenariness; and by all my senses: sight, hearing, smell, taste, touch; and all other sins, spiritual and bodily, through which I have angered Thee, my God and Creator, and caused injustice to my neighbours. Sorrowing for this, but determined to repent, I stand guilty before Thee, my God. Only help me, my Lord and God, I humbly pray Thee with tears. Forgive my past sins by Thy mercy, and absolve me from all I have confessed in Thy presence, for Thou art good and the Lover of men. Amen.

[Rusty T]

The Didache

The Lord's Teaching Through the Twelve Apostles to the Nations. Chapter 1. The Two Ways and the First Commandment. There are two ways, one of life and one of death, but a great difference between the two ways. The way of life, then, is this: First, you shall love God who made you; second, love your neighbor as yourself, and do not do to another what you would not want done to you. And of these sayings the teaching is this: Bless those who curse you, and pray for your enemies, and fast for those who persecute you. For what reward is there for loving those who love you? Do not the Gentiles do the same? But love those who hate you, and you shall not have an enemy. Abstain from fleshly and worldly lusts. If someone strikes your right cheek, turn to him the other also, and you shall be perfect. If someone impresses you for one mile, go with him two. If someone takes your cloak, give him also your coat. If someone takes from you what is yours, ask it not back, for indeed you are not able. Give to every one who asks you, and ask it not back; for the Father wills that to all should be given of our own blessings (free gifts). Happy is he who gives according to the commandment, for he is guiltless. Woe to him who receives; for if one receives who has need, he is guiltless; but he who receives not having need shall pay the penalty, why he received and for what. And coming into confinement, he shall be examined concerning the things which he has done, and he shall not escape from there until he pays back the last penny. And also concerning this, it has been said, Let your alms sweat in your hands, until you know to whom you should give.

Chapter 2. The Second Commandment: Grave Sin Forbidden. And the second commandment of the Teaching; You shall not commit murder, you shall not commit adultery, you shall not commit pederasty, you shall not commit fornication, you shall not steal, you shall not practice magic, you shall not practice witchcraft, you shall not murder a child by abortion nor kill that which is born. You shall not covet the things of your neighbor, you shall not swear, you shall not bear false witness, you shall not speak evil, you shall bear no grudge. You shall not be double-minded nor double-tongued, for to be double-tongued is a snare of death. Your speech shall not be false, nor empty, but fulfilled by deed. You shall not be covetous, nor rapacious, nor a hypocrite, nor evil disposed, nor haughty. You shall not take evil counsel against your neighbor. You shall not hate any man; but some you shall reprove, and concerning some you shall pray, and some you shall love more than your own life.

Chapter 3. Other Sins Forbidden. My child, flee from every evil thing, and from every likeness of it. Be not prone to anger, for anger leads to murder. Be neither jealous, nor quarrelsome, nor of hot temper, for out of all these murders are engendered. My child, be not a lustful one. for lust leads to fornication. Be neither a filthy talker, nor of lofty eye, for out of all these adulteries are engendered. My child, be not an observer of omens, since it leads to idolatry. Be neither an enchanter, nor an astrologer, nor a purifier, nor be willing to took at these things, for out of all these idolatry is engendered. My child, be not a liar, since a lie leads to theft. Be neither money-loving, nor vainglorious, for out of all these thefts are engendered. My child, be not a murmurer, since it leads the way to blasphemy. Be neither self-willed nor evil-minded, for out of all these blasphemies are engendered.

Rather, be meek, since the meek shall inherit the earth. Be long-suffering and pitiful and guileless and gentle and good and always trembling at the words which you have heard. You shall not exalt yourself, nor give over-confidence to your soul. Your soul shall not be joined with lofty ones, but with just and lowly ones shall it have its intercourse. Accept whatever happens to you as good, knowing that apart from God nothing comes to pass.

Chapter 4. Various Precepts. My child, remember night and day him who speaks the word of God to you, and honor him as you do the Lord. For wherever the lordly rule is uttered, there is the Lord. And seek out day by day the faces of the saints, in order that you may rest upon their words. Do not long for division, but rather bring those who contend to peace. Judge righteously, and do not respect persons in reproving for transgressions. You shall not be undecided whether or not it shall be. Be not a stretcher forth of the hands to receive and a drawer of them back to give. If you have anything, through your hands you shall give ransom for your sins. Do not hesitate to give, nor complain when you give; for you shall know who is the good repayer of the hire. Do not turn away from him who is in want; rather, share all things with your brother, and do not say that they are your own. For if you are partakers in that which is immortal, how much more in things which are mortal? Do not remove your hand from your son or daughter; rather, teach them the fear of God from their youth. Do not enjoin anything in your bitterness upon your bondman or maidservant, who hope in the same God, lest ever they shall fear not God who is over both; for he comes not to call according to the outward appearance, but to them whom the Spirit has prepared. And you bondmen shall be subject to your masters as to a type of God, in modesty and fear. You shall hate all hypocrisy and everything which is not pleasing to the Lord. Do not in any way forsake the commandments of the Lord; but keep what you have received, neither adding thereto nor taking away therefrom. In the church you shall acknowledge your transgressions, and you shall not come near for your prayer with an evil conscience. This is the way of life.

Chapter 5. The Way of Death. And the way of death is this: First of all it is evil and accursed: murders, adultery, lust, fornication, thefts, idolatries, magic arts, witchcrafts, rape, false witness, hypocrisy, double-heartedness, deceit, haughtiness, depravity, self-will, greediness, filthy talking, jealousy, over-confidence, loftiness, boastfulness; persecutors of the good, hating truth, loving a lie, not knowing a reward for righteousness, not cleaving to good nor to righteous judgment, watching not for that which is good, but for that which is evil; from whom meekness and endurance are far, loving vanities, pursuing revenge, not pitying a poor man, not laboring for the afflicted, not knowing Him Who made them, murderers of children, destroyers of the handiwork of God, turning away from him who is in want, afflicting him who is distressed, advocates of the rich, lawless judges of the poor, utter sinners. Be delivered, children, from all these.

Chapter 6. Against False Teachers, and Food Offered to Idols. See that no one causes you to err from this way of the Teaching, since apart from God it teaches you. For if you are able to bear the entire yoke of the Lord, you will be perfect; but if you are not able to do this, do what you are able. And concerning food, bear what you are able; but against that which is sacrificed to idols be exceedingly careful; for it is the service of dead gods.

Chapter 7. Concerning Baptism. And concerning baptism, baptize this way: Having first said all these things, baptize into the name of the Father, and of the Son, and of the Holy Spirit, in living water. But if you have no living water, baptize into other water; and if you cannot do so in cold water, do so in warm. But if you have neither, pour out water three times upon the head into the name of Father and Son and Holy Spirit. But before the baptism let the baptizer fast, and the baptized, and whoever else can; but you shall order the baptized to fast one or two days before.

Chapter 8. Fasting and Prayer (the Lord's Prayer). But let not your fasts be with the hypocrites, for they fast on the second and fifth day of the week. Rather, fast on the fourth day and the Preparation (Friday). Do not pray like the hypocrites, but rather as the Lord commanded in His Gospel, like this:


Our Father who art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done on earth, as it is in heaven. Give us today our daily (needful) bread, and forgive us our debt as we also forgive our debtors. And bring us not into temptation, but deliver us from the evil one (or, evil); for Thine is the power and the glory for ever..

Pray this three times each day.

Chapter 9. The Eucharist. Now concerning the Eucharist, give thanks this way. First, concerning the cup:


We thank thee, our Father, for the holy vine of David Thy servant, which You madest known to us through Jesus Thy Servant; to Thee be the glory for ever..

And concerning the broken bread:
We thank Thee, our Father, for the life and knowledge which You madest known to us through Jesus Thy Servant; to Thee be the glory for ever. Even as this broken bread was scattered over the hills, and was gathered together and became one, so let Thy Church be gathered together from the ends of the earth into Thy kingdom; for Thine is the glory and the power through Jesus Christ for ever..

But let no one eat or drink of your Eucharist, unless they have been baptized into the name of the Lord; for concerning this also the Lord has said, "Give not that which is holy to the dogs."

Chapter 10. Prayer after Communion. But after you are filled, give thanks this way:


We thank Thee, holy Father, for Thy holy name which You didst cause to tabernacle in our hearts, and for the knowledge and faith and immortality, which You modest known to us through Jesus Thy Servant; to Thee be the glory for ever. Thou, Master almighty, didst create all things for Thy name's sake; You gavest food and drink to men for enjoyment, that they might give thanks to Thee; but to us You didst freely give spiritual food and drink and life eternal through Thy Servant. Before all things we thank Thee that You are mighty; to Thee be the glory for ever. Remember, Lord, Thy Church, to deliver it from all evil and to make it perfect in Thy love, and gather it from the four winds, sanctified for Thy kingdom which Thou have prepared for it; for Thine is the power and the glory for ever. Let grace come, and let this world pass away. Hosanna to the God (Son) of David! If any one is holy, let him come; if any one is not so, let him repent. Maranatha. Amen.

But permit the prophets to make Thanksgiving as much as they desire.

Chapter 11. Concerning Teachers, Apostles, and Prophets. Whosoever, therefore, comes and teaches you all these things that have been said before, receive him. But if the teacher himself turns and teaches another doctrine to the destruction of this, hear him not. But if he teaches so as to increase righteousness and the knowledge of the Lord, receive him as the Lord. But concerning the apostles and prophets, act according to the decree of the Gospel. Let every apostle who comes to you be received as the Lord. But he shall not remain more than one day; or two days, if there's a need. But if he remains three days, he is a false prophet. And when the apostle goes away, let him take nothing but bread until he lodges. If he asks for money, he is a false prophet. And every prophet who speaks in the Spirit you shall neither try nor judge; for every sin shall be forgiven, but this sin shall not be forgiven. But not every one who speaks in the Spirit is a prophet; but only if he holds the ways of the Lord. Therefore from their ways shall the false prophet and the prophet be known. And every prophet who orders a meal in the Spirit does not eat it, unless he is indeed a false prophet. And every prophet who teaches the truth, but does not do what he teaches, is a false prophet. And every prophet, proved true, working unto the mystery of the Church in the world, yet not teaching others to do what he himself does, shall not be judged among you, for with God he has his judgment; for so did also the ancient prophets. But whoever says in the Spirit, Give me money, or something else, you shall not listen to him. But if he tells you to give for others' sake who are in need, let no one judge him.

Chapter 12. Reception of Christians. But receive everyone who comes in the name of the Lord, and prove and know him afterward; for you shall have understanding right and left. If he who comes is a wayfarer, assist him as far as you are able; but he shall not remain with you more than two or three days, if need be. But if he wants to stay with you, and is an artisan, let him work and eat. But if he has no trade, according to your understanding, see to it that, as a Christian, he shall not live with you idle. But if he wills not to do, he is a Christ-monger. Watch that you keep away from such.

Chapter 13. Support of Prophets. But every true prophet who wants to live among you is worthy of his support. So also a true teacher is himself worthy, as the workman, of his support. Every first-fruit, therefore, of the products of wine-press and threshing-floor, of oxen and of sheep, you shall take and give to the prophets, for they are your high priests. But if you have no prophet, give it to the poor. If you make a batch of dough, take the first-fruit and give according to the commandment. So also when you open a jar of wine or of oil, take the first-fruit and give it to the prophets; and of money (silver) and clothing and every possession, take the first-fruit, as it may seem good to you, and give according to the commandment.

Chapter 14. Christian Assembly on the Lord's Day. But every Lord's day gather yourselves together, and break bread, and give thanksgiving after having confessed your transgressions, that your sacrifice may be pure. But let no one who is at odds with his fellow come together with you, until they be reconciled, that your sacrifice may not be profaned. For this is that which was spoken by the Lord: "In every place and time offer to me a pure sacrifice; for I am a great King, says the Lord, and my name is wonderful among the nations."

Chapter 15. Bishops and Deacons; Christian Reproof. Appoint, therefore, for yourselves, bishops and deacons worthy of the Lord, men meek, and not lovers of money, and truthful and proved; for they also render to you the service of prophets and teachers. Therefore do not despise them, for they are your honored ones, together with the prophets and teachers. And reprove one another, not in anger, but in peace, as you have it in the Gospel. But to anyone that acts amiss against another, let no one speak, nor let him hear anything from you until he repents. But your prayers and alms and all your deeds so do, as you have it in the Gospel of our Lord.

Chapter 16. Watchfulness; the Coming of the Lord. Watch for your life's sake. Let not your lamps be quenched, nor your loins unloosed; but be ready, for you know not the hour in which our Lord will come. But come together often, seeking the things which are befitting to your souls: for the whole time of your faith will not profit you, if you are not made perfect in the last time. For in the last days false prophets and corrupters shall be multiplied, and the sheep shall be turned into wolves, and love shall be turned into hate; for when lawlessness increases, they shall hate and persecute and betray one another, and then shall appear the world-deceiver as Son of God, and shall do signs and wonders, and the earth shall be delivered into his hands, and he shall do iniquitous things which have never yet come to pass since the beginning. Then shall the creation of men come into the fire of trial, and many shall be made to stumble and shall perish; but those who endure in their faith shall be saved from under the curse itself. And then shall appear the signs of the truth: first, the sign of an outspreading in heaven, then the sign of the sound of the trumpet. And third, the resurrection of the dead -- yet not of all, but as it is said: "The Lord shall come and all His saints with Him." Then shall the world see the Lord coming upon the clouds of heaven.

[Jawa Man]

Also note that the Didache is from around 100 AD... that somehow makes it specialer. :teeth:

[Rusty T]

Afterfeast of the
Meeting of our Lord in the Temple


Troparion in tone 1
Rejoice, O Virgin Theotokos, full of grace!
From you shone the Sun of Righteousness, Christ our God.
Enlightening those who sat in darkness!
Rejoice, and be glad, O righteous elder;
You accepted in your arms the Redeemer of our souls,
Who grants us the Resurrection.
Kontakion in tone 1
By Your nativity, You did sanctify the Virgin's womb,
And did bless Simeon's hands, O Christ God.
Now You have come and saved us through love.
Grant peace to all Orthodox Christians, O only Lover of man!

[Rusty T]

Justin Martyr On Christian Worship (from his First Apology)



Baptism and the consecration of the Eucharist

But we, after we have thus washed him who has been convinced and has assented to our teaching, bring him to the place where those who are called brethren are assembled, in order that we may offer hearty prayers in common for ourselves and for the baptized illuminated person, and for all others in every place, that we may be counted worthy, now that we have learned the truth, by our works also to be found good citizens and keepers of the commandments, so that we may be saved with an everlasting salvation. Having ended the prayers, we salute one another with a kiss. There is then brought to the president of the brethren bread and a cup of wine mixed with water; and he taking them, gives praise and glory to the Father of the universe, through the name of the Son and of the Holy Ghost, and offers thanks at considerable length for our being counted worthy to receive these things at His hands. And when he has concluded the prayers and thanksgivings, all the people present express their assent by saying Amen. This word Amen answers in the Hebrew language to genoito so be it. And when the president has given thanks, and all the people have expressed their assent, those who are called by us deacons give to each of those present to partake of the bread and wine mixed with water over which the thanksgiving was pronounced, and to those who are absent they carry away a portion.

The Eucharist

And this food is called among us Eucharist, of which no one is allowed to partake but the man who believes that the things which we teach are true, and who has been washed with the washing that is for the remission of sins, and unto regeneration, and who is so living as Christ has enjoined. For not as common bread and common drink do we receive these; but in like manner as Jesus Christ our Saviour, having been made flesh by the Word of God, had both flesh and blood for our salvation, so likewise have we been taught that the food which is blessed by the prayer of His word, and from which our blood and flesh by transmutation are nourished, is the flesh and blood of that Jesus who was made flesh. For the apostles, in the memoirs composed by them, which are called Gospels, have thus delivered unto us what was enjoined upon them; that Jesus took bread, and when He had given thanks, said, "This do ye in remembrance of Me, this is My body;" and that, after the same manner, having taken the cup and given thanks, He said, "This is My blood;" and gave it to them alone.

[Rusty T]

John of Damascus
Concerning Images (from An Exact Exposition of the Orthodox Faith, 8th Century)


Chapter XVI.

But since some find fault with us for worshipping and honouring the image of our Saviour and that of our Lady, and those, too, of the rest of the saints and servants of Christ, let them remember that in the beginning God created man after His own image. On what grounds, then, do we shew reverence to each other unless because we are made after God’s image? For as Basil, that much-versed expounder of divine things, says, the honour given to the image passes over to the prototype. Now a prototype is that which is imaged, from which the derivative is obtained. Why was it that the Mosaic people honoured on all hands the tabernacle which bore an image and type of heavenly things, or rather of the whole creation? God indeed said to Moses, Look that thou make them after their pattern which was shewed thee in the mount. The Cherubim, too, which o’ershadow the mercy seat, are they not the work of men’s hands? What, further, is the celebrated temple at Jerusalem? Is it not hand-made and fashioned by the skill of men?

Moreover the divine Scripture blames those who worship graven images, but also those who sacrifice to demons. The Greeks sacrificed and the Jews also sacrificed: but the Greeks to demons and the Jews to God. And the sacrifice of the Greeks was rejected and condemned, but the sacrifice of the just was very acceptable to God. For Noah sacrificed, and God smelled a sweet savour, receiving the fragrance of the right choice and good-will towards Him. And so the graven images of the Greeks, since they were images of deities, were rejected and forbidden.

But besides this who can make an imitation of the invisible, incorporeal, uncircumscribed, formless God? Therefore to give form to the Deity is the height of folly and impiety. And hence it is that in the Old Testament the use of images was not common. But after God in His bowels of pity became in truth man for our salvation, not as He was seen by Abraham in the semblance of a man, nor as He was seen by the prophets, but in being truly man, and after He lived upon the earth and dwelt among men, worked miracles, suffered, was crucified, rose again and was taken back to Heaven, since all these things actually took place and were seen by men, they were written for the remembrance and instruction of us who were not alive at that time in order that though we saw not, we may still, hearing and believing, obtain the blessing of the Lord. But seeing that not every one has a knowledge of letters nor time for reading, the Fathers gave their sanction to depicting these events on images as being acts of great heroism, in order that they should form a concise memorial of them. Often, doubtless, when we have not the Lord’s passion in mind and see the image of Christ’s crucifixion, His saving passion is brought back to remembrance, and we fall down and worship not the material but that which is imaged: just as we do not worship the material of which the Gospels are made, nor the material of the Cross, but that which these typify. For wherein does the cross, that typifies the Lord, differ from a cross that does not do so? It is just the same also in the case of the Mother of the Lord. For the honour which we give to her is referred to Him Who was made of her incarnate. And similarly also the brave acts of holy men stir us up to be brave and to emulate and imitate their valour and to glorify God. For as we said, the honour that is given to the best of fellow-servants is a proof of good-will towards our common Lady, and the honour rendered to the image passes over to the prototype. But this is an unwritten tradition, just as is also the worshipping towards the East and the worship of the Cross, and very many other similar things.

A certain tale, too, is told, how that when Augarus was king over the city of the Edessenes, he sent a portrait painter to paint a likeness of the Lord, and when the painter could not paint because of the brightness that shone from His countenance, the Lord Himself put a garment over His own divine and life-giving face and impressed on it an image of Himself and sent this to
Augarus, to satisfy thus his desire.

Moreover that the Apostles handed down much that was unwritten, Paul, the Apostle of the Gentiles, tells us in these words: Therefore, brethren, stand fast and hold the traditions which ye have been taught of us, whether by word or by epistle. And to the Corinthians he writes, Now I praise you, brethren, that ye remember me in all things, and keep the traditions as I have delivered them to you.”

[Jawa Man]

I love reading ancient stuff that is written in a way you'd expect a modern to write. It reminds me of the Origen vs. Africanus stuff. I think this is one of the best Daily Dose things yet!

[Rusty T]

Make me whole, O Lord, and I will become whole! O only wise and merciful Physician, I beseech Thy benevolence: heal the wounds of my soul and enlighten the eyes of my mind that I may understand my place in Thine eternal design! And inasmuch as my heart and mind have been disfigured, may Thy grace repair them, for it is as true salt. What shall I say to Thee, O Knower of the heart who searchest the heart and the inner workings of men? Indeed, Thou knowest that, like a waterless land, my soul thirsts after Thee and my heart longs for Thee. And Thy grace has always sated those that love Thee. Thus, as Thou hast always heard me, so now do not scorn my prayer. For Thou seest that my mind, like a prisoner, seeks Thee, the Only true Savior.

Send Thy grace, that it may satisfy my hunger and quench my thirst. For insatiably do I desire Thee, O my Master! And who can have enough of Thee if he truly loves Thee and thirsts for Thy truth? O Giver of light! Fulfill my supplications and grant me Thy gifts according to my prayer; impart to my heart just one drop of Thy grace, that the flame of Thy love may begin to burn in my heart; and, like a fire, may it consume evil thoughts like thorns and thistles! Give me all this in abundance; grant it to me as God unto man, as the King to His subjects, and increase it as a kind Father.


attributed to St. Ephrem the Syrian
4th century

[furay]

impart to my heart just one drop of Thy grace, that the flame of Thy love may begin to burn in my heart; and, like a fire, may it consume evil thoughts like thorns and thistles!
:stunned: Wow. Beautiful.

I really like your new sig too, Rusty. So perfectly stated.

[Rusty T]

An Introduction to Great Lent

Excerpts from Fr Alexander Schmemann's Great Lent

When a man leaves on a journey, he must know where he is going. Thus with Lent. Above all, Lent is a spiritual journey and its destination is Easter, "the Feast of Feasts." It is the preparation for the "fulfillment of Pascha, the true Revelation." We must begin, therefore, by trying to understand this connection between Lent and Easter, for it reveals something very essential, very crucial about our Christian faith and life.

Is it necessary to explain that Easter is much more than one of the feasts, more than a yearly commemoration of a past event? Anyone who has, be it only once, taken part in that night which is "brighter than the day," who has tasted of that unique joy, knows it. [...] On Easter we celebrate Christ's Resurrection as something that happened and still happens to us. For each one of us received the gift of that new life and the power to accept it and live by it. It is a gift which radically alters our attitude toward everything in this world, including death. It makes it possible for us to joyfully affirm: "Death is no more!" Oh, death is still there, to be sure, and we still face it and someday it will come and take us. But it is our whole faith that by His own death Christ changed the very nature of death, made it a passage — a "passover," a "Pascha" — into the Kingdom of God, transforming the tragedy of tragedies into the ultimate victory. [...]

Such is that faith of the Church, affirmed and made evident by her countless Saints. Is it not our daily experience, however, that this faith is very seldom ours, that all the time we lose and betray the "new life" which we received as a gift, and that in fact we live as if Christ did not rise from the dead, as if that unique event had no meaning whatsoever for us? [...] We simply forget all this — so busy are we, so immersed in our daily preoccupations — and because we forget, we fail. And through this forgetfulness, failure, and sin, our life becomes "old" again — petty, dark, and ultimately meaningless — a meaningless journey toward a meaningless end. [...] We may from time to time acknowledge and confess our various "sins," yet we cease to refer our life to that new life which Christ revealed and gave to us. Indeed, we live as if He never came. This is the only real sin, the sin of all sins, the bottomless sadness and tragedy of our nominal Christianity.

If we realize this, then we may understand what Easter is and why it needs and presupposes Lent. For we may then understand that the liturgical traditions of the Church, all its cycles and services, exist, first of all, in order to help us recover the vision and the taste of that new life which we so easily lose and betray, so that we may repent and return to it. [...] And yet the "old" life, that of sin and pettiness, is not easily overcome and changed. The Gospel expects and requires from man an effort of which, in his present state, he is virtually incapable. [...] This is where Great Lent comes in. This is the help extended to us by the Church, the school of repentance which alone will make it possible to receive Easter not as mere permission to eat, to drink, and to relax, but indeed as the end of the "old" in us, as our entrance into the "new." [...] For each year Lent and Easter are, once again, the rediscovery and the recovery by us of what we were made through our own baptismal death and resurrection.

A journey, a pilgrimage! Yet, as we begin it, as we make the first step into the "bright sadness" of Lent, we see — far, far away — the destination. It is the joy of Easter, it is the entrance into the glory of the Kingdom. And it is this vision, the foretaste of Easter, that makes Lent's sadness bright and our lenten effort a "spiritual spring." The night may be dark and long, but all along the way a mysterious and radiant dawn seems to shine on the horizon. "Do not deprive us of our expectation, O Lover of man!"

[santaro75]

Hello, The orthodox church is so similar to the Catholic church in so many ways. The way you worship, the way you pray, the reverence shown to holy things, the sacraments, the incense the icons.

I love it, love it, love it. It is a tradition that has been passed down for so many years. It is old and other worldly.

OK now for the negative part, why aren't orthodox christians attacked for prayers to saints and mary? and for their doctrines on the holy eucharist?

[Xavier]

They are... :smile:

[furay]

They are... :smile:
^ What he said. :yes:

Hey, santaro75, I'm glad to see you stumbled across this thread here. I know from the other thread that you are looking at other churches aside from the RCC which you were brought up with. I hope you will seriously consider the Orthodox Faith. Perhaps you might want to start a thread in this forum about Orthodoxy, or feel free to do a search and read many of the insightful things that have been discussed on the subject. God bless you in your search.


Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.
Take care, friend. :smile:

[furay]

The Feast of the Chinese Martyrs

One of the best-kept secrets in the Orthodox world has to be the existence of the Chinese Martyrs who celebrate their feast day on June 11th. Almost everyone was unaware of the fact that not even one hundred years ago, a group of Chinese Orthodox Christians gave up their lives for Christ and His Church in the great city of Beijing.

It was the time of the Boxer Rebellion, which held foreigners responsible for every misfortune that took place. The first to suffer were the Christians, and in 1899 the first English missionary was killed. On the 10th of June, proclamations were posted on walls all over Beijing, calling on the Chinese to slaughter all Christians and threatening all those Christians who tried to hide with martyrdom.

On the 11th of June, China shone in glory as it would offer her share of martyrs for the Church. According to Dr. Piperakis of the University of Athens, the events are described:

"The executioners' procession set off triumphantly with burning torches, as the idols of the traditional god of the Chinese were carried aloft. Censers were held so that the Christians could cense the idols, and thus deny their 'alien' faith. The pressure was unbearable, the martyrdoms most terrible. The fear was great. The Orthodox Christians' homes were surrounded. Threats and violence were used to force the Orthodox to sacrifice to false gods and deny Christ.

Unfortunately, as with all oppression, many capitulated and burnt incense to the idols to save their lives, while others who were stronger in faith boldly confessed Christ. The latter, the confessors, were led out of the city to the Boxers' idol worshipping temples. Here, after indescribable torture, cutting them open and pulling out their entrails and the like, they were finally beheaded or burnt to death. The martyrs' houses suffered the same fate as their owners. Churches and Orthodox institutions were also given over to the flames. All the church buildings (with the exception of the one in Hankow), the Sino-Russian Library and the print shop with its 30,000 wood-carved Chinese characters were set alight and burnt to ashes. The Russian missionaries managed to flee to Chien-Chin and then to Shanghai. Of the 700 Orthodox Chinese believers, 300 were martyred for their faith. Taking into account its low numbers, the Orthodox Church of China gave up more martyrs than the more populous heterodox Churches."

Included in those who received the crown of martyrdom was the first Chinese heiromartyr, St. Mitrophan Chi-Sung:

"St. Mitrophan was the first Orthodox Chinese priest. He was ordained by St. Nicholas of Japan and served the Orthodox mission for fifteen years. He sat among the ruins of the burnt-out Orthodox Mission, enveloped by the men, women and children of his flock, then they started to hit his chest with fists. His Presbytera Tatiana and his 23-year-old son, Isaiah, were slaughtered before his very eyes, while they cut off the nose, ears and toes of his younger son, John. Not only did the child martyr refuse to complain of protest, but miraculously he felt no pain.

The executioners taunted him, calling him a "child of demons". He answered saying, "I am an Orthodox Christian and I believe in Christ, not in demons". After Father Mitrophan's execution, his future daughter-in-law, 19 year old fiancée of now-martyred Isaiah, arrived at the priest's house. She wanted to die together with the family of her betrothed. When the Boxers surrounded the house, Maria helped many of the faithful jump over garden walls. She faced her executioners with courage and reproached them for the unjust murder of so many innocent souls, who were not tried by any court. The executioners pierced her feet and wounded her hands, encouraging her to leave and be saved. Brave Maria answered boldly, "I was born here at the Church of the All-Holy Mother of God, I will die here, too." Then the Boxers executed her."

Of the 1,000 people that were in the Beijing parish, 222 received the crown of martyrdom and constituted the glorious sacrificial beginning of the 20th century, which would soon turn purple by the river of blood that flowed out of the vast expanses of Russia.

However, the small Church of the Chinese people proclaim through their martyrdom that Orthodoxy has no borders and is above race, nations, and languages. The Orthodox Church is the Church of all nations, people, languages, and stands before God to offer praise and worship.
[Furay's note: AMEN! Glory unto the Father and the Son and the Holy Spirit. Now and ever and unto ages of ages, Amen.]

This article is re-printed from "The Censer," the Monthly Newsletter of the Orthodox Metropolitanate of Hong Kong and Southeast Asia, Volume 2, Issue 6 pp. 5-7.

[Rdr. Arsenios]

Hello, The orthodox church is so similar to the Catholic church in so many ways. The way you worship, the way you pray, the reverence shown to holy things, the sacraments, the incense the icons.

I love it, love it, love it. It is a tradition that has been passed down for so many years. It is old and other worldly.


Pope John Paul calls us the "Primitive Church", and fully recognizes us as fully being the Church. The Roman Church used to BE Orthodox, and there is much that you will find similar... We do not recognize Rome as the Church, but as having taken Herself outside the Church, and sorely in need of repentance to re-enter. Were She to do so, we would again recognize the Pope as the Chief Patriarch... But there is little indication that this will happen.



OK now for the negative part, why aren't orthodox christians attacked for prayers to saints and mary? and for their doctrines on the holy eucharist?

Because we are not Roman Catholic. We are disagreed with, but when attacked, we sympathise with the attacker, and simply witness the teaching of the Church, and show that we do not believe in immaculate conception [which denies the humanity of Christ], and that we affirm that the Church is the ground and pillar of Truth, and that the veneration of the Theotokos and the saints is but the glorification of God in his Mother and in His holy ones... When presented this way, the attack usually softens, for the Church has venerated the Mother of God from the beginnings, with never any dissent, and if this is true, and the Bible tells us the Church is the ground and pillar of Truth, then that unanimous witness from the beginning is hard to argue against.

We don't try to "prove" the faith in scholastic fashion, but instead simply bear living witness to the understanding that is taught in the discipleship of the Church, for the mystery of the faith is held in a pure conscience, and not in a rigorous intellect. The west went off on this great scholastic binge for a long time, and the Protestants in their protest are very much neo-scholastics, who have faith in scholars to disseminate exegetically derived tenets of faith from the words of the Bible... We trust the Body of Christ, the Church, and keep pure the faith with only the granting and withdrawal of communion as our only "enforcement". So that when some logical point is made against us from someone outside the faith, it is not a major crisis, for we do not have the responsibility to prove everything, but simply to bear witness as best we can, and that can easily mean not saying anything, giving only the witness of silence and prayer...

So that the attacks we do receive normally do not last so long as they do with the Roman Catholics, because we are not involved in the issue of Protestant self-definition as being NOT-Roman Catholic - We too are NOT-Roman Catholic - So that we have an extra leg of common ground with Protestants - We see them as the "illegitimate" step-children of our apostatic Sister [Rome], with all the craziness that this kind of relationship entails.

And besides, we tend to be likable, even when un-compromising in the truth as witnessed by the ground and pillar of truth, the Church... We do not have to prove ourselves - We are just speaking as we have witnessed and been discipled and taught... And as a consequence, we are very often much lower-key in conversation...

[geo] Arsenios

[santaro75]

Thanks Geo, But i have to say that the orthodox church is so similar to the Catholic church that I would feel that i was not changing churches. I personally Love orthodox christianity because of its intrinsic beauty that is so rich that it is almost incomprehensible in itself. And I consider Catholic as orthodox christianity.

What are the major differences between our two faiths theologically? I have heard something about the phrase "holy spirit procedes from the father and the son"

Well i have looked at so many protestant churches and been to many services and found that I really love them. I love the practical preaching of the word and the submission to scripture. And I pondered why I loved the protestant services if they weren't of God and of Truth. And I figured out what it was and of course it was so simple. They have the inspired word of God the Bible. So of course everything they preach in regards to application is good! But there is so much missing. I can't believe how unimportant the Lords supper is in most protestant christian gatherings/services. It is so central to all the ancient christian churches. Also the past saints that we all keep alive in the church as examples for us. its like they are not aware that eternity means past, PRESENT, and future.....NOW. So they are alive in eternity which means now. And because we are a holy family of God they are our brothers and sisters and God rejoices in us being in union with them.

ok done rantin. If you read this far...thanks for listening

[Rusty T]

Santaro, perhaps you should make a thread for this discussion.

[Rdr. Arsenios]

Thanks Geo, But i have to say that the orthodox church is so similar to the Catholic church that I would feel that i was not changing churches.


You will find that the discipleship is very different indeed -



I personally Love orthodox christianity because of its intrinsic beauty that is so rich that it is almost incomprehensible in itself.


There is great beauty in Orthodoxy, for there is great cost... Yet the beauty you can see is but external and fading.



And I consider Catholic as orthodox christianity.


Well, the Orthodox do not. Rome is not in communion with the rest of the Apostolic Churches whose communion forms the one, holy, catholic and apostolic Church... There are uniate Churches in the East that look Orthodox, worship in the Orthodox fashion, disciple themselves as Orthodox, and are theologically Orthodox, but are in communion with Rome, and not Orthodox... Communion is the key - Inclusion or exclusion - Obedience to the seven great Ecumenical councils, or defiance of them... That's the nature of the matter...



What are the major differences between our two faiths theologically? I have heard something about the phrase "holy spirit procedes from the father and the son"


There are too many to list, but it began when the Roman Church decided to ignore the 6th Ecumenical Council's ruling that said that there were to be no more additions or deletions to the Creed, and they then added the Filioque clause to the Creed, and attacked the rest of the Churches for not obeying their transgression, culminating in the 3rd crusade, the sack of
Constantinople, and then the 80 years of the looting of the Eastern Empire, and its abandonment to the Islamic forces, with which we still are dealing...



Well i have looked at so many protestant churches and been to many services and found that I really love them. I love the practical preaching of the word and the submission to scripture. And I pondered why I loved the protestant services if they weren't of God and of Truth. And I figured out what it was and of course it was so simple. They have the inspired word of God the Bible. So of course everything they preach in regards to application is good! But there is so much missing. I can't believe how unimportant the Lords supper is in most protestant christian gatherings/services. It is so central to all the ancient christian churches. Also the past saints that we all keep alive in the church as examples for us. its like they are not aware that eternity means past, PRESENT, and future.....NOW. So they are alive in eternity which means now. And because we are a holy family of God they are our brothers and sisters and God rejoices in us being in union with them.

ok done rantin. If you read this far...thanks for listening


Sounds like you just love all things that are Christian or thereabouts, and feel bad for those who reject some of them... Makes sense to me... Yet the Church is one, because the Body of Christ is one, and Holy Communion is the defining issue of yes or no...

The communion altar of the US is more and more the communion of self, and the exclusion of other... And a short 50 years ago, it was a solid Protestant culture... And we have not yet been invaded, except immigrationally... Most of the Orthodox countries have suffered many military invasions and defeats...

Arsenios

[Rusty T]

Not Like Other Men Reflections on the Sunday of the Publican and the Pharisee


Two men went up to the temple to pray, one a Pharisee and the other a tax collector. The Pharisee stood and prayed thus with himself, 'God, I thank Thee that I am not like other men--extortionists, unjust, adulterers, or even as this tax collector. I fast twice a week; I give tithes of all that I possess'. But the tax collector, standing afar off, would not so much as raise his eyes to heaven, but beat his breast, saying, 'God, be merciful to me a sinner!' I tell you, this man went down to his house justified rather than the other; for everyone who exalts himself will be humbled, and he who humbles himself will be exalted. (Luke 18.10-14 (http://bible.gospelcom.net/cgi-bin/bible?passage=Luke+18%3A10-14&version=NKJV&showfn=yes&showxref=yes&language=english))

The words by which the preparatory weeks for the fast of Great Lent are begun, speak of a paradox. 'He who exalts himself will be humbled, and he who humbles himself will be exalted'. As these words are proclaimed in our churches throughout the world on the first Sunday of the Triodion, commonly known as the Sunday of the Publican and the Pharisee, we have just come from hearing another paradox proclaimed in the same Sunday's epistle: 'Yes, all those who desire to live godly in Christ Jesus will suffer persecution' (2 Tm 3.12 (http://bible.gospelcom.net/cgi-bin/bible?passage=2+Timothy+3%3A10-15&language=english&version=NKJV)). Humbleness brings exaltation, the pursuit of godliness brings persecution; and so we turn our eyes toward Lent.

The Publican's cry, 'God, be merciful unto me, a sinner!', is a phrase not uncommon to the Orthodox world. Indeed, it is partially in reference to this Scriptural passage that the words of the Jesus Prayer in its most common form can be attributed; and in the form of the Prayer, the words of the tax collector are thus uttered by many of the faithful hundreds, if not thousands, of times in their own lives. But what of these words that we pray?

'God, have mercy on me' is a petition of unequalled frequency in the Church's worship and prayer. Countless litanies embrace it as a refrain, prayer services and memorials beg it repeatedly, and there are portions of the Offices in which it is said in sequences of three, twelve, forty or even fifty. It is the one phrase that many of the faithful, no matter how limited their linguistic knowledge otherwise, will know in all three of the Church's great traditional tongues: Lord, have mercy. Kyrie, eleison. Gospodi, pomilui.

The words are simple, yet powerful. To beg God's mercy is a grave and awesome mystery in its own right, for the mercy of God is the foundation of the universe. We are made bold to ask for nothing less than that gift which goes beyond all comprehension and understanding, that gift by which the very planets and the stars have their being and we mortal humans have our breath. There is no little content to this cry.

But the Gospel for this Sunday does not speak so much of what the words of the tax collector say, but what they do not say. His prayer is not recounted until we have heard the words of another man, the Pharisee, one of the order of great religious teachers in the late Jewish world, the righteousness of whom must nonetheless be exceeded by anyone entering the Kingdom of Heaven (Matthew 5.20 (http://bible.gospelcom.net/cgi-bin/bible?passage=Matthew+5%3A17-20&language=english&version=NKJV)). It is, interestingly, this Pharisee's prayer that abounds in words, in things said. 'God, I thank Thee that I am not like other men--extortionists, unjust, adulterers, or even as this tax collector. I fast twice a week; I give tithes of all that I possess'.

The Pharisee has made what might have seemed a reasonable prayer, if we strip away for a moment its uncharitable tone. He is not an extortionist, and gives thanks to God for this fact. He keeps justice, for which fact he again offers thanks. Nor is he an adulterer, nor a tax collector, the latter group being one known for fraud, deception and theft, especially of the poor and misfortunate. He keeps the fasts. He offers of his wealth in tithes to the temple. He seems in every way 'religious'.

But his prayer has said too much, has revealed something of him that he certainly did not intend, yet which is nonetheless true. It has made objects of the elements in his religious life, and thus shown that he does not understand their true and deeper purpose. He has judged another, even if in seeming 'justice', and thus brought judgement upon his own head. His ascesis has made him proud, and thus not only failed to serve its intended end, but counteracted it altogether. And from the very outset, the Pharisee's prayer has set him apart from his brethren. 'God, I thank Thee that I am not like other men'. Prayer, which by engendering union with God thus ought in purity to make men one, has been twisted into a divisive act that rends men apart.

Still, we must not judge the Pharisee. We must not hear the words of the Gospel and inwardly cry, 'Thanks to Thee, O God, that I do not pray as he did!', for then, by another great paradox, we pray exactly as he did. The holy Gospel does not recount the Pharisee's prayer that we may see how other, poorer men pray, but that we may see with objective perspective how we pray. Though we may be more familiar with the words of the Publican, we must admit with pained heart that, of the two men, the Pharisee is far more like unto our own selves than the humbled and humble tax collector.

As with so much of the mystery that is God's gracious revelation in the Scriptures, we find that this story is our story. It is not only the Publican and the Pharisee, two long distant and removed figures, who go to the temple to pray, but we ourselves who approach God's great mercy. And it is we who stand and proclaim, whether in our moments of prayer or in the activities of our daily lives, that 'we are not like other men; we are just; we are not adulterers; we fast; we tithe; we are faithful'. And it is to us that the loving Lord Jesus proclaims: 'Everyone who exalts himself will be humbled'.

How good for our souls it is for us to cry along with St Andrew of Crete, as we shall do in a few weeks' time:


'Boastful am I, and hard of heart, all in vain and for nothing. Condemn me not with the Pharisee, but rather grant unto me the humility of the Publican, O only merciful and just Judge, and number me with him' (Great Canon, Ode 4 (http://www.monachos.net/monasticism/andrew_of_crete/great_canon_full.shtml)).

It is this message that the Gospel for this Sunday means to instil in our hearts: not that we pray like the Publican, no matter how often we may recite his words; but that we pray like the Pharisee--that we are proud and haughty, and therefore must be humbled. The tax collector is not our associate but our example, the one whom we are to follow and strive to emulate. 'Grant unto me the humility of the Publican'.

The Pharisee is he who speaks of us, but the Publican he who speaks to us. 'God, have mercy upon me' must be the words of our prayer; but they cannot be purely our prayer whilst we still pray that 'we are not like other men', that we are 'just'. Justice is far from us who are, as the tax collector proclaimed, sinners. We have no weight with God, no claim to His grace. We have only the ability to come before Him and beg His mercy exactly as we are.

Lent is coming. In three weeks, the Vespers of Forgiveness will see in the fast proper, the actual period of 'joyful sorrow' that marks the journey into Pascha. But even now the Church begins to situate herself into that spirit which is necessary for joy, for sorrow, for repentance: the spirit of humility which can only come as our pride is brought low and in the depth of our hearts we realise that there is no other cry which mortal man can make in the presence of his King than the words of the humble collector of tax: God, be merciful unto me, a sinner!


(Text by M.C. Steenberg, 2001)

[furay]

I got the following from a site that Joan of Arc had in her blog. I hope you guys don't mind if I post a little humor in this thread, but I see this thread as a beautiful potpourri of Orthodox subjects. I promise not to flood this topic with lots of corny humor.

Robinson Krusovsky was shipwrecked on an empty Pacific island. When after a long time a rescue ship came to pick him up, the rescue party found two churches Robinson had built, complete with domes and three-bar crosses on top. ‘Why two?’ they asked. ‘One is the church I go to,’ Robinson explained. ‘The other is the church I don’t go to!’
:lol:

In the village of Omsk all was not well in the local Pokrov Parish. Every year, during Lent, at ‘Blessed art Thou, O Lord, teach me Thy statutes’, half of the congregation would make a metany at the waist, and half would make a full prostration. The little metanists would start whispering sharply, ‘No! No! From the waist!’ To which the great metanists would hiss back even louder, ‘Wrong! Full prostration! Who are you following, the Devil?!’ And fistfights would break out and the service could not even be completed.

Finally the war-weary parishioners decided to ask their priest, Fr Veniamin. ‘Batiushka, what is the tradition? In Lent, at “Blessed art Thou”, do we make a little metany, or a great metany?’ Knowing the rancour attached to the dispute, poor Fr Veniamin trembled, grew pale, then fainted dead away and fell backwards.

So next they went to the Skete of the Forerunner, and asked Fr Onouphry: ‘Batiushka, we want to know, we have a terrible argument at Omsk--what is the tradition? Because half the people say to make small metanies at “Blessed art Thou” now, and half say great metanies. And we start fighting, terrible, terrible. So, tell us, what is the Tradition?’ Seeing the ferocity in their faces, poor Hieromonk Anatoly simply fainted dead away.

Then someone shouted, ‘Let's go to Elder Ioann and ask him!’ It was a marvellous idea. Surely the elder’s answer would bring peace, for he was respected by all, a native of Omsk, and his hoary 94 years guaranteed a knowledge of what the old tradition had been.

So a large crowd gathered at the elder’s dacha on the outskirts of town. Some 15 men from both sides entered the dacha, and found frail Elder Ioann lying on his bed. As he struggled to draw himself up and offer tea, they cut him off: ‘Elder Ioann, you have to help us! What is the Tradition? Every year in Lent, at “Blessed art Thou, O Lord”, half of the people at Pokrov make little metanies, and half the people great metanies, and we start to argue, and the service doesn't even finish because of the fistfight!’ Then Elder Ioann said firmly, in his voice shaking with age, and with tears streaming down his joyful face, ‘That... is... the Tradition!’

:teeth:

[Rusty T]

St. Basil, On the Holy Spirit (4th century)

Of the beliefs and practices whether generally accepted or publicly enjoined which are preserved in the Church some we possess derived from written teaching; others we have received delivered to us "in a mystery" by the tradition of the apostles; and both of these in relation to true religion have the same force. And these no one will gainsay; — no one, at all events, who is even moderately versed in the institutions of the Church. For were we to attempt to reject such customs as have no written authority, on the ground that the importance they possess is small, we should unintentionally injure the Gospel in its very vitals; or, rather, should make our public definition a mere phrase and nothing more.

For instance, to take the first and most general example, who is thence who has taught us in writing to sign with the sign of the cross those who have trusted in the name of our Lord Jesus Christ? What writing has taught us to turn to the East at the prayer? Which of the saints has left us in writing the words of the invocation at the displaying of the bread of the Eucharist and the cup of blessing? For we are not, as is well known, content with what the apostle or the Gospel has recorded, but both in preface and conclusion we add other words as being of great importance to the validity of the ministry, and these we derive from unwritten teaching. Moreover we bless the water of baptism and the oil of the chrism, and besides this the catechumen who is being baptized. On what written authority do we do this? Is not our authority silent and mystical tradition? Nay, by what written word is the anointing of oil itself taught? And whence comes the custom of baptizing thrice? And as to the other customs of baptism from what Scripture do we derive the renunciation of Satan and his angels? Does not this come from that unpublished and secret teaching which our fathers guarded in a silence out of the reach of curious meddling and inquisitive investigation? Well had they learnt the lesson that the awful dignity of the mysteries is best preserved by silence. What the uninitiated are not even allowed: to look at was hardly likely to be publicly paraded about in written documents. What was the meaning of the mighty Moses in not making all the parts of the tabernacle open to every one? The profane he stationed without the sacred barriers; the first courts he conceded to the purer; the Levites alone he judged worthy of being servants of the Deity; sacrifices and burnt offerings and the rest of the priestly functions he allotted to the priests; one chosen out of all he admitted to the shrine, and even this one not always but on only one day in the year, and of this one day a time was fixed for his entry so that he might gaze on the Holy of Holies amazed at the strangeness and novelty of the sight.

Moses was wise enough to know that contempt stretches to the trite and to the obvious, while a keen interest is naturally associated with the unusual and the unfamiliar. In the same manner the Apostles and Fathers who laid down laws for the Church from the beginning thus guarded the awful dignity of the mysteries in secrecy and silence, for what is bruited abroad random among the common folk is no mystery at all. This is the reason for our tradition of unwritten precepts and practices, that the knowledge of our dogmas may not become neglected and condemned by the multitude through familiarity. "Dogma" and "Kerygma" are two distinct things; the former is observed in silence; the latter is proclaimed to all the world. One form of this silence is the obscurity employed in Scripture, which makes the meaning of "dogmas" difficult to be understood for the very advantage of the reader: Thus we all look to the East at our prayers, but few of us know that we are seeking our own old country, Paradise, which God planted in Eden in the East. We pray standing, on the first day of the week, but we do not all know the reason. On the day of the resurrection (or "standing again"; Grk. anastasin) we remind ourselves of the grace given to us by standing at prayer, not only because we rose with Christ, and are bound to "seek those things which are above," but because the day seems to us to be in some sense an image of the age which we expect, wherefore, though it is the beginning of days, it is not called by Moses first, but one. For he says "There was evening, and there was morning, one day," as though the same day often recurred. Now "one and "eighth" are the same, in itself distinctly indicating that really "one" and "eighth" of which the Psalmist makes mention in certain titles of the Psalms, the state which follows after this present time, the day which knows no waning or eventide, and no successor, that age which endeth not or groweth old. Of necessity, then, the church teaches her own foster children to offer their prayers on that day standing, to the end that through continual reminder of the endless life we may not neglect to make provision for our removal thither.

Moreover all Pentecost is a reminder of the resurrection expected in the age to come. For that one and first day, if seven times multiplied by seven, completes the seven weeks of the holy Pentecost; for, beginning at the first, Pentecost ends with the same, making fifty revolutions through the like intervening days. And so it is a likeness of eternity, beginning as it does and ending, as in a circling course, at the same point. On this day the rules of the church have educated us to prefer the upright attitude of prayer, for by their plain reminder they, as it were, make our mind to dwell no longer in the present but in the future. Moreover every time we fall upon our knees and rise from off them we shew by the very deed that by our sin we fell down to earth, and by the loving kindness of our Creator were called back to heaven.

Time will fail me if I attempt to recount the unwritten mysteries of the Church. Of the rest I say nothing; but of the very confession of our faith in Father, Son, and Holy Ghost, what is the written source? If it be granted that, as we are baptized, so also under the obligation to believe, we make our confession in like terms as our baptism, in accordance with the tradition of our baptism and in conformity with the principles of true religion, let our opponents grant us too the right to be as consistent in our ascription of glory as in confession of faith. If they deprecate our doxology on the ground that it lacks written authority, let them give us the written evidence for the confession of our faith and the other matters which we have enumerated. While the unwritten traditions are so many, and their bearing on "the mystery of godliness" is so important, can they refuse to allow us a single word which has come down to us from the Fathers; — which we found, derived from untutored custom, abiding in unperverted churches; — a word for which the arguments are strong, and which contributes in no small degree to the completeness of the force of the mystery?

[Rusty T]

O Lord and Master of my life, take from me the spirit of sloth, despondency, lust for power and idle talk.
(Prostration)

But grant unto me, Thy servant, a spirit of chastity, humility, patience and love.
(Prostration)

Yea, O Lord and King, grant me to see mine own faults and not to judge my brothers and sisters. For blessed art Thou unto ages of ages. Amen.
(Prostration)

O God, cleanse Thou me a sinner (12 times, with as many bows, and then again the whole prayer from the beginning throughout, and after that one great prostration)

[Rusty T]

Just wanted to pass this great ministry's website along: www.ourlifeinchrist.com

It is an Orthodox radio ministry, and their audio archives are wonderful.

rusty

[Rusty T]

I have heard that there were two old men who dwelt together for many years, and who never quarrelled, and that one said to the other, “let us also pick a quarrel with each other, even as other men do.” Then his companion answered and said unto him, “I know not how a quarrel cometh,” and the other old man answered and said unto him, “Behold, I will set a brick in the midst, and will say, ‘This is mine,’ and do thou say, ‘It is not thine, but mine’; and from this quarrelling will ensue.” And they placed a brick in the midst, and one of then said, “This is mine,” and his companion answered and said after him, “This is not so, for it is mine”; and straightaway the other replied and said unto him, “If this be so, and the brick be thine, take it and go.” Thus they were not able to make a quarrel.

– Sayings of the Desert Fathers

[furay]

You will hear this kind of justification from many who pursue riches: "When I become rich, I will be able to perform good works!" Do not believe them, for they deceive both you and themselves. St. John Climacus knew in depth the most secret motives of men's souls when he said, "The beginning of love of money is the pretext of alms giving and the end of it is hatred of the poor" (Step 16). This is confirmed by all lovers of money, the rich or the less rich. The average man says, "If only it were that I had money, I would carry out this and that good work!" Do not believe him. Let him not believe himself. Let him look at himself, as in a mirror, at those who have money and who are not willing to do this or that good work. That is how he would be if he acquired some money. Again, the wise John says, "Do not say that you are collecting money for the poor; so that through and by this you give help to them, in order to gain the kingdom; remember, for two mites the kingdom was purchased" (Step 16) - (St. Luke 21:2). Truly, the Gospel widow purchased it for two mites, and the rich man, before whose gates Lazarus lay, could not purchase it for all of his countless riches. If you have nothing to give to the poor, pray to God that He will give to them and, by this, you have performed almsgiving and purchased the Heavenly Kingdom. When St. Basil the New prophesied to the empress, the wife of Emperor Constantine Porphyrogenitus, that she will first give birth to a daughter and then a son, the empress offered him much gold. The saint refused it. The empress implored the name of the Holy Trinity that he should take the gold. Then, St. Basil took only three pieces of gold and gave it to the needy Theodora, who served him saying, "We do not need too much of these thorns, for they prick much."

[furay]

If you guys don't read from The Prologue from Ohrid (http://www.westsrbdio.org/prolog/) everyday you are missing out. Someday I plan on ordering a hard copy of it... so much spiritual blessings contained within...


A wonderful Fisherman, O Christ the Lord, You are,

Throughout the entire world, the nets You spread,

For pure pearls You trawl from the waters deep,

Invisible net, by the Spirit woven,

Woven with love, moistened with tears,

By angelic hands, everywhere upheld.

Everyone to whom a mother gave birth and by the Spirit reared,

Most beautiful souls all, that the world can give.

All that into the numbers of Your rich catch entered,

All that Your silk net caught.

When nets from the sea of life, You raise

Nothing will remain except the muddy scum.

O, Fisherman, Most Wonderful, of pure pearls,

And we sinners, Your pearls, at one time were,

Now, from Your Throne, we are far away,

Under the sediment of dark passions, covered are we,

But, may Your net also us, to seize,

From Your countenance, we will shine as the stars.

[furay]

Ok, I promise after this post I won't clog this thread with any 'Prologue' excerpts for awhile. I could not resist posting this pearl, however.

"When I caught sight of Him,I fell down at His feet asthough dead" (Revelation 1:17).

It was St. John who fell as though dead when he saw the Lord Jesus in glory. St. John, the Beloved Disciple of Jesus, The Evangelist, The Chaste One, The one who loved the Lord, and a zealot for holiness - could not stand on his feet nor compose himself when he saw his Teacher in His heavenly glory and power! But, "fell, as though dead." How will they, therefore, endure the presence of the Lord and His eyes "a fiery flame," they who sin against Him, they who rise up against Him, they who ridicule His Name, they who despise His love and sacrifice, they who mock His cross, they who trample upon His commandments, they who persecute His Church, they who shame His priests, and they who kill His faithful? What will happen to them before the face of the Lord when St. John fell as dead when he caught sight of Him? What will happen to the literate who corrupt? What will happen to teachers who destroy the Faith in young souls? What will happen to skeptics who through their doubt poison the minds of men? What will happen to thieves and robbers and what will happen to the immoral and what will happen to the child-killers? What will happen to the enemies of Christ when the friend of Jesus falls, as though dead, before His indescribable, glistening glory? Such is the glory, power, authority, beauty, lordship, light and majesty of the Lord Jesus, resurrected and ascended, that His closest companions who for three years on earth gazed upon His face without fear, now fall as though dead when they see His face in the heavens following His passion, death and victory!

O Lord All-glorious and Almighty illuminate us and enliven us by Your power and glory.

To You be glory and thanks always. Amen.



:candle:

[Rusty T]

From www.oca.org
Saint John of the Ladder is honored by Holy Church as a great ascetic and author of the reknowned spiritual book called THE LADDER, from which he is also called "of the Ladder" (Climacus).

There is almost no information about St. John's origins. One tradition suggests that he was born in Constantinople around the year 570, and was the son of Sts. Xenophon and Maria (January 26).

John went to Sinai when he was sixteen, submitting to Abba Martyrius as his instructor and guide. After four years, St. John was tonsured as a monk. Abba Strategios, who was present at St. John's tonsure, predicted that he would become a great luminary in the Church of Christ.

For nineteen years St. John progressed in monasticism in obedience to his spiritual Father. After the death of Abba Martyrius, St. John embarked on a solitary life, settling in a wild place called Thola, where he spent forty years laboring in silence, fasting, prayer, and tears of penitence.

It is not by chance that in THE LADDER St. John speaks about tears of repentance: "Just as fire burns and destroys the wood, so pure tears wash away every impurity, both external and internal." His holy prayer was strong and efficacious, as may be seen from an example from the life of the God-pleasing saint.

St. John had a disciple named Moses. Once, the saint ordered his disciple to bring dung to fertilize the vegetable garden. When he had fulfilled the obedience, Moses lay down to rest under the shade of a large rock, because of the scorching heat of summer. St. John was in his cell in a light sleep. Suddenly, a man of remarkable appearance appeared to him and awakened the holy ascetic, reproaching him, "John, why do you sleep so heedlessly, when Moses is in danger?"

St. John immediately woke up and began to pray for his disciple. When Moses returned in the evening, St. John asked whether any sort of misfortune had befallen him.

The monk replied, "A large rock would have fallen on me as I slept beneath it at noon, but I left that place because I thought I heard you calling me." St. John did not tell his disciple of his vision, but gave thanks to God.

St. John ate the food which is permitted by the monastic rule, but only in moderation. He did not sleep very much, only enough to keep up his strength, so that he would not ruin his mind by unceasing vigil. "I do not fast excessively," he said of himself, "nor do I give myself over to intense all-night vigil, nor lay upon the ground, but I restrain myself..., and the Lord soon saved me."

The following example of St. John's humility is noteworthy. Gifted with discernment, and attaining wisdom through spiritual experience, he lovingly received all who came to him and guided them to salvation. One day some envious monks reproached him for being too talkative, and so St. John kept silence for a whole year. The monks realized their error, and they went to the ascetic and begged him not to deprive them of the spiritual profit of his conversation.

Concealing his ascetic deeds from others, St. John sometimes withdrew into a cave, but reports of his holiness spread far beyond the vicinity. Visitors from all walks of life came to him, desiring to hear his words of edification and salvation. After forty years of solitary asceticism, he was chosen as igumen of Sinai when he was seventy-five. St. John governed the holy monastery for four years. Toward the end of his life, the Lord granted him the gifts of clairvoyance and wonderworking.

At the request of St. John, igumen of the Raithu monastery (Commemorated on Cheesefare Saturday), he wrote the incomparable LADDER, a book of instruction for monks who wished to attain spiritual perfection.

Knowing of the wisdom and spiritual gifts of St. John of Sinai, the igumen of Raithu requested him to write down whatever was necessary for the salvation of those in the monastic life. Such a book would be "a ladder fixed on the earth" (Gen. 28:12), leading people to the gates of Heaven.

St. John felt that such a task was beyond his ability, yet out of obedience he fulfilled the request. The saint called his work THE LADDER, for the book is "a fixed ladder leading from earthly things to the Holy of Holies...." The thirty steps of spiritual perfection correspond to the thirty years of the Lord's age. When we have completed these thirty steps, we will find ourselves with the righteous and will not stumble. THE LADDER begins with renunciation of the world, and ends with God, Who is love (1 Jn 4:8).

Although the book was written for monks, any Christian living in the world will find it an unerring guide for ascending to God, and a support in the spiritual life. Sts. Theodore the Studite (November 11 and January 26), Sergius of Radonezh (September 25 and July 5), Joseph of Volokolamsk (September 9 and October 18), and others relied on THE LADDER as an important guide to salvation.

The twenty-second step of THE LADDER deals with various forms of vainglory. St. John writes: "When I fast, I am vainglorious; and when I permit myself food in order to conceal my fasting from others I am again vainglorious about my prudence. When I dress in fine clothing, I am vanquished by vanity, and if I put on drab clothing, again I am overcome by vanity. If I speak, vainglory defeats me. If I wish to keep silence, I am again given over to it. Wherever this thorn comes up, it stands with its points upright.

A vain person seems to honor God, but strives to please men rather than God.

People of lofty spirit bear insult placidly and willingly, but only the holy and righteous may hear praise without harm.

When you hear that your neighbor or friend has slandered you behind your back, or even to your face, praise and love him.

It is not the one who reproaches himself who shows humility, for who will not put up with himself? It is the one who is slandered by another, yet continues to show love for him.

Whoever is proud of his natural gifts, intelligence, learning, skill in reading, clear enunciation, and other similar qualities, which are acquired without much labor, will never obtain supernatural gifts. Whoever is not faithful in small things (Lk 16:10), is also unfaithful in large things, and is vainglorous.

It often happens that God humbles the vainglorious, sending a sudden misfortune. If prayer does not destroy a proud thought, we bring to mind the departure of the soul from this life. And if this does not help, let us fear the shame which follows dishonor. "For whoever humbles himself shall be exalted, and whoever exalts himself shall be humbled" (Lk 14:11). When those who praise us, or rather seduce us, start to praise us, let us recall our many sins, then we shall find that we are not worthy of what they say or do to honor us."

In THE LADDER St. John describes the ascent toward spiritual perfection, which is essential for anyone who wishes to save his soul. It is a written account of his thoughts, based on the collected wisdom of many wise ascetics, and on his own spiritual experience. The book is a great help on the path to truth and virtue.

The steps of THE LADDER proceed gradually from strength to strength on the path of perfection. The summit is not reached suddenly, but gradually, as the Savior says: "The Kingdom of Heaven suffers violence, and the violent take it by force" (Mt 11:12).

St. John is also commemorated on the fourth Sunday of Great Lent.

[Rdr. Arsenios]

The light of dawn comes before the sun, and meekness is the precursor of
all humility. So let us listen to the order in which Christ, our Light,
places these virtues. He says: "Learn from Me, because I am meek and
humble of heart." Therefore before gazing at the sun of humility, we
must let the light of meekness flow over us. If we do, we will then be
able to look steadily at the sun. The true order of these virtues
teaches us that we are totally unable to turn our eyes to the sun before
we have first become accustomed to the light.

Meekness is an unchangeable state of mind, which remains the same in
honour and dishonour.

Meekness is a rock overlooking the sea of anger, which breaks all the
waves that dash against it, yet remains completely unmoved.

Meekness is the fellow-worker with obedience, the guide of the
brotherhood, a bridle for the enraged, a check for the irritable, a
minister of joy, the imitation of Christ, something proper to angels,
shackles for demons, a shield against bitterness.

St. John Climacus, The Ladder of Divine Ascent 24.1-6

[Rdr. Arsenios]

We encountered Abba John the Persian at the Lavra of Monidia and he told us this about Gregory the Great, the most blessed Bishop of Rome:
I went to Rome to pray at the tombs of the most blessed Apostles, Peter & Paul. One day as I was standing in the city-centre I saw that Pope Gregory was going to pass by. I had it in mind to prostrate myself before him. The attendants of the pope began saying to me, 'Abba, do not prostrate yourself', but I could not understand why they had said that to me; certainly it seemed improper for me not to prostrate myself. When the pope came near and perceived that I was about to prostrate myself- the Lord is my witness brethren- he prostrated himself down to the ground and refused to rise until I had got up. He embraced me with great humility, handed me three pieces of gold and ordered me to be given a monastic cloak, stipulating that all my needs were to be taken care of. So I glorified God who had given him such humility towards everybody, such generosity with alms and such love.

[Rusty T]

Prayer of St. Ephrem the Syrian to the Most Holy Spirit O Lord, Heavenly King, Comforter, Spirit of Truth, have compassion and mercy on Thy sinful servant and pardon my unworthiness, and forgive me all the sins that I humanly committed today, and not only humanly but even worse than a beast - my voluntary sins, known and unknown, from my youth and from evil suggestions, and from my brazenness, and from boredom. If I have sworn by Thy Name or blasphemed it in thought, blamed or reproached anyone, or in my anger have detracted or slandered anyone, or grieved anyone, or if I have got angry about anything, or have told a lie, if I have slept unnecessarily, or if a beggar has come to me and I despised or neglected him, or if I have troubled my brother or quarrelled with him, or if I have condemned anyone, or have boasted, or have been proud, or lost my temper with anyone, or if when standing in prayer my mind has been distracted by the glamour of this world, or if I have had depraved thoughts or have overeaten, or have drunk excessively, or have laughed frivolously, or have thought evil, or have seen the attraction of someone and been wounded by it in my heart, or said indecent things, or made fun of my brother's sin when my own faults are countless, or been neglectful of prayer, or have done some other wrong that I cannot remember - for I have done all this and much more - have mercy, my Lord and Creator, on me Thy wretched and unworthy servant, and absolve and forgive and deliver me in Thy goodness and love for men, so that, lustful, sinful and wretched as I am, I may lie down and sleep and rest in peace. And I shall worship, praise and glorify Thy most honourable Name, with the Father and His only-begotten Son, now and ever, and for all ages. Amen.

[Rusty T]

A brother came to Abba Theodore of Pherme and spent three days begging him to say a word to him without getting any reply. So he went away grieved. Then the old man's disciple said to him, "Abba, why did you not say a word to him? See, he has gone away grieved." The old man said to him, "I did not speak to him, for he is a trafficker who seeks to glorify himself through the words of others.

[Rusty T]

By an anonymous Orthodox author [* (http://www.monachos.net/other/anonymous_author.shtml)].

A boy once approached his father, ‘Old man, why do you fast?’ The father stood silent, bringing heart and mind together, and then:

‘Beloved boy, I fast to know what it is I lack.

For day by day I sit in abundance, and

all is well before me;
I want not, I suffer not, and I
lack but that for which I invent a need.
But my heart is empty of true joy,
filled, yet overflowing with dry waters.
There is no room left for love.
I have no needs, and so my needs are never met,
no longings, and so my desires are never fulfilled.
Where all the fruits of the earth could dwell, I have
filled the house with dust and clouds;
It is full, so I am content—
But it is empty, and so I weep.

‘Thus I fast, beloved, to know the
dust in which I dwell.
I take not from that which I might take,
for in its absence I am left empty,
and what is empty stands ready to be
filled.
I turn from what I love, for my love is barren,
and by it I curse the earth.
I turn from what I love, that I may purify my loving,
and move from curse to blessing.

‘From my abundance I turn to want,
as the soldier leaves the comfort of home,
of family and love,
to know the barrenness of war.
For it is only amongst the fight, in the
torture of loss, in the fire of battle,
that lies are lost and the blind man
clearly sees.
In hunger of body and mind, I see
the vanity of food,
for I have loved food as food,
and have never been fed.
In weary, waking vigil I see
the vanity of sleep,
for I have embraced sleep as desire,
and have never found rest.
In sorrow, with eyes of tears I see
the vanity of pleasure,
for I have treasured happiness above all,
and have never known joy.


‘I fast, beloved child, to crush the wall
that is my self;
For I am not who I am, just as these passions
are not treasures of gold but of clay.
I fast to die, for it is not the living who are
raised, but the dead.
I fast to crucify my desires, for He who was
crucified was He who lived,
and He who conquered,
and He who lives forever.’

[furay]

:stunned:

[Rusty T]

:stunned:

I know. I read this and felt the same way. It is wonderful.

[Rusty T]

St. Leo the Great on the Passion of Christ




I. Christ's Arrest Fulfils His Own Eternal Purpose.

Having discoursed, dearly beloved, in our last sermon, on the events which preceded the Lord's arrest, it now remains, by the help of God's grace, to discuss, as we promised, the details of the Passion itself. When the Lord had made it clear by the words of His sacred prayer that the Divine and the Human Nature was most truly and fully present in Him, showing that the unwillingness to suffer proceeded from the one, and from the other the determination to suffer by the expulsion of all frail fears and the strengthening of His lofty power, then did He return to His eternal purpose, and "in the form of a" sinless "slave" encounter the devil who was savagely attacking Him by the hands of the Jews: that He in Whom alone was all men's nature without fault, might undertake the cause of all. The sins of darkness, therefore, assailed the true Light, and, for all their torches and lanterns , could not escape the night of their own unbelief, because they did not recognize the Fount of Light. They arrest Him, and He is ready to be seized; they lead Him away, and He is willing to be led; for though, if He had willed to resist, their wicked hands could have done Him no harm, yet thereby the world's redemption would have been impeded, and He, who was to die for all men's salvation, would have saved none at all.

II. How Great Was Pilate's Crime in Allowing Himself to Be Led Astray & the Jews.

Accordingly, permitting the infliction on Himself of all that the people's fury inflamed by the priests dared do, He is brought to Annas, father-in-law to Caiaphas, and thence Annas passes Him on to Caiaphas: and after the calumniators' mad accusations, after the lying falsehoods of suborned witnesses, He is transferred to Pilate's hearing by the delegation of the two high-priests, who in neglecting the Divine law, and exclaiming that they had "no king but Caesar," as if they were devoted to the Roman laws, and had left the whole judgment in the hands of the governor, really sought for an accomplisher of their cruelty rather than an umpire of the case. For they gave up Jesus, bound in hard bonds, bruised by many buffets and blows, spat upon, already condemned by their shouts: so that amidst so many signs of their own verdict Pilate might not dare to acquit One Whom all desired to perish. In fact, the very inquiry shows both that he found in the Accused no fault and that in his judgment he did not adhere to his purpose: for as judge he condemns One Whom he pronounces guiltless, invoking on the unrighteous people the blood of the Righteous Man with Whom he felt by his own conviction, and knew from his wife's dream , he must have nothing to do. That stained soul is not cleansed by the washing of hands, there is no expiation in water-besprinkled fingers for the crime abetted by that wicked mind. Pilate's fault is indeed, less than the Jews' crime; for it was they that terrified him with Caesar's name, chode him with hateful words, and drove him to perpetrate his wickedness. But he also did not escape incrimination for playing into the hands of those that made the uproar, for abandoning his own judgment, and for acquiescing in the charges of others.

III. Yet the Jews' Guilt Was Infinitely Greater.

In bowing, therefore, dearly-beloved, to the madness of the impacable people, in permitting Jesus to be dishonoured by much mocking, and harassed with excessive insults, and in displaying Him to the eyes of His persecutors lacerated with scourges, crowned with thorns, and clothed in a robe of scorn, Pilate doubtless thought to appease the enemies' minds, so that when they had glutted their cruel hate, they might cease further to persecute One Whom they beheld subjected to such a variety of afflictions. But their wrath was still in full blaze, and they cried out to him to release Barabbas and thus, Jesus bear the penalty of the cross, and thus, when with consenting murmur the crowd said "His blood be on us and on our sons ," those wicked folk gained, to their own damnation what they had persistently demanded, "whose teeth," as the prophet bore witness, "were arms and arrows, and their tongue a sharp sword." For in vain did they keep their own hands from crucifying the Lord of glory when they had hurled at Him the tongue's deadly darts and the poisoned weapons of words. On you, on you, false Jews and unholy leaders of the people, falls the full weight of that crime: and although the enormity of the guilt involves the governor and the soldiers also, yet you are the primary and chief offenders. And in Christ's condemnation, whatsoever wrong was done either by Pilate's judgment or by the cohorts carrying out of his commands, makes you only the more deserving of the hatred of mankind, because the impulse of your fury would not let even those be free from guilt who were displeased at your unrighteous acts.

IV. Christ Bearing His Own Cross is an Eternal Lesson to the Church.

And so the Lord was handed over to their savage wishes, and in mockery of His kingly state, ordered to be the bearer of His own instrument of death, that what Isaiah the prophet foresaw might be fulfilled, saying, "Behold a Child is born, and a Son is given to us whose government is upon His shoulders." When, therefore, the Lord carried the wood of the cross which should turn for Him into the sceptre of power, it was indeed in the eyes of the wicked a mighty mockery, but to the faithful a mighty mystery was set forth, seeing that He, the glorious vanquisher of the Devil, and the strong defeater of the powers that were against Him, was carrying in noble sort the trophy of His triumph, and on the shoulders of His unconquered patience bore into all realms the adorable sign of salvation: as if even then to confirm all His followers by this mere symbol of His work, and say, "He that taketh not his cross and followeth Me, is not worthy of Me."

V. The Transference of the Cross from the Lord To Simon of Cyrene Signifies the Participation of the Gentiles in His Sufferings.

But as the multitudes went with Jesus to the place of punishment, a certain Simon of Cyrene was found on whom to lay the wood of the cross instead of the Lord; that even by this act might be pre-signified the Gentiles' faith, to whom the cross of Christ was to be not shame but glory. It was not accidental, therefore, but symbolical and mystical, that while the Jews were raging against Christ, a foreigner was found to share His sufferings, as the Apostle says, "if we suffer with Him, we shall also reign with Him"; so that no Hebrew nor Israelite, but a stranger, was substituted for the Saviour in His most holy degradation. For by this transference the propitiation of the spotless Lamb and the fulfilment of all mysteries passed from the circumcision to the uncircumcision, from the sons according to the flesh to the sons according to the spirit: since as the Apostle says, "Christ our Passover is sacrificed for us," Who offering Himself to the Father a new and true sacrifice of reconciliation, was crucified not in the temple, whose worship was now at an end, and not within the confines of the city which for its sin was doomed to be destroyed, but outside, "without the camp," that, on the cessation of the old symbolic victims, a new Victim might be placed on a new altar, and the cross of Christ might be the altar not of the temple but of the world.

VI. We are to See Not Only the Cross But the Meaning of It.

Accordingly, dearly-beloved, Christ being lifted up upon the cross, let the eyes of your mind not dwell only on that sight which those wicked sinners saw, to whom it was said by the mouth of Moses, "And thy life shall be hanging before thine eyes, and thou shalt fear day and night, and shalt not be assured of thy life." For in the crucified Lord they could think of nothing but their wicked deed, having not the fear, by which true faith is justified, but that by which an evil conscience is racked. But let our understandings, illumined by the Spirit of Truth, foster with pure and free heart the glory of the cross which irradiates heaven and earth, and see with the inner sight what the Lord meant when He spoke of His coming Passion: "The hour is come that the Son of man may be glorified"; and below He says, "Now is My spirit troubled. And what shall I say? Father, save Me from this hour, but for this cause came I unto this hour. Father, glorify Thy Son." And when the Father's voice came from heaven, saying, "I have both glorified it and will glorify it again," Jesus in reply said to those that stood by, "This voice came not for Me but for you. Now is the world's judgment, now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all things unto Me."

VII. The Power of the Cross is Universally Attractive.

O wondrous power of the Cross! O in effable glory of the Passion, in which is contained the Lord's tribunal, the world's judgment, and the power of the Crucified! For thou didst draw all things unto Thee, Lord and when Thou hadst stretched out Thy hands all the day, long to an unbelieving people that gainsaid Thee, the whole world at last was brought to confess Thy majesty. Thou didst draw all things unto Thee, Lord, when all the elements combined to pronounce judgment in execration of the Jews' crime, when the lights of heaven were darkened, and the day turned into night, and the earth also was shaken with unwonted shocks, and all creation refused to serve those wicked men. Thou didst draw all things unto Thee, Lord. for the veil of the temple was rent, and the Holy of Holies existed no more for those unworthy high-priests: so that type was turned into Truth, prophecy into Revelation law into Gospel. Thou didst draw all things unto Thee, Lord, so that what before was done in the one temple of the Jews in dark signs, was now to be celebrated everywhere by the piety of all the nations in full and open rite. For now there is a nobler rank of Levites, there are elders of greater dignity and priests of holier anointing: because Thy cross is the fount of all blessings, the source of all graces, and through it the believers receive strength for weakness, glory for shame, life for death. Now, too, the variety of fleshly sacrifices has ceased, and the one offering of Thy Body and Blood fulfils all those different victims: for Thou art the true "Lamb of God, that takest away the sins of the world," and in Thyself so accomplishest all mysteries, that as there is but one sacrifice instead of many victims, so there is but one kingdom instead of many nations.

VIII. We Must Live Not for Ourselves But for Christ, Who Died for Us.

Let us, then, dearly-beloved, confess what the blessed teacher of the nations, the Apostle Paul, confessed, saying, "Faithful is the saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners." For God's mercy towards us is the more wonderful that Christ died not for the righteous nor for the holy, but for the unrighteous and wicked; and though the nature of the Godhead could not sustain the sting of death, yet at His birth He took from us that which He might offer for us. For of old He threatened our death with the power of His death, saying. by the mouth of Hosea the prophet, "O death, I will be thy death, and I will be thy destruction, O hell." For by dying He underwent the laws of hell, but by rising again He broke them, and so destroyed the continuity of death as to make it temporal instead of eternal. "For as in Adam all die, even so in Christ shall all be made alive." And so, dearly-beloved, let that come to pass of which S. Paul speaks, "that they that live, should henceforth not live to themselves but to Him who died for all and rose again." And because the old things have passed away and all things are become new, let none remain in his old carnal life, but let us all be renewed by daily progress and growth in piety. For however much a man be justified, yet so long as he remains in this life, he can always be more approved and better. And he that is not advancing is going back, and he that is gaining nothing is losing something. Let us run, then, with the steps of faith, by the works of mercy, in the love of righteousness, that keeping the day of our redemption spiritually, "not in the old leaven of malice and wickedness, but in the unleavened bread of sincerity and truth," we may deserve to be partakers of Christ's resurrection, Who with the Father and the Holy Ghost liveth and reigneth for ever and ever. Amen.

[Warthog]

I shall have to come back to this thread again and again. It is lovely. I recently experienced an Orthodox Compline. None of this 20 minutes and you're out of there stuff we do in the Anglican Church! Ninety minutes, and practically every word sung. It was quite wonderful.

[Jawa Man]

Arrrr, welcome to the board, me hearty! You'll find the Orthodox-leaning minority here to be accepting of yer kind!!!! I be one of em!

[Rusty T]

The Paschal Hours are the prayers said during the normal Morning and Evening prayers of an Orthodox Christian during Bright Week - the week after Pascha (this week). From here (http://southern-orthodoxy.blogspot.com/2005/05/bright-week-prayers.html):

Through the prayers of our holy fathers, O Lord Jesus Christ, our God, have mercy on us. Amen.

Christ is risen from the dead, trampling down death by death, and on those in the tombs bestowing life. (Thrice.)

Having beheld the resurrection of Christ, let us worship the holy Lord Jesus, the only Sinless One. We worship Thy cross, O Christ, and Thy holy Resurrection we hymn and glorify; for Thou art our God, and we know none other beside Thee, and we call upon Thy name. O come, all ye faithful, let us worship Christ's holy Resurrection, for behold, through the Cross joy hath come to all the world. Ever blessing the Lord, we hymn His Resurrection; for, having endured crucifixion, He hath destroyed death by death. (Thrice.)

The Hypakoe:
Forestalling the dawn, the women came with Mary, and found the stone rolled away from the sepulchre, and heard from the angel: why seek ye among the dead, as though He were a mortal, Him Who liveth in everlasting light? Behold the grave-clothes. Go quickly and proclaim to the world that the Lord is risen and hath slain death. For He is the Son of God Who saveth mankind.

The Kontakion:
Though Thou didst descend into the grave, O Immortal One, yet didst Thou destroy the power of hades. And didst arise as victor, O Christ God, calling to the myrrh-bearing women: Rejoice! And giving peace unto Thine apostles: Thou Who dost grant resurrection to the fallen.

Troparia:
In the grave bodily, but in hades with Thy soul as God: in Paradise with the thief, and on the throne with the Father and the Spirit wast Thou Who fillest all things, O Christ the Inexpressible.

Glory to the Father and to the Son and to the Holy Spirit.

How life-giving, how much more beautiful than Paradise, and truly more resplendent than any royal palace was Thy tomb shown to be, O Christ, the source of our resurrection.

Both now and ever, and unto the ages of ages. Amen.

O sanctified and divine tabernacle of the Most High, rejoice! For through thee, O Theotokos, joy is given to them that cry: Blessed art thou among women, O all-spotless Lady.

Lord, have mercy. Forty times.

Glory to the Father and to the Son and to the Holy Spirit, both now and ever, and unto the ages of ages. Amen.

More honourable than the Cherubim, and beyond compare more glorious than the seraphim, who without corruption gavest birth to God the Word, the very Theotokos, thee do we magnify.

Christ is risen from the dead, trampling down death by death, and on those in the tombs bestowing life. (thrice)

Glory to the Father and to the Son and to the Holy Spirit, both now and ever, and unto the ages of ages. Amen.

O Lord bless!

Through the prayers of our holy fathers, O Lord Jesus Christ, our God, have mercy on us. Amen.

[Rdr. Arsenios]

The following article is about the women's monastery in Goldendale, WA, called St. John the Forerunner Greek Orthodox Monastery... They run a gift and Greek pastery shop along the highway that makes Greek food to die for, and thereby pay their way in the world... 4:30AM liturgy is awesome in the small chapel that is their Katholikon...

http://www.columbian.com/monastery/

Arsenios

____________________________________________
A Life Apart: Monastery near Goldendale attracts women who choose a prayerful existence

Sunday, May 1, 2005
KELLY ADAMS Columbian staff writer

GOLDENDALE -- As the world around them sleeps, the sisters of the Holy Monastery of St. John the Forerunner struggle to get out of bed.

Even after nine years, 2 a.m. comes early, said Sister Ephraimia.

"Most of us have to force ourselves," she said. They rise with the assistance of "alarms, alarms and sisters."

Once awake, the sisters start their individual prayers in seclusion. They stand up then drop to the floor or bend at the waist in prostrations, clad head-to-toe in black.

"While everyone is sleeping, we are praying for the world," Sister Iosiphia said.

Despite the tiredness, Sister Ephraimia said, "Many say it is their favorite part of the day. That's where we receive our strength."

The sisters are among 16 nuns and novices who have pledged to live their lives as part of a monastic community. Many came in their early 20s, an age when young people often struggle with their identity and purpose.

Novices spend as long as three years at St. John's before being tonsured, the final step to becoming a nun.

Tucked in the trees just north of Goldendale, St. John's is one of 18 Greek Orthodox monasteries in North America.

It's just up the highway from the area where entrepreneur Sam Hill dreamed of creating a Quaker agricultural community. Although that dream didn't come true, his legacy is evident in the Maryhill Museum and the Stonehenge replica dotting the bluffs along the sparkling water.

After more than two hours of solitary prayer, the sisters gather in the chapel. Golden icons look out from a series of panels while lights from oil lamps and thin, amber-colored beeswax tapers flicker in the pre-dawn dark. Located on the ground floor of their large house, the small but elaborately adorned room is the heart of the place where the women gather several times a day.

The sisters enter softly through a side door, long black scarves unfurling behind them. As they pray, their individual identities dissolve and merge into a choreographed, single entity. Their call and response of chanting and singing fills the sacred space.

The 4:30 a.m. common services are led by a priest who travels from Goldendale, 10 miles away, or Yakima, 60 miles away.

During services, worshippers, whether they are nuns or one of the local Orthodox Christians, cross themselves and kiss the surface of the paintings, called veneration.

Iconic paintings depict the faces of Jesus, the saints and the Virgin Mary as they looked when they were alive, Sister Philothei explained.

"They help us to pray," she said. "We don't worship the wood or the paint."

'… fulfilling, sweet life'

Over and over, the women smile as they describe how they were drawn to the solitude, the structure and the spirit of a life spent dedicated to prayer and work. It is with joy that they have turned their backs on careers, marriage, children.

"It's a process of understanding nothing else works for you," Sister Prodromia said.

She does not spend much time thinking about life away from St. John's.

"I think we're very much in the real world. We see it all the time. The goal is not to be a part of it," she said.

What they are a part of is trying to make the planet better, "to help the world through our example, through our prayer."

The women embrace the monastery's restrictions: chastity, hard work, and obedience to the abbess, their spiritual mother.

Known as Gerontissa Efpraxia, the abbess of St. John's has been a nun for 40 years. A kind smile spreads across her softly wrinkled face as she speaks in her native Greek, explaining her role as "mother, sister, friend" to the women in her care.

Sister Prodromia, 27, grew up in Yakima in a Greek Orthodox family. She was then known as Megan Hagler.

She made her initial visit to St. John's when she was 17.

"It was the first time I realized monasteries weren't castles in the clouds," she said.

Although she was drawn to the life, she left home to study theology and philosophy at a small Orthodox college in South Carolina.

"I didn't really have a plan. I think that's why I was there," she said.

Her mother, Glenna Hagler, said that when her daughter returned to Yakima with the intention of enrolling in college there, she lacked direction.

"She just seemed so sad," Glenna Hagler recalled.

She remembers turning to her daughter and asking: "When was the last time you were happy?"

"The last time I was happy was when I thought I was going to be a nun," Megan, then 20, replied.

The young woman went to Goldendale for a visit, then accompanied the sisters back to Yakima to attend services at her family's church, Holy Cross. Her mother was there and knew immediately something had changed.

"I looked back at her with the sisters and I thought, 'Oh my goodness, she's not coming home,'" Glenna Hagler said.

Sister Prodromia's story is similar to many of the women who have embraced an existence of structured spiritual practice that dates back thousands of years.

Just as Orthodox nuns centuries ago, they dress modestly in long skirts and long-sleeved shirts. Their heads are wrapped in identical black coverings with small red crosses stitched into the fabric at their foreheads.

Sister Ephraimia, 31, compared the feeling to the way people sometimes describe meeting their future spouse. The knowing goes beyond what can be rationally explained. That is the same way the sisters feel about the monasticism, she said.

"Everything else seems so empty," she said. "The monastic life is really such a beautiful, fulfilling, sweet life."

Following the 4:30 a.m. service, the sisters spend time on their own resting, reading and praying before breakfast at 8:30 a.m.

Work and prayer

By the time they begin their work day at 9:30 a.m., they have spent many hours praying for both their salvation and peace for the planet.

When it is time to work, they scatter to the shop where their wares are sold, the kitchen where the authentic Greek food is prepared, the studio where the icons are painted, the mobile home where the candles and soap are made.

As the sisters go about their day, the swish of dark skirts is accompanied by the whistling whisper of the Jesus Prayer, "Lord Jesus Christ Have Mercy on Us" uttered over and over again in Greek.

The softly uttered words form the background to Sister Iosiphia's work as she dips a large ladle into a huge vat of syrup on the stove, fishing out lemon and orange slices. She pauses in her prayer to explain her choice.

Sister Iosiphia, 29, grew up the oldest of four in a Greek Orthodox family near Phoenix. She loved school, sports and fashion. Sister Iosiphia was studying to be a teacher when she was drawn to the life she experienced during monastery visits. It felt like home.

"It's a calling," said Sister Iosiphia. "It's like a flame inside you."

She has the soul of a scholar, effortlessly quoting Scripture and the teachings of the church leaders.

One of Sister Iosiphia's main duties is to maintain the chapel: filling the oil lamps, straightening the books, looking after the visiting priests who conduct services.

She pitches in wherever she is asked by the Gerontissa. Some days that means stuffing vine leaves with meat, vegetables and spices, called dolmadakia. Other days that means preparing syrup to use with the homemade baklava, a popular item in the store.

At first sight, the shop just off the highway could be any roadside stop frequented by the campers and hunters who pass through. "ESPRESSO" spelled out in bright neon lures drivers off the rural highway.

Once inside, the difference from a typical convenience store becomes apparent: there's no gleaming silver cases of beer lining the coolers, no bait or tackle for sale. Not a pack of cigarettes or can of chewing tobacco is in sight.

A sweet smell from the handmade lotions and soaps mingles with the spices from freshly baked pastries with long, vowel-laden names. The espresso machine in the corner occasionally sputters to life, filling the room with the strong aroma of fresh coffee.

The low, melodic rumble of Byzantine chants draws attention to a display filled with pastel-colored bits of incense and black prayer ropes.

Purity of work, purity of life

On most days, Sister Philothei's work takes her to a tiny, sun-dappled room above the kitchen and bakery. Leaning on large easels are shiny golden-toned icons in progress.

Iconography is the art form of the saints, Jesus and the Virgin Mary painted in a style that dates back to the Byzantine era, about 300 years after the death of Christ.

Sister Philothei has a warm smile for everyone she encounters. Her eyes light up as she talks about the life she has chosen.

She pages through a large book filled with photographs of murals painted on the walls of a monastery in Greece. The icons depict Jesus' life from his birth in a manger to his rising from the dead.

"We can live the liturgy. We don't need to see a movie," Sister Philothei said. "This is the story of the Gospel."

She'll talk passionately about iconography and discuss the meaning behind the paintings. But Sister Philothei, 25, is less comfortable talking about the young woman she was before she became a nun.

Her father, Luke Dingman, is an Orthodox priest and artist who lives southwest of San Jose, Calif. His portraits of St. John's adorn the bottles of lotions and soap as well as the notecards sold by the sisters.

His daughter grew up as Sarah Dingman and worked in his art studio before becoming a nun. From a very young age, she showed artistic promise.

"She just drew everything," Luke Dingman said.

Now her art is limited to iconography; she leaves the sketching of the wilderness around her to her father when he visits.

She also sees herself not as an individual with unique talents but a member of a community to which she offers her contributions.

"This is our life now," she said. "You don't want anything else."

Although he misses her, Luke Dingman is proud of his daughter.

"I think she's gone beyond me in the purity of her work and the purity of her life," Luke Dingman said.

The sisters stop their work for lunch at 1 p.m. After lunch, they have quiet free time that they spend in personal prayer, reading, resting or walking.

They return to their work at 4 p.m. until they are called to evening services.

The freedom to make individual decisions has been replaced by a life led in obedience to the Gerontissa.

Rather than feeling controlled, Sister Philothei said the structure is a comfort.

"Obedience is quite an amazing mystery," she said. "It's true freedom; it's freedom from cares."

The Gerontissa said she doesn't see obedience as a bad word but a way of expressing how their lives are structured.

"It kind of keeps a nice order," she said in Greek, interpreted by Sister Iosiphia. "It's an understanding, not like servants or a slave. I'm not going to get them to do something that's against the will of God."

All of the sisters came to the monastery with the belief that God's will for them is to live out their days there.

"You come here with the goal to die here," Sister Iosiphia said.

'Surrounded by angels'

At 6 p.m., as the sun starts to set, Sister Iosiphia summons the sisters to vespers by whacking a long plank of wood with a stick, meant to symbolize Noah calling all the animals into the ark.

The service offers thanks for the day coming to an end and a welcome for the next day to dawn. It is filled with low soothing tones of the sisters reciting prayers.

Local Orthodox families join the sisters. The sisters greet the children by name, often wrapping an affectionate arm around them.

One mother, Theophano Reese, loves having her four children spend time at the monastery. "It's like they are surrounded by angels," she said.

Following vespers, the sisters have dinner, then return to the chapel for small compline, their evening prayers. Sister Iosiphia explained that they are closing their day by asking for forgiveness.

"You kind of make everything good with everyone," she said.

"That's the end of our day," Sister Ephraimia whispers before quietly disappearing into the residence. "Have a good rest."

Kelly Adams covers social issues and religion for The Columbian. Contact her at 360-759-8016 or kelly.adams@columbian.com.

[Rusty T]

The study of inspired Scripture is the chief way of finding our duty, for in it we find both instruction about conduct and the lives of blessed men, delivered in writing, as some breathing images of godly living, for the imitation of their good works. Hence, in whatever respect each one feels himself deficient, devoting himself to this imitation he finds, as from some dispensary, the due medicine for his ailment.
—St Basil the Great (http://www.monachos.net/patristics/basil/index.shtml)

[Rusty T]

St. Anthony the Great

Ordinarily, people are called wise through the incorrect application of the word. Not those that have studied the utterances and writings of ancient sages are wise, but those that can differentiate between good and evil: they avoid everything that is harmful to the soul and with deep gratitude to God, judiciously cherish everything that is good and beneficial. In all truthfulness, they are the only ones that should be called wise.

[Rdr. Arsenios]

Obedience is at the heart of monasticism. Christian obedience , monastic obedience, has nothing to do with institutional or military discipline, whatsoever. To paraphrase Archimandrite Zacharias, those kinds of disciplines are impersonal and structural, having to do with the regimentation of an organization, enforced by coercion. This may be necessary for the lowest level of spiritual development, but, beyond that level, it will quench the Spirit.

Authentic monastic obedience is profoundly personal, a communion of love, a willing self-offering, by the disciple which is devoid of coercion or compulsion. It is through this profound personal relationship of love that the disciple is transformed and empowered to transcend his ego and passions and to control his thoughts. Through this relationship the disciple is enabled to work out his growth to maturity through purification by self denial. Being loved, he can grow in love, and be illumined by the grace of God, which is love, forgiveness, acceptance and healing. The spiritual father becomes God's co-worker in bringing a man up from the state of an isolated individual to an authentic person. The authentic relationship of elder and disciple in holy obedience can only work in the context of complete freedom, as the disciple's free offering to God of his obedience to his elder. The grace of self denial in obedience breaks down the ego, self-centeredness, and sel-will. Thus the father begets a son, who in turn becomes a father. The community becomes one in Christ in the bond of love.
_______________________________________

Taken from the editorial: "A Vision of Contemporary Monasticism" in the 9th issue of Divine Ascent, A Journal of Orthodox Faith.

[Rusty T]

If we remember that thief who, for a single confession, was taken into Paradise, we shall realize that it was not for the merit of the life he lived that he obtained so great blesssedness, but that it was his by the gift of God, Who had mercy on him. Or let us think of David, the king, whose two such grievous and awful crimes were wiped away by one word of penitence. Neither here do we see that the merit of what he did was equal to obtaining pardon for such great offense, but the grace of God did the more abound when on the occasion of true penitence He did away with all that weight of sin for one single word of genuine confession. Again, when we consider the beginnings of man's calling and salvation, which, as the Apostle tells us, is not of ourselves or of our words, but we are saved by the gift and grace of God, we shall be able clearly to perceive how the end of perfection is not "of him that willeth, or of him that runneth, but of God Who showeth mercy," Who makes us victors over our vices, although we have no merit at all of life or labors to weight against them, nor does the effort of our will avail for us to reach the steep summit of righteousness, or to subdue the flesh which we are bound to use... For the outcome of all good flows from His grace, Who hath bestowed so great an eternity of bliss and such immeasurable glory, with manifold generosity, upon the weak will and the short life-work of man.
--- St. John Cassian, Institutes, Book XII, chap. xi.

[nomad]

wow, i just found this thread. thanks guys, this is great.

[furay]

While still a neophyte in monastic life, Moses the Black (the Ethiopian), was warring against carnal desire. So he went, in a state of turbulence, to confess to Abba Isidoros.

The elder listened to him sympathetically and, when he had given him words of appropriate counsel, told him to return to his cell. However, inasmuch as Abba Moses was still hesitant, for fear of the flame of evil desires rekindling during his return, Abba Isidoros took him by the hand and led him to a small roof atop his cell.

"Look here." He told him, directing towards the west. Thereupon Moses saw an entire army of wicked spirits with drawn bows, ready for warfare, and was terrified.

"Look towards the east now." The elder told him once more. Myriads of angels in military formation were standing ready to confront the enemy.

"All of these," Abba Isidoros told him "are assigned by God to help the struggler. Do you see how our defenders are many more and comparably stronger than our enemies?"

Moses thanked God with his heart for this revelation and, taking courage, returned to his cell to continue his struggle.

[Rdr. Arsenios]

wow, i just found this thread. thanks guys, this is great.

Nomad, it is simply the best...

Ever...

Anywhere...

On T-Web...

Nothing else even comes close...

Not even from a distance...

Here you encounter the writings of those who have run the race to the end...

And how they did it...

And occassionally, how they fell...

But mostly how they struggled...

In ascetic lives...

To acquire the Holy Spirit in their very being...

These are the stories of the Desert Fathers...

John the baptist contended in the desert from his youth...

Those who contend are in the desert...

Even in New York City...

Especially there...

Welcome!

Christ is Risen!

Arsenios

[Rdr. Arsenios]

Divine Ascent #8, pp 42ff.

From the biography of "Elder Arsenios, the Cave Dweller"
[20th century]

The Search for an Elder

In the hesychasterion of the Danielites, the renown hesychast
Kallinikos appeared at that time. "We visited him," Father Arsenios
relates, "and we begged him to keep us in his synodia. Indeed he
kept us, but his only council ws to keep exact obedience."

"Yes, may it be blessed, Elder. Whatever you wish, but tell us also
how we should strive," we said.

Then that great ascetic said to us, "And if I should teach you my art
and you taste the sweet honey of stillness, then who will look after
the chores?"

"Then what can we do?"

"Now you can make obedience, and when I sleep you will inherit
my gift."

The youths thought to themselves. This was a hard word. And
indeed this was the principle of the great hesychast.

Fr. Arsenios continued: "Actually, there was a roundabout way for us
to leave. Fr. Kallinikos lived in an enclosure which he didn't open to
anyone. There was some password which the neighbors knew. If a
need came about he raised a little handkerchief like a flag. This
meant that he needed something. The first one tosee it would then
go inside the hut."

We asked him again then: "If we leave from here, Elder, will you
receive us from time to time to advise us?"

"Certainly. It is enough first ;that you find an elder, and with his
blessing, I am at your disposal."

The way in which the great hesychast lived speaks for itself. He
lived on xerophagy [dry food, not cooked with oil], kept all night vigils,
and his rule consisted simply of blessed obedience and the cutting
off of one's own will. He identified best with Elder Daniel, the leading
light of the little cenobia of the Danielites, but also with the chorus of
all the blessed and God-bearing, who believed that without
obedience, we lay the foundations of the building on sand. It is so
difficult, yet it is our life.

In the aforementioned letter, Elder Joseph writes about his first
spiritual vision, when he acquired unceasing prayer. "One day, I
suffered many temptations." H:e concealed the kind and the
magnitude of the many temptations. Fr. Arsenios, however, who
knew of them, revealed them to us. The only thing then that we are
able to confess with admiration is that indeed "He was led through
fire and water," according to the Psalm.

The Lord shows us that only in the midst of temptations and affliction
"are we led into the kingdom of heaven." Elder Joseph is granted
the first great divine visit after "fasting and weary from many tears,"
as he again writes [letter 37].

[Rdr. Arsenios]

Submission of the two strivers to the simple and holy Elder Ephraim

"Finally," as he mentions in letter 37, "we found a simple, virtuous
and innocent elder who gave us a blessing to strive as much as
we could and to confess to whatever spiritual guide comforted us."

This elder was the renowned Elder Ephraim the barrel-maker,
whose hut was dedicated to the Annunciation of the Theotokos,
a little further down from the renowned hesychasterion of the
Danielites. The virtuous elder didn't hesitate to tonsure the novice
Francis to the great schema, naming him Joseph.

But it would be an injustice if we passed by in silence the virtues
of the holy Elder Ephraim. He was without possessions, had a
sense of dignity, was austere, and above all, he possessed a
blessed simplicity, of which unfortunately many took advantage,
and yet this was to his [spiritual] profit.

His primary handiwork was barrel making. He never denied help
to anyone even though he was weighed down; neither did he
seek money from anyone. Because he was a first rate barrel
maker who took whatever you gave him, the elder ended up
working day and night for others, to the detriment of his spiritual
labor.

Moreover, those in the world learned about his work and ran to
Elder Ephraim for barrels. He would finish a barrel and if the
value was 1000 drachmas, they gave him 50-100 drachmas
and said to him, "Is that good Elder Ephraim?"

"Yes, yes, good my child, thank you."

Elder Arsenios continues, "We weren't slow to figure out what
was happening. Finally, one day Fr. Joseph calls me and says
to me, 'This is handiwork, except that it spoils our stillness. It
is becoming an occasion for our elder to jeopardize himself
from overwork because of the abundance of honor which
distinguishes him. Let us pray, Fr. Arseni, and afterwards ask
him if he would agree to depart with us for a more hesychastic
place.'

Thus it happened. We just revealed our thoughts to the elder,
and pulled him out of impasse. With much joy he accepted it
and exhorted us to serch for a hesychastic site."

[Rusty T]

St. Basil the Great, On the Holy Spirit, Ch. 27

"Of the dogmas and sermons preserved in the Church, certain ones we have from written instruction, and certain ones we have received from the Apostolic Tradition, handed down in secret. Both the one and the other have one and the same authority for piety, and no one who is even the least informed in the decrees of the Church will contradict this. For if we dare to overthrow the unwritten customs as if they did not have great importance, we shall thereby imperceptively do harm to the Gospel in its most important points. And even more, we shall be left with the empty name of the Apostolic preaching without content. For example, let us especially make note of the first and commonest thing: that those who hope in the Name of our Lord Jesus Christ should sign themselves with the Sign of the Cross. Who taught this in Scripture? Which Scripture instructed us that we should turn to the east in prayer? Which of the saints left us in written form the words of invocation during the transformation of the bread of the Eucharist and the Chalice of blessing? For we are not satisfied with the words which are mentioned in the Epistles or the Gospels, but both before them and after them we pronounce others also as having great authority for the Mystery, having received them from the unwritten teaching. By what Scripture, likewise, do we bless the water of Baptism and the oil of anointing and, indeed, the one being baptized himself. Is this not the silent and secret tradition? And what more? What written word has taught us this anointing with oil itself? Where is the triple immersion and all the rest that has to do with Baptism, the renunciation of Satan and his angels to be found? What Scripture are these taken from? Is it not from this unpublished and unspoken teaching which our Fathers have preserved in a silence inaccessible to curiosity and scrutiny, because they were thoroughly instructed to preserve in silence the sanctity of the Mysteries? For what propriety would there be to proclaim in writing a teaching concerning that which it is not allowed for the unbaptized even to behold?" (On the Holy Spirit, ch. 27).

[furay]

AMEN.

[Rusty T]

If someone is making a journey in the middle of the day, when the sun with its hot rays scorches the head and by its heat dries up everything liquid in the body, and under one's feet is the hard earth which is difficult for walking and waterless; and then such a man encounters a spring with splendid, transparent, pleasing and refreshing streams pouring out abundantly — will he sit down by the water and begin to reason about its nature, seeking out from whence it comes, how, from what, and all such things which idle speakers are wont to judge about, for example: is it a certain moisture which exists in the depths of the earth that comes to the surface under pressure and becomes water, or is it canals going through long desert places that discharge water as soon as they find an opening for themselves? Will he not rather, saying farewell to all rational deliberations, bend down his head to the stream and press his lips to it, quench his thirst, refresh his tongue, satisfy his desire, and give thanks to the One Who gave this grace? Therefore, let you also imitate this thirsting one. (St. Gregory of Nyssa, "Homily On His Ordination," from his works in Russian, vol. IV)

[furay]

In the Life of the great Father of the Egyptian desert, St. Paisius the Great (June 19), we may see a shocking example of how easy it is to lose the grace of God. Once a disciple of his was walking to a city in Egypt to sell his handiwork. On the way he met a Jew who, seeing his simplicity, began to deceive him, saying: "O beloved, why do you believe in a simple, crucified Man, when He was not at all the awaited Messiah? Another is to come, but not He." The disciple, being weak in mind and simple in heart, began to listen to these words and allowed himself to say: "Perhaps what you say is correct." When he returned to the desert, St. Paisius turned away from him and would not speak a single word to him. Finally, after the disciples long entreaty, the Saint said to him: "Who are you? I do not know you. This disciple of mine was a Christian and had upon him the grace of Baptism, but you are not such a one; if you are actually my disciple, then the grace of Baptism has left you and the image of a Christian has been removed." The disciple with tears related his conversation with the Jew, to which the Saint replied: "O wretched one! What could be worse and more foul than such words, by which you renounced Christ and His divine Baptism? Now go and weep over yourself as you wish, for you have no place with me; your name is written with those who have renounced Christ, and together with them you will receive judgment and torments." On hearing this judgment the disciple was filled with repentance, and at his entreaty the Saint shut himself up and prayed to the Lord to forgive his disciple this sin. The Lord heard the Saints prayer and granted him to behold a sign of His forgiveness of the disciple. The Saint then warned the disciple: "O child, give glory and thanksgiving to Christ God together with me, for the unclean, blasphemous spirit has departed from you, and in his place the Holy Spirit has descended upon you, restoring to you the grace of Baptism. And so, guard yourself now, lest out of sloth and carelessness the nets of the enemy should fall upon you again and, having sinned, you should inherit the fire of gehenna."

[Rusty T]

No man has understanding if he is not humble, and whoever lacks humility is devoid of understanding. No man is humble if he is not peaceful, and he who is not peaceful is not humble. And no man is peaceful without rejoicing.
—St Isaac of Syria

[Rdr. Arsenios]

No man has understanding if he is not humble, and whoever lacks humility is devoid of understanding. No man is humble if he is not peaceful, and he who is not peaceful is not humble. And no man is peaceful without rejoicing.
—St Isaac of Syria

Are you reading his ascetical homilies? Or did you find his other book that is out of print?

Arsenios

[Rusty T]

Are you reading his ascetical homilies? Or did you find his other book that is out of print?

I actually got that quote from Monachos, but I am reading a book called The Spiritual World of Isaac the Syrian by Hilarion Alfeyev that has many of his sayings.

rusty

[Rusty T]

Sticking with St. Isaac . . . .

Blessed is he who humbles himself in all things, for he will be exalted in all. For a man who for God's sake humbles himself, and thinks meanly of himself, is glorified by God. The man who hungers and thirsts for God's sake, God will make drunk with that wine whose inebriation never passes from those who drink it. And he who goes naked for God's sake is clad by Him in a robe of incorruption and glory. And he who becomes poor for His sake is consoled with His true riches.

[Rusty T]

Kontakion 1. To the chosen Champion Leader risen from the dead, a hymn of victory do we sing unto Thee, O Christ Eternal King, for Thou hast risen from the tomb: and we being delivered from everlasting corruption, bring joyous acclamations unto Thine honorable tomb crying out: Rejoice, life-bearing tomb whence Christ hath risen!

Ikos 1. An Archangel came down from heaven to roll away the stone from before Thy tomb at Thy resurrection, O Christ God, and to announce Thy rising unto the Myrrh-bearers saying: Go ye and tell His disciples that He is risen from the dead. And they, wondering at the strange word of the angel, cried unto Thy life-bearing tomb these praises:
Rejoice, life-bearing tomb wherein Christ lay as dead and whence He arose upon the third day;
Rejoice, for He arose from thee and hath granted us resurrection,
Rejoice, for as a bridegroom from the bridal-chamber so did Christ come forth from thee, leading hell captive;
Rejoice, for in His rising the dead of all ages have arisen.
Rejoice, for by thee hath Peter the chief Apostle known the resurrection;
Rejoice, for by Christ's lying within thee hath all the earth been hallowed.
Rejoice, life-bearing tomb whence Christ hath risen!
Kontakion 2. When Mary Magdalene and the other Mary came unto Thy tomb to anoint Thy Body, O Christ God, they found an angel sitting upon the stone and he said unto them: Be ye not afraid for I know that ye seek the Crucified; He is not here but is risen as He said unto you. And when they had announced the resurrection to the disciples then did all sing as unto the Creator and Master of All, the angels' hymn: Alleluia.

Ikos 2. Their thoughts storming within their minds, Thy disciples, O Christ, knew not the scripture that it was fitting for Thee to rise from the dead: therefore, they did not believe the Myrrh-bearers' joyous announcement of Thy rising: but Peter ran unto Thy tomb and stooping down beheld the linen clothes laid by themselves and the napkin which had been about Thy divine Head, and rightly believed together with the rest of the disciples and, therefore, rejoicing, cried such praises unto Thy life-bearing tomb:
Rejoice, life-bearing tomb, for by thee was wrought the salvation of all the world;
Rejoice, for thou art venerated by all creation.
Rejoice, for coming unto thee from the North and from the sea the faithful glorify Christ;
Rejoice, for from the West and from the East all magnify the resurrection within thee.
Rejoice, for thou wast couch and repose unto the King of kings.
Rejoice, for by thee the assembly of the Jews was put to shame.
Rejoice, life-bearing tomb whence Christ hath risen!
Kontakion 3. The sentries, that vain guard placed about Thy tomb, O Christ, heard the mighty earthquake and the Angel proclaiming the good news of Thy resurrection to the Myrrh-bearers and, quaking with fear became as dead men, and rushing headlong into the city told the high-priest and the elders the things that had come to pass, but in their great unrighteousness they thought to conceal Thy resurrection but were not able, and rather taught all to sing: Alleluia.

Ikos 3. The Arimathean who from fear of the Jews had secretly been Thy disciple, O Christ, did beg Thy divine body from Pilate and then, too, did Nicodemus come bearing a mixture of myrrh and aloes and did anoint Thine incorruptible body, and, having wrapped it in a winding sheet with spices, did lay Thee in a new tomb wherein no other had yet been placed but Thou only, O Lord, that Thou mightest sanctify the substance of the earth. But when they had learned of Thy resurrection from the dead, they shouted praises unto Thy life-bearing tomb:
Rejoice, life-bearing tomb, for the mysteries of salvation have been performed within thee;
Rejoice, for by thee the resurrection hath been made known unto all the world.
Rejoice, sure and certain knowledge of the resurrection;
Rejoice, for Christ coming forth from thee hath led captivity captive, and brought human nature unto God the Father.
Rejoice, for although as man He was laid within thee, as God did He arise with glory;
Rejoice, for thou didst hold within thyself Him Who holdeth all creation.
Rejoice, life-bearing tomb whence Christ hath risen!
Kontakion 4. When the Myrrh-bearers came unto Thy disciples, O Christ God, announcing Thy resurrection, they were filled with joy and went into Galilee to the mount, as Thou hadst commanded them; and seeing Thee, very God, in the flesh and not an apparition, they worshiped God, crying: Alleluia.

Ikos 4. This knowledge remained unknown to the Jews who neither understood the prophecies nor sought to understand Thy resurrection, O Christ: how Thou couldst come forth from Thy tomb without breaking the seals thereof. Wherefore do they slander and jeer at Thy rising, but we, marveling at the mystery, bring praises to Thy life-bearing tomb, saying:
Rejoice, life-bearing tomb, for Christ from thee hath risen and raised up the dead;
Rejoice, for through thee hell is known and stripped bare.
Rejoice, for the naked Adam is once more clothed in a divinely-woven garment;
Rejoice, for the earth, polluted by Abel's fratricidal blood, is hallowed again by Christ's abiding in thee.
Rejoice, for when the Angel had rolled away the stone from before thee, the Myrrh-bearers came to know of Christ's resurrection;
Rejoice, for when Christ had arisen from thee, the news of this resurrection did spread throughout all the world.
Rejoice, life-bearing tomb whence Christ hath risen!
Kontakion 5. On the eighth day after Thy resurrection, Thou, O Lord, didst come unto Thy disciples, although the doors were closed, and bestow the gifts of the Holy Spirit upon them. And then Thou didst say unto Thy disciple Thomas, "Come hither and touch Me!" and he, at the touch, knew Thee as being truly risen and not an apparition. Wherefore together with the other disciples did he cry unto Thee: Alleluia.

Ikos 5. We see the council of the Jews, the falsely-wise orators, mute as fish and unable to speak about Thy resurrection, O Christ, and not understanding the prophecies, how it was meet for Thee, the God of all, to rise from the dead. But we, marveling at the mystery of Thy resurrection, cry out unto Thy life-bearing tomb:
Rejoice, life-bearing tomb, for Pilate's foolish watchmen were terrified when Christ came forth from thee;
Rejoice, for He Who arose from thee broke not the seals upon the grave.
Rejoice, O truly rich tomb, for thou didst hold within thyself Christ the Lifegiver, Who bestoweth life upon all;
Rejoice, for when Christ arose from thee the heavens did rejoice.
Rejoice, for then the things of earth did teach the resurrection to all;
Rejoice, life-bearing tomb whence Christ hath risen!
Kontakion 6. When after Thy resurrection Thou, O Christ, didst reveal Thyself to Thy disciples at the sea of Tiberias and command them to cast the net on the right side of the ship, then did Thy beloved disciple, recognizing Thee, O God, from the mighty draught of fishes, say unto Peter, "It is the Lord!" And as soon as they had come to land, they saw a fire and fish thereupon and bread, and in the giving of bread they did know Thee and as to the risen God did shout: Alleluia.

Ikos 6. The women made their way unto Thy tomb in the deep dawn, O Christ God, and though they found not Thy sought-for body, O Jesus, they discerned not Thy rising, but straightway saw an Angel standing before them, who asked them, "Why seek ye the living among the dead? He is not here, but is risen." And seeing Thy resurrection with great gladness they cried out these praises unto Thy life-bearing tomb:
Rejoice, life-bearing tomb, for by Christ's abiding within thee the nether regions were seized with great fear;
Rejoice, for then with trembling did hell give up the dead which it had held down through the ages.
Rejoice, for by Christ's rising we are all restored to newness of life;
Rejoice, for by Christ's rising from thee Thomas was taught to say, "My Lord and my God!"
Rejoice, for in Christ's rising all creation hath found joy;
Rejoice, too, O Arimathean, for within thine own garden thou hast acquired so great a treasure.
Rejoice, life-bearing tomb whence Christ hath risen!
Kontakion 7. The sun at Thy passion, O Christ, unable to bear the raging frenzy of the lawless, did hide its light and the veil of the temple was rent, and when Thou wast laid in the life-bearing tomb the earth was shaken as though wanting to swallow up the unlawful, but Thou as God didst rise in glory and with Thyself didst raise up Adam, the father of us all. Wherefore, unto our truly risen God to we sing: Alleluia.

Ikos 7. After Thy resurrection, O Christ, Thou didst reveal Thyself unto Luke and Cleopas along the way and didst acompany them as they discussed together those things that had happened unto Thee, O Master of all, and Thou wast scorned by them as being but a stranger in Jerusalem. But Thou as God didst open unto them the prophecies concerning Thyself and thus wast known by them in the breaking of the bread, whence with great joy they turned back to Jerusalem and told the good news of Thy resurrection and appearance unto Thy disciples. Wherefore, all together they did worship and sing praises unto Thy life-bearing tomb:
Rejoice, life-bearing tomb, for thou hast received within thyself Christ, the heavenly bread, given as food for all;
Rejoice, for thou wast able to contain Christ as a sleeping king.
Rejoice, for heaven and earth were filled with glad tidings when Christ arose from thee;
Rejoice, for by thee the Jews were brought to disgrace.
Rejoice, for no longer are the unlawful able to slander Christ's resurrection.
Rejoice, for through thee the Apostles' choir was filled with joy.
Rejoice, life-bearing tomb whence Christ hath risen!
Kontakion 8. Mankind together with all the Angels doth stand in wonder before Thy great care for us -- Thou Who as God art inaccessible and yet as an approachable man art seen by all; Thou Who wast crucified and buried and Who didst rise in glory, and therefore, unto Thee as Creator and Master doth sing: Alleluia.

Ikos 8. In Thy resurrection, O Christ, Thou didst show forth the new creation, for, just as in Thy birth from the Virgin, Thou didst not destroy the seal upon the tomb. Therefore, we honor Thy Passion, we glorify Thy Burial, in faith we worship Thy glorious Resurrection and offer hymns of thanksgiving unto Thy tomb, saying:
Rejoice, life-bearing tomb, for Christ is risen from thee and hath renewed all the world;
Rejoice, for the stone that was rolled away from thee hath shattered the gates and door-posts of hell.
Rejoice, for the sun of the whole world hath shone forth from thee;
Rejoice, for when Christ lay within thee the nether regions were shaken asunder.
Rejoice, for those dead whom hell of old did seize, it hath unwillingly given back alive;
Rejoice, thou lightning flash which did hide the divine pearl within thyself.
Rejoice, life-bearing tomb whence Christ hath risen!
Kontakion 9. The Apostles, those God-bearing heralds of Thy resurrection, were sent out into all the world and they did preach Thee, the true God; they taught all the faithful to sing unto Thee, the Creator and Master: Alleluia.

Ikos 9. After Thy rising from the grave, Mary Magdalene came unto the tomb while it was still dark and saw the stone taken away from the tomb. She, therefore, went quickly to the disciples, saying, "They have taken away the Lord out of the sepulchre!" Then Peter, that disciple of burning faith, ran with John to the tomb and peering within saw the garments lying together and, coming to the knowledge of Thy resurrection, began to shout praises to Thy life-bearing tomb:
Rejoice, life-bearing tomb, for when Christ was shut within thee He shone forth light upon the nether regions;
Rejoice, for when the stone was removed from thee the stoney-hearted nations began to sing, "Christ is truly risen!"
Rejoice, for within thee God did pass three days asleep in the flesh;
Rejoice, for by His rising hath He awakened those who through the ages have been asleep.
Rejoice, for coming forth from thee He hath bestowed resurrection upon all;
Rejoice, for as a bright sun shining forth from thee hath He enlightened all the world.
Rejoice, life-bearing tomb whence Christ hath risen!
Kontakion 10. The earth grew frightened and fell silent, seeing Thee its Creator lying in a small tomb, and hell, trembling with fear before Thy power, gave up its dead preparing for Thee Thy rising to the Father from Whom Thou wast never separate. Wherefore do we sing unto Thee: Alleluia.

Ikos 10. Mary Magdalene with most ardent faith in Thee, O Jesus Christ, came very early unto Thy tomb, O Savior, and was granted the vision of an angel telling her, "He is not here, but is risen." Furthermore, Thou didst Thyself appear to her as God, therefore she was sent as the bearer of good news to anounce to Thy disciples Thy rising to the Father. Thy disciples were thereby filled with joy and together with the Myrrh-bearers offered praises unto Thy life-bearing tomb, crying:
Rejoice, life-bearing tomb, thou opening of the gates of paradise;
Rejoice, for of Him Who lay within thee doth hell unwillingly speak truly, saying, "It were better for me had I never seized the Son of Mary!"
Rejoice, for He Who arose from thee hath led hell captive and filled the heavenly Jerusalem;
Rejoice, for as one who sleepeth hast thou held within thyself the very Lamb, the Son of God.
Rejoice, for according to the prophecy Christ did sleep within thee and as a lion did take His rest and who hath stirred Him up?
Rejoice, for from thee He raised Himself by His own power.
Rejoice, life-bearing tomb whence Christ hath risen!
Kontakion 11. When the Savior stood before His disciples, granting them peace, He also gave them the power to forgive sins and to baptize in the name of the Father and of the Son and of the Holy Spirit and to preach His resurrection from the dead; and they did go and teach all nations to cry unto the risen God: Alleluia.

Ikos 11. After Thy rising from the dead, O Christ, appearing unto Thy disciples Thou didst say unto Simon Peter, "Simon, son of Jonas, lovest thou Me?" And after his threefold declaration of his love for Thee, Thou didst establish him as the first leader of Thy Church and all the faithful, having known Thee the risen God, cried out praises to Thy life-bearing tomb:
Rejoice, life-bearing tomb, for in coming forth from thee hath Christ made us a path up to heaven;
Rejoice, for, placed within thee, Christ hath raised up the dead of all the ages.
Rejoice, for unto the resurrected hath He given eternal life;
Rejoice, for the Cross and Resurrection are glorified in thee;
Rejoice, for by thee the sentries learned of the resurrection.
Rejoice, for thou art the fountain of divine knowledge.
Rejoice, life-bearing tomb whence Christ hath risen!
Kontakion 12. Glorifying Thy Passion, we honor Thy divine providence for us and we worship Thy divine resurrection. Glorifying Thine all-glorious ascension from earth unto the heavenly Father, we pray: Take not Thine all-holy Spirit away from us, so that we may all sing unto Thee as Creator and Master: Alleluia.

Ikos 12. Thou the radiance of the Father didst go unto the Mount of Olives and then a most bright cloud did lift Thee up, as Thy disciples looked on, O Almighty One, and Thine angels said unto Thine Apostles, "Ye men of Galilee, why stand ye gazing up into heaven? Him Whom ye see taken up from you shall come again in the flesh." And they returned to Jerusalem with joy, praising Thee, the true God, and offering praises unto Thy life-bearing tomb, wherein Thou wast laid and on the third day didst rise:
Rejoice, life-bearing tomb, for from thee hath Christ, the ineffable light, shone forth and enlightened the whole world.
Rejoice, for the Myrrh-bearers did hear, "Rejoice!" when Christ arose from thee.
Rejoice, for thou hast been the resting-place of the King of kings and Lord of lords;
Rejoice, for thou hast held the sustainer of all creation.
Rejoice, for the most wise Jews were made fools by thee, for they could not speak against the resurrection;
Rejoice, for the choir of the Apostles hath found joy through thee.
Rejoice, life-bearing tomb whence Christ hath risen!
Kontakion 13. O most holy and life-bearing tomb of Christ, thou the enrichment of all the world! Standing before thee as the bearer of life we pray unto Christ our God Who lay within thee and rose in glory on the third day, the He deliver His inheritance from famine, pestilence, earthquake and flood and from every mortal wound, that He grant peace unto Orthodox Christians and subdue under their feet those who strive against them, that we may all sing unto Thee, our Creator and Master:Alleluia, Alleluia, Alleluia! Three times.

[Rdr. Arsenios]

This comes from a monastic woman who is describing growing up in her pious and Orthodox family in Russia, I believe. She is now the Mother [abbess] of the monastery she heads... I found her post, from another list, utterly holy to my ears...

Arsenios


Dear Robert,
Your post raises several interesting points. I’m cradle Orthodox and I thank the Lord for my reverent and pious parents, who taught me by example more than in any other way. We prayed at home as a family and before meals, attended Liturgy every Sunday and the Vigils on the eves of the major feasts, every effort was made to keep the fasts, and to prepare for and receive Holy Communion at least during the fasts, on Paskha and on our namesdays. My brother and I attended Russian school and catechism classes every Saturday during the school year for 11 years, and my parents taught there as well. We kept many Russian Orthodox traditions and from early childhood I felt that we were “different” and that the Church played a much more important role in our lives than in the lives of most people around us. Most important though was that my parents made every effort to put their faith into practice, especially in their dealings with people, and in their own relationship. It wasn’t just a matter of customs. My father underwent a sort of conversion experience when I was around 10 and began to read a lot of spiritual literature, to say a prayer rule and to read Scripture regularly, and he would discuss all this with my mom and we kids couldn’t help hearing. I was also blessed to know many outstanding hierarchs, clergymen and monastics, and knew quite early on that I, too wanted to serve God in some capacity, and that the only thing that really mattered in life was salvation. My own conversion, when my faith became real and personal, occurred when I was 15 and a close friend died. I participated in reading the Psalter for someone for the first time, and in the summer a group of my friends and I made a pilgrimage to Greece and the Holy Land in his memory and to pray for his soul. That experience changed my life forever. In spite of being from such a traditional family we were never isolated, and I had many non-Orthodox friends, especially Jewish ones and kids from Protestant Evangelical families, and we were taught to respect their beliefs; there was no feeling of superiority, that we were somehow better because we were Orthodox, though it was always stressed that Orthodoxy was the One True Church. The seriousness with which the Jewish kids prepared for their Bar and Bas Mitzvahs impressed me and made me study my own faith more seriously and made me consciously an Orthodox Christian. It was my embarrassment at my Protestant friends far superior knowledge of Scripture that first pushed me to buy a Bible and read and study it, though this wasn’t really stressed either in catechism classes or at home. But it seemed really wrong to claim that we, the Orthodox, were “right” and “true” when the Protestants knew so much more about what the Saviour had actually said and taught and done. Glory be to God, most of my childhood friends have stayed with the Church and are practicing Orthodox Christians and try to bring their children up as such, and several became clergymen and/or monastics. But I realize that my experience isn’t all that typical, and that many cradle Orthodox fall away. I strongly believe that everyone, cradle Orthodox or convert, has to have one, if not several “conversions”, or points in their lives when their faith becomes conscious and real, or somehow deeper, or renewed. You can’t be “passively” Orthodox, one has to constantly search and struggle. It will be interesting to hear about other people’s experiences and their opinions.
In Christ, sinful m. evfrosinia

[Rdr. Arsenios]

And this reply to the foregoing:

Thank you Mother Evfrosinia for sharing such a beautiful and personal story to us and Robert who has started such a wonderful thread!

I am a cradle Orthodox and have from as far back as I can remember always viewed religion as a mystery. I remember as a young child in church, watching the Divine Liturgy in a language I had very little understanding of.

My family at the time was going through difficult financial times, and with both parents working, it was difficulty for us to attend services as often as we should have. I believed there was God, because my parents told me so. I knew He sent His Son to save us, and I knew that Holy Communion was very, very important. And so the years passed on...

When I began to reach those rebellious teenage years and then later into college and began to ask deeper questions about life and the meaning of it, I found that my faith was not as easily swayed or shaken by the education I received in school and college as with my friends who were not Orthodox. Advanced math and the complexities of science simply displayed to me how glorious and almighty God is. Philosophy and sociology just proved to me all the more of God's existence.

It wasn't until years later, with a loss in my family, the birth of my child, and other personal 'epiphanies' in my life which led me to a stronger love for Christ.

I think a lot of what has maintained my faith and other cradle Orthodox Christians during those difficult times in life is from growing up with the respect and fear for the mysteries of God . The sacramental aspect of the Orthodox faith gives such great comfort and assurance to those cradle Orthodox, even to those of us who are not the ideal Christian or have completely strayed from the path.

Thus, my 'conversion' was rather an 'awakening' to what I always revered and loved, but now with greater understanding and deeper love.

What truly astounds me and humbles me is the conversions others from different faiths have to the Orthodox faith. I feel these are much more beautiful and profound.

I hope others can share there stories as well.

Glory be to God for all things,

[Rdr. Arsenios]

I was listening on http://www.ancientfaithradio.com yesterday to a priest talking about the hunger of youth in America for God, and how he really likes the rough and tumble argumentation of athiest vs Protestant debating confrontations in schools - He said that the athiests easily defeat the Protestants, and he then easily defeats the athiests, and many come to him for the faith following these loud and emotional encounters - Big guys yelling from chairs, little guys slugging the big guys, and general mayhem...

And his point in this talk, on the "Great Tapes" series, is that we can forget that the outside is not necessarily the inside, and we should not wall ourselves off from people, and especially young people, because of their appearance.

And he told of serving as a priest in San Francisco, and being alone in the Church one night late, and hearing a loud pounding on the door... So he opened the door, and this huge kid pushed past him to get inside - And he had spiked hair, a spiked belt, spiked pants, chunks of metal stuck through his flesh on his face and other places, and looked like a very scary dream come in the flesh. And he looked around in, disregard to the priest, and went up close to each picture there was in view - But there were not many... And in impatience, he strode up to the priest, and said: "It's not here! Show me the room with the pictures!"

And this little Antiochian priest, the drama not being lost on him, said: "You mean the temple where we worship?" And the big scary kid practically yelled at him: "The ROOM... Where the PICTURES are!"

So he took the kid into the temple, where there were hundreds of icons on the walls, and the kid almost ran up to each one, peering closely at it, and then jerking on to the next, and the next, through the whole temple, and turned to the priest again: "It's not HERE!"

"Are you looking for a picture?"

"Yes, Yes! Wait a minute! What are those small ones over there?" And he charged over to three small icons that were somewhat hidden, and siezed one, and said "THIS IS IT!!!"

So the priest said "That is Saint John Maximovich... Why are you so eager to find that icon? And why are you dressed up like that? Where are you going?"

And the kid said "I was on the bus, heading for a RAVE party on 14th and Geary, and this face showed up on the window of the bus, and told me to get off at the next stop, and go into the Church, and find a picture of the face I was seeing there in the window..."

And the priest gently said to his brother: "His Church is 'The Joy of All Who Sorrow', and it is on the corner of 15th and Geary..." And the big kid swept the priest up in his big arms, gave him a huge hug, "Thank-you!", and vanished out the door...

The priest never heard back from him... And still prays for him... And imagines he is a monk somewhere... Slaking his thirst for God...

Arsenios

The Great Tapes series is taken from Orthodox Christian Cassettes, Inc - They mail you the cassettes you order, free, for a week, and you return them, with a donation - $1.25 per tape is recommended - Or you can purchase them... But they will send them free with their prayers...
http://www.orthodoxtapes.org/
I hope that this does not violate rules against advertising here... If it does, would the mod please remove what needs to be removed?

[Jawa Man]

Weird, George. I just started listening to AFR recently again and heard the same thing the night I started. Hmmm!

[furay]

Geez... that's a beautiful story. :stunned:

[Rdr. Arsenios]

Weird, George. I just started listening to AFR recently again and heard the same thing the night I started. Hmmm!

Hmmmmmmm indeed! Looks like I'm not the only one to think this story was told for you! And wasn't that an awesome tape? That guy is one of my guys! He is one of anyone's guys! Glory to God! And did I get the story about right as he told it? It was all from memory, and my memory is best forgotten...

I really think you need to just toss all the theories out the window, and get your young eyes on over to spend a week minimum, and a month better, at one of Elder Ephraim's monasteries... Then you will see, in spiritual action, the faith that your mind is having issues with in words...

The understanding of the faith proceeds from the practice of the faith... The rest is but wind in the air of words...

Arsenios

[furay]

Jawa would make a pretty awesome monastic. :smile:

[Jawa Man]

Hmmmmmmm indeed! Looks like I'm not the only one to think this story was told for you! And wasn't that an awesome tape? That guy is one of my guys! He is one of anyone's guys! Glory to God! And did I get the story about right as he told it? It was all from memory, and my memory is best forgotten...

I really think you need to just toss all the theories out the window, and get your young eyes on over to spend a week minimum, and a month better, at one of Elder Ephraim's monasteries... Then you will see, in spiritual action, the faith that your mind is having issues with in words...

The understanding of the faith proceeds from the practice of the faith... The rest is but wind in the air of words...

Arsenios
Yeah, when I was listening to that even the first time I was wondering how weird it was. And the thing about that random guy in San Fransisco really made me doubt... uh, my doubts. (I think you told it accurately, by the way.) Especially the fact that you happened to be listening to it and decided to post on it. And that was one of the first times I've listened to Ancient Faith Radio in over a month and a half, methinks. Whew.

And yeah, right now I feel really untrustworthy of many things, including very much my own ability to reason. I feel like that intellectual part of my brain is either made of soup or is a tangled mess. But this is me trying to renew my mind before God can renew it... but I guess I need to witness God's presence to allow my mind to be renewed by Him, if He really is there to renew in the first place.

About a monastery, I think you once recommended that to me, but I especially felt awkward in not knowing how to dress, or how to show up, and all that. Maybe I should bring it up with a priest?

[Rdr. Arsenios]

Yeah, when I was listening to that even the first time I was wondering how weird it was. And the thing about that random guy in San Fransisco really made me doubt... uh, my doubts. (I think you told it accurately, by the way.) Especially the fact that you happened to be listening to it and decided to post on it. And that was one of the first times I've listened to Ancient Faith Radio in over a month and a half, methinks. Whew.

And yeah, right now I feel really untrustworthy of many things, including very much my own ability to reason. I feel like that intellectual part of my brain is either made of soup or is a tangled mess. But this is me trying to renew my mind before God can renew it... but I guess I need to witness God's presence to allow my mind to be renewed by Him, if He really is there to renew in the first place.

About a monastery, I think you once recommended that to me, but I especially felt awkward in not knowing how to dress, or how to show up, and all that. Maybe I should bring it up with a priest?


There is a truism about drug addicts and alchoholics and most others who are really lost and wandering in their addictions [and yes, my presumption is that you are addicted to your thought processes - I am too...], and that is that the way up is down, that they can try as hard as they want to climb the cliff, but that they really do need to descend and hit bottom before they THEN can make their way up to higher ground... And the danger is that the bottom takes lives... You are young and strong and a natural kind of director, in the reception of some gifts of God, and in this you have grown... And the chastizement of the Lord is often a "pruning back" of what we think we have, and having cut back a branch, that branch can grow a lot more fruit...

So that my guess is that you have a lot of growth that needs the brush cutter... The big one! Not just one of those little wah-wah string cutters, but that 150 pound BRUSH-HOG that will take down small to medium trees!!!

Now this last summer, I toodled my sorry little aching bones on down to St. Anthony's Monastery [Greek] in Arizona, and as my times worked out, I only spent 2 nights there, and as I was leaving, the burning question I had arrived there with was still unanswered - The quest to find a spiritual father - And the stay had been pleasant and interesting, and I headed back, driving north through Arizona and Utah... Alone, on the road, driving day and night... And it was on this drive that everything turned around, and that the real issues afflicting me were shifted in ways that I will not be sharing here on T-Web, but were profound - Suffice it to say that my exterior life is now more afflicted and stumblish, but my dream life is now reigned in... [Prior to Orthodoxy, I practically did not have a dream life that I remembered, though I was a sleep-walker]

So that if there is a monastery fairly close to you, perhaps even a short visit would be beneficial... I tell ya, JM, hanging with monastics for a couple of days is an awesome thing - And it is awesome because they see you, and embrace you in their prayers, and extend God's mercy to you... And if you have an out of control intellect, as most everyone does, they can instruct you in the way of turning it to God in silence and peace...

Didn't you buy a car or something? Aren't you now highway mobile? Liscenced and insured? And if not, doesn't Grayhound or Continental stop in your berg? Once you find a monastery you want to visit, it is a small matter, and an essential one I should quickly add, to CALL AHEAD... Tell whoever answers that you are a young Orthodox enquirer, and a smelly old guy suggested you visit a monastery, and would that be ok? Then ask when, and what to wear, and how to FIND the place, once you get within 5-10 miles of it, and how to get there if you take a bus, and all the practical questions you might have... And ask if you can bring anything for them - A gallon of olive oil perhaps? Or a fresh salmon? Or coffee? Or anything at all? They will probably tell you just to bring your self! [no small matter, I know!]

Arsenios

[Rdr. Arsenios]

If you want to overcome the spirit of slander, blame not the person who
falls but the prompting demon. No one wants to sin against God, even
though all of us sin without being compelled to it.

I knew a man who sinned openly but repented in secret. I denounced him
for being lecherous but he was chaste in the eyes of God, having
propitiated Him by a genuine conversion.

Do not allow human respect to get in your way when you hear someone
slandering his neighbor. Instead, say to him, "Brother, stop it! I do
worse things every day, so how can I criticize him?" You accomplish two
things when you say this. You heal yourself and you heal your neighbor
with the one bandage.

St. John Climacus, The Ladder of Divine Ascent, 10

[Rdr. Arsenios]

"If a man cannot feel intuitively that he has put on the image of our heavenly Lord Jesus Christ, man and God, over his rational and intellectual nature, then he remains but flesh and blood. He cannot gain experience of spiritual glory by means of his reason, just as men who are blind from birth cannot know sunlight by reason alone."

St. Symeon the New Theologian.

[Rdr. Arsenios]

2. The path of ascetic labor lies through OBEDIENCE. One must renounce one's own will (but not one's freedom). "Obedience is the grave of one's own will and the resurrection of humility."
This is not, however, the extinction of freedom, but rather the transfiguration of the will, the overcoming of passion in one's own will, its purification and refinement, the leading of it into a higher state.

St. John Climacus "The Ladder of Divine Ascent"

[furay]

From this month's issue of Abba Antony (Referring to the riots (http://www.orthodoxnews.netfirms.com/197/Copts.htm) that took place in October):

In my mind so many words to say. And in my heart even more than this. But I prefer to remain silent. And I want to be silent so that the Lord talks. And trust that our silence may be more expressing, And God hears this silence, God hears this silence And realizes all its meanings And all that we suffer.

Yes, we remain silent because our subject is in the hands of God and not in the hands of people. And we remain silent because talking is not bringing any benefits. And talking alone cannot solve the situation. And many have talked and no benefit added! Because there are intentions in the hearts that blocks hearing of the ears...
It is not a matter of talk, but it is feelings that dominates and masters and so long as our talk is of no use we are waiting for God to talk and talk in actions and not words.

God made us accustomed to Him working without us talking or complaining. And he knows more than what we know - He knows the hidden and the apparent. He knows all that happened to us and all that they want to happen.

And we are assured to God's knowledge and we are comfortable to His work. Therefore, we are waiting for the Lord... and before us the saying of the Holy Inspiration in the Psalm:

"Wait on the LORD; Be of good courage, And He shall strengthen your heart; Wait, I say, on the LORD!" (Ps 27:14)

[furay]

"O noble Virgin, truly you are greater than any other greatness. For who is your equal in greatness, O dwelling place of God the Word? To whom among all creatures shall I compare you, O Virgin? You are greater than them all O Covenant, clothed with purity instead of gold! You are the Ark in which is found the golden vessel containing the true manna, that is, the flesh in which divinity resides."
- St Athanasius, Homily of the Papyrus of Turin, 71:216

[PennyDreadful]

Nativity Kontakion, Tone 3

Today the Virgin gives birth to the Transcendent One,
And the earth offers a cave to the Unapproachable One!
Angels with shepherds glorify Him!
The Wise Men journey with the star,
Since for our sake the Eternal God was born as a Little Child!

Christ Is Risen! Glorify Him!

[Strategos]

Hopefully no one will object to a non-EO who loves the church fathers posting an excerpt

...Add, if you like Helvidius, the other humiliations of nature, the womb for nine months growing larger, the sickness, the delivery, the blood, the swaddling-clothes. Picture to yourself the infant in the enveloping membranes. Introduce into your picture the hard manger, the wailing of the infant, the circumcision on the eighth day, the time of purification, so that he may be proved to be unclean. We do not blush, we are not put to silence. The greater the humiliations He endured for me, the more I owe Him. And when you have given every detail, you will be able to produce nothing more shameful than the cross, which we confess, in which we believe, and by which we triumph over our enemies...

[furay]

Hopefully no one will object to a non-EO who loves the church fathers posting an excerpt
Absolutely not! Thank you for those very moving words from St Jerome.

[Rdr. Arsenios]

Absolutely not! Thank you for those very moving words from St Jerome.
Roger that!
Arsenios

[Rdr. Arsenios]

By an anonymous Orthodox author. [The best kind!]

A boy once approached his father, ‘Old man, why do you fast?’ The father stood silent, bringing heart and mind together, and then:

‘Beloved boy, I fast to know what it is I lack.

For day by day I sit in abundance, and

all is well before me;

I want not, I suffer not, and I

lack but that for which I invent a need.

But my heart is empty of true joy,

filled, yet overflowing with dry waters.

There is no room left for love.

I have no needs, and so my needs are never met,

no longings, and so my desires are never fulfilled.

Where all the fruits of the earth could dwell, I have

filled the house with dust and clouds;

It is full, so I am content—

But it is empty, and so I weep.



‘Thus I fast, beloved, to know the

dust in which I dwell.

I take not from that which I might take,

for in its absence I am left empty,

and what is empty stands ready to be

filled.

I turn from what I love, for my love is barren,

and by it I curse the earth.

I turn from what I love, that I may purify my loving,

and move from curse to blessing.



‘From my abundance I turn to want,

as the soldier leaves the comfort of home,

of family and love,

to know the barrenness of war.

For it is only amongst the fight, in the

torture of loss, in the fire of battle,

that lies are lost and the blind man

clearly sees.

In hunger of body and mind, I see

the vanity of food,

for I have loved food as food,

and have never been fed.

In weary, waking vigil I see

the vanity of sleep,

for I have embraced sleep as desire,

and have never found rest.

In sorrow, with eyes of tears I see

the vanity of pleasure,

for I have treasured happiness above all,

and have never known joy.



‘I fast, beloved child, to crush the wall

that is my self;

For I am not who I am, just as these passions

are not treasures of gold but of clay.

I fast to die, for it is not the living who are

raised, but the dead.

I fast to crucify my desires, for He who was

crucified was He who lived,

and He who conquered,

and He who lives forever.’

__________________________________________-

[Rdr. Arsenios]

The boy approached his father, gently, ‘Old man, why do you sorrow?’ The old man softened his tears:

‘Beloved, my sorrow is my joy.

Where there is no weeping, there is

no rejoicing,

And he who has not sorrowed

has never known delight.



‘I sorrow for the darkness that

I see within,

for the depth of the divide I have

cast between my mind and my heart.

I sorrow, for I have become

a source of sorrow,

and if I do not weep

I shall never be healed.



‘What God has blessed, I have squandered,

and therefore all the mountains weep.

Shall I yet rejoice?

See me, an aged man of squandered days,

a vessel of life confined to death—

yet merry, at peace, rejoicing!



‘No, beloved, let us weep.

Let us know sorrow, for then

we know ourselves, then we see.

No more in ignorance, but in truth

let us walk,

acknowledging our woe,

weeping with the earth.

When its sorrow is our sorrow,

then the weight shall crush my bones

—and crushed, I shall be reborn.



‘Sorrow is the door, dear boy,

the door of joy pure and true.

With every tear we shed,

we rejoice more fully,

exist more wholly,

love more purely.’



And with this, the old man’s words ceased, his mouth was still. And as the tears brimmed within his eyes, his joy radiated as the sun.

___________________________________________

[Rdr. Arsenios]

The boy approached his father, sat and questioned, ‘Old man, why are you alone? Why your solitude?’ The elder sighed, his breath light as the sky:

‘All the world is one, beloved,

kept entire in the hand of God.

Solitude is an illusion,

a fleeting vision;

for when one is still

he is never alone.



‘And yet the world turns,

turns with haste toward its ends—

fleeting, fallen, manmade all.

And we, too, turn,

glancing here and there, with

vision rushed, blurred;

never one, but divided.



‘I am alone, beloved, for the sake

of our communion.

Only in solitude is stillness born,

only there is it nurtured—

that great gift by which we live.

Divine silence can be found but

when the heart is still:

alone in its quest,

alone with God.

Thus solitude brings quiet,

and quiet the stillness where

whispers cease,

and here, the voice of God.



‘Hear me well, dear boy:

my solitude is my communion;

alone, we are together.

In solitude I see Christ whole,

for I am wholly His.

By this vision I am transformed,

my eyes at last beholding Life,

and Life reviving the blood of my veins.

I am Adam, wailing alone before the gates.

I quiet my tears to hear God beside me

—and am healed.



‘Thus my solitude, thus am I alone:

to know the depth of Christ within

and heal all that is without.

For when in solitude I come to know God,

I am united to Him in love,

united to Him who fills all,

And my solitude becomes my communion,

as alone I embrace the world.’

[Rdr. Arsenios]

The boy knelt at his father’s knees, ‘Dear man, how do you pray?’ The old man sighed a gentle sigh, smiling in his eyes. All questions came to this. Here the great meeting place of life, and of its nature the elder spoke:

‘Beloved, prayer is life,

and apart from it is only darkness.

It is the breath of the soul which yearns for God,

joining with His breath,

becoming one.

Prayer is the only light by which men can see,

the only vision they are called to adore,

for it is union with God

and in this union—everything.



‘Prayer is the quiet of a storm-tossed will,

an intellect guarded from the seas,

a mind centered upon God Most High.

It is stillness wrought in the midst of motion,

in which all that moves is God,

and with Him, all the world.

Prayer knows no words, if it is true,

for words belittle the presence of the Divine,

confound the conversation of Him who is all in all.

True prayer is beyond words,

transcending speech and thought,

communing with One who is greater than these,

Who works beyond them,

and in Whose presence they are no longer required.

Prayer is the stillness of the tongue,

of the mind, of the heart,

that God and these may come together

apart from words—one.



‘To pray, beloved, is to gather with Christ

at the shores of eternity;

To realize that these shores are within,

manifested in each human heart—

the infinite contained in the finite.

The One who came as Man and dwelt in a womb,

now dwells in the very heart of man.

Prayer is His energy, His activity,

vibrant in the human soul,

alive through His very Spirit,

stirring life to new heights

in the soul that has become quiet,

still enough to feel His breath.



‘We pray in our weakness, beloved,

for it makes us strong;

We pray in our strength,

for it makes us humble;

We pray in height and depth,

for prayer is our center—

It is the heart and nature of being,

the very root of spiritual life.

We pray when we know not how to pray,

for then it is not we,

but Christ who prays in us;

and the groanings of His Spirit

show the way.



‘To pray, dear child, simply sit.

Ask for the blessing of Him

with Whom you wish to commune.

Call Him near to you,

for without Him you have already lost.

Then close your eyes, child,

and banish every thought—

the good as well as the bad.

Whisper out only for His mercy,

and you shall receive it.

Let your heart be still,

Let your thoughts descend within,

for in the heart is Christ,

and only His wings will give you flight.

Then rest there, beloved,

in that place of still silence:

It is time for the Lord to act.



‘Prayer shall move you,

if only you will let it.

It will bear you to new heights,

transform your life and being;

But it will cost you your life,

your mind, your heart—

everything.

It will take of your time and energy,

it will consume your life;

But there is no reward greater than prayer.

So work, child.

Open your heart—and pray.’

[Rdr. Arsenios]

The above three poems were taken from:
http://www.monachos.net/monasticism/ascetic.shtml
From an article entitled;
"Ascetic: reflections on the Way of Self Sacrifice"

[Strategos]

Two selections of John of Damascus.

Of old, God the incorporeal and uncircumscribed was never depicted. Now, however, when God is seen clothed in flesh, and conversing with men, I make an image of the God whom I see. I do not worship matter, I worship the God of matter, who became matter for my sake, and deigned to inhabit matter, who worked out my salvation through matter. I will not cease from honouring that matter which works my salvation. I venerate it, though not as God. How could God be born out of lifeless things? And if God's body is God by union, it is immutable. The nature of God remains the same as before, the flesh created in time is quickened by, a logical and reasoning soul.

I honour all matter besides, and venerate it. Through it, filled, as it were, me. Was not the with a divine power and grace, my salvation has come to thrice happy and thrice blessed wood of the Cross matter? Was not the sacred and holy mountain of Calvary matter? What of the life-giving rock, the Holy Sepulchre, the source of our resurrection: was it not matter? Is not the most holy book of the Gospels matter? Is not the blessed table matter which gives us the Bread of Life' Are not the gold and silver matter, out of which crosses and altar-plate and chalices are made? And before all these things, is not the body and blood of our Lord matter? Either do away with the veneration and worship due to all these things, or submit to the tradition of the Church in the worship of images, honouring God and His friends, and following in this the grace of the Holv Spirit.

Often, doubtless, when we have not the Lord's passion in mind and see the image of Christ's crucifixion, His saving passion is brought back to remembrance, and we fall down and worship not the material but that which is imaged: just as we do not worship the material of which the Gospels are made, nor the material of the Cross, but that which these typify. For wherein does the cross, that typifies the Lord, differ from a cross that does not do so? It is just the same also in the case of the Mother of the Lord. For the honour which we give to her is referred to HIm Who was made of her incarnate. And similarly also the brave acts of holy men stir us up to be brave and to emulate and imitate their valour and to glorify God. For as we said, the honour that is given to the best of fellow-servants is a proof of good-will towards our common Lady, and the honour rendered to the image passes over to the prototype. But this is an unwritten tradition, just as is also the worshipping towards the East and the worship of the Cross, and very many other similar things.

One more selection just to clarify the last line "and the worship of the Cross"

Moreover we worship even the image of the precious and life-giving Cross, although made of another tree, not honouring the tree (God forbid) but the image as a symbol of Christ...It behoves us, then, to worship the sign of Christ. For wherever the sign may be, there also will He be. But it does not behove us to worship the material of which the image of the Cross is composed, even though it be gold or precious stones, after it is destoyed, if that should happen. Everything, therefore, that is deticated to God we worship, conferring the adoration on Him.

[Rdr. Arsenios]

XV



White doves fly over my blue lake,
Like white angels over the blue heaven.
The doves would not be white
Nor would the lake be blue,
If the great sun did not open its eye above them.



O my heavenly Mother,
Open Your eye in my soul,
So that I may see what is what--
So that I may see who is dwelling in my soul
And what sort of fruits are growing in her.



Without Your eye
I wander hopelessly through my soul
Like a wayfarer in the night,
In the night's indistinguishable gloom.
And the wayfarer in the night falls
And picks himself up,
And what he encounters along the way
He calls "events."



You are the only event of my life, O lamp of my soul.
When a child scurries to the arms of his mother, events do not exist for him.
When a bride races to meet her bridegroom,
She does not see the flowers in the meadow,
Nor does she hear the rumbling of the storm,
Nor does she smell the fragrance of the cypresses
Or sense the mood of the wild animals--
She sees only the face of her bridegroom;
She hears only the music from his lips;
She smells only his soul.
When love goes to meet love, no events befall it.
Time and space make way for love.



Aimless wanderers and loveless people
Have events and have history.
Love has no history
And history has no love.



When someone makes their way down a mountain
Or climbs up a mountain
Without knowing where he is going,
Events are imposed upon him
As though they were the aim of his journey.
Truly, events are the aim of the aimless
And the history of the pathless.



Therefore the aimless and the pathless
Are blocked by events and squabble with events.
But I tranquilly hasten to You,
Both up the mountain and down the mountain,
And despicable events angrily move out of the way
Of my footsteps.



If I were a stone and were rolling down a mountain,
I would not think about the stones against which I was banging,
But about the abyss at the bottom of the steep slope.



If I were a mountain stream,
I would not be thinking about my uneven course,
But about the lake that awaited me.



Truly terrifying is the abyss
Of those who are in love
With the events
That are dragging them downward.



O heavenly Mother,
My only love,
Set me free
From the slavery of events
And make me Your slave.



O most radiant Day,
Dawn in my soul,
So that I may see
The aim of my tangled path.



O Sun of suns,
The only event in the universe
That attracts my heart,
Illuminate my inner self,
So that I may see who has dared
To dwell there besides You--
So that I may eradicate from it
All the fruits that seem
Sweet from the outside,
But smell rotten
In their core.

[PennyDreadful]

His Eminence gave the most awesome sermon today. He first talked about righteousness. In Matthew 3, at Christ's baptism when John the Forerunner was in awe that Christ would ask him for baptism, Christ said "Permit it to be so now, for thus it is fitting for us to fulfill all righteousness." The Bishop then said that if he were to ask ten of us for a definition for righteousness, we'd probably all have ten different answers. He said that God IS righteousness, He IS righteous, and cannot be otherwise, because righteousness means to be true to all that He is. How can WE be righteous?! When Christ said to John the Baptist that "it is fitting for us to fulfill all righteousness," He meant that mankind can't be anything other than what God made us to be. It was all in who Christ was, and who John was, that the former be baptized by the latter. I wish I had recorded it, but just think about the implications, all the meanings... so amazing.

The Bishop went on to talk about the blessing of the water. He said that we shouldn't view "Jordan water" as a magical remedy for everything. Fr. Alexander Schmemann of blessed memory said that a sacrament is an outer sign of an inner grace. Drinking the water, using it to bless our homes, and even such things as baptism, crossing ourselves, receiving the Eucharist are all empty and mean nothing without the inner transformation God demands of us (with His help, of course). Crossing yourself as a means of warding off demons and other such things the Orthodox do mean nothing and can't work without the inward knowledge that, in Christ, we are coming to salvation.

[Rdr. Arsenios]

Prayers by the Lake

by Bishop Nikolai Velimirovic

Bishop Nikolai Velimirovic, a bishop of the Serbian Orthodox Church, is regarded by many as a saint yet to be canonized. Little by little his writings are being translated into English. He died in 1956. He is best known for The Prologue from Ochrid.
_____________________________________
I


"Who is that staring at me
Through all the stars in heaven
And all the creatures on earth?"



Cover your eyes, stars and creatures;
Do not look upon my nakedness.
Shame torments me enough
Through my own eyes.



What is there for you to see?
A tree of life that has been reduced
To a thorn on the road,
That pricks both itself and others.
What else-except a heavenly flame immersed in mud,
A flame that neither gives light nor goes out?



Plowmen, it is not your plowing that matters
But the Lord who watches.



Singers, it is not your singing that matters
But the Lord who listens.



Sleepers, it is not your sleeping that matters
But the Lord who wakens.



It is not the pools of water in the rocks around the lake that matter
But the lake itself.



What is all human time but a wave
That moistens the burning sand on the shore,
And then regrets that it left the lake,
Because it has dried up?



O stars and creatures,
Do not look at me with your eyes
But at the Lord.
He alone sees.
Look at Him
And you will see yourselves
In your homeland.



What do you see when you look at me?
A picture of your exile?
A mirror of your fleeting transitoriness?



O Lord, my beautiful veil,
Embroidered with golden seraphim,
Drape over my face
Like a veil over the face of a widow,
And collect my tears,
In which the sorrow of all Your creatures seethes.



O Lord, my beauty,
Come and visit me,
Lest I be ashamed of my nakedness—
Lest the many thirsty glances that are falling upon me
Return home thirsty.
__________________________________________________

[Rdr. Arsenios]

II





Who put me in this bed of worms?
Who buried me in the dust,
To become a neighbor of snakes
And a banquet for worms?



Who pushed me off the high mountain,
To become a companion of bloodthirsty and godless men?



My sin and Your justice, O Lord.
My sin stretches from the creation of the world,
And it is swifter than Your justice.



I count my sins throughout my entire life,
Throughout the life of my father
And all the way back to the beginning of the world,
And I say: Truly, the name of the Lord's justice is mercy.



I bear the wounds of my fathers on myself-
Wounds that I myself was preparing
While I was still in my fathers—
And now they have all appeared on my soul,
Like a spotted hide on a giraffe,
Like a cloak of vicious scorpions that sting me.



Have mercy on me, O Lord,
Open the floodgate of the heavenly river of Your grace,
And cleanse me of leprous evil,
So that without this leprosy
I may dare to proclaim Your name
Before the other lepers
Without them ridiculing me.



At least raise me up by a head
Above the rotten stench of this bed of worms,
To inhale the incense of heaven and return to life.



At least raise me up as high as a palm tree
So I can laugh at the serpents chasing my heels.



O Lord, if there has been even one good deed
In the course of my earthly journey,
For the sake of that one deed
Deliver me from the companionship
Of bloodthirsty and godless men.



O Lord, my hope in despair.



O Lord, my strength in weakness.



O Lord, my light in darkness.



Place just one finger on my forehead
And I shall be raised.
Or, if I am too unclean for Your finger,
Let a single ray of light from Your kingdom
Shine upon me and raise me-
Raise me, from this bed of worms,
O my beloved Lord.

[Rdr. Arsenios]

III





Are there days gone by, O man,
To which you would wish to return?
They all attracted you like silk,
And now remain behind you like a cobweb.
Like honey they greeted you,
Like stench you bade them farewell.
All were totally filled with illusion and sin.



See how all the pools of water in the moonlight resemble mirrors;
and how all the days that were lit up with your levity resemble mirrors.
But as you stepped from one day to the next,
the false mirrors cracked like thin ice,
and you waded through the water and mud.



Can a day that has a morning and an evening as doorways be a day?



O luminous Lord,
My soul is burdened with illusions and longs for one day—
For the day without doorways,
The day from which my soul has departed and sunk into the shifting shadows—
For Your day, which I used to call my day, when I was one with You.



Is there any happiness gone by, O man,
To which you would wish to return?



Of two morsels of the same sweetness
The second is the more trite.
You would turn your head away in boredom
From yesterday's happiness,
If it were set out on today's table.



Moments of happiness are given to you
Only in order to leave you longing for true happiness
In the bosom of the everhappy Lord;
And ages of unhappiness are given to you,
To waken you out of the drowsy dream of illusions.



O Lord, Lord, my only happiness,
Will You provide shelter for Your injured pilgrim?



O Lord, my ageless youth,
My eyes shall bathe in You
And shine more radiantly than the sun.



You carefully collect the tears of the righteous,
And with them You rejuvenate worlds.

[Strategos]

A selection from "Epistle of Ignatius to the Romans" written as Ignatius traveled to Rome to be martyred for his faith.

…I write to the Churches, and impress on them all, that I shall willingly die for God, unless ye hinder me. I beseech of you not to show an unseasonable good-will towards me. Suffer me to become food for the wild beasts, through whose instrumentality it will be granted me to attain to God. I am the wheat of God, and let me be ground by the teeth of the wild beasts, that I may be found the pure bread of Christ. Rather entice the wild beasts, that they may become my tomb, and may leave nothing of my body; so that when I have fallen asleep [in death], I may be no trouble to any one. Then shall I truly be a disciple of Christ, when the world shall not see so much as my body. Entreat Christ for me, that by these instruments I may be found a sacrifice [to God]. I do not, as Peter and Paul, issue commandments unto you. They were apostles; I am but a condemned man: they were free, while I am, even until now, a servant. But when I suffer, I shall be the freedman of Jesus, and shall rise again emancipated in Him. And now, being a prisoner, I learn not to desire anything worldly or vain.

From Syria even unto Rome I fight with beasts, both by land and sea, both by night and day, being bound to ten leopards, I mean a band of soldiers, who, even when they receive benefits, show themselves all the worse. But I am the more instructed by their injuries [to act as a disciple of Christ]; “yet am I not thereby justified.” May I enjoy the wild beasts that are prepared for me; and I pray they may be found eager to rush upon me, which also I will entice to devour me speedily, and not deal with me as with some, whom, out of fear, they have not touched. But if they be unwilling to assail me, I will compel them to do so. Pardon me [in this]: I know what is for my benefit. Now I begin to be a disciple. And let no one, of things visible or invisible envy me that I should attain to Jesus Christ. Let fire and the cross; let the crowds of wild beasts; let tearings, breakings, and dislocations of bones; let cutting off of members; let shatterings of the whole body; and let all the dreadful torments of the devil come upon me: only let me attain to Jesus Christ…

If only we present Christians had a tenth of his spirit and the spirit of those like him...

[Rdr. Arsenios]

If only we present Christians had a tenth of his spirit and the spirit of those like him...
You will find more than a fair share of these in Orthodoxy... The rest simply do not disciple ascetic theology - They do not have a clue as to what it even is... Or why it is important... And it was core to the martyrs...

Arsenios

[Rdr. Arsenios]

IV


My elders taught me, when I was a youth,
To cling to heaven and earth, lest I stumble.
For a long time I remained a child,
And for a long time I used to lean
On the crutch that they gave me.



But once eternity flooded through me
And I felt like a stranger in the world,
Heaven and earth snapped in two
In my hands like a frail reed.



O Lord, my strength,
How frail are heaven and earth!
They look like palaces built of lead,
But they evaporate like water
In the palm of the hand in Your presence.
Only by their bristling
Do they conceal their frailty,
And frighten uneducated children.



Get out of my sight, suns and stars.
Sunder yourselves from the earth.
Do not entice me, women and friends.
What help can I receive from you,
Who are helplessly growing old
And sinking into the grave?



All your gifts are an apple with a worm in its core.
All your potions have passed through someone's entrails many times.
Your garments are a cobweb that my nakedness mocks.
Your smiles are a proclamation of sorrow,
In which your feebleness is screaming to mine for help.



O Lord, my strength,
How feeble heaven and earth are!
And all the evil that men do under heaven
Is an admission of feebleness and—
Infirmity.



Only someone strong dares to do good.
Only someone who is nourished and watered with You,
my Strength, is filled with strength for goodness.



Only someone who sleeps in Your heart knows rest.
Only someone who plows before Your feet
Will enjoy the fruit of his labors.



My childhood,
Nourished with fear and ignorance,
Came to an end;
And my hope in heaven and earth vanished.
Now I only gaze at You
And cling to Your gaze in return,
O my cradle and my resurrection.

________________________________________

[Rdr. Arsenios]

And so for nearly twenty years he continued training himself in
solitude, never going forth, and but seldom seen by any. After this when
many were eager and wishful to imitate his discipline, and his
acquaintances came and began to cast down and wrench off the door by
force, Anthony, as from a shrine, came forth initiated in the mysteries
and filled with ye Spirit of God. Then for the first time he was seen
outside the fort by those who came to see him. And they, when they saw
him, wondered at the sight, for he had the same habit of body as before,
and was neither fat, like a man without exercise, nor lean from fasting
and striving with the demons, but he was just the same as they had known
him before his retirement, And again his soul was free from blemish, for
it was neither contracted as if by grief, nor relaxed by pleasure, nor
possessed by laughter or dejection, for he was not troubled when he
beheld the crowd, nor overjoyed at being saluted by so many. But he was
altogether even as being guided by reason, and abiding in a natural
state. Through him the Lord healed the bodily ailments of many present,
and cleansed others from evil spirits. And He gave grace to Anthony in
speaking, so that he consoled many that were sorrowful, and set those at
variance at one, exhorting all to prefer the love of Christ before all
that is in the world. And while he exhorted and advised them to remember
the good things to come, and the loving-kindness of God towards us, 'Who
spared not His own Son, but delivered Him up for us all,' he persuaded
many to embrace the solitary life. And thus it happened in the end that
cells arose even in the mountains, and the desert was colonized by
monks, who came forth from their own people, and enrolled themselves for
the citizenship in the heavens.

But when he was obliged to cross the Arsenoitic Canal--and the
occasion of it was the visitation of the brethren--the canal was full of
crocodiles. And by simply praying, he entered it, and all they with him,
and passed over in safety. And having returned to his ceil, he applied
himself to the same noble and valiant exercises; and by frequent
conversation he increased the eagerness of those already monks, stirred
up in most of the rest the love of the discipline, and speedily by the
attraction of his words, cells multiplied, and he directed them all as a
father.

With those who suffered he sympathized and prayed. And oft-times
the Lord heard him on behalf of many: yet he boasted not because he was
heard, nor did he murmur if he were not. But always he gave the Lord
thanks and besought the sufferer to be patient, and to know that healing
belonged neither to him nor to man at all, but only to the Lord, who
doeth good when and to whom He will. The sufferers therefore used to
receive the words of the old man as though they were a cure, learning
not to be downhearted but rather to be long-suffering. And those who
were healed were taught not to give thanks to Anthony but to God alone.

Athanasius, Life of St. Anthony 14, 56
St. Anthony the Great, commemorated 17 January
icon & troparion of St. Anthony may be found at:
http://www.comeandseeicons.com/pdr18.htm

[Rdr. Arsenios]

This is a story from an Orthodox monk on another board:
_______________________________________________

I was once in a car with a potential novice to an Orthodox Monastery. He is now a Ryassaphore monk.

Previous to this, he had been a famous Baptist preacher in Scotland for ten years.

This particular car journey was lengthy and I was talking about the miracles of St. John, Archbishop of Shanghai and San Francisco.

After a few moments, the novice cut me off, and said 'why waste time praying to Saints when you can go to the Big Man Himself'.

Without going into detail, I will use another example.

Every year in Romania on October 14th is celebrated the Feast of Saint Paraskeva, an 11th century Serbian Saint who is to this day totally incorrupt, as is St. John and countless others.

I have attended her Feast Day twice. Each year between two and three million Orthodox Christains walk, take a bus, or train and wait in a long line that stretches for miles to venerate her and ask her prayers. Notable are the number of possessed who flock to her for intercession.

The only comparable number of people drawn to any event in America, is the Super Bowl in January. But Super Bowl numbers are a far cry from three million poor people standing in line.

Romania is a very poor country, the poverty is unbelievable. Yet these poor pilgrims endure the October temperatures and patiently wait their turn.

In general the Feast lasts three day to allow all the people to venerate and ask her prayers.

[Strategos]

I've been reading recently some works by Cyprian, bishop of Carthage. Several persecutions occurred during Cyprian's lifetime. He was martyred on 14 September 258. The following selection comes from "De Lapsis" a treatise on what to do with the lapsed, that is those who during the fierce persecutions denied Christ. The following text is from Maurice Bevenot's translation in "De Lapsis and De Ecclesiae Catholicae Unitate"


This shows the pastoral care that all good shepherds should strive for:
These heavenly crowns of the martyrs, these spiritual triumphs of the confessors, these outstanding exploits of our brethren, cannot, alas, remove one cause of sorrow: that the Enemy’s violence and slaughter have wrought havoc amongst us and have torn away something from our very heart and cast it to the ground. What shall I do, dear brethren, in face of this? My mind tosses this way and that – what shall I say? How shall I say it? Tears and not words alone express the grief which so deep a wound in our body calls for, which the great gaps in our once numerous flock evoke from our hearts. Who could be so callous, so stony-hearted, who so unmindful of brotherly love, as to remain dry-eyed in the presence of so many of his own kin who are broken now, shadows of their former selves, disheveled, in the trappings of grief? Will he not burst into tears at sight of them, before finding words for his sorrow? Believe me, my brothers, I share your distress, and can find no comfort in my own escape and safety; for the shepherd feels the wounds of his flock more than they do. My heart bleeds with each one of you, I share the weight of your sorrow and distress. I mourn with those that mourn, I weep with those that weep, with the fallen I feel I have fallen myself. My limbs too were struck by the arrows of the lurking foe, his raging sword pierced my body too. When persecution strikes, no soul can escape free and unscathed: when my brethren fell, my heart was struck and I fell at their side.

Does this scene sound familiar?
…Forgetting what the faithful used to do under the Apostles and what they should always be doing, each one with insatiable greed was absorbed in adding to his wealth. Gone was the devotion of bishops to the service of God, gone was the clergy’s faithful integrity, gone the generous compassion for the needy, gone all discipline in our behaviour. Men had their beards plucked, women their faces painted: their eyes must needs be daubed otherwise than God made them, their hair stained a colour not their own. What subtle tricks to deceive the hearts of the simple, what sly manoeuvres to entrap the brethren! Marriages contracted with heathens, members of Christ given in prostitution to pagans! Not merely imprudent oaths, but perjury itself; swollen pride and contempt for authority; poisonous tongues cursing one another, hatred perpetuating mutual antagonisms. Too many bishops, instead of giving encouragement and example to others, made no account of the ministration which God had entrusted to them, and took up the administration of secular business; they left their sees, abandoned their people, and toured the markets in other territories on the look-out for profitable deals. While their brethren in the Church went hungry, they wanted to have money in abundance, they acquired landed estates by fraud, and made profits by loans at compound interest. If that is what we have become, what do we not deserve for such sins, when the judgement of God warned us long since, saying: “If they forsake my law and walk not in my judgements: if they profane my statutes and observe not my commands: I will visit their crimes with a rod, and their transgressions with scourges.”

[Rdr. Arsenios]

…A brother came to him, and when they sat down to eat the old man set three biscuits before the brother. The old man saw that the brother needed more food and brought him three more biscuits. After they had their fill and got up, the old man condemned the brother and said to him, “It is not right, brother, to serve the flesh.” The brother asked pardon and left. The next time the old man ate, he placed before himself three biscuits, as was his custom. He ate them, and was still hungry although he restrained himself. Again the next day he withstood his hunger. The old man began to weaken and he knew that God had abandoned him. Prostrating himself before God with tears, he begged that he be not abandoned. Then he saw an angel who said to him, “Because you condemned your brother, this has happened to you. Know therefore that the ability to deny the flesh or to do any good work is not within your power; rather it is the goodness of God which strengthens you.”

[Rdr. Arsenios]

Permit me to say a few poor words on this topic, from a strictly monastic view-point. First, the chotka (in Slavonic) is it but an aid.

But it does have a symbolic and ascetical form.

When a monastic first takes off the 'clothes of this world' and dons the monastic habit (type and extent of which depend on the monastery proper), the monastic upon entering the first rung, the first stage (again in the Slavonic, not Greek tradition) receives from his or her Spiritual Father/Mother a prayer rope (as it is commonly termed, in English).

This is likened unto the mantle of Elijah passing to Elisha. A simple hand-woven substance which has been in the Spiritual Fahter/Mothers' possession for a period of time.

The implication being that the prayer rope has been used by the Spiritual Father/Mother, in prayer and thus being not a new prayer rope, but one which has been utilized in ascetic endeavour and prayer.

There is no co-relation between the Rosary as used in the Roman Catholic Church and the Orthodox Prayer Rope. Devoid of the Roman Catholic imaginative meditations on the journey of Jesus to His Crucifixtion, simple stones have been utilized in the past up to this day.

As part of the monastic cell rule - that which he/she performs before the Midnight Office, the Hours, the Divine Liturgy, it is incumbent on the monastic to do a certain number of prostrations (depending on health) before the monastic even enters the Church proper.

To ward off sleep, amongst other things, the Jesus Prayer is counted, with prostrations, utilizing the Prayer Rope, again without meditative reflections on the journey of Jesus - that is to say, no imaginative function should take place.

For a ryassophor, for a Small Schema (only in Slavic usage) and for a Monk of the Great Schema, there is seen a steady increase in number, that is, in the prostrations and the keeping count using the Prayer Rope.

For a Monk/Nun blessed to be clothed in the Great Schema, there is a basic minimum of prostrations, which are generally (due to the number) spread out during the day. It does demand an ascetic effort to complete the basic requirement - let there be no doubt.

It is not an exercise. The mind/heart is joined to the Jesus Prayer, the prostrations, though difficult at first, prove to be an impetus, an aid in the deepening of the Prayer. The Orthodox Christian prays with his/her body. He/she undertakes the Great Fast with his/her body. It is the totality of the human entity.

By God's grace, if a time comes, when the Spiritual Mother/Father passes on this mantle, it is no small passage of one woolen/wooden/stone Prayer Rope.

It is the very ascetic effort of the Spiritual Mother/Father, by God's grace, transformed into to Prayer, even tears shed for humankind, which are passed in this Sacred Ceremony.
[From an Orthodox monk of the Great Schema on another list.]

[Rdr. Arsenios]

A certain monk who was disturbed in his soul, stricken with
temptations and afflictions, sought refuge with Fr. Callinicus (+ 1930)
to find relief. After he had explained his situation, he received a
wise admonition.
“Listen, my child,” the Elder said to him, “Take this bucket and
fill it with water. Then throw dirt inside and mix it.”
He did as he was told.
“Now, do you see anything inside?” the Elder asked the monk.
“No, Elder, because the water is clouded.”
The Elder continued the discussion for some time. Kind and full of
love, Fr. Callinicus spiritually strengthened the sorrowful monk. After
a while he told the monk to examine the water.
“It has just now begun to clear up,” he observed.
The edifying talk continued for yet a little while, and then Elder
Callinicus reminded him to look at the water again.
“It has become perfectly clear. In the bottom I can pick out some
little pebbles very easily.”
The wise Elder closed the discussion with these words:
“Something of the sort has happened to you, too. At the present,
your mind is like the muddy water. Do not be upset, however. Have some
patience, and in two or three months the trouble and muddiness will
settle, and you will see how much clearer and straighter you will think.”
And things developed precisely as he said.

Archimandrite Cherubim, Contemporary Ascetics of Mount Athos, vol. I

[PennyDreadful]

Bridegroom Matins, Holy Thursday

Canticle Six

Irmos:

The final abyss of sins has encompassed me. Unable to bear its waves, like Jonah I cry to you: Lead me from corruption, O Master!

Glory to Thee Our God, Glory to Thee.

[Macarius]

The following is an akathist written during from a death camp in communist Russia by a priest imprisoned there around 1940. It is, hands down, one of my favorite prayers ever.

Read it as a prayer on thanksgiving. If you are familiar with the tones, slavic tone 6 (the "minor key" tone). Read it slowly, emphasize each line, concieve of the sheer scope of what is being prayed for.

This is what we should pray our entire life! I have little doubt that the author will be cannonized as a saint (especially since he was martyred).

"Glory to God in All Things" - an akathist by Protopresbyter Gregory Petrov
Kontakion 1

Everlasting King, Thy will for our salvation is full of power. Thy right arm controls the whole course of human life. We give Thee thanks for all Thy mercies, seen and unseen. For eternal life, for the heavenly joys of the Kingdom which is to be. Grant mercy to us who sing Thy praise, both now and in the time to come. Glory to Thee, O God, from age to age.

Ikos 1

I was born a weak, defenceless child, but Thine angel spread his wings over my cradle to defend me. From birth until now Thy love has illumined my path, and has wondrously guided me towards the light of eternity; from birth until now the generous gifts of Thy providence have been marvelously showered upon me. I give Thee thanks, with all who have come to know Thee, who call upon Thy name.

Glory to Thee for calling me into being
Glory to Thee, showing me the beauty of the universe
Glory to Thee, spreading out before me heaven and earth
Like the pages in a book of eternal wisdom
Glory to Thee for Thine eternity in this fleeting world
Glory to Thee for Thy mercies, seen and unseen
Glory to Thee through every sigh of my sorrow
Glory to Thee for every step of my life's journey
For every moment of glory
Glory to Thee, O God, from age to age

Kontakion 2

O Lord, how lovely it is to be Thy guest. Breeze full of scents; mountains reaching to the skies; waters like boundless mirrors, reflecting the sun's golden rays and the scudding clouds. All nature murmurs mysteriously, breathing the depth of tenderness. Birds and beasts of the forest bear the imprint of Thy love. Blessed art thou, mother earth, in thy fleeting loveliness, which wakens our yearning for happiness that will last for ever, in the land where, amid beauty that grows not old, the cry rings out: Alleluia!

Ikos 2

Thou hast brought me into life as into an enchanted paradise. We have seen the sky like a chalice of deepest blue, where in the azure heights the birds are singing. We have listened to the soothing murmur of the forest and the melodious music of the streams. We have tasted fruit of fine flavour and the sweet-scented honey. We can live very well on Thine earth. It is a pleasure to be Thy guest.

Glory to Thee for the Feast Day of life
Glory to Thee for the perfume of lilies and roses
Glory to Thee for each different taste of berry and fruit
Glory to Thee for the sparkling silver of early morning dew
Glory to Thee for the joy of dawn's awakening
Glory to Thee for the new life each day brings
Glory to Thee, O God, from age to age

Kontakion 3

It is the Holy Spirit who makes us find joy in each flower, the exquisite scent, the delicate colour, the beauty of the Most High in the tiniest of things. Glory and honour to the Spirit, the Giver of Life, who covers the fields with their carpet of flowers, crowns the harvest with gold, and gives to us the joy of gazing at it with our eyes. O be joyful and sing to Him: Alleluia!

Ikos 3

How glorious art Thou in the springtime, when every creature awakes to new life and joyfully sings Thy praises with a thousand tongues. Thou art the Source of Life, the Destroyer of Death. By the light of the moon, nightingales sing, and the valleys and hills lie like wedding garments, white as snow. All the earth is Thy promised bride awaiting her spotless husband. If the grass of the field is like this, how gloriously shall we be transfigured in the Second Coming after the Resurrection! How splendid our bodies, how spotless our souls!

Glory to Thee, bringing from the depth of the earth an endless variety of colours, tastes and scents
Glory to Thee for the warmth and tenderness of the world of nature
Glory to Thee for the numberless creatures around us
Glory to Thee for the depths of Thy wisdom, the whole world a living sign of it
Glory to Thee; on my knees, I kiss the traces of Thine unseen hand
Glory to Thee, enlightening us with the clearness of eternal life
Glory to Thee for the hope of the unutterable, imperishable beauty of immortality
Glory to Thee, O God, from age to age

Kontakion 4

How filled with sweetness are those whose thoughts dwell on Thee; how life-giving Thy holy Word. To speak with Thee is more soothing than anointing with oil; sweeter than the honeycomb. To pray to Thee lifts the spirit, refreshes the soul. Where Thou art not, there is only emptiness; hearts are smitten with sadness; nature, and life itself, become sorrowful; where Thou art, the soul is filled with abundance, and its song resounds like a torrent of life: Alleluia!

Ikos 4

When the sun is setting, when quietness falls like the peace of eternal sleep, and the silence of the spent day reigns, then in the splendour of its declining rays, filtering through the clouds, I see Thy dwelling-place: fiery and purple, gold and blue, they speak prophet-like of the ineffable beauty of Thy presence, and call to us in their majesty. We turn to the Father.

Glory to Thee at the hushed hour of nightfall
Glory to Thee, covering the earth with peace
Glory to Thee for the last ray of the sun as it sets
Glory to Thee for sleep's repose that restores us
Glory to Thee for Thy goodness even in the time of darkness
When all the world is hidden from our eyes
Glory to Thee for the prayers offered by a trembling soul
Glory to Thee for the pledge of our reawakening
On that glorious last day, that day which has no evening
Glory to Thee, O God, from age to age

Kontakion 5

The dark storm clouds of life bring no terror to those in whose hearts Thy fire is burning brightly. Outside is the darkness of the whirlwind, the terror and howling of the storm, but in the heart, in the presence of Christ, there is light and peace, silence: Alleluia!

Ikos 5

I see Thine heavens resplendent with stars. How glorious art Thou radiant with light! Eternity watches me by the rays of the distant stars. I am small, insignificant, but the Lord is at my side. Thy right arm guides me wherever I go.

Glory to Thee, ceaselessly watching over me
Glory to Thee for the encounters Thou dost arrange for me
Glory to Thee for the love of parents, for the faithfulness of friends
Glory to Thee for the humbleness of the animals which serve me
Glory to Thee for the unforgettable moments of life
Glory to Thee for the heart's innocent joy
Glory to Thee for the joy of living
Moving and being able to return Thy love
Glory to Thee, O God, from age to age

Kontakion 6

How great and how close art Thou in the powerful track of the storm! How mighty Thy right arm in the blinding flash of the lightning! How awesome Thy majesty! The voice of the Lord fills the fields, it speaks in the rustling of the trees. The voice of the Lord is in the thunder and the downpour. The voice of the Lord is heard above the waters. Praise be to Thee in the roar of mountains ablaze. Thou dost shake the earth like a garment; Thou dost pile up to the sky the waves of the sea. Praise be to Thee, bringing low the pride of man. Thou dost bring from his heart a cry of Penitence: Alleluia!

Ikos 6

When the lightning flash has lit up the camp dining hall, how feeble seems the light from the lamp. Thus dost Thou, like the lightning, unexpectedly light up my heart with flashes of intense joy. After Thy blinding light, how drab, how colourless, how illusory all else seems. My souls clings to Thee.

Glory to Thee, the highest peak of men's dreaming
Glory to Thee for our unquenchable thirst for communion with God
Glory to Thee, making us dissatisfied with earthly things
Glory to Thee, turning on us Thine healing rays
Glory to Thee, subduing the power of the spirits of darkness
And dooming to death every evil
Glory to Thee for the signs of Thy presence
For the joy of hearing Thy voice and living in Thy love
Glory to Thee, O God, from age to age

Kontakion 7

In the wondrous blending of sounds it is Thy call we hear; in the harmony of many voices, in the sublime beauty of music, in the glory of the works of great composers: Thou leadest us to the threshold of paradise to come, and to the choirs of angels. All true beauty has the power to draw the soul towards Thee, and to make it sing in ecstasy: Alleluia!

Ikos 7

The breath of Thine Holy Spirit inspires artists, poets and scientists. The power of Thy supreme knowledge makes them prophets and interpreters of Thy laws, who reveal the depths of Thy creative wisdom. Their works speak unwittingly of Thee. How great art Thou in Thy creation! How great art Thou in man!

Glory to Thee, showing Thine unsurpassable power in the laws of the universe
Glory to Thee, for all nature is filled with Thy laws
Glory to Thee for what Thou hast revealed to us in Thy mercy
Glory to Thee for what Thou hast hidden from us in Thy wisdom
Glory to Thee for the inventiveness of the human mind
Glory to Thee for the dignity of man's labour
Glory to Thee for the tongues of fire that bring inspiration
Glory to Thee, O God, from age to age

Kontakion 8

How near Thou art in the day of sickness. Thou Thyself visitest the sick; Thou Thyself bendest over the sufferer's bed. His heart speaks to Thee. In the throes of sorrow and suffering Thou bringest peace and unexpected consolation. Thou art the comforter. Thou art the love which watches over and heals us. To Thee we sing the song: Alleluia!

Ikos 8

When in childhood I called upon Thee consciously for the first time, Thou didst hear my prayer, and Thou didst fill my heart with the blessing of peace. At that moment I knew Thy goodness and knew how blessed are those who turn to Thee. I started to call upon Thee night and day; and now even now I call upon Thy name.

Glory to Thee, satisfying my desires with good things
Glory to Thee, watching over me day and night
Glory to Thee, curing affliction and emptiness with the healing flow of time
Glory to Thee, no loss is irreparable in Thee, Giver of eternal life to all
Glory to Thee, making immortal all that is lofty and good
Glory to Thee, promising us the longed-for meeting with our loved ones who have died
Glory to Thee, O God, from age to age

Kontakion 9

Why is it that on a Feast Day the whole of nature mysteriously smiles? Why is it that then a heavenly gladness fills our hearts; a gladness far beyond that of earth and the very air in church and in the altar becomes luminous? It is the breath of Thy gracious love. It is the reflection of the glory of Mount Tabor. Then do heaven and earth sing Thy praise: Alleluia!

Ikos 9

When Thou didst call me to serve my brothers and filled my soul with humility, one of Thy deep, piercing rays shone into my heart; it became luminous, full of light like iron glowing in the furnace. I have seen Thy face, face of mystery and of unapproachable glory.

Glory to Thee, transfiguring our lives with deeds of love
Glory to Thee, making wonderfully Sweet the keeping of Thy commandments
Glory to Thee, making Thyself known where man shows mercy on his neighbour
Glory to Thee, sending us failure and misfortune that we may understand the sorrows of others
Glory to Thee, rewarding us so well for the good we do
Glory to Thee, welcoming the impulse of our heart's love
Glory to Thee, raising to the heights of heaven every act of love in earth and sky
Glory to Thee, O God, from age to age

Kontakion 10

No one can put together what has crumbled into dust, but Thou canst restore a conscience turned to ashes. Thou canst restore to its former beauty a soul lost and without hope. With Thee, there is nothing that cannot be redeemed. Thou art love; Thou art Creator and Redeemer. We praise Thee, singing: Alleluia!

Ikos 10

Remember, my God, the fall of Lucifer full of pride, keep me safe with the power of Thy Grace; save me from falling away from Thee. Save me from doubt. Incline my heart to hear Thy mysterious voice every moment of my life. Incline my heart to call upon Thee, present in everything.

Glory to Thee for every happening
Every condition Thy providence has put me in
Glory to Thee for what Thou speakest to me in my heart
Glory to Thee for what Thou revealest to me, asleep or awake
Glory to Thee for scattering our vain imaginations
Glory to Thee for raising us from the slough of our passions through suffering
Glory to Thee for curing our pride of heart by humiliation
Glory to Thee, O God, from age to age

Kontakion 11

Across the cold chains of the centuries, I feel the warmth of Thy breath, I feel Thy blood pulsing in my veins. Part of time has already gone, but now Thou art the present. I stand by Thy Cross; I was the cause of it. I cast myself down in the dust before it. Here is the triumph of love, the victory of salvation. Here the centuries themselves cannot remain silent, singing Thy praises: Alleluia!

Ikos 11

Blessed are they that will share in the King's Banquet: but already on earth Thou givest me a foretaste of this blessedness. How many times with Thine own hand hast Thou held out to me Thy Body and Thy Blood, and I, though a miserable sinner, have received this Mystery, and have tasted Thy love, so ineffable, so heavenly.

Glory to Thee for the unquenchable fire of Thy Grace
Glory to Thee, building Thy Church, a haven of peace in a tortured world
Glory to Thee for the life-giving water of Baptism in which we find new birth
Glory to Thee, restoring to the penitent purity white as the lily
Glory to Thee for the cup of salvation and the bread of eternal joy
Glory to Thee for exalting us to the highest heaven
Glory to Thee, O God, from age to age

Kontakion 12

How often have I seen the reflection of Thy glory in the faces of the dead. How resplendent they were, with beauty and heavenly joy. How ethereal, how translucent their faces. How triumphant over suffering and death, their felicity and peace. Even in the silence they were calling upon Thee. In the hour of my death, enlighten my soul, too, that it may cry out to Thee: Alleluia!

Ikos 12

What sort of praise can I give Thee? I have never heard the song of the Cherubim, a joy reserved for the spirits above. But I know the praises that nature sings to Thee. In winter, I have beheld how silently in the moonlight the whole earth offers Thee prayer, clad in its white mantle of snow, sparkling like diamonds. I have seen how the rising sun rejoices in Thee, how the song of the birds is a chorus of praise to Thee. I have heard the mysterious mutterings of the forests about Thee, and the winds singing Thy praise as they stir the waters. I have understood how the choirs of stars proclaim Thy glory as they move forever in the depths of infinite space. What is my poor worship! All nature obeys Thee, I do not. Yet while I live, I see Thy love, I long to thank Thee, and call upon Thy name.

Glory to Thee, giving us light
Glory to Thee, loving us with love so deep, divine and infinite
Glory to Thee, blessing us with light, and with the host of angels and saints
Glory to Thee, Father all-holy, promising us a share in Thy Kingdom
Glory to Thee, Holy Spirit, life-giving Sun of the world to come
Glory to Thee for all things, Holy and most merciful Trinity
Glory to Thee, O God, from age to age

Kontakion 13

Life-giving and merciful Trinity, receive my thanksgiving for all Thy goodness. Make us worthy of Thy blessings, so that, when we have brought to fruit the talents Thou hast entrusted to us, we may enter into the joy of our Lord, forever exulting in the shout of victory: Alleluia!

(repeat Kontakion 13 and Alleluia three times)

Ikos 1

I was born a weak, defenceless child, but Thine angel spread his wings over my cradle to defend me. From birth until now Thy love has illumined my path, and has wondrously guided me towards the light of eternity; from birth until now the generous gifts of Thy providence have been marvelously showered upon me. I give Thee thanks, with all who have come to know Thee, who call upon Thy name.

Glory to Thee for calling me into being
Glory to Thee, showing me the beauty of the universe
Glory to Thee, spreading out before me heaven and earth
Like the pages in a book of eternal wisdom
Glory to Thee for Thine eternity in this fleeting world
Glory to Thee for Thy mercies, seen and unseen
Glory to Thee through every sigh of my sorrow
Glory to Thee for every step of my life's journey
For every moment of glory
Glory to Thee, O God, from age to age

Kontakion 1

Everlasting King, Thy will for our salvation is full of power. Thy right arm controls the whole course of human life. We give Thee thanks for all Thy mercies, seen and unseen. For eternal life, for the heavenly Joys of the Kingdom which is to be. Grant mercy to us who sing Thy praise, both now and in the time to come. Glory to Thee, O God, from age to age.



I seriously weep every time I pray that. Simply amazing, and in the face of such suffering. This prayer is a miracle in itself.

In Christ,
Macarius

[Macarius]

Prayers of Preparation for Marriage

1.
O Lord and Heavenly King who has created the world in love,
Who has sacrificed Your own most precious life for the sake of your indignant and ungrateful bride,
Who has rescued from death she who mercilessly slaughtered you,
Who will come again to call those whom You have purified and unite them unto Yourself as a spotless wife in the wedding feast of the New Kingdom,

Please, by Your love, purify me to become a spotless (husband/wife) for my (wife/husband).

Let our home become a foretaste of that kingdom and a union of love.
Use our love - use Your love in us - to save us from the powers of sin and death.
Teach us the meaning of selflessness by our marriage, that we may selflessly adore You.
Create in us the paradise You intended when You said, "It is not good that man should be alone. Let us therefore make for him a help-meet."

For we cannot remake it on our own. We are too fallen, sinful, selfish, prideful, demanding, and callous.
Soften our hearts to love, that every glance, every sigh, every hair, every smile, may be seen for the divine gift that it is.
Let every moment of our lives be a thanksgiving - a eucharist - with You, O all-merciful and all-compassionate Lord;

To whom is due all glory, honor, and worship, to the Father and to the Son and to the Holy Spirit, now and ever and unto the ages of ages. Amen.

2.
O Great and Merciful Lord Jesus Christ,
Remember your humble servant (husband's name) and handmaiden (wife's name) in Your kingdom.
Teach us, as we prepare to wed and become one body and one mind in You, to call to memory all the good and perfect examples of love You have given to us for guidance.:

To remember Adam, from whose side came Eve, that side by side we may care for the garden of blessings You have given to us.

To remember Abraham and Sarah, from whom You brought forth life out of a barren womb, so that by joining us as one you may bring forth life from the barren womb of our souls.

And to remember that as Abraham hosted the 3 stranges, so we should host the Three Persons of the All Holy Trinity in our lives, and gratefully host, clothe, feed, care for, and love our neighbor.

To remember that, as Abraham was prepared to sacrifice the life of Isaac in faithful obedience, so should we be willing to sacrifice our desires and even our lives for one another, in faithful obedience to your commandments, and - in our own insufficient way - in blessed imitation of your sacrifice on the cross for the sake of your bride, the Church.

Help us to remember Ruth, who for the love of family remained with her mother and traveled to Israel, becoming the ancestor of David and by David of the Christ, the Savior of the World. May we, by enduring all hardships with loyalty to our family, bear Christ in our hearts and home.

Help us to remember Tobit, who by fervent prayer, the lighting of incense, the guidance of an angel, and deep faith in Your goodness saved his wife from the curse of a demon. May we, by these same means, save one another from the besetting and life destroying demons of pride, lust, greed, and despondancy.

Help us to remember the Apostle Peter, who by marriage was made ready to obey Your calling, becoming the greatest of the Apostles. Likewise, let our marriage purify us for every good work which you have in store for us.

Help us to remember Zacharius and Elizabeth, who served you blamelessly, and who, by your chastisement, grew in faith, so that we may also serve you with a pure heart, learning from Your chastisement, and holding fast to an unshakeable faith in You.

And to remember that they, in imitation of Abraham and Sarah, bore life from a barren womb by Your all-powerful commandment. May we also, by Your grace, imitate these Holy Saints who have come before us, especially You - our Lord and Savior Jesus Christ - the Patriarch of all life and all good blessings.

And to remember Elizabeth, who, on welcoming the most Holy Lady Theotokos into her home, exlaimed "Blessed are you who believed that which was spoken to you by the Lord would be fulfilled." May we likewise make our home welcoming to the great and humble Theotokos, and by her prayers may we learn to recognize, celebrate, and praise the work of God's grace in others, encouraging them.

Help us to remember Priscilla and Aquilla, who made their home a Church, and their house and abode for the Apostle Paul, that we - by making our home an abode for the same grace which works in the saints - may make it a foretaste of the kingdom, a Church, heaven on earth.

And to remember how they, having learned the truth from the Apostle Paul, corrected Apollos with humility and taught him the faith. May we likewise, by humbly being instructed by the apostolic faith, preserve it and pass it on to our children.

May we remember Philemon and Apphia, who opened their home and made it a Church of the Living God, who recieved their slave Onesimus back as a free man, in obedience to the Apostle's command. May we likewise make our home a Church, a place brimming with the very presence of God in grace and love. May we humbly obey those in authority over us, in love and freedom, knowing that they must give an account for our souls on that glorious day when you come to judge the people's of the earth.

May we remember Timothy and Maura, who only 20 days after their marriage were betrayed to the persecutions of the authorities, and when asked if they would renounce Christ replied, "Do you not see the angels of God strengthening us?" Who, for nine days of crucifixion in blessed imitation of You Holy Passion, encouraged one another in faith, perseverence, and love, praying that God would forgive their persecutors. May we likewise, in faithful endurance, encourage one antoher and bear each other's hardships, imitating the perfect love of You, our Lord and Saviour. May we die to ourselves, and by learning to love one another, learn also to love our enemies.

May we remember Dominia, whose pagan husband persecuted her and her daughters, who was baptized into the kingdom by her drowning in the river after being arrested for her faith. May the struggles of our marriage likewise baptize us into the kingdom; may we imitate Dominia's patient love for her family, even when her own husband sought her death.

Help us to remember Spyridon, the humble shepherd of Cyprus, whose deep love for his wife and daughter purified his heart, and prepared him for the episcopate to which he was called after the death of his wife. Who, in humble simplicity, answered the pagan philosophers observing the first council of Nicea, converting them to Christ; who, when robbed, would give to his burglers willingly and with prayers for them. May we likewise be made wise by humble faith in You, educated, like Spyridon, by our love for one another. May we give from all the blessings you bestow on us freely and to all who ask, without selfishness or reserve.

Help us to remember King Clovis and his wife Clothilde of the Franks, who by trusting in You and by fervent prayer for one another defeated their enemies, both physical and spiritual, and who, by their faith, brought an entire nation to Christ. May we likewise, through faith and by Your grace, be protected from our material and spiritual foes alike, especially the accusers who haunt us with thoughts of pride, lust, wrath and sloth. May we, by Your grace, convert the tiny little kingdom of our home into a true Church for you, so that in all we do You may be honored and glorified. Transform us into the servant King and Queen of paradise whi You intended us to be.

Help us to remember Sergius and Irene, noble relatives of the Patriarch and the Empress, who accepted poverty and exile in defense of the Orthodox faith, and who instilled this love for Christ and the Church into their son, St. Photius. May we likewise never become ensnared by the thorns and weeds of status or wealth, but always keep Your Holy Faith foremost in our minds, making our home an encouragement for all who live within it, so that You may use it to sanctify us along with our family and any who enter therein.

Help us to remember Dorothy of Kashin, who, though she lost both her husband and son to the vicious evil of war, did not become angry nor bitter, but held fast to the faith, entering the monastic life of intense almsgiving and prayer. May we likewise persevere in the faith, even though death may claim our family, for "The Lord giveth and the Lord taketh away," but still "Blessed be the name of the Lord." May we continue to save one another by fervant prayer, whether alive or asleep in You.

Help us to remember, O Lord, blessed Xenia of St Petersburg, who became a fool for Your sake and made her life a prayer for her departed, unrepentant husband, saying "Pray for my soul that his own may be saved," and taking his name as a prayer that all her repentance would pass to him. May we also repent so well as she did, and fervently seek one another's salvation, being willing to sacrifice even our own identity to seek the salvific oneness which You offer as the blessed gift of marriage.

O Holy Mother Xenia, pray to God for us!

Help us to remember, O Lord, Father John of Krondstadt, who by the blessing of marriage was purified and strengthened for the good work of shepherding souls, saving thousands as a vessel for Your grace. May we, who are preparing for marriage, make his prayer our own, "I feel my weakness and my unworthiness, but I know what can make me more worthy, it is love for Christ and for all people. Love is a great force; it makes the weak strong and the small great. Such is the property of pure love, the love of the gospels. May God, who is wholly Love, give me a spark of this love and kindle it into a flame through His Holy Spirit." May our marriage provide the spark for this love!

O Holy Father John, pray to God for us!

And may we, by Your grace O Lord, honor and remember Your holy mother and our dearest protectress, the ever-virgin Mary. Who, by recognizing in the angel Gabriel the command of her Lord and God, became Your Church in her body, fully communing with Your holy body and blood. May we also become one with You.

Who also, in true obedience, revealed the fulfillment of Israel, succeeding where Eve had failed. May we also fulfill our humanity, becoming partakers of the divine nature by our obedience to You and our love for each other.

Who, side by side with her husband Joseph, offered the precious baby Jesus at the Temple, dedicating Him to God as commanded by Your good and holy law. May we likewise dedicate the firstfruits of all Your blessings, offering them back to You in thanksgiving and love. May we likewise offer our whole lives.

Who prayer her entire life, caring for all who were brought to her, loving all; who continues to show forth Your mercy upon all who ask her, and even upon those who wrongfully hate her, Your holy Church, and even You. She is the pinacle of the Church, the Queen of heaven, the crown of creation, the pure offering of an impure world. Though we are unworthy of her, and even more unworthy of You, though we have no hope in ourselves of approaching such holiness, it is the singular prayer of our life that we be made into Your likeness - imitators of her holiness by Your grace through the faith You have given to us.

Behold our tears of contrition, O Lord, as we see how covered in shadow we are next to the brilliant light of Your saints. Forgive us, have mercy on us, O Lord. Have mercy on us. Make us Your servants by the gift of love, though the love of the saints, in the love of marriage, call us into communion with You - a little trinity of husband, wife and God - made holy by obedience to You.

O Holy Saints, pray to God for us!
O Holy Theotokos, pray to God for us!
O Holy Lord Jesus, husband of creation, merciful Lord of all, make us one and save us. Amen.

3.
O Lord Jesus Christ, who blessed the wedding of Cana by granting it Your new wine, created from the waters in the earthen jars presented to You,
Who has, by the transforming waters of baptism cleansed the earthen jars of our souls, and has filled them with the new wine of Your Holy Blood,

We ask You, in humble faith, please cleanse us once again and purify our relationship of all pride, selfishness, intemperance, malice, cynicism, despondancy, greed, dishonesty, lust, manipulation, callousness, forgetfulness, sloth, and any sense whatsoever of cowardly retreat from the struggles of marriage. Make the earthen vessel of our union, which You are preparing to build in the Holy Mystery of Love, strong against all challenges, capable of enduring all hardships, and a ready vessel for the new wine of the kingdom, the sign of Your love, the Body and Blood which You gave and give for the life of the world.

And, as You gave them Your new wine even though Your time had not yet come, so also make our marriage a foretaste of the kingdom to come, though the time of Your second coming has not yet arrived.

And, as You did all this at the petition of Your Holy Mother, so also save us by her holy prayers, and grant us her humility, faith, love, strength, and watchfulness. Teach us to become like her that we may become the very likeness of You.

And, as the greatest gift You gave to the wedding of Cana was Your very presence among them, Your celebration with them, so also have mercy on us, and bless us by Your presence, not only at our humble wedding, but especially in the life of our marriage, for we are in dire need of Your grace.

For as You ahve said, "For this reason will a man leave his father and mother, and join himself to his wife, and they shall become one." Just as baptism was the death of our sinful nature, yet we struggle daily to fulfill that death, so is marriage the death of our solitary identity in the blessed union of two persons, yet we know our lives will be a struggle to fulfill this.

Be present with us and grant us Your grace in marriage, that we may glorify You by the testimony, the witness, the martyrdom, of matrimony.

Amen.

[CallistoSeeking]

I wanted to post this--It is something that was in my parish's bulletin on Oct.8th~

~~The blood of a righteous man is the only writing on earth that cannot be erased~~

~~"Did you kill the Christ, you desperate people, as you had hoped? Or does His blood even today burn on your heads?
"Proclaim with your roar, O sea, to all the ends of the earth:
"The blood of the righteous burns on the head for a hundred generations.
"Crisscross from the east to the west, O thunder, & inscribe it clearly even for the blind; People can do no evil to one who is righteous, & may this evil not come crashing down twice as hard onto their own heads!
"For a stone cast at a righteous man has been thrown up high, & as it falls from the heights it becomes all the heavier.
"The stones of Jerusalem, which today lie around all scattered, cry out & exclaim to the human race, a forgetful race, what became of a slain righteous mand & what became of those who slew Him?
"I saw a dog burn its tongue on steaming hot porridge once, & it has never again approached even cold porridge. And I see people day after day burning themselves with the blood of the righteous, & yet they never avoid it.
"O you who are more insane than the insane, are you not at all ashamed to have repeated a lesson that even a dog learned the first time?
"It is better for a bloodthirsty nation to disappear rather than a single righteous man. For heaven does not ask how much blood is spilled, but whose blood is spilled.
"If all the nations were to rise up against one righteous man, they would not be able to do him any harm. They can only be his escort to the grave. But he will escort them after the grave.
"Truly, the righteous man inflicts punishment with his mercifulness before the grave & with his righteousness after the grave.
"Do not ensure belonging for your children, you who have joined in shedding the blood of a righteous man. Indeed, all your belongings will be lost to them except for the blood that you spilled.
"And it will not be the righteous man who will hurl a curse on you, but your own children, when they will have eaten the bitter bread of slaves.
"God conceals Himself in the rags of the righteous. Woe to you, if those rags disturb you, & consequently you also despise the one clad in those rags.
"You were rasied up on the cross, O Christ our God, not in order to manifest Your powerlessness over the world, but in order to manifest the world's powerlessness over You.
"Like shadows that beat upon a boulder in the moonlight, so also are those nations powerless, who strike at You.
"O Lord, the solace of the righteous & the courage of the martyrs, have mercy on us & save us."~~

From the writings of St. Nikolai of Zica, 'Prayers by the Lake'

[CallistoSeeking]

ON LOVE

Love is neither time nor space. It is outside of time and outside of space. For love one day is like a thousand years and a thousand years is like one day. When I am united with You in love, neither heaven nor earth exists--only God exists. No "you" or "I" exists--only God exists.

Love has three hypostasis: chastity, knowledge, & light. Without chastity love is not affection but selfishness and passion. Without knowledge love is not wisdom but foolishness. Without light love is not power but weakness. When passion, foolishness, and weakness combine, they become hell, which is what Satan likes to call "love."

~~~~~~~~~~~~~~St. Nikolai of Zicha, Prayers by the Lake, XXXIV

[Jawa Man]

I saw this in the Ladder:

"To admire the labours of the saints is good; to emulate them wins salvation; but to wish suddenly to imitate their life in every point is unreasonable and impossible."

[Jezz]

The Prayer of the Optina Elders - a Morning Prayer

O Lord, help me to greet the coming day in peace. Help me in all things to rely upon your holy will. In every hour of the day reveal your will to me. Bless my dealings with all who surround me. Teach me to treat all that comes to me throughout the day with peace of soul and with firm conviction that your will governs all. In all my deeds and words, guide my thoughts and feelings. In unforeseen events let me not forget that all are sent by you. Teach me to act firmly and wisely without embittering or embarassing others. Give me strength to bear the fatigue of the coming day with all that it shall bring. Direct my will, teach me to pray, and you yourself pray in me. Amen.

[Rusty T]

Good to see the thread is alive.

[Rdr. Arsenios]

ON LOVE
Love is neither time nor space.
It is outside of time and outside of space.
For love one day is like a thousand years,
and a thousand years is like one day.

When I am united with You in love,
neither heaven nor earth exists--
only God exists.
No "you" or "I" exists--
only God exists.

Love has three hypostases:
Chastity, knowledge, & light.

Without chastity love is not affection
...but selfishness and passion.
Without knowledge
...love is not wisdom but foolishness.
Without light
...love is not power but weakness.

When passion, foolishness, and weakness combine,
they become hell,
which is what Satan likes to call "love."

~~~~~~~~~~~~~~St. Nikolai of Zicha, Prayers by the Lake, XXXIV

Thank-you for this -

I love Nikolai Velemirovic...

And now, thanks to you, I am even more indebted to him...

Arsenios

[potato sundae]

Though I am not Orthodox, I still found much edification and value in this little letter by Elder Paisos the Athonite (memory eternal) on the Jesus Prayer. So I share it with you and hope you find it useful as well. (Brought to you by the Orthodox Christian Information Center run by Patrick Barnes at www.orthodoxinfo.com): http://www.orthodoxinfo.com/praxis/blessed-father-paisios-guidance-about-the-jesus-prayer.aspx

[Chrysostomos]

Who is that staring at me through all the stars in heaven and all the creatures on earth?



Cover your eyes, stars and creatures; do not look upon my nakedness. Shame torments me enough through my own eyes.



What is there for you to see? A tree of life that has been reduced to a thorn on the road, that pricks both itself and others. What else-except a heavenly flame immersed in mud, a flame that neither gives light nor goes out?



Plowmen, it is not your plowing that matters but the Lord who watches.



Singers, it is not your singing that matters but the Lord who listens.



Sleepers, it is not your sleeping that matters but the Lord who wakens.



It is not the pools of water in the rocks around the lake that matter but the lake itself.



What is all human time but a wave that moistens the burning sand on the shore, and then regrets that it left the lake, because it has dried up?



O stars and creatures, do not look at me with your eyes but at the Lord. He alone sees. Look at Him and you will see yourselves in your homeland.



What do you see when you look at me? A picture of your exile? A mirror of your fleeting transitoriness?



O Lord, my beautiful veil, embroidered with golden seraphim, drape over my face like a veil over the face of a widow, and collect my tears, in which the sorrow of all Your creatures seethes.



O Lord, my beauty, come and visit me, lest I be ashamed of my nakedness—lest the many thirsty glances that are falling upon me return home thirsty.

+++ St. Nikolai, Prayers by the Lake, I +++

[Jezz]

Christ is risen from the dead
Trampling down death by death
And upon those in the tombs bestowing life!

Christ is risen! He is risen indeed!

Happy Pascha everyone.

[Jawa Man]

This is my first time being there for the entire midnight service, so I never was there for the beginning before. The best part, to me, was when they sing,

"Do not lament Me, O Mother, seeing Me in the tomb, the Son conceived in the womb without seed; for I shall arise..."
And at this point they sing louder, and the priest takes the shroud and lifts it up, which was a really dramatic way of showing the Resurrection to me.
"and be glorified; and, as God, I shall unceasingly exalt all who extol Thee in faith and in love."

The one complaint of the people who came with me - it was too long!

[Jawa Man]

Here is probably the only song that gives me chills every time. Why? Because the soldiers sang this before going to battle!

The Lord reigneth, let the people rage; He sitteth upon the Cherubim, let the earth be moved.

O Lord, save Thy people, and bless Thine inheritance,
Grant victory to all Orthodox Christians over their enemies,
And by virtue of Thy Cross, preserve Thy habitation.

The Lord is great in Zion, and He is high above all the people.

O Lord, save Thy people, and bless Thine inheritance,
Grant victory to all Orthodox Christians over their enemies,
And by virtue of Thy Cross, preserve Thy habitation.

Let them give thanks to Thy great Name, for it is Holy.

O Lord, save Thy people, and bless Thine inheritance,
Grant victory to all Orthodox Christians over their enemies,
And by virtue of Thy Cross, preserve Thy habitation.

Listen to it here: http://www.holycrossonline.org/our_ministries/parish_ministries/choir/#listen
Click the Lord Save Thy People (2) for the full version.

[CallistoSeeking]

:yes: Nice one, Matt.

[Rdr. Arsenios]

Holiness is not simply righteousness, for which the righteous are rewarded with blessedness in the Kingdom of God; rather, it is such a height of righteousness that people are so filled with the grace of God that it flows from them even upon those who associate with them. Great is their blessedness, which proceeds from their direct contemplation of the glory of God. Being filled also with love for men , which proceeds from their love of God, they are responsive to men's needs, and at their entreaties they act as mediators and intercessors for them before God.

Such, first of all, were the righteous ones of the Old Testament, those whom Christ freed from hades and led into Paradise, and John the Baptist, the greatest of those born of women. Then came the Apostles and their immediate successors. None of the Christians had any doubt of their sanctity, and after their decease - the majority were martyred - they began immediately to venerate them and to call on them in prayer. Such also were the martyrs in the first centuries of persecution, when spiritual fervor abounded. A martyr's death was itself a door to the mansions on high, and Christians began to invoke them as holy men pleasing to God. Miracles and signs confirmed this faith of the Christians and gave evidence of their holiness. In the same way,
Christians began to venerate the great ascetics. Novody decreed that Anthony the Great, Macarius the Great, Basil the Great, Gregory the theologian, Nicholas the wonderworker, and many like them should be venerated as saints, but they are revered by East and West alike, and their sanctity can be denied only by those who do not believe in sanctity.... [snip]

Usually the glorification was performed in the locality where the saint had lived of died. But this was not always the case. For example, the youth George from the Serbian town of Kratov, who suffered in 1515 at the hands of the Turks in Sofia [Sredets, Bulgaria], was glorified 14 years later in Novgorod. Although his compatriots also venerated him as a new martyr and a service had even been composed to him by his spiritual father, fear of the Turks prevented them from revealing this openly. For this reason the archbishop of Novgorod, which had commercial ties with those places, ordained that a service be composed, and the memory of the martyr George the New began to be venerated there, whence it spread to all Russia, while the original service composed in Sofia remains to this day a treasured property of the library.

From a homily by St. John Maximovich given in San Francisco.

[Rdr. Arsenios]

From the pen of Fr. Lev Gillet, a convert from Roman Catholicism to Orthodoxy, and also known by his pseudonym "A monk of the Eastern Church":

O strange Orthodox Church, so poor and weak, with neither the organization nor the
culture of the West, staying afloat as if by a miracle in the face of so many trials, tribulations
and struggles; a Church of contrasts, both so traditional and so free, so archaic and so alive,
so ritualist and so personally involved, a Church where the priceless pearl of the Gospel is
assiduously preserved, sometimes under a layer of dust; a Church which in shadows and
silence maintains above all the eternal values of purity, poverty, asceticism, humility and
forgiveness; a Church which has often not known how to act, but which can sing of the joy
of Pascha like no other.

[Rdr. Arsenios]

From a homily of St. John of Shanghai and San Francisco...

"Sanctity is not simply virtuousness. It is the attainment of such a spiritual height that the abundance of God's grace, filling the saint, overflows on those who associate with him. Great is the blessedness of saints in which they dwell contemplating the glory of God. Full of love for God and man, they are responsive to man's needs, interceding before God and helping those who turn to them."

Arsenios

[Rdr. Arsenios]

Vladika [St. John of Shanghai and San Francisco] was asked to bring the Holy Mysteries to a dying man in the Russian hospital in Shanghai. He was accompanied by a member of the clergy. Arriving at the hospital they saw a young man of about 20, full of vitality, playing a harmonica. He was waiting in line to be discharged. Vladika called him: "I want to give you Holy Communion." Then and there the young man had Confession and partook of the Holy Mysteries. The astonished clergyman asked Vladika why he hadn't gone straightway to the dying man and instead had delayed with this obviously healthy young man. Vladika replied bluntly: "Tonight he will die, whereas the man who is seriously ill will live for many more years." And indeed, this is just what happened.

[Scotland1960]

How many of you hate the Filioque?
The Orthodox hate it, don't they?
Me, too!

[Rdr. Arsenios]

Mar Ephraim the Syrian

A Homily on the Solitaries, Desert-dwellers and Monks,
and on Those Who Dwell in the Mountains, Dens, Caves, and Clefts of the Earth,
and on Those Who Have Stripped Themselves of All Things Worldly


THE MAN who loves the things hereafter
is not submerged in things visible,
lest because of Mammon
he be consumed by fire together with the tares.

The prudent have despised all things
and reckoned the world as naught,
And they wander through deserts and wastelands,
that they be not soiled with sin.

These men are much wiser
than the covetous who seek riches;
To the covetous they leave their riches,
because their treasure is in Heaven.

All things have they hated which deflect them
from their labors of perfection;
And the Lord of all have they loved,
Since He it is Who bestows all things.

Because they have loved no possession
They climb up bodily into Heaven,
So that prudent men might be struck with envy,
And forsake every unenduring thing.

Those who bodily ascend on high,
Divesting themselves of all,
To whom covetousness is an abhorrent thing,
Mortify their bodies upon the earth,
That they be not stained with sin.

[Rdr. Arsenios]

Mar Ephraim the Syrian

A Homily on the Solitaries, Desert-dwellers and Monks,
and on Those Who Dwell in the Mountains, Dens, Caves, and Clefts of the Earth,
and on Those Who Have Stripped Themselves of All Things Worldly


Upon the scales of truth
Justice set two assemblies:
The covetous lay fettered to the earth,
But the poor by choice
Took wing to Heaven’s heights.

That race which lived in Noe’s days
Was dissolute and a friend of Mammon;
With wrath the flood destroyed it,
Because it had angered God.

Yet Enoch, since he pleased the Lord,
Was caught away to Pardise.

Ahaab, who loved possessions,
Was devoured by dogs, as is written.

Elias who wandered through the deserts,
on a chariot ascended into Heaven.

Herod, who was a lover of riches,
Saw his riches annulled in death.

But John, who dwelt in the wilderness,
Is great in the Kingdom of the Heavens.

The prudent gaze upon these men
And they choose what is most excellent,
The mode of life which allows its comrade
To fly up into very heaven.

[Rdr. Arsenios]

Mar Ephraim the Syrian

A Homily on the Solitaries, Desert-dwellers and Monks,
and on Those Who Dwell in the Mountains, Dens, Caves, and Clefts of the Earth,
and on Those Who Have Stripped Themselves of All Things Worldly

They see how they can gain their lives,
And to the world they become dead,
So that having died to the lust thereof,
They might receive from God
The Life to Come.

They are for us an excellent exemplar
Whereby we might follow them,
So that on the wings of willing poverty
We might fly up to reach them.

These are verily men
Beclothed with flesh as we;
But by reason of their love for God,
Like beasts they are gone out
Into the Wilds.

They possess kindred and family,
Houses, wealth and property,
But they deemed it all as naught,
So as to gain the Kingdom above.

They wander throughout the deserts,
That they be not defiled by sin;
And like beasts they roam,
That they be found worthy
Of the wedding feast of joy.

They, instead of delicacies,
feed on grasses and wild roots;
And instead of lofty dwellings,
They live in lowly caves.

They climb aloft like birds
And are perched upon the cliffs;
And concerning them has the prophet spoken,

“From the mountain tops
shall they cry out.”
Is. 42:11

[Rdr. Arsenios]

Mar Ephraim the Syrian

A Homily on the Solitaries, Desert-dwellers and Monks,
and on Those Who Dwell in the Mountains, Dens, Caves, and Clefts of the Earth,
and on Those Who Have Stripped Themselves of All Things Worldly


Instead of lying upon a bed,
They stretch out upon the ground of lowliness;
And instead of gentle cushions,
They rest their heads upon a stone.

Instead of a table
At the hour of taking food,
They place upon their knees the herbs
Whereof they make their meal.

Their drink is not that of wine,
But of water only.
And instead of unctions and salves,
Dirt lies upon their bodies;

Yea, their bodies are blackish
For love of the anointed One’

Instead of silken garments,
In burlap are they clad,
Or live bereft of clothing;
And instead of costly sandals,
With barefootedness they are shod.

Instead of mankind they see
Naught but savage bewasts.
And in place of kindred, whom they forsook,
Angels come down to visit them.

Their bodies are temples of the Spirit,
And churches are their minds.

Their prayer is a pure censer
And their tears are fragrant incense.
Their sighs are an offering,
Their psalmsinging is a festival,
Their lamentations are pearls,
And their chastity is like beryl.

When their tears pour forth,
They drive away injury from the earth;
And when their supplication rises up,
It fills the world with benefactions.

[Rdr. Arsenios]

Mar Ephraim the Syrian

A Homily on the Solitaries, Desert-dwellers and Monks,
and on Those Who Dwell in the Mountains, Dens, Caves, and Clefts of the Earth,
and on Those Who Have Stripped Themselves of All Things Worldly



None of them thinks upon his sustenance,
Since at every moment they reside in hope.
And none among them thinks upon his raiment,
Since their raiment is the Faith.

None among them thinks upon Mammon,
Since their treasure is in Heaven.
Among them is no thought of possessions,
Since their hope is only Paradise.

None among them goes to court with his fellow,
Since they possess nothing of this world.
None strives with his neighbor,
Since love dwells in their midst.

None among them hates his companion,
Since perfect concord reigns amongst them.
And non is envious of another,
Since they have no greed for riches.







None amont them is wroth with his neighbor,
Since they do not strive for fleeting things.
None is angry with his brother,
since they five no thought to things of earth.

Like spiritual beings are they,
although found among the corporeal;
And like angels in Heaven are they,
Although found amid the earthly;

They do not lay upon their bodies the burden
Of love for the world and its possessions;
And they do not permit their will
To be choked by Mammon.

They reckon gold as dung
And riches as naught at all.
They have banished all their lusts,
And to fasting yoked their bodies.

They trampled upon Satan’s head,
And he caught them not in his nets.RA17666969

They brake the yoke of sin,
Because it had no dominion in their bodies.

[Rdr. Arsenios]

Once when I was with the Elder, there came a young man with his wife for a visit. From the conversation that ensued, it became evident that the young man was already an acquaintance of the Elder’s and had lately gotten married. He was bringing his wife to meet the Elder for the first time and to receive his blessing. It was summer and quite hot. The young man wore short sleeves and his wife likewise, but otherwise both were dressed modestly. After they had greeted one another and kissed the Elder’s hand, the Elder said to the young man, “It is evident that your wife loves you very much.”

“From what do you infer this, Elder?” asked the young man.

“I behold short sleeves on you, short sleeves on your wife also. From the great love that she has for you, she does whatever you do, she imitates you.”

Both of them blushed. The young man said, “But it’s summertime, Elder. It’s very hot.”

“It’s summer for me too, but I don’t take off my clothes, I don’t wear short sleeves. You’re the head, you are the instructor in your house. If you are modest, then she will be modest also. You govern. As you wish, so it is.”

From the book "The Elder Ieronymos of Aegina", published by HTM

[Rdr. Arsenios]

“Once, when I lived in Asia Minor, I went to Constantinople for the first time. I was a deacon then – My name was Basil. I went to the Patriarchate, I worshipped the Pammakaristos Mother of God, the holy relics of Saint Euphemia and Saint Solomone, I went to the holy spring of Blachernae, to many churches, and to the Life-giving Spring.

I saw many marvelous things. I said to myself that now, here in Constantinople, I would be able to find experienced spiritual fathers to learn things I never knew. For, I supposed, if we in the depths of Anatolia, in Cappadocia, knowing Greek either not well or not at all, without patristic books and ecclesiastical education, still had some kind of spiritual knowledge and experience, how much more here – In the center of things, where they have the Patriarchate and the national schools, where they know the language well and read the Fathers in the original – would they have an advanced spiritual state, much more advanced than ours.

I went here, I went there, wherever I heard the report that there was a spiritual man somewhere, I searched, I asked – aman! [Alas] I found no one even to come close to those people that we had in my country. Some even misunderstood me and looked at me strangely, as if I were deluded for inquiring about prayer of the heart and spiritual states. I was bitterly disappointed, my soul pained me. I sat and with tears I wrote to my spiritual mentor Misael at Kelveri. I described to him all that I had seen and worshipped in Constantinople. Patriarchal liturgies with bishops of the Synod, superb chanting, Patriarchal protocol, holy springs, churches, and so forth. I wrote to him also that as a panting hart, I sought a man to speak with of spiritual things, and found none. There where I thought that I would find highly spiritual persons, I did not find even one.

I wrote to him, “A man like you I did not find to benefit me.”

After awhile, I received an answer. He had someone write to me in Turkish, since he was illiterate: “My beloved child, Deacon Basil, from my eyes to your eyes I greet you. I received your precious letter. You, my son, endeavored to hurl me headlong into the abyss of destruction, but I set before me all my sins and was not shaken, I did not fall. If ever again you write to me that you have not found another man like me, I will not write to you again, nor shall I pray for you anymore, and even your memory will I efface from my heart.”

That is what the men of old were like. They were vigilant, they were watchful, they guarded themselves against pride, they were austere and serious. Today spiritual fathers rejoice and delight in praises and flattery. They take pride and get puffed up when you praise them. They have forgotten that which is written: “He who praises a monk surrenders him to the devil.”

I wrote one innocent thought to my spiritual guide Misael, to express the pain of my soul and my disappointment, and he, to protect himself from pride, immediately brought to mind all his sins. By his answer he made me careful to avoid soul-corrupting pride and boasting.

How could anyone forget such fathers and guides?
[Same source as previous]

[Jawa Man]

I've been reading The Brothers Karamazov by Fyodor Dostoevsky, and while not being a spiritual work in the traditional sense, has some great quotes. These are all from a spiritual elder and monk in the book named Zossima. All of these quotes were said to a character whose whole life has been spent in incredibly depraved sin. He holds orgies at his house, basically abandoned his children, and abused and took advantage of his wives. He is a chronic liar and is similar to an actor in that he is constantly trying to make others think highly of him, something he does even with the monk, who can obviously see through it. Here are a few of the things Zossima said to him,

"And, above all, do not be so ashamed of yourself, for that is at the root of it all."

"Above all, don't lie to yourself. The man who lies to himself and listens to his own lie comes to such a pass that he cannot distinguish the truth within him, or around him, and so loses all respect for himself and for others. And having no respect he ceases to love, and in order to occupy and distract himself without love he gives way to passions and coarse pleasures, and sinks to bestiality in his vices, all from continual lying to other men and to himself."

"For men are made for happiness, and anyone who is completely happy has a right to say to himself, 'I am doing God's will on earth.' All the righteous, all the saints, all the holy martyrs were happy."

[Jawa Man]

Do not call God just, for His justice is not manifest in the things concerning you. And if David calls Him just and upright, His Son revealed to us that He is good and kind. 'He is good', He says 'to the evil and to the impious.' How can you call God just when you come across the Scriptural passage on the wage given to the workers?...How can a man call God just when he comes across the passage on the prodigal son who wasted his wealth with riotous living, how for the compunction alone which he showed, the father ran and fell upon his neck and gave him authority over all his wealth? Where, then, is God's justice, for while we are sinners Christ died for us!
- St Isaac of Syria

[Jawa Man]

Sometimes it happens that, when you begin to pray, you find you can pray well. At other times, even when you have expended great effort, you may find your efforts frustrated. This experience is given to make you learn that you must exert yourself constantly, for having once gained the gift of prayer, you must be careful to keep it safe.
- Evagrius of Pontus

[JonLanceBarker]

:popcorn:

[Jezz]

These are the communion prayers that form part of the preparation an Orthodox Christian is supposed to undertake when preparing him/herself for Communion. They are read sometime the night or morning before Communion. Most Churches also read the last part of these (or a variation of them) out loud during the Liturgy (from "I believe Lord, and I confess that you are truly the Christ..." in the Prayer of St John of Damascus). This happens right near the end, just before the Eucharist, while the final bits are being prepared by the priest.

They are (as with most acts of prayer that the Orthodox do) really long (I guess it takes about 10 minutes to read them at a normal pace; maybe more), and yet when you saying them it doesn't feel very long... the words are so deep and rich, full of meaning, and so beautifully express the mystery of which we are preparing ourselves. It really is spiritually edifying and puts you in the right frame of mind to partake of the Mystery of Mysteries - the very Body and Blood of our Lord Jesus Christ Himself.

Take a deep breath...

A PRAYER OF ST BASIL THE GREAT

O Master, Lord Jesus Christ our God, the Fountain of life and of immortality, the Author of all creation, both visible and invisible, the Son coeternal with the Father and equal with the Father Who has no beginning, Who through Your great goodness has, in these latter days, endued flesh, and has offered Yourself a sacrifice for us ungrateful and evil-natured men, and has renewed with Your blood our nature which had become corrupt through sin: Accept, O King Immortal, my repentance and my sinful self; incline Your ear to me, and give heed to my words: for I have sinned, O Lord, I have sinned against heaven and before You, and I am not worthy to look upon the loftiness of Your glory. I have affronted Your goodness, in that I have transgressed Your commandments, and have not obeyed Your behests. But You, O Lord, inasmuch as You are not vengeful, but longsuffering and of great mercy, have not delivered me over to destruction with my transgressions, but You, at every moment, awaited my return. For You Who loves mankind have said, by the mouth of Your prophet: I desire not the death of the sinner, but that he should turn again and live. Your do not desire, O Master, to destroy the work of Your hands, neither do You desire the destruction of the human race, but will that all men should be saved, and should come to the knowledge of the truth. Wherefore I also come, albeit I am unworthy of heaven and of earth and of this transitory life, in that I have made myself all sin and have defiled Your image; yet, inasmuch as I am Your creature and the work of Your hands, I despair not of my salvation, accursed though I be, and I draw near with confident hope to Your illimitable compassion. Accept me also O Lord, Who loves mankind, as You accepted the sinning woman, the thief, the publican, the prodigal son; take my heavy burden of sin, O You Who has borne the sins of the world, Who heals human infirmities, Who invites to Yourself, and gives rest to those who labour and are havey laden; Who came to call not the righteous but sinners to repentance. Purify me from all uncleanness, both bodily and spiritual, and teach me to fulfill holiness in Your fear; that having received a portion of Your holy things with a pure conscience, I may be united unto Your holy Body and Blood and may possess You, dwelling within me and abiding with the Father and Your Holy Spirit. Yea, O Lord Jesus Christ my God, let the communion of Your All-pure and Life-giving Mysteries be not unto me for condemnation, and let me not be infirm in body and soul because I have partaken unworthily. But grant that, even unto my last breath, I may partake uncondemned of Your Holy Things, unto communion with the Holy Spirit, unto guidance to eternal life, unto an acceptable defence at Your dread Judgement Seat. And let me, together with all Your elect, be a partaker of the incorruptible good things which You have prepared, O Lord, for those who love You; in whom, also, You are glorified forever. Amen.

A PRAYER OF ST JOHN CHRYSOSTOM

I know, O Lord my God, that I am unworthy and am not meet that You should enter beneath the roof of the temple of my soul. because it is all empty and dead; and there is in me no worthy place wherein You may lay Your head. But inasmuch as You from Your loftiness did humble Yourself for our sake, so likewise humble Yourself for the sake of my humility: and as it seemed good to You to lie in the cavern and in the manger of dumb beasts, so also now graciously vouchsafe to lie in the manger of my dumb soul, and to enter into my defiled body. As You did not disdain to enter into the house of Simon the leper, and there to sit at meat with sinners, so also graciously vouchsafe to enter into the house of my humble soul, which is leprous and sinful. As You did not reject the sinning woman like me, who came and touched You, so also show mercy upon me, a sinner, who now comes to You to touch You. As You felt no loathing for the polluted lips of the sinning woman which kissed You, so also loath not my even more defiled lips and my polluted, unclean tongue. But may the fiery coal of Your All-pure Body and of Your precious Blood be for the consecration, enlightenment and health of my humble soul and body, for the alleviation of my many sinful burdens, for preservation from every operation of the Devil, for the expulsion and interdiction of my evil and wicked manner of life, for the mortification of passions, for instruction in Your commandments, for the incorporation in me of Your Divine grace, for the inheritance of Your kingdom. For I come to You, O Christ-God, not with disdain, but trusting in Your unspeakable goodness, and in order that through long absenting of myself from communion with You I be not seized by the invisible wolf. Wherefore I pray You, in that You alone are holy, O Master: Sanctify my sould and body, my mind and heart, my belly and my reins, and renew me altogether. Establish Your fear in my members, and make Your consecration to be inalienable from me. Be my helper and defender, preserving my life in peace, enabling me to stand at Your right hand with Your Saints: through the prayers and supplications of Your Mother; of Your bodiless servitors, the all-pure heavenly hosts; and of all who, in all the ages, have been well-pleasing unto You. Amen.

A PRAYER OF ST SIMEON THE NEW THEOLOGIAN

From lips defiled, from heart iniquitous, from tongue impure, from soul polluted, receive my prayer, O my Christ, and despise not my words, imaginations and presumption. Vouchsafe that I may speak boldly, O my Christ, that which I desire. Teach me, moreover, that which I ought to do and say. I have sinned above the sinning woman who, having learned where the Lord was, and having bought ointment, came fearlessly to anoint Your feet, my God, my Master and my Christ. As You did not repulse her, when she came with heartfelt contrition, so also despise me not, O Word, and grant that I, also, may clasp Your feet and kiss them and fearlessly anoint them with floods of tears, as with precious ointment. Wash me and purify me with my tears, O Word; remit my transgressions and grant me pardon. You know the multitude of my evil-doings; You know also my footsteps; You see my wickedness. But You know also my faith, and behold my earnest desire, and hear my sighing. Not a single tear-dropnor even a single portion of a drop, is hidden from You, O my God, my Maker, my Deliverer. Your eyes behold also that which I have not yet done. In Your book is written also that which, as yet, is not performed. You see my humility, You see my infirmities and all my sins. Remit them, O God of all men, that with a pure heart, with trembling mind and contrite soul I may partake of Your undefiled and all-holy Mysteries, which quicken and refresh every man who eats and drinks thereof with a pure heart. You have said, O my Lord: Every one who eats My flesh and drinks My blood abides in Me, and I in him. True is every word of my Lord and God. Partaking of the Divine Mysteries Which make men like God, I am no longer alone, but abide, O my Christ, with You, the all-effulgent Light Which illumines the world. And I shall not be left without You, the Life-giver, my Breath, my life, my joy, the salvation of the world. Wherefore I draw near to You, as You see, with tears and contrite soul, and implore You that You will vouchsafe unto me to receive remission of my transgressions, and to partake, uncondemned, of the life-giving Mysteries. Abide with me, the accursed one, that the Evil One may not tempt me, and having tempted, may not lead me astray from Your precepts which render God-like. And therefore I fall down before You, and with my whole heart I cry to You: As You accepted the prodigal son, as You accepted the sinning woman who came to You, so also receive me, who am a prodigal and vile, O Bountiful One! Having now recourse unto You with a contrite soul, I know, O my Saviour, that no other man has so sinned against You as I have, no other man has wrought such deeds as have I. But I know, also, that neither the magnitude of the transgression, nor the multitude of the sins can transcend the long suffering and unutterable love toward mankind of my God. According to Your mercy and condescension You cleanse those who repent with their whole heart; You enlighten them, and make them participants of the light, and sharers of Your Divinity. And albeit, it is strange for angels and men to comprehend, You often hold converse with them as with Your true friends. All this renders me bold, all this gives me wings, O my Christ. And confidently setting my hope on Your gracious deeds to us, both with joy and trembling, I partake of fire, being myself but grass. And, O marvellous wonder! I am not consumed but am sprinkled with dew as was of old the bush which burned yet was not consumed. Now, with grateful thoughts, with grateful heart, with grateful members both of my soul and of my body, I bow and worship, I laud and glorify You, O my God, Who are blessed now and forevermore.

A PRAYER OF ST JOHN OF DAMASCUS

I stand before the doors of Your temple, yet refrain not from wicked thoughts. But O Christ-God, Who justified the publican, and showed mercy on the woman of Cana, and opened the doors of Paradise to the thief - open unto me also Your loving-kindness, and accept me, who has come and who touches you, as You accepted also the woman who was a sinner, and the woman who had an issue of blood. One of them, through touching the hem of Your garment, received perfect healing; and the other, clasping Your all-pure feet, carried away the forgiveness of her sins. And let me not be consumed, all-accursed though I be, through daring to receive Your Body. But accept me, as You accepted them, and illuminate my spiritual senses, consuming my sinful offences: through the prayers of her Who bore You without seed, and of the heavenly Powers: For blessed are You, unto ages of ages. Amen.

I believe Lord, and I confess, that You are truly the Christ, the Son of the Living God, Who came into the world to save sinners of whom I am first. Also I believe that this is Your most pure Body, and this is indeed Your most precious Blood. Therefore I beseech You, have mercy on me and forgive me my offences, through weakness, through ignorance, or through my own deliberate fault, in word in deed, in knowledge and in ignorance, and count me worthy to partake, uncondemned, of Your most pure Mysteries for forgiveness of sins and for eternal life. Amen.

See, to Holy Communion I draw near. You, my Maker, are fire consuming the unworthy. Burn me not as I partake, but make me clean from every stain.

At your Mystical Supper, O Son of God, receive me today as a communicant. For I will not tell of the Mystery to Your enemies. I will not give You a kiss, like Judas, but like the thief I confess You: Remember me, Lord, in Your kingdom.

Tremble, O mortal, as you look upon the blood which makes you divine, for it is a burning coal consuming the unworthy. The body of God makes me divine and nourishes me. It makes the spirit divine and wondrously nourishes the mind.

You have smitten me with yearning, O Christ, and by your divine love you have changed me. But with Your spiritual fire, consume my sins and count me worthy to be filled with delight in You, that leaping for joy, O Good One, I may proclaim the greatness of Your two comings.

How can I, the unworthy one, enter into the glory of Your Saints? For should I dare to enter the bridal chamber with them, my clothing betrays me, for it is not the wedding garment; and bound, I shall be cast out by the Angels. So cleanse my soul, O Lord, from the stain of sin, and save me by Your love for mankind.

Master, Lover of mankind, Lord Jesus Christ, my God, let not these Holy Mysteries be for my condemnation because of my unworthiness, but rather for the cleansing and sanctification of both soul and body, and as a pledge of the life and kingdom to come. It is good for me to cleave to God, to place in the Lord the hope of my salvation.

At your Mystical Supper, O Son of God, receive me today as a communicant. For I will not tell of the Mystery to Your enemies. I will not give You a kiss, like Judas, but like the thief I confess You: Remember me, Lord, in Your kingdom.

[Rdr. Arsenios]

MORNING PRAYER OF ST PATRICK

It doesn't need to be St. Patrick's feast to pray his morning prayer for protection-the Lorica of St. Patrick-in every way fresh and applicable for us as it was for him.

************

I arise today
Through a mighty strength, the invocation of the Trinity,
Through a belief in the Threeness,
Through confession of the Oneness
Of the Creator of creation.

I arise today
Through the strength of Christ's birth and His baptism,
Through the strength of His crucifixion and His burial,
Through the strength of His resurrection and His ascension,
Through the strength of His descent for the judgment of doom.

I arise today
Through the strength of the love of cherubim,
In obedience of angels,
In service of archangels,
In the hope of resurrection to meet with reward,
In the prayers of patriarchs,
In preachings of the apostles,
In faiths of confessors,
In innocence of virgins,
In deeds of righteous men.

I arise today
Through the strength of heaven;
Light of the sun,
Splendor of fire,
Speed of lightning,
Swiftness of the wind,
Depth of the sea,
Stability of the earth,
Firmness of the rock.

I arise today
Through God's strength to pilot me;
God's might to uphold me,
God's wisdom to guide me,
God's eye to look before me,
God's ear to hear me, God's word to speak for me,
God's hand to guard me,
God's way to lie before me,
God's shield to protect me,
God's hosts to save me
From snares of the devil,
From temptations of vices,
From every one who desires me ill,
Afar and anear,
Alone or in a mulitude.

I summon today all these powers between me and evil,
Against every cruel merciless power that opposes my body and soul,
Against incantations of false prophets,
Against black laws of pagandom,
Against false laws of heretics,
Against craft of idolatry,
Against spells of women and smiths and wizards,
Against every knowledge that corrupts man's body and soul.
Christ shield me today
Against poison, against burning,
Against drowning, against wounding,
So that reward may come to me in abundance.

Christ with me, Christ before me, Christ behind me,
Christ in me, Christ beneath me, Christ above me,
Christ on my right, Christ on my left,
Christ when I lie down, Christ when I sit down,
Christ in the heart of every man who thinks of me,
Christ in the mouth of every man who speaks of me,
Christ in the eye that sees me,
Christ in the ear that hears me.

I arise today through a mighty strength, the invocation of the Trinity,
Through a belief in the Threeness,
Through a confession of the Oneness
Of the Creator of creation.

[Rdr. Arsenios]

How Saint Patrick Spent Lent in the Year 439 AD
____________________________________________

St. Patrick on The Reek and the Angel Victor

(From the "Tripartite Life"of Saint Patrick)

On the summit of the Reek (a small mountain, now Croaghpatrick) the
Tripartite Life tells us that Patrick wrestled with an Angel named Victor
who appeared to him to tell him that God will not grant him all that he asks
because his demands are both excessive and obstinate.

"Is that God's pleasure?" asks Patrick. The Angel confirms that it is. To
this comes Patrick's surprising reply: "Then my pleasure is that I
shall not leave this reek until I am dead or until all my requests are
granted."

Disheartened, Patrick remains on Croaghpatrick from Shrove Saturday to
Easter Saturday, abstaining from both food and drink. As to Moses, God
speaks to Patrick out of a fire.

His Triumph over the Devil's Demon Birds

At the end of forty days and nights a vast swarm of blackbirds covers the
place where Patrick is, so that he cannot see. The birds do not leave even
when Patrick sings maledictory psalms at them; growing angrier, he strikes
his bell loudly, flings it at the birds and so breaks it. Patrick weeps
copiously, his tears soak the front of his clothing. An Angel comes to
console him and dries his clothing.

White birds come to fly around them singing sweetly, and the Angel promises
Patrick the sea and the land as far as his eye can see. Patrick asks, "Is
there nothing else that He grants me besides this?" The Angel tells him
that he may have seven souls saved from hell on every Saturday until
Doomsday. Patrick replies that if God is going to give him anything, let
Him give twelve souls. "Thou shalt have them, but get thee gone from the
reek," says the Angel.

Patrick refuses to go, saying that as he has been tormented he will not go
until he is satisfied, and asks what else God will give him. The Angel
promises the rescue from Hell of seven souls every Thursday in addition to
the twelve already promised every Saturday, if Patrick will leave the reek.
Patrick refuses again in the same terms. He asks what else he can have.

[ The reason the Angel wishes Patrick to leave the reek is for him to get on
with the pressing work of converting Ireland to Christ.]

......Patrick again refuses to leave the reek in the same terms; he asks
what else he can have. The Angel reveals that a great sea is to flood over
Ireland seven years before the Judgement, and again asks Patrick to be gone
from the reek. Again Patrick refuses. "Is there aught else thou wouldst
demand?" the Angel asks him. "There is," says Patrick, "that the Saxons
should not dwell in Ireland by consent or by force as long as I abide in
Heaven."

The Angel also promises exemption from pain and torture to all who sing
Patrick's hymn from one watch to another. When Patrick complains that the
hymn is long and difficult, the Angel emends the requirement to singing the
hymn from 'Christus illum' to the end only, and adds that
anyone who gives anything in Patrick's name, and all who make penitence in
Ireland, shall escape Hell.

........Yet again, the Angel tells Patrick to leave the reek and get on with
his missionary work, and yet again Patrick refuses. The Angel promises
Patrick the rescue on Doomsday, of one soul for every hair on his chasuble
[ I wonder if this is the correct word for the garment he was wearing? - Fr
A] Still Patrick refuses to obey the Angel's injunction to leave the reek,
remarking that he will not accept this blessing, as any one of the saints
who labour for God could expect to bring so many souls unto Heaven.

The Angel asks Patrick what he will accept. "That is not hard to say, "
Patrick replies, "seven persons out of Hell on Doomsday for every hair
on my chasuble." The Angel, not yet fully exasperated, grants this, and for
the sixth time tells Patrick to leave the reek.

When Patrick refuses this time the Angel threatens him with force, but
Patrick boldly answers that even though the High King of the Seven
Heavens should come, he will not leave until he is fully satisfied, so the
Angel asks him what else he wants.

The Judgement of the Irish

Patrick asks that on the Day of Judgement he, himself, should judge the
people of Ireland. The Angel tell him that assuredly that blessing
cannot be obtained from the Lord. "Unless it is got from Him," Patrick says
to the Angel, " there is no leaving the reek before Doomsday."

The Angel goes back to Heaven. Patrick celebrates the Offering (Eucharist.)
The Angel returns at the ninth hour to relay to Patrick God's message. It
is that, after the twelve Apostles, there would be no man more admirable
than he, were it not for his obstinacy, but that
nevertheless he may have what he asked for. Patrick is to strike his bell;
the people of Ireland living and dead will be consecrated to him,
at which Patrick exclaims,

"Blessed be the bountiful King who has
bestowed this; now shall there be a
departure from the reek."

The End, and Glory be to our God!

The Most Ancient Lives of Saint Patrick
http://en.wikisource.org/wiki/The_Most_Ancient_Lives_of_Saint_Patrick

[Rdr. Arsenios]

There is an ending part of this beautiful prayer,
which was left off. I inserted it at the end.


> I arise today
> Through a mighty strength, the invocation of the
> Trinity,
> Through a belief in the Threeness,
> Through confession of the Oneness
> Of the Creator of creation.
>
> I arise today
> Through the strength of Christ's birth and His
> baptism,
> Through the strength of His crucifixion and His
> burial,
> Through the strength of His resurrection and His
> ascension,
> Through the strength of His descent for the judgment
> of doom.
>
> I arise today
> Through the strength of the love of cherubim,
> In obedience of angels,
> In service of archangels,
> In the hope of resurrection to meet with reward,
> In the prayers of patriarchs,
> In preachings of the apostles,
> In faiths of confessors,
> In innocence of virgins,
> In deeds of righteous men.
>
> I arise today
> Through the strength of heaven;
> Light of the sun,
> Splendor of fire,
> Speed of lightning,
> Swiftness of the wind,
> Depth of the sea,
> Stability of the earth,
> Firmness of the rock.
>
> I arise today
> Through God's strength to pilot me;
> God's might to uphold me,
> God's wisdom to guide me,
> God's eye to look before me,
> God's ear to hear me, God's word to speak for me,
> God's hand to guard me,
> God's way to lie before me,
> God's shield to protect me,
> God's hosts to save me
> From snares of the devil,
> From temptations of vices,
> From every one who desires me ill,
> Afar and anear,
> Alone or in a mulitude.
>
> I summon today all these powers between me and evil,
> Against every cruel merciless power that opposes my
> body and soul,
> Against incantations of false prophets,
> Against black laws of pagandom,
> Against false laws of heretics,
> Against craft of idolatry,
> Against spells of women and smiths and wizards,
> Against every knowledge that corrupts man's body and
> soul.
> Christ shield me today
> Against poison, against burning,
> Against drowning, against wounding,
> So that reward may come to me in abundance.
>
> Christ with me, Christ before me, Christ behind me,
> Christ in me, Christ beneath me, Christ above me,
> Christ on my right, Christ on my left,
> Christ when I lie down, Christ when I sit down,
> Christ in the heart of every man who thinks of me,
> Christ in the mouth of every man who speaks of me,
> Christ in the eye that sees me,
> Christ in the ear that hears me.
>
> I arise today through a mighty strength, the
> invocation of the Trinity,
> Through a belief in the Threeness,
> Through a confession of the Oneness
> Of the Creator of creation.

Salvation is of the Lord,
Salvation is of the Lord,
Salvation is of Christ.
May Thy salvation, O Lord, be ever with us.
Amen.

[Rdr. Arsenios]

- First of all, Elder Paisios tells us that, for love to blossom in
the heart, we must pray with pain of heart.
- Once he was asked, 'We pray, Elder, and our thoughts go here and
there. Why?'
- 'Because it is prayer without pain!' replied the Elder. 'To pray
with the heart, we must hurt. Just as when we hit our hand or some
other part of our body, our nous[mind/heart] is gathered to the point
we are hurting, so also for the mind to gather in the heart, the heart
must hurt.'
- The Elder was then asked, 'How can we preserve ourselves in this
state when we don't have some problem, some pain?'
- He replied, 'We should make the other's pain our own!! We must love
the other, must hurt for him, so that we can pray for him. We must
come out little by little from our own self and begin to love, to hurt
for other people as well, for our family first then for the large
family of Adam, of God' (Athanasios Rakovalis, Talks with Father Paisios)

tenderhearted, Eph 4:32
only by God's doing, to keep this...

And be ye kind one to another, tenderhearted, forgiving one another,
even as God for Christ's sake hath forgiven you.

[Rdr. Arsenios]

The Romance of Orthodox Worship

As the last rays of sunlight streamed throught the church's stained-glass windows, crystal chandeliers and flickering candles compensated for the waning daylight. A crop of about forty young adults filed into the nave, each carrying one delicate white candle and a prayer book. Their faces illuminated by the tiny flames, the crowd faced the iconostasis, the tall screen decorated with doors and tiers of icons that separates the sanctuary from the main part of an Eastern Orhtodox church.

That screen -- and the purple-and-gold-clad priest who, at times, turned his back to the congregation -- semed almost incongrous with this congregation of twenty-- and thirty--somthing worshipers, many of whom wore jeans or khaki pants. The contrast between ancient and modern became even more pronounced when the priest began to sing a cappella. He sang for most of the two-hour service, accompanied at times by a cadre of men at the right of the iconostasis and at other times by the entire congregation. The music seemed to morph into a chant, a mournful, almost mystical melody that wafted throught the church like the thick, sweet incense that saturated the April night air.

For all but a few moments during the service on this Monday night of Holy Week in 2001, the congregaton stood. They repeatedly touched their fingers to their foreheads and chests, making the sign of the cross at each mention of Jesus, the Trinity, or Mary. Some rocked gently back and forth, their eyes closed, their lips mouthing some songs.

In a back pew, Andrea Whitson sat holding her candle to her chest. The flame bathed her delicate features in a soft glow that left her looking much younger than her thirty-one years. As the haunting music and incense enveloped her, she seemed lost in adoration, utterly at home in the mystery, rigor, and reverence that is Orthodox worship.

It was not always that way. Like the white clapboard church where she worships in Cambridge, Massachusetts, Andrea Whitson used to be Protestant. Born in Texas and raised Southern Baptist, she joined an Episcopalian church eight years ago when she married her husband, John Whitson, who was also raised Southern Baptist.

Soon afte they married, Andrea and John Whitson both wanted out of their Episcopalian church. They were alarmed by the national hierarchy's dissent from St. Paul's teachings on sexuality and by the ordination of sexually active homosexual clergy. Things seemed to be unraveling, and the Whitsons wanted a church that stuck to conventional moral teachings while offering sacramental grace.

But when John Whitson's inquiries convinced him that a conversion to Eastern Orthodoxy was the answer, his wife recoiled. The prospect of conversion to Orthodoxy attracted her husband, who had studied church history. But it left her feeling angry and miserable. She could not understand why she should stand through a two-hour service shrouded in unintelligible symbolism and conducted in a foreign language. Fresh into their marriage, the Whitsons -- who were living in Texas at the time -- faced on of their biggest fights.

"He convinced me logically, but I didn't want to make the change," said Andrea Whitson, a pretty, soft-spoken woman who attended MIT and now works as a research analyst in Boston. "It was very foreign."

Andrea Whitson missed the comfort of her childhood experiences in the Baptist church. And visiting a Greek Orthodox church with her husband made matters worse. Church members peppered her with questions about her and her husband's ancestory. When they realized that neiter of the Whitsons was Greek, she recalled, "they literally said to us, 'Then why are you here?'"

Two days later, Andrea Whitson dreamed that she had returned to that Orthodox church. This time, she sense that Christ was enthroned on the altar. But she couldn't see him clearly because angels were blocking her view. She recognized that the angels were serving as doors, much as the iconostasis separates the altar from the nave. A piercing question arose from that dream: "Do you want to worship God in the way he wants to be worshiped or in the way that makes you comfortable?"

That question changed Andrea Whitson's perspective. She began to see Orthodoxy in a new light and to believe that she had found the liturgy that mirrored the heavenly scene of Isaiah 6, which describes a house "filled with smoke" and angels stationed above the Lord's throne. She was impressed by the reverence and seriousness with which the sacraments were conducted in the Orthodox Church. Unlike the members at her Episcopalian church, these church members did not have vague or conflicting beliefs about the Eucharist -- they believed that it contained the true presence of Jesus Christ. Confession was similarly serious business: the penitent stood in front of an icon and whispered his or her sins to the priest. Andrea Whitson said even her niece -- a young girl who attended a Southern Baptist church -- sensed the power of an Orthodox liturgy and the presence of God in the Eucharist. When she swa her aunt receive the Eucharist from the Orthodox priest, the little girl whispered, "That was really it, wasn't it?"

Once Andrea Whitson felt God's presence in the Orthodox liturgy and sacraments, she said, she could not return to the lecture-style service of a Baptist church without feeling that something was missing.

Now the Whtisons worship at St. Mary's Antiochian Orthodox Church of Cambridge, a formerly Protestant church brimming with formerly Protestant members, as well as Orthodox Christians who learned their faith in their Middle Eastern, Ethiopian, Slavic, and Greek homes. The services are helf in English, and they attract a vibrant young crowd of Orthodox Christians who rave about the church's mystical liturgies, awe-inspiring traditions, and time-tested moral teachings.

Excerpted from pgs. 57-60 of "The New Faithful: Why Young Adults are Embracing Christian Orthodoxy" by Colleen Carroll. (Loyola Press, Chicago: 2002). Available though most major bookstores or Amazon.com.

[Rdr. Arsenios]

And a story from an ancient Patericon:

Don't swoop on me! Don't lash me. Or call me a heretic!
I know the theological pitfalls in
this story -- but I *still* like it!
It resonates in my old Irish heart.

...With the Sign of the Cross, the old monk Abba
Joseph trapped in his cell a dark and miserable demon
who had come to tempt him. "Release me, Father, and let
me go," pleaded the demon, "I will not come to tempt you
again". "I will gladly do that, but on one condition,"
replied the monk. "You must sing for me the song that
you sang before God's Throne on high, before your fall."

The demon responded, "You know I cannot do that; it will
cause me cruel torture and suffering. And besides, Father,
no human ear can hear its ineffable sweetness and live,
for you will surely die." "Then you will have to remain
here in my cell," said the monk, "and bear with me the
full struggle of repentance." "Let me go, do not force me
to suffer," pleaded the demon." "Ah, but then you must
sing to me the song you sang on high before your fall with Satan."

So the dark and miserable demon, seeing that there was
no way out, began to sing, haltingly, barely audible
at first, groping for words long forgotten. As he sang,
the darkness which penetrated and surrounded him began
slowly to dissipate. The song grew ever louder and
increasingly stronger, and soon the demon was caught
up in its sweetness, his voice fully lifted up in worship
and praise. Boldly he sang of the power and the honour
and the glory of the Triune God on High, Creator of the
Universe, Master of Heaven and Earth, of all things visible
and invisible. As the song sung on high before all ages
resounded in the fullness of its might, a wondrous and
glorious light penetrated the venerable Abba's humble cell,
and the walls which had enclosed it were no more. Ineffable
love and joy surged into the very depths of the being
of the radiant and glorious angel, as he ever so gently
stooped down and covered with his wings the lifeless body
of the old hermit who had liberated him from the abyss of hell.

[Rdr. Arsenios]

This week only...

Holy Week in the Holy Orthodox Tradition...

Liturgical music non-stop from the Holy Services of this Week...

http://www.nwrnetwork.com/radiostations/TheArk/TheRudder/player/index.php

[Rdr. Arsenios]

The Words of a Martyr

"The dye has been cast. The decision has been made.

a. I have stepped over the line.

b. I won't look back, let up, slow down, or back
away. My past is redeemed, my present makes sense, my
future secure.


c. I'm done with low living, sight
walking, small planning, colorless dreams, tamed visions,
mundane talking, cheap living and dwarfed goals.

d. I no longer need pre-eminence, prosperity, position,
promotions or popularity.
I don't have to be right, first, tops,
recognized, praised, regarded, or rewarded. I now

e. Live by faith, lean on His presence, walk with
patience, live by prayer and labor with power. My face is
set, my goal is Heaven,

f. My road is narrow, my way is rough and my companions
are few; but my Guide is reliable [and] my mission clear.
I cannot be bought, compromised, detoured, lured away,
turned back, deluded or delayed. I

g. Will not flinch in the face of sacrifice, hesitate in
the presence of adversary, negotiate at the table of the
enemy, ponder at the pool of popularity,
or meander in the maze of mediocrity. I

h. Won't give up, shut up, let up, until I have
stayed up, stored up, prayed up, paid up, and spoken for
the cause of Christ.

I am a disciple of the Lord Jesus..."


c..I no longer need pre-eminence, prosperity, position,
promotions or popularity.

d..I don't have to be right, first, tops,
recognized, praised, regarded, or rewarded. I now

1.e.. Live by faith, lean on His presence, walk with
patience, live by prayer and labor with power. My face is
set, my goal is Heaven,

Written by a man in Africa
imprisoned for his faith
and later killed
because of his witness
for Christ and truth

[Rdr. Arsenios]

Sin: Infection or Infraction?
Posted Thursday, July 31, 2003 in Orthodoxy

[Again, June 2003]

Often in conversations with Christians of other traditions I find myself explaining the Orthodox view of sin. For most Western Christians, sin is a matter of doing bad things, which create a debt to God, and which somebody has to pay off. They believe that Jesus paid the debt for our sins on the Cross-paid the Father, that is, so we would not longer bear the penalty. The central argument between Protestants and Catholics has to do with whether "Jesus paid it all" (as Protestants would say) or whether, even though the Cross is sufficient, humans are still obligated (as Catholics would say) to add their own sacrifices as well.

Orthodox, of course, have a completely different understanding of Christ’s saving work. We hold to the view of the early church, that "God was in Christ, reconciling the world to himself." Our sins made us captives of Death, and God in Christ went into Hades to set us free. The penalty of sin is not a debt we owe the Father; it is the soul-death that is the immediate and inevitable consequence of sin. We need healing and rescue, not someone to step in and square the bill. The early Christians always saw the Father pursuing and loving every sinner, doing everything to bring us back, not waiting with arms folded for a debt to be paid. When the Prodigal Son came home, the Father didn’t say, "I’d love to take you back, but who’s going to pay this Visa bill?"

This was the common view for the first thousand years of Christianity, until Anselm, Archbishop of Canterbury at the time of the Great Schism, offered an alternative view. Anselm believed that God could not merely forgive us, because our sins constituted an objective wrong in the universe. It could not be made right without payment. No human could pay such a huge debt, but Jesus’ blood was more than sufficient to pay it, which gave Jesus a "claim" on God the Father. "If the Son chose to make over the claim He had on God to man, could the Father justly forbid Him doing so, or refuse to man what the Son willed to give him?"

We would say that Western Christians, Protestant and Catholic, have mixed up two Scriptural concepts: "sacrifice/offering" and "ransom/payment." Jesus couldn’t have paid the "ransom" for our sins to the Father; you pay a ransom to a kidnapper, and the Father wasn’t holding us hostage. No, it was the Evil One who had captured us, due to our voluntary involvement in sin. It cost Jesus his blood to enter Hades and set us free. That’s the payment, or ransom, but it obviously isn’t paid *to* the Father. Yet it is a sacrifice or offering to the Father, as a brave soldier might offer a dangerous act of courage to his beloved General.

If I haven’t lost you yet, I’d like to take this one step further. As I said, I often have this conversation with other Christians, and make the point that sin is not infraction, but infection; sin makes us sick. The Christian life is one of healing and restoration; its not merely about paying a debt.

It recently occurred to me that this difference between Western and Eastern Christianity explains something else I hadn’t noticed till now: that Orthodoxy doesn’t spend a lot of time worrying about the problem of evil. The question of why bad things happen is a major one in the West; it seems to refute the assertion that God is good and loves us. If he’s all powerful and loves us completely, why does he let bad things happen? I expect that this lingering image of a God who is reluctant to forgive, waiting to be paid, feeds a suspicion that maybe he *doesn’t* really love us.

I think the Orthodox view of sin as illness, rather than rule-breaking, answers this. There is evil in the world because of the pollution of our sins. Our selfishness and cruelty don’t merely hurt those around us, but contribute to setting the world off-balance, out of tune. It has a corporate nature. Anyone can observe that life isn’t fair; bad things happen to "good" people. But even good people contribute some sin to the mix, and we all suffer the consequences of the world’s mutual sin.

The radio humorist Garrison Keillor used an image for this that has always remained in my mind. He told a story about a man considering adultery, who contemplated how one act of betrayal can unbalance an entire community: "I saw that we all depend on each other. I saw that although I thought my sins could be secret, that they would be no more secret than an earthquake. All these houses and all these families, my infidelity will somehow shake them. It will pollute the drinking water. It will make noxious gases come out of the ventilators in the elementary school. When we scream in senseless anger, blocks away a little girl we do not know spills a bowl of gravy all over a white tablecloth."

What we Orthodox keep in mind, and Western Christians often forget, is the presence of the Evil One. In Anselm’s theory of the Atonement, there’s no Devil. The whole transaction is between us, the Father, and Jesus (and when the Devil is ignored, he has a field day). But Orthodox know who our true enemy is, and we cling to the Lord Jesus as our deliverer. When we see evil in the world, we know immediately that "an enemy has done this" (Matthew 13:28). We’re not surprised that life is unfair and that "good" people suffer; when we see innocent suffering, we know that our own sins helped cause it, by helping to unbalance the world and make a climate of injustice possible. The Evil One loves to see the innocent suffer, and the fact that such events grieve and trouble us delights him all the more. This is in fact one of the ways we bear the burden of our sins: that we must feel the wrenching pain of seeing innocence suffer, and know that we helped make it happen. Western Christians, on the other hand, who see sin as a private debt between an individual and God, and who forget the presence of the Evil One, can’t figure out how God could let an innocent person suffer, and are left with the chilly thought of questioning the goodness of God.

"Who will deliver me from this body of death? Thanks be to God through Jesus Christ our Lord!" (Romans 7:24-25). We do not trust in our own strength to get out of this mess, but rely entirely on the power of Jesus Christ, who has "trampled down death by death." Day by day growing in grace, we can contribute to the world’s healing, by forgiving our enemies, loving those who hate us, and overcoming evil with good. The first place it needs to be overcome, we know, is in our hearts.



I'm glad for anyone to reprint anything. However, the publication that commissioned and paid for the essay in the first place asks that you note where the essay originally appeared (this is bracketed at the top of this essay). Many periodicals also request that you wait at least 90 days from when the item was first printed. Apart from those restrictions, it is usually all right to reprint a piece that originally appeared in a publication. However, if it is an excerpt from a book, the publisher has stricter reprint rules. Not sure? Contact me.[Frederica]

[JonLanceBarker]

That one should be in Honors, or Articles or something.

[Rdr. Arsenios]

That one should be in Honors, or Articles or something.

I forgot the url:

http://www.frederica.com/writings/sin-infection-or-infraction.html

A

[Rdr. Arsenios]

An excerpt from Facing East: A Pilgrim’s Journey into the Mysteries of Orthodoxy, HarperSanFrancisco, 1997

Prologue: In the Passenger Seat

Saturday, December 21, 1991
Vespers

He was an Episcopal priest, but he was standing in an Orthodox church on this Saturday night and thinking about Truth. At the altar a gold-robed priest strode back and forth swinging incense, moving in and out the doors of the iconostasis according to rubrics that were as yet unfamiliar. Golden bells chimed against the censer, and the light was smoky and dim. Over to the left a small choir was singing in haunting harmony, voices twining in a capella simplicity. The Truth part was this: the ancient words of this Vesperal service had been chanted for more than a millennium. Lex orandi, lex credendi; what people pray shapes what they believe. This was a church that had never, could never, apostatize.

She was his wife, and she was standing next to him thinking about her feet. They hurt. She wondered why they had pews if you had to stand up all the time. The struggling choir was weak and singing in an unintelligible language that may have been English. The few other worshipers weren’t participating in the service in any visible way. Why did they hide the altar behind a wall? It was annoying how the priest kept popping in and out of the doors like a figure on a Swiss clock. The service dragged on following no discernible pattern, and it was interminable. Once the priest said, “Let us conclude our evening prayer to the Lord.” She checked her watch again; that was ten minutes ago, and still no end in sight.

It was a long journey from that evening to my present life as an Orthodox priest’s wife. For many, converting to Christianity, or changing denominational allegiance, is the result of a solitary conviction. As I ponder my pilgrim’s progress to Orthodoxy, however, I realize that I didn’t make the trip alone, but in a two-seater. And I wasn’t the one driving.

This is more relevant than may initially appear. Something about Orthodoxy has immense appeal to men, and it’s something that their wives—especially those used to worshiping in the softer evangelical style—are generally slower to get. The appeal of joining this vast, ancient, rock-solid communion must be something like the appeal of joining the marines. It’s going to demand a hell of a lot out of you, and it’s not going to cater to your individual whims, but when it’s through with you you’re going to be more than you ever knew you could be. It’s going to demand, not death on the battlefield, but death to self in a million painful ways, and God is going to be sovereign. It’s a guy thing. You wouldn’t understand.

When I asked members of our little mission, “Why did you become a member?”, two women (both enthusiastic converts now) used the same words: “My husband dragged me here kicking and screaming.” Several others echoed that it had been their husband’s idea—he’d been swept off his feet and had brought them along willy-nilly. Another woman told how she left Inquirer’s Class each week vowing never to go again, only to have her husband wheedle her into giving it one more try; this lasted right up to the day of her chrismation. I can imagine how her husband looked, because that’s how my Gary looked: blissful, cautious, eager, and with a certain cat-who-ate-the-canary, you’ll-find-out smile.

That night at Vespers a few years ago I was one of those balky wives. Gary and I stood side by side feeling radically different things, but the pattern could have been predicted from the beginning. When we first met over twenty years ago, he was a political animal who just didn’t think much about God; I was a passionate agnostic, angry at God for not existing, eagerly attacking the faith of Christian friends.

Gary’s shell began to crack when a professor required his philosophy class to read a Gospel. As he read the words of Jesus, he became convinced that here was one who “speaks with authority.” Since Jesus said there was a God, Gary began to doubt his doubting.

This reasoning left me unconvinced. By the time of our wedding I was going through my Hindu phase, but didn’t object to visiting cathedrals on our honeymoon hitch-hiking through Europe. One day in Dublin I looked at a statue of Jesus and was struck to my knees, hearing an interior voice say, “I am your life.” I knew it was the One I had rejected and ridiculed, come at last to seize me forever. It was a shattering experience from which I emerged blinking like a newborn, and decades later I still feel overwhelming awe and gratitude for that rescue, that vast and undeserved gift. It’s like the story of the farmer who had to whap his donkey with a two-by-four to get its attention. I imagine that, when God needs a two-by-four that big, He must be dealing with a pretty big donkey.

True to form, Gary needed Truth, while I needed a personal, mystical experience. In the years that followed we went to Episcopal seminary together, were baptized in the Holy Spirit together, and spent several years in the early charismatic movement. He was ordained a priest, and we moved to a new church every few years, having babies along the way. When the charismatic experience grew stale, he rediscovered the high liturgical tradition of his childhood, while I went into spiritual direction and centering prayer. Though there are pitfalls along each of these paths—high-churchiness can devolve into form-but-not-substance, mysticism can float into goo-goo-eyed self-centeredness—neither of us lost our central commitment to Jesus as Lord. Wherever we went, God kept us near himself and each other.

As I shifted my aching feet on the floor of that dim church I wondered whether Gary’s new direction would ever make sense to me. What had pushed him in the door of this church in the first place was growing unease with changes in the Episcopal Church, changes both moral and theological.

For example, in July of 1991 I was present for a vote of the Episcopal House of Bishops, a resolution requiring ordained clergy to abstain from sex outside of marriage. When the ballots were counted, the resolution had failed. I remember thinking, “This isn’t a church anymore; it has no intention of following its Lord.”

Meanwhile, it became fashionable to doubt Jesus’ miracles, the Virgin Birth, even the bodily Resurrection. Before his consecration as England’s fourth-highest ranking cleric, David Jenkins claimed that miracles were in the eye of the beholder. Of Jesus’ physical resurrection he sniffed, “I’m bothered about what I call ‘God and conjuring tricks.’” He was consecrated Bishop of Durham in York Minster Cathedral on July 6, 1984; two nights later, lightening struck from a cloudless sky and burned down a wing of the building. Beholders thought they might have seen a miracle.

Home in Baltimore such shenanigans were wearing on my husband. He banded together with five other “troublesome priests” and wrote a document asserting seven points of theological orthodoxy; they called it the Baltimore Declaration. It prompted a minor dust storm, but the national church lumbered on its way as undisturbed as a water buffalo by a mosquito.

Gary at last decided that he could no longer be under the authority of apostate bishops; he had to be in the line of Truth. But where to go? He briefly considered the “continuing” Anglican churches, but felt he couldn’t climb further out from the branch to a twig; if anything, he had to return to the trunk. Also, he began to believe that the compromising flaw lay at the very heart of Anglicanism. The beloved doctrine of “comprehensiveness” suggested, “Let’s share the same prayers, the same words about the faith, but they can mean different things to you than to me.” Not a common faith, but common words about the faith—mere flimsy words. A church at peace can survive this way; a church attacked by wheedling heresies must tumble into accommodation reducing orthodoxy to shreds.

Roman Catholicism was the next obvious choice, and we looked into the Pastoral Provision whereby married Episcopal priests can become married Catholic priests. But, ironically, pro-Provision literature gave us serious doubts. One book by a priest’s wife painted an unintentionally grim picture; would we have to sell our furniture and live in a furnished apartment, never be allowed to retire, be ordered to teach high school instead of pastor, and be fourth on a huge staff, under supervision of people whose views were uncomfortably similar to those of the Episcopal bishops he was fleeing? Despite that author’s cheery “it was worth it all,” it sounded to me like jumping from the frying pan to the fire.

Then there was the matter of theology. We remained worried by traces of salvation-by-works in Catholic practice, and a habitual tendency to frame human relations with God more as business transaction than love affair. Catholic theology seemed in general too overdone, compelled to parse every sentience and split every infinitude. I call it “driving nails with your forehead.”

Gary was invited to join a small group of Protestant clergy for an evening with Orthodox evangelist Father Peter Gillquist, and he went carrying some hard questions; Father Peter later said he thought Gary was the one present that night who would never convert. But the questions were evidence of urgent wrestling. Gary particularly needed assurance that the Orthodox cling to salvation given by God’s loving grace, not earned by human effort. Father Peter directed Gary to the fourth-century commentaries of St. John Chrysostom. In a sermon on 1 Timothy, for example, Chrysostom says that the best purpose of the law is to reveal that it cannot save us; it then “remits us to Him who can do so.”

Then I re-encountered a history lesson that had eluded me in seminary, but now took on vital importance. For the first thousand years, the thread of Christian unity was preserved world-wide through battering waves of heresies. The method was collegial, not authoritarian; disputes were settled in church councils, whose decisions were not valid unless “received” by the whole community. The Faith was indeed common: what was believed by all people, in all times, in all places. The degree of unity won this way was amazing. Though there was some local liturgical variation, the Church was strikingly uniform in faith and practice across vast distances, and at a time when communication was far from easy. This unity was so consistent that I could attribute it to nothing but the Holy Spirit.

Then a developing split between East and West broke open. The Church had five centers: Jerusalem, Antioch, Alexandria, Constantinople, and Rome. The bishop of Rome was accorded special honorary status, but no unilateral power to determine doctrine or to command the other bishops. However, by the eleventh century the concord between the four Eastern centers and Rome was disintegrating. The East believed the papacy was seeking expanded power over the worldwide church, and balked particularly at Rome’s insistence on adding the word filioque (“and the Son”) to the Nicene Creed, a statement of faith which had been in common use since 325 A.D. So serious a change as rewording a creed would have to be won by consensus in church council, not imposed by command.

While the filioque controversy sounds at first picayune, it had theological reverberations that are significant, as disputants at the time realized. In an effort to elevate the second person of the Trinity, it dilutes the singular authority of the Father, and changes the Trinity from—visually speaking—a triangle with God the Father at the top, to one tipped over, both Father and Son above the Spirit. Orthodoxy is indeed “patri-archal,” that is, the Father (the pater) is the arche, the source and font of all.

In Orthodoxy the all-male priesthood is not based on the idea that women can’t represent Jesus; if replication of the specifics of the Incarnation is the goal, only a first-century Jew could come near that. In Orthodoxy, it’s not Jesus, but the Father whom those serving at the altar represent, and whatever else a woman can be (and, in Orthodoxy, she can be anything else: choir director, lector, teacher, head of the parish council) she cannot be a Father. She can be a Mother, of course, and so there is a recognized and honored role for the priest’s wife, with a title: Khouria (Arabic), Matushka (Russian), or Presbytera (Greek).

The filioque controversy, then, had implications that reach further than initially appear. The bishops of Antioch, Constantinople, Alexandria, and Jerusalem objected that the Holy Spirit would not have waited a thousand years to clarify the role of the bishop of Rome, and that a church council would be necessary to amend the Creed. The conflict grew worse, and the legate of the pope excommunicated the patriarch of Constantinople on Christmas Day of 1054 AD. The patriarch returned the favor, and the split was on.

When West severed from East in this four-to-one split, the Orthodox churches continued united, as they have to the present day (Russian Orthodox, Greek Orthodox, and so forth being just national expressions of the same worldwide church). Unlike the Western church, the church of the East went through Christianity’s second millennium without being shattered into fragments by theological disputes. This is despite horrific persecution and martyrdom: twenty million Russian Orthodox are estimated to have been martyred in this century alone.

Once unchained from the need for consensus with other bishops the Western Church continued freely developing Christian doctrine, while the East had laid the task to rest with the end of the seventh Ecumenical (“world-wide”) Council in the eighth century. As Western Christian theology grew more elaborately defined, it offered more fodder for protest, and eventually for Protestantism. Five hundred years after the East-West split the Reformation emerged, spurred by a desire to whittle back to the simpler original. But though some Reformers read the Church Fathers and made an effort to learn from Orthodox leaders, barriers of geography, culture, and language made cross-fertilization difficult. For the most part the Reformers relied on the Bible as their only guide, and it’s a book that sincere people can interpret in wildly different ways, as shown by the existence of nearly twenty-five thousand different Protestant “Bible-based” denominations. Subsequent generations continued the split from ancient practice. Like untrained gardeners going into an overgrown garden, successors to the Reformers hacked about with machetes, slashing unknowingly through material that had been affirmed for the first thousand years: the sacraments, the honoring of Mary, the eucharistic Real Presence. Protestants were trying to rediscover the ancient Church, but instead they created a dancing array of sorcerer’s apprentice brooms, all trying to sweep one another clean.

The constant experience of doctrinal disagreements contributed to a Western tendency to make the Christian experience more about ideas than about heart-driven living faith, more what you think than what you do; more assensus than fiducia, more ideas about God than surrender to him. The Orthodox Church, escaping this sort of discord, could admire a butterfly without having to pin its head to a board. Orthodoxy has had many failings and controversies, but they are most often about use and abuse of earthly power; they are not about theology. It’s not yet perfection on earth, but there is to a refugee Westerner a certain bliss in bypassing theological arm wrestling about things too big for our puny understanding. For example, rather than over-defining Jesus’ presence in the Eucharist, or tossing out the concept entirely, Orthodox are content to say that the bread and wine become his body and blood simply because they “change.” In Orthodox theology there is a humility, a willingness to let mystery remain beyond comprehension.

The stance of an Orthodox believer is similarly humble and childlike: we are sinners, receiving the overwhelming love of God, and we stand before him in gratitude. This is, I think, one of the reasons we kiss so much: we kiss icons, the Gospel book, the cross, and each other. Most Sundays we use the Divine Liturgy of St. John Chrysostom, and we thank God for sending his Son “into the world to save sinners, of whom I am chief.” Grateful repentance is such a constant in Orthodox worship that mystic surfers, looking for smells, bells, and thrills, rather than submission to Jesus as Lord, find they can’t take more than a couple of weeks—not without conversion.

I paint here in hindsight a rushing tide of conviction about the truth of Orthodoxy which swept my husband away. At the time, I was having none of it. Orthodoxy was too foreign, too old, too fancy. I didn’t care what they said, I just couldn’t believe that this was what the worship of the early church looked like—all the cluttered doodads of gold, incense, and fancy vestments.

My vague assumption was that early Christians just sat around on the floor, probably in their blue jeans, talking about what a great guy Jesus was. It was embarrassing to review Scripture and realize that from Exodus to Revelation worship is clothed in gold, silver, precious stones, embroidery, robes of gorgeous fabric, bells and candles; I don’t know of an instance of scriptural worship that doesn’t include incense. God ordered beauty, even extravagant beauty, in worship even while his people were still wandering the desert in tents. Beauty must mean something that no-nonsense, head-driven Christians fail to grasp.

Gary was rarin’ to go, but I put on the brakes. Oddly, I wasn’t concerned about finances, even though becoming Orthodox meant throwing away a fifteen-year career when our three kids were entering their teens. Nor did I feel loyal affection for the Episcopal Church, either nationally or in our little parish (where, as a cultural conservative, I often felt like the odd man out). But I was afraid we would be leaving for the wrong reason: because we weren’t happy. Too many people break up marriages, shirk obligations, and betray commitments because they feel insufficiently fulfilled. Besides, even if the Episcopal Church was lost to apostasy, didn’t God need chaplains on the Titanic? Hadn’t we better stay where he planted us?

Gary finally won me over by saying, “You know what God needed on the Titanic? Life-boats. We know where there’s a ship that doesn’t sink. Let’s try to get as many people to safety as possible.” So on January 30, 1993, I found myself standing before Bishop Antoun as he anointed me with holy oil, calling out “The seal of the gift of the Holy Spirit!” “Seal!” the congregation shouted. Five other families came with us from our Episcopal parish that day, and two weeks later we celebrated our first liturgy, at a homemade altar, in a borrowed space, with borrowed appointments. Three years later, Holy Cross Mission numbers forty families—nearly every one a convert.

A continent away someone I’ve met only by mail is writing me a letter. She’s a multi-generation evangelical, descended from missionaries and professors at Christian colleges. Now her husband has begun looking into Orthodoxy and shows the signs, so familiar to me, of beginning that plummeting dive. Her words, too, are familiar:

“This is a church whose disciplines and life, I feel, appeal initially more to men. To me it all seems so…hard. In my spiritual walk up to this point my heart has led my head. I might go to church mad and unrepentant, but with a worship chorus in a lilting tune, or a heartfelt spontaneous prayer, my heart would begin to soften. I’d come out ready to live the obedient life.

“Orthodoxy makes sense in my head, but I yearn for something to grab my gut and help me over the hump labeled ‘self.’ All the ‘soft’ music, etc., that used to draw me is missing and I’m left in this massive struggle with my will. Does that make sense? Doesn’t a spoonful of sugar help the medicine go down, and all that?

“And how do women eventually come to terms with this somewhat austere church?”

How did I? Now I can’t imagine ever not being Orthodox. Here is my home, my joy, my fulfillment; I tasted and saw and nothing can compare. But how did I get past the bare truth part, the aching feet part, to discover the rich, mystical beauty of Orthodoxy?

A kaleidoscope of images flashes through my mind. The textures, the scents, the music of the liturgy, a continuous song of worship that lifts me every week. The Great Fast of Lent, a discipline far more demanding than I’d ever faced in my Christian walk. Kneeling on Holy and Great Thursday and listening to the hammer blows resound as my husband nailed the icon of Jesus’ corpus to the cross; seeing my daughter’s shoulders shake with sobbing. Easter morning giddiness and champagne at sunrise. Hearing my son say that, after a year of the Divine Liturgy, he didn’t like the sentimental hymns of the last 300 years any more: “They make me feel further from God.” Seeing icons change from looking grim and forbidding to looking challenging, strong and true. True.

Truth turns into Beauty in unexpected ways. What was strange and perplexing has become my sweetest home. As I look over my shoulder, I can see this friend not far behind me on the road, on the cloverleaf of conversion, and it’s by now a familiar sight. Her husband is driving, and she’s in the passenger seat.

http://www.frederica.com/facing-east-excerpt-1/

[I have the author's permission to post this...]

Arsenios

[Rdr. Arsenios]

Where O Where can I put this?

This is Vangelis doing Orthodoxy with Irene Papas...

Christos Anesti (Resurrection)
http://uk.youtube.com/watch?v=AKwizUzyj0I&feature=related

Vangelis & Irene Papas - Le Fleuve
http://uk.youtube.com/watch?v=-vWy7SwgP84&feature=related

The beauty in this music is haunting...

I will try this post on the Ecclesiology forum and ask where it should go...

Arsenios

[Rdr. Arsenios]

The burial of a person who has devoted himself entirely to serving God and his fellow man in the Orthodox Church, a monk, is an event of exceeding joy and solemnity and prayer... This video clip shows one such burial...

http://uk.youtube.com/watch?v=LoQrhFA8NmE&feature=email

Arsenios

[Rdr. Arsenios]

This is a video about an Ethiopian hermit who carves Churches by hand out of solid rock by himself... He has carved 4 so far... And what called him to do so...

via National Geographic:

http://video.nationalgeographic.com/video/player/places/regions-places/africa-northeastern/ethiopia_churchcarver.html

Arsenios

[Rdr. Arsenios]

One day, while he (Saint Symeon) was saying his prayers with a pure heart and conversing with God, he noticed that the air began to illuminate his mind; Although he continued to be in his cell, he began to feel as though he were in an open space somehow. It was dark outside, the night was already at hand, when a radiance suddenly began to glow from up high, just like the morning light at dawn (what a scary vision befell the poor man!) and his living quarters – along with everything in them – vanished completely from sight, making him believe that he was not inside any room.

He was absolutely overwhelmed by a divine ecstasy, and was fully aware of that light with his mind, as it approached him. The light grew steadily stronger, and made the air seem even brighter than before, and he felt that his entire self - along with his body – had now gone beyond all worldly things.

But, because that light continued to shine more and more, making it seem like a sun shining at mid-day, he felt as though he were actually standing inside that light, and that his entire being – together with his body – was filled with joy and tears, that were generated by the sweetness of that light’s presence.

He also observed that the same light – in some wondrous kind of way – came in contact with his body, and very, very gradually permeated its members. The surprise brought about by this vision drew him away from the previous state of theory and left him feeling only this exquisite sensation that was happening inside him. He watched as that light slowly penetrated his entire body, his heart and his innermost depths, making all of him like a fire and light.

And just as with his living quarters, so did he now lose every sense of form, of place, of weight and of bodily shape, and his tears ceased to fall. Then he heard a voice from within the light, saying to him : “It has been decided, that in this same manner shall the Saints be transformed, who will be living and will still be here, during the hour of the final trumpet, and thus transformed, they will be taken up to the heavens, just as the Apostle Paul says.”

After remaining in this state for many hours, the blessed Symeon in his secret and incessant praise to the Lord, and fully comprehending the glory that had enfolded him, as well as the eternal bliss that was to be bestowed on the Saints, began to wonder and ask himself: “Will I ever return to the previous condition of my body, or shall I live like this continuously?” No sooner had he made this thought, than he immediately began to feel that he was moving about with his body like a shadow or a spirit. He realized that he had become (as we said, with his body as well) a light without a form; something entirely incorporeal. He continued to feel that he possessed a body, yet without its material dimensions, and more like a spiritual one. In other words, he felt as though he lacked all weight or mass whatsoever, and was amazed, how he could have a body and yet seem bodiless.

And the light that spoke inside him, said to him once again: “ Thus will all the Saints be enrobed without the flesh after the resurrection, in the future age, with spiritual bodies that are either lighter and finer and more ethereal, or, denser and heavier and more earthen, which will be the determining factor for each one with regard to their stance, their order and their closeness to God.”

After hearing these things, and having seen the inexpressible divine light, the God-sighting and God-possessed Symeon thanked God, Who glorified our species and made it to partake of divinity and His kingdom, and returned once again to his former state, and found himself again inside his cell, in his previous, human condition.

However, he reassured with oaths all those whom he trusted to reveal his secrets, that “for many days after, I could still feel that lightness of body, without feeling any exertion, or hunger, or thirst.”

Given that he partook of these things in the Spirit and was filled with the divine charismas of the Spirit (and of course having fully cleared his mind of all impurities), he was given to see such visions and breathtaking revelations by the Lord, as had the Prophets of old.

Thus, with his apostolic mindset (because his existence was guided and moved by the divine Spirit) he was also given the orator’s charisma, hence whenever words came forth from his mouth –albeit illiterate- he also theologized. With his divinely inspired writings, he teaches the faithful the precision of the pious lifestyle. Having reached spiritual heights such as these, he began to compose ascetic essays, set out in chapters according to the various virtues and the vices that contravened them, by drawing from his own personal ascetic life and the divine knowledge that was bestowed on him, and describing in detail the monastic life for those who practice it, thus becoming to the Israelite nation of monkhood a river of God, full of spiritual waters.

Taken from
http://www.ierosolymitissa.org/english-oode.htm

Arsenios

[Rdr. Arsenios]

The Orthodox Church of Tomorrow

By Fr. John A. Peck

There is an interesting phenomenon occurring in Orthodox Christianity in America today, and reflected powerfully in our seminaries. Seminaries are loaded almost exclusively with converts, reverts (cradle Orthodox who left the faith, and were re-converted to it again), and the sons and grandsons of clergy.

I believe we are looking at the future of the American Orthodox Church -- today.

The notion that traditionally Orthodox ethnic groups (the group of 'our people' we hear so much about from our primates and hierarchs) are going to populate the ranks of the clergy, and therefore, the Church in the future is, frankly, a pipe dream. Orthodoxy, despite the failings of its leadership, has actually lived up to its own press. The truth of the Orthodox faith, as presented on paper, is actually being believed - by those who have no familial or historical connection with the Orthodox. These poor deluded souls (of which I count myself) actually believe what they are reading about the Orthodox faith, and expect the Church to act like, well, the Church. They refuse to accept the Church as a club of any kind, or closed circle kaffeeklatsch. No old world embassies will be tolerated for much longer - they will go the way of the dodo. No one will have to work against them; they will simply die from atrophy and neglect. The passing away of the Orthodox Church as ethnic club is already taking place. It will come to fruition in a short 10 years, 15 years in larger parishes.

CONTINUED: http://www.aoiusa.org/main/page.php?page_id=112

Arsenios

[Patroclus]

St. Raphael, Bishop of Brooklyn

Today, the Church of Antioch commemorates St. Raphael, Bishop of Brooklyn, though his feast day at large is February 27, the day of his repose.

http://www.orthodoxphotos.com/Holy_Fathers/St._Raphael_Hawaweeny/index.shtml

Troparion (Tone 3)

Rejoice, O Father Raphael, Adornment of the Holy Church!
Thou art Champion of the true Faith,
Seeker of the lost, Consolation of the oppressed,
Engolpion of St. RaphaelFather to orphans, and Friend of the poor,
Peacemaker and Good Shepherd, Joy of all the Orthodox,
Son of Antioch, Boast of America:
Intercede with Christ God for us and for all who honor thee.

Kontakion (Tone 3)

Today the memory of blessed Raphael hath shone on us;
For having received Christ's call, he faithfully took up his cross
and followed Him becoming a fisher of men.
Let us cry aloud to him saying: Rejoice O Father Raphael!

[Rdr. Arsenios]

For God became perfect man, taking on everything that belongs to human nature except sin (cf. Heb. 4:15); and indeed SIN IS NOT PART OF HUMAN NATURE. n this way, by enticing the insatiable serpent with the bait of the flesh, He provoked him to open his mouth and swallow it. This flesh proved poison to him, destroying him utterly by the power of the divinity within it; but to human nature it proved a remedy, restoring it to its original grace by that same power of the Divinity within it.

For just as the devil poured out his venom of sin on the tree of knowledge and corrupted human nature once it had tasted it (the venom) so when he wished to devour the flesh of the Master, he was himself destroyed by the power of the Divinity within it.

St. Maximos the Confessor: First Century of Various Texts... No. 11

Arsenios

[mostlyharmless]

No points for guessing why I am posting this.

Troparion - Tone 2

Great are the accomplishments of faith,
for the Three Holy Youths rejoiced in the fountain of flames as though in the waters of rest;
and the prophet Daniel appeared, a shepherd to the lions as though they were sheep.
So by their prayers, O Christ God, save our souls!

Kontakion - Tone 3

When your pure heart was purged by the Spirit
you became a vessel of clear prophecy;
you saw things far away as though they were near at hand.
When cast into their den you tamed the lions.
Therefore, we honor you, blessed prophet, glorious Daniel.

"God is wondrous in his saints"

[candlesandfish]

Happy name day and many years to you, Daniel!

[JonLanceBarker]

God grant you many years, Daniel!! :smile:

[Rdr. Arsenios]

"We Shall See Him As He Is" by Archimandrite Sophrony

Now, old in years and approaching my end, wearied by physical infirmity and day to day cares, i notice that I am less sensitive to criticism. My path through life, my experiences, may be somewhat out of the ordinary, but their essential content I share with millions of souls worldwide. So perhaps this, my confession - or, more accur4rately, my spiritual autobiography - will help others to interpret their own ordeals.

This is an utterly awesome read... Almost never do we get to hear, from the inside, the reflections and explanations of a divinized elder regarding his spiritual autobiography... He wrote these words at age 92, and if you read this book with normal care, you will understand the reason why Orthodoxy is utterly unique among all the confessions upon this earth today...

Utterly amazing - I have never seen anything quite like it...

www.sainthermanpress.com

He writes candidly and with great simplicity about the deepest matters of the universe...

Arsenios

[mostlyharmless]

All those who find rest within the material world and are not troubled about the salvation of their soul resemble the foolish young birds that don't make commotion inside their egg, so as to break the shell and come out to enjoy the sun (to soar inot the Heavens of the paradisiacal life). Rather, they remain motionless and die within their eggshell.



Elder Paisos has a great way of explaining some things, if people find him useful I can quote more of his good stuff.

[Rdr. Arsenios]

God Himself seeks man before man looks for Him.
And when, having caught the right moment, the Lord manifests Himself to man,
only then does man come to know God in the measure given to him,
and he begins to seek God Who secrets Himself from the heart.

The Staretz would say,
"Who will seek that which he has not lost?
How can you look for something that you do not know at all?
But the soul knows the Lord, and therefore seeks Him."

Archimandrite Sophrony on St. Silouan the Athonite.

Arsenios

[Rdr. Arsenios]

The Staretz frequently said that,

"When the whole mind is in God, the world is forgotten."

He also wrote,

"The spiritual man soars like an eagle in the heights,
and with his soul feels God, and beholds the whole world,
though his prayer be in the darkness of night.

Archimandrite Sophrony on St. Silouan the Athonite.

Arsenios

[mostlyharmless]

Exoteric (external) people of worldly education are fullof egoism and pride and resemble satellites that revolve in the air, giving one the impression that they are stars. If, however, you observe them carefully you will see their crooked steps and see that it is all a human sham.

Esoteric (internal) people, on account of their humility, are the true stars that move at dizzying speeds, but noiselessly and humbly, without anyone understanding how they move even thought they are immense planets. They hide in the depths of heaven and give men the impression that they are little oil lamps aflame with a humble light.


Such a great analogy of the spiritual life.

[candlesandfish]

"As the prophets beheld, as the Apostles have taught, as the Church has received, as the teachers have dogmatized, as the Universe has agreed, as Grace has shown forth, as Truth has revealed, as falsehood has been dissolved, as Wisdom has presented, as Christ awarded, thus we declare, thus we assert, thus we preach Christ our true God, and honour His Saints in words, in writings, in thoughts, in sacrifices, in churches, in Holy Icons; on the one hand worshipping and reverencing Christ as God and Lord; and on the other hand honouring as true servants of the same Lord of all and accordingly offering them veneration. This is the Faith of the Apostles, this is the Faith of the Fathers, this is the Faith of the Orthodox, this is the Faith which has established the Universe"

-- Synodikon of the 7th Ecumenical Council (posted since it's the Sunday of Orthodoxy today)

[Adam]

Thank you, candlesandfish.
And congratulations on winning Alumnus of the Month for Febuary 2009.
You beat Kenny, such a worthy contender that he is leading the pack for March already.
Adam

[Rdr. Arsenios]

This is kind of like a preview, and is wonderful in its own right...

http://www.youtube.com/watch?v=ZOQSZeZ2gl8&feature=related

Arsenios

[One Bad Pig]

***If you'd like to respond substantively to this, please start a new thread so we don't clutter up this one. Thanks.***

I was able to attend a pan-Orthodox singles retreat today led by Metropolitan Jonah, starting with the DL and ending with vespers. :joy:

He had lots of interesting things to say about the challenge of being in the world and single. He started off by reading Lk 20:34-36, Mt 19:11-12, and most of 1 Cor 7. He said, "these are obviously not easy passages to wrestle with." Not everyone can accept being single for the sake of Christ.

His basic principles of spirituality for Orthodox singles:

1) keep your zipper up and your hands to yourself
2) sit down and shut up - we need to learn how to be quiet - to ignore, then turn off the flow of words and images that constantly go through our minds. Only then can we fully become co-operators with God by submitting completely to Him.

We love our neighbor best when we submit completely to God, for then we see God in our neighbor rather than focusing on ourselves. To accept the cross of being single changes everything; it is a path to overcoming selfishness, for as singles we are totally free to respond to God. We should not only be able to accept being single, but to thank God for the opportunity to be free to respond to Him.

He also recounted that we have new saint in North America, Matushka Olga (http://januarythetwentieth.blogspot.com/2005/11/matushka-olga-olinka.html) (+Nov 8, 1979). She's appeared to hundreds of abused women in their dreams throughout North America, bringing them healing from their past. He held a panakhida for her when he visited her village of Kwethluk recently. Most of the service was done in the church, but they sang "Memory Eternal" by her gravesite. He said there was so much grace pouring from her grave that he can't speak about it without getting choked up, and in response the parishioners sang the entire Paschal canon from memory.

Holy Matushka Olga, pray to God for us!

[Rdr. Arsenios]

Over the past few years an Orthodox woman,
native of North America, has slowly become known to more and more people,
particularly other Orthodox women.

Matushka Olga (Arsamquk) or Olinka was the wife of Archpriest Nickolai O. Michael from the village of Kwethluk, on the Kuskokwim River in Alaska. As described in Fr. Michael Oleksa's book, Orthodox Alaska , she was neither a "physically impressive or imposing figure." She raised eight children to maturity, giving birth to several of them without a midwife. While her husband was away taking care of so many other parishes, she kept busy raising her family and doing many things for other people. One is reminded of the story of Tabitha in the book of Acts (9:36-ff) when hearing that "in addition to sewing +Father Nikolai's vestments in the early years and crafting beautiful parkas, boots and mittens for her children, she was constantly sewing or knitting socks or fur outerwear for them. Hardly a friend or neighbor was without something Matushka (1) had made for them. Parishes hundreds of miles away received unsolicited gifts, traditional Eskimo winter boots (mukluks) to sell or raffle for their building fund. All the clergy of the deanery wore gloves or woolen socks...[which she] had made for them." (p.203).While fulfilling many of the other tasks (like preparing the eucharist bread) that are often assumed by other priests' wives, she also knew by heart the hymns of many feast days, including Palm Sunday, Holy Week and Pascha in Yup'ik (her Eskimo language). After miraculously surviving an initial bout with cancer when it seemed that nothing could be done, she eventually succumbed to a return of the disease, preparing herself for death which took place on November 8, 1979 with great courage and faith. It appeared that the normal snow and river ice of that time of the year would prevent many people from attending her funeral. But the weather uncharacteristically changed and a southerly wind helped to melt the ice and snow, allowing parishioners from the neighboring village to make the journey to Kwethluk. "Hundreds of friends...filled the newly-consecrated church on the extraordinary spring-day of the funeral. Upon exiting the church, the procession was joined by a flock of birds, although by that time of year, all birds have long since flown south. The birds circled overhead, and accompanied the coffin to the grave site. The usually frozen snows had been easy to dig because of the unprecedented thaw. That night after the memorial meal, the wind began to blow again, the ground froze, ice covered the river, winter returned. It was as if the earth itself had opened to receive this woman. The cosmos still cooperates and participates in worship the Real People, [i.e. the name the native people give to themselves] offer to God". (p. 205). However, it has not been just her story, that has been so life changing to others, but the actual encounter with her presence that has taken place in remarkable ways. One woman, originally from Kwethluk, but now living in Arizona, had a dream in which Matushka Olga appeared, assuring her that her mother would be alright because she was coming to join Matushka Olga in a bright and joyful place. This woman did not know her mother was sick at the time, that she had been rushed to Anchorage, and that she would soon die. But the next day she received news of her mother's emergency and she rushed from Arizona to Alaska, comforting her mother with the news Matushka Olga had brought her about her eternal destiny. The woman died in peace and with her daughter, without the shock and grief that would have certainly ensued if the dream had not reassured her. Another woman, after viewing a picture of Matushka Olga, experienced a "compassionate, loving, gentle, and very real-very accessible presence."
The most detailed account comes from an Orthodox woman who, as in the previous example, had suffered for many years from the consequences of severe sexual abuse experienced as a child. This is her testimony of meeting Matushka Olga. "
I was deeply at prayer and awake. I had remembered an event that was very scary. My prayer began with my asking the Holy Theotokos for help and mercy. Gradually I became aware of standing in the woods feeling a little scared. Soon a gentle wave of tenderness began to sweep through the woods followed by a fresh garden scent. I saw the Virgin Mary, dressed as she is in an icon, but more natural looking and brighter, walking toward me. As she came closer I was aware of someone walking behind her. She stepped aside and gestered to a short, wise looking woman. I asked her, "Who are you?" and the Virgin Mary answered, "St. Olga." St. Olga gestured for me to follow her. We walked a long way until there weren't many trees. We came to a little hill that had a door cut into the side. She gestured for me to sit and she went inside. After a little while some smoke came out of the top of the hill and from the open hole on the top of the hill. Everything around me felt gentle, especially Mother Olga. The little hill house (2) smelled like wild thyme and white pine in the sun with roses and violets mixed in. Mother Olga helped me up onto a kind of platform bed, resembling a driftwood box filled with moss and grasses. It was soft and smelled like the earth and the sea. I was exhausted and lay back. St.Olga went over to the lamp(3) and warmed up something which she rubbed on my belly. I looked five months pregnant. (I was not pregnant for real at the time.) I started to labor. I was a little scared. Mother Olga climbed up beside me and gently holding my arm pretended to labor with me, showing me what to do and how to breathe. She still hadn't said anything. She helped me push out what seemed to be afterbirth, that soaked into the dried moss on the bed. I was very tired and crying a little from relief when it was over. Up until this she hadn't spoken, but her eyes spoke with great tenderness and understanding.We both got up and had some tea. As we were drinking it, holy Mother Olga gradually became the light in the room. Her face appeared to have a strong light bulb or the sun shining under her skin. But I think the whole of her glowed. It was the kind of loving gaze from a mother to an infant that connects and welcomes a baby to life. She seemed to pour tenderness into me through her eyes. This wasn't scary even though, at the time, I didn't know about people who literally shone with the love of God. (It made more sense after I read about St. Seraphim). I know now that some very deep wounds were being healed at the time. She gave me back my own life which had been stolen, a life that is now defined by the beauty and love of God for me, the restored work of His Hands." After some time I felt that I was filled with wellness and a sense of quiet entered my soul, as if my soul had been crying like a grief-stricken abandoned infant and had finally been comforted."Even now as I write... the miracle of peacefulness, and also the zest for life which wellness has brought, causes me to cry with joy and awe. Only after this did Holy Mother Olga speak. She spoke about God and people who choose to do evil things. She said that the people who hurt me thought they could make me carry their evil inside of me by rape. She was very firm when she said,"That's a lie. Only God can carry evil away. The only thing they could put inside of you was the seed of life which is a creation of God and cannot pollute anyone." I was never polluted. It just felt that way because of the evil intentions of the people near me. What I had held inside me was the pain, terror, shame and helplessness I felt. We had labored together and that was all out of me now. She burned some grass over the little flame and smoke went right up to God who is both the judge and the forgiver. I understood by the "incense" that it wasn't my job to carry the sins of the people against me either. It was God's, and what an ever-unfolding richness this taste of salvation is. At the end of this healing time we went outside together. It was not dark in the visioning prayer. There were so many stars stretching to infinity. The sky was all a shimmer with a moving veil of light. I had seen photos of the Northern Lights, but didn't know they moved.) Either Matushka Olga said, or we both heard in our hearts — I can't remember which —that the moving curtain of light was to be for us a promise that God can create great beauty from complete desolation and nothingness. For me it was proof of the healing — great beauty where there had been nothing before but despair hidden by shame and great effort."What is one to make of these accounts? If nothing else, for now, one can acknowledge the special place that Matushka Olga has had in the lives of certain native people and a growing local veneration to broader awareness that God reveals how He can be "wonderful in His Saints." Matushka Olga was herself a midwife and may have also known from personal experience the traumas of being abused earlier in her life. Perhaps it is this role as an advocate for those who have been abused, particularly sexually, that God will continue to use Matushka Olga in drawing "straight with crooked lines." His work of creating beauty from complete desolation and nothingness.
Please pray to God for us, Matushka Olga.

[Kelp]

I saw this at the website for the New York Times and I wanted to preserve it if that's all right with y'all. I found it very beautiful and moving :smile:.

Worshipers passing the wall paintings at the Romanian Patriarchy in Bucharest.

[Jawa Man]

I recently heard a story from a deacon that I assume is from the Desert Fathers but I'm not positive. I'm probably telling it with variations -

There was once a monk who every day went to services, loving them and prayer, but was unable to understand the Scriptures. Every time they were read he struggled with their meaning. Discouraged, the monk went to his elder and asked him for advice. The elder said, "I want you to leave two buckets in front of your cell for the next year, and every day, take only the bucket on the left to the well. Fill it up with water and then pour it back out into the well." So for the next year, the monk did this. After the year, he came back to his elder. "What did you learn?" the elder asked. "Nothing; I still don't understand the Scriptures." "What do you find inside the bucket on the right?" "Cobwebs and dirt." "What is in the bucket on the left?" "Nothing; it is clean." So the monk learned how the Scriptures benefited him without understanding them.

[Rdr. Arsenios]

This woman's husband, a priest, was murdered last week in his Church by two masked Islamic gunmen for the crime of baptizing 200 ex-Muslims into Christianity. It will give you an idea of the GRIT of which women of this martyric Faith partake:

This is a letter written by the wife of the newly martyred priest, gunned down by a Muslim in his own church, in Moscow, Russia. As we all approach the celebration of Thanksgiving Day, let us contemplate the great sacrifice made by this priest, for the Christ is so loved, and the Muslim people, he so dearly cared about, and whom he wanted to personally know this very Christ.
Love and blessings,
Abbot Tryphon

Dear brothers and sisters, thank you for your support and prayers. This is the pain which cannot be expressed in words. This is the pain experienced by those who stood at the Cross of the Saviour. This is the joy which cannot be expressed in words, this is the joy experienced by those who came to the empty Tomb.

O death, where is thy sting?

Fr Daniel had already foreseen his death several years before it happened. He had always wanted to be worthy of a martyr's crown. Those who shot him wanted, as usual, to spit in the face of the Church, as once before they spat in the face of Christ. They have not achieved their goal, because it is impossible to spit in the face of the Church. Fr Daniel went up to his Golgotha in the very church which he had built, the church to which he gave up all his time and all his strength. They killed him like the prophet of old – between the temple and the altar and he was indeed found worthy of a martyr's calling. He died for Christ, Whom he served with all his strength.

Very often he would say to me that he was frightened of not having enough time, time to do everything. He was in a hurry. Sometimes, as a human-being he exaggerated, he got things wrong, he tripped up and made mistakes, but he made no mistake about the main thing, his life was entirely dedicated to HIM.

I did not understand why he was in a hurry. The last three years he was busy serving, never taking days off or taking holidays. I moaned, just now and again I wanted simple happiness, that my husband and my children's father would be with my children and me. But another path had been prepared for him.

He used to say that they would kill him. I would ask him who would look after us. Me and the three children. He would answer that he would put us in safe hands. ‘I‘ll give you to the Mother of God. She'll take care of you'.

These words were forgotten too soon. He told us which vestments to bury him in. Then I joked that there was no need to speak about that, we still did not know who would bury who. He said that I would bury him. Once our conversation turned to funerals, I don't remember the details but I did say that I had never been to a priest's funeral. And he answered that it did not matter because I would be at his funeral.

Now I remember many words which have gained a meaning. Now my doubts have dissolved, the misunderstandings have gone.

We did not say goodbye in this life, we did not ask each other forgiveness, we did not embrace one another. It was just another day: in the morning he went to the liturgy and I did not see him again. Why didn't I go to the church that day to meet him? I had thought of it, but I decided I had better get the evening meal ready and put the children to bed. It was because of the children that I did not go there. There was a hand that did not let me go. But the evening before I had gone to the church and met him. I had felt as if dark clouds were gathering over us. And in the last few days I had tried to spend more time with him. Over the last week I had thought only about death and about life after death. I couldn't get my head around either the first or the second. That day my head was spinning with the words: ‘Death is standing right behind you'. The last week everything was so hard, as if a huge load had been emptied out on top of me. I am not broken. He is supporting me, I feel as if he is standing by me. Then we said so many affectionate words, which we had never said to each other in our whole life before. Only now do I understand how much we loved each other.

The memorial service for the forty days of Fr Daniel takes place on the eve of his namesday and the patronal feast of the future church, 29 December, and 30 December is the feast of the holy prophet Daniel. According to the prophecy of an elder, the church would be built but Fr Daniel would not serve in it. The second part of the prophecy has already been fulfilled.

Matushka Julia Sysoieva

[Rdr. Arsenios]

- You must look after the purification of your soul on a daily basis. Do your spiritual work and say the Jesus Prayer. Your thoughts, will and desires are where your mind is. The submission of our spirit is the most important thing. In order to acquire a virtue, we must be humble and careful, so we can detect its opposite evil, and then pray to Christ to help us get rid of it. We don’t need to try too hard or be concerned how, when and in what way our heart will be able to acquire this virtue.

- A man once asked the Elder: "Father, when we read the writings of the Fathers of the Church, we notice the following phenomenon: some saints say that praying is of utmost importance and others talk about obedience or voluntary poverty. It is hard for someone to understand exactly what Christ is asking from us. When we think we must apply all these virtues at the same time, then we despair, as it is impossible to struggle for all of them at once. Our endeavor becomes a lot easier, when we realise that the acquisition of these virtues is the result of a single struggle. Could you please help me understand what exactly I should do in order to find the way leading to Christ?"

Elder Paisios responded: "Purification, divine justice, humility, love, obedience, voluntary poverty, and all virtues are one and the same. Christ wants us to eliminate our will to zero. If you obtain a single one of these virtues, bear in mind, that the rest are found in the one you just acquired; the same thing applies to our passions; one passion includes all others. Purification requires the soul to be pure and clean from our own will; divine justice is the abandonment of our own will to the will of God; humility is to humble our will and elevate God’s will; obedience means not to have a will and thus obey other people; prayer means to take our mind off our wishes and desires and concentrate on God. So, you see whichever virtue you apply, you are led to the same result, that is, to the elimination and purification of your own will. Man will spiritually progress and be benefited only when he manages to eliminate his will to zero. When the Americans want to send a missile to space, they do the same thing; they count from ten to zero. When they reach zero, then the missile is fired. The same applies to our soul; when our wills are eliminated to zero and our soul is cleansed, then it is elevated towards God!"

- The grace of God entered our soul through Holy Baptism; it is a gift granted to all of us. Sometimes, we think that God gave to a saint more gifts than others; this is wrong. Christ loves all of His children the same; it is we, however, who do not value and appreciate God’s gift to the same degree. When someone is grateful and believes that the grace of Christ, which he received through Holy Baptism, is inside his soul, he humbles his own will and purifies himself in order to allow divine grace to function. When divine grace functions inside a soul, it makes us think that God favored this person with more gifts. However, the truth is that this person loves Christ more, and through his humility, permits God to act on his behalf.

- We are in no way inferior to the Apostles. The Apostles were physically close to Christ, who helped them; however, we, too, have Him inside our soul since a very young age, through the grace of Holy Baptism. We should unload our soul from our passions and let divine grace dwell inside us. The more we purify ourselves, the more we allow for divine grace to function. When a soul is completely clean from its will and is totally humbled, then it can experience the grace of Christ and the fulfillment of all His promises.

- Since the term 'purification of the soul' was in a way unknown to me, I frequently asked the Elder to analyse it in detail. He suggested reading some sections of the Holy Bible, which would make it possible for me to turn inwards and face the ugliness of my soul, and thus gradually begin its purification.

Following are some of these texts:

2 Cor 6:16-18, 7:1 - "For we are the temple of the living God; as God said, 'I will live in them and move among them, and I will be their God, and they shall be my people. Therefore touching nothing unclean; then I will welcome you, and I will be a father to you, and you shall be my sons and daughters,' says the Lord Almighty."

2 Tim 2:20-21 - “In a great house there are not only vessels of gold and silver but also of wood and earthenware, and some for noble use, some for ignoble. If anyone purifies himself from what is ignoble, then he will be a vessel for noble use, consecrated and useful to the master of the house, ready for any good work."

2 Cor 7:1 - “Since we have these promises, beloved, let us cleanse ourselves from every defilement of body and spirit, and perfect holiness in the fear of God.”

2 Cor 10:3-5 - “For though we live in the world we are not carrying on a worldly war, for the weapons of our warfare are not worldly but have divine power to destroy strongholds. We destroy arguments and every proud obstacle to the knowledge of God, and take every thought captive to obey Christ.”

Phil 2:5-9 - “Have this mind among yourselves, which is yours in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself taking the form of a servant, being born in the likeness of men. And being found in human form, he humbled himself and became obedient unto death, even death on a cross. Therefore God has highly exalted him and bestowed on him the name which is above every name.”

Mt 5:8 - “Blessed are the pure in heart for they shall see God.”

Mt 23:26 - “You blind Pharisee! First cleanse the inside of the cup and of the plate, and then the outside also will be clean.”

Lk 11:39 - "Now you Pharisees cleanse the outside of the cup and of the dish, but inside you are full of extortion and wickedness.”

[Rdr. Arsenios]

"This Christmas night,

Peace was bestowed upon the whole world;
so let no one threaten.

This is the night of the Most Gentle One;
let no one be cruel.

This is the night of the Most Humble One;
let no one be proud.

Now is the day of joy;
let us not revenge.

Now is the day of goodwill;
let us not be mean.

In this day of peace,
let us not be conquered by anger.

Today the Beautiful One impoverished Himself for our sake;
so you rich ones, invite the poor to your table.

Today we received a gift for which we did not ask;
so let us give alms to those who implore us and beg.

This present day's fast opens the heavenly door to our prayers.
Let us open our door to those who ask our forgiveness.

Now the Divine Being took upon Himself the seal of humanity,
in order for humanity to be decorated by the seal of Divinity."

St. Isaac the Syrian

[One Bad Pig]

This is an encyclical letter (http://www.patriarchate.org/documents/sunday-orthodoxy-2010) from the Patriarch of Constantinople on the occasion of the Sunday of Orthodoxy (today). It deals with the subject of ecumenism, for which he bears the brunt of the ire of the ultra-conservative Orthodox who believe that dialogue with non-Orthodox leads to heresy. His central point, that the truth is never afraid of dialogue, is near and dear to the hearts of Theologyweb's owners.


Patriarchal and Synodal Encyclical

On the Sunday of Orthodoxy

(February 21, 2010)



BARTHOLOMEW



By God’s Grace

Archbishop of Constantinople-New Rome

and Ecumenical Patriarch

To the Fullness of the Church, Grace and Peace

From our Lord and Savior Jesus Christ



Our most holy Orthodox Church today commemorates its own feast day, and – from this historical and martyric See of the Ecumenical Patriarchate – the Mother Church of Constantinople directs its blessing, love and concern to all of its faithful and dedicated spiritual children throughout the world, inviting them to concelebrate in prayer.

Blessed be the name of the Lord! Those who endeavored over the ages to suppress the Church through various visible and invisible persecutions; those who sought to falsify the Church with their heretical teachings; those who wanted to silence the Church, depriving it of its voice and witness; they all proved unsuccessful. The clouds of Martyrs, the tears of the Ascetics, and the prayers of the Saints protect the Church spiritually, while the Comforter and Spirit of Truth leads it to the fullness of truth.

With a sense of duty and responsibility, despite its hurdles and problems, as the First-Throne Church of Orthodoxy, the Ecumenical Patriarchate cares about protecting and establishing the unity of the Orthodox Church, in order that with one voice and in one heart we may confess the Orthodox faith of our Fathers in every age and even in our times. For, Orthodoxy is not a museum treasure that must be preserved; it is a breath of life that must be transmitted and invigorate all people. Orthodoxy is always contemporary, so long as we promote it with humility and interpret it in light of the existential quests and needs of humanity in each historical period and cultural circumstance.

To this purpose, Orthodoxy must be in constant dialogue with the world. The Orthodox Church does not fear dialogue because truth is not afraid of dialogue. On the contrary, if Orthodoxy is enclosed within itself and not in dialogue with those outside, it will both fail in its mission and no longer be the “catholic” and “ecumenical” Church. Instead, it will become an introverted and self-contained group, a “ghetto” on the margins of history. This is why the great Fathers of the Church never feared dialogue with the spiritual culture of their age – indeed even with the pagan idolaters and philosophers of their world – thereby influencing and transforming the civilization of their time and offering us a truly ecumenical Church.

Today, Orthodoxy is called to continue this dialogue with the outside world in order to provide a witness and the life-giving breath of its faith. However, this dialogue cannot reach the outside world unless it first passes through all those that bear the Christian name. Thus, we must first converse as Christians among ourselves in order to resolve our differences, in order that our witness to the outside world may be credible. Our endeavors for the union of all Christians is the will and command of our Lord, who before His Passion prayed to His Father “that all [namely, His disciples] may be one, so that the world may believe that You sent me.” (John 17.21) It is not possible for the Lord to agonize over the unity of His disciples and for us to remain indifferent about the unity of all Christians. This would constitute criminal betrayal and transgression of His divine commandment.

It is precisely for these reasons that, with the mutual agreement and participation of all local Orthodox Churches, the Ecumenical Patriarchate has for many decades conducted official Panorthodox theological dialogues with the larger Christian Churches and Confessions. The aim of these dialogues is, in a spirit of love, to discuss whatever divides Christians both in terms of faith as well as in terms of the organization and life of the Church.

These dialogues, together with every effort for peaceful and fraternal relations of the Orthodox Church with other Christians, are unfortunately challenged today in an unacceptably fanatical way – at least by the standards of a genuinely Orthodox ethos – by certain circles that exclusively claim for themselves the title of zealot and defender of Orthodoxy. As if all the Patriarchs and Sacred Synods of the Orthodox Churches throughout the world, who unanimously decided on and continue to support these dialogues, were not Orthodox. Yet, these opponents of every effort for the restoration of unity among Christians raise themselves above Episcopal Synods of the Church to the dangerous point of creating schisms within the Church.

In their polemical argumentation, these critics of the restoration of unity among Christians do not even hesitate to distort reality in order to deceive and arouse the faithful. Thus, they are silent about the fact that theological dialogues are conducted by unanimous decision of all Orthodox Churches, instead attacking the Ecumenical Patriarchate alone. They disseminate false rumors that union between the Roman Catholic and Orthodox Churches is imminent, while they know well that the differences discussed in these theological dialogues remain numerous and require lengthy debate; moreover, union is not decided by theological commissions but by Church Synods. They assert that the Pope will supposedly subjugate the Orthodox, because they latter submit to dialogue with the Roman Catholics! They condemn those who conduct these dialogues as allegedly “heretics” and “traitors” of Orthodoxy, purely and simply because they converse with non-Orthodox, with whom they share the treasure and truth of our Orthodox faith. They speak condescendingly of every effort for reconciliation among divided Christians and restoration of their unity as purportedly being “the pan-heresy of ecumenism” without providing the slightest evidence that, in its contacts with non-Orthodox, the Orthodox Church has abandoned or denied the doctrines of the Ecumenical Councils and of the Church Fathers.

Beloved children in the Lord, Orthodoxy has no need of either fanaticism or bigotry to protect itself. Whoever believes that Orthodoxy has the truth does not fear dialogue, because truth has never been endangered by dialogue. By contrast, when in our day all people strive to resolve their differences through dialogue, Orthodoxy cannot proceed with intolerance and extremism. You should have utmost confidence in your Mother Church. For the Mother Church has over the ages preserved and transmitted Orthodoxy even to other nations. And today, the Mother Church is struggling amid difficult circumstances to maintain Orthodoxy vibrant and venerable throughout the world.

From the Ecumenical Patriarchate, this sacred Center of Orthodoxy, we embrace all of you lovingly and bless you paternally, praying that you may journey in health through the holy period of contrition and asceticism known as Holy and Great Lent in order that you may become worthy of celebrating the pure Passion and glorious Resurrection of our Savior Lord with all faithful Orthodox Christians throughout the world.

Sunday of Orthodoxy 2010

+ Bartholomew of Constantinople

Fervent supplicant to God for all

[mostlyharmless]

I just watched this sermon given last night on satellite tv and my priest downloaded a translation and read it to us. Great sermon and one all Orthodox faithful should pay attention to.

Blessings

[Rdr. Arsenios]

A short story of Elder Paisios, Fasting and Discernment (amateur translation)


Two visitors, who appeared to be hard pious people, continued to look with disapproval on the Elder who was [boiling milk] being careful not to let it overflow or burn. Eventually one of them couldn’t stand it anymore and said to the Elder:

“Elder Paisios, we are in the first days of Lent, we have a strict fast, and you are boiling milk to drink?”

The Elder was silent. He did not respond. He took off the pot because the milk was boiling. Next, he went to the cell, brought six small, old, porcelain cups, arranged them in a row and carefully filled them. He waited a while for them to cool, while all were looking on in amazement, silently.

The two pious people saw all this with disgust, because they were thinking that because there were six people visiting and six cups, the monk therefore would dare to offer them milk during these days of strict fasting.

Elder Paisios took the filled cups one by one and placed them on a wooden tray, carried them seven meters away and left them on the ground, at the edge of a bush.

He placed them all there in a row, and then came and sat beside us and began to make a slow, strange whistling with his mouth, gazing towards the bushes.

A few minutes hadn’t passed before a viper appeared cautiously and later five baby snakes—her children.

I held my breath.

The snakes came, and passed all of us slithering, slowly reaching the cups, and gently began to drink their morning milk...


(amateur translation of text from: http://agioritikesmnimes.pblogs.gr/2010/02/581106.html)

[Rdr. Arsenios]

When the holy Abba Anthony lived in the desert he was beset by accidie, and attacked by many sinful thoughts. He said to God, "Lord, I wand to be saved but these thoughts do not leave me alone; what shall I do in my affliction? How can I be saved?" A short while afterwards, when he got up to go out, Anthony say a man like himself sitting at his work, getting up from his work to pray, then sitting down again and plaiting a rope, then getting up again to pray. It was an angel of the Lord sent to correct and reassure him. He heard the angel saying to him, "Do this and you will be saved." At these words, Anthony was filled with joy and courage. He did this, and he was saved.

Arsenios

[Rdr. Arsenios]

When the same Abba Anthony thought about the depth of the judgments of God, he asked, "Lord, how is it that some die when they are young, while others drag on to extreme old age? Why are there those who are poor and those who are rich? Why do wicked men proper and why are the just in need? He heard a voice answering him, "Anthony, keep your attention on yourself; these things are according to the judgment of God, and it is not to your advantage to known anything about them."

Arsenios

[Rdr. Arsenios]

Someone asked Abba Anthony, "What must one do in order to please God?" The old man replied, "Pay attention to what I tell you: whoever you may be, always have God before your eyes, whatever you do, do it according to the testimony of the holy Scriptures; in whatever place you live, do not easily leave it. Keep these three precepts and you will be saved."

Arsenios

[Rdr. Arsenios]

Abba Anthony said to Abba Poemen, "This is the great work of man: always to take the blame for his own sins before God and to expect temptation to his last breath.

Arsenios

[Rdr. Arsenios]

He also said, "Whoever has not experienced temptation cannot enter into the Kingdom of Heaven." He even added, "Without temptations no-one can be saved."

Arsenios

[Rdr. Arsenios]

Abba Pambo asked Abba Anthony, "What ought I to do?" and the old man said to him, "Do not trust in your own righteousness, do not worry about the past, but control your tongue and your stomach."


Arsenios

[Rdr. Arsenios]

Abba Anthony said, "I saw the snares that the enemy spreads out over the world and I said groaning, "What can get through from such snares?" Then I heard a voice saying to me, 'Humility.'"


Arsenios

[Rdr. Arsenios]

He also said, "Some have afflicted their bodies by asceticism, but they lack discernment, and so they are far from God."

Arsenios

[Rdr. Arsenios]

He said also, "Our life and our death is with our neighbor. If we gain our brother, we have gained God, but if we scandalize our brother, we have sinned against Christ."

Arsenios

[Rdr. Arsenios]

He also said, "Just as fish die if they stay too long out of water, so the monks who loiter outside their cells or pass their time with men of the world lose the intensity of inner peace. So like a fish going towards the sea, we must hurry to reach our cell, for fear that if we delay outside we will lost our interior watchfulness."

Arsenios

[Rdr. Arsenios]

He said also, "He who wishes to live in solitude in the desert is delivered from three conflicts: hearing, speech, and sight; there is only one conflict for him and that is with fornication."

Arsenios

[Rdr. Arsenios]

Some brothers came to find Abba Anthony to tell him about the visions they were having, and to find out from him if they were true or if they came from the demons. They had a donkey which died on the way. When they reached the place where the old man was, he said to them before they could ask him anything, "How was is that the little donkey died on the way here?" They said, "How do you know about that, Father?" And he told them, "The demons shewed me what happened." So they said, "That was what we came to question you about, for fear we were being deceived, for we have visions which often turn out to be true." Thus the old man convinced them, by the example of the donkey, that their visions came from the demons.


Arsenios

[Rdr. Arsenios]

A hunter in the desert saw Abba Anthony enjoying himself with the brethren and he was shocked. Wanting to show him that it was necessary sometimes to meet the needs of the brethren, the old man said to him, "Put an arrow in your bow and shoot it." So he did. The old man then said, "Shoot another," and he did so. Then the old man said, 'Shoot yet again," and the hunter replied "If I bend my bow so much I will break it." Then the old man said to him, "It is the same with the work of God. If we stretch the brethren beyond measure they will soon break. Sometimes it is necessary to come down to meet their needs." When he heard these words the hunter was pierced by compunction and, greatly edified by the old man, he went away. As for the brethren, they went home strengthened.

Arsenios

[Rdr. Arsenios]

Abba Anthony heard of a very young monk who had performed a miracle on the road. Seeing the old man walking with difficulty along the road, he ordered the wild asses to come and carry them until they reached Abba Anthony. He said to them, "This monk seems to me to a ship loaded with goods but I do not know if he will reach harbor." After a while, Anthony suddenly began to weep, to tear his hair and lament. His disciples said to him, "Why are you weeping, Father?" and the old man replied, "A great pillar of the Church has just fallen (he meant the young monk) but go to him and see what has happened." So the disciples went and found the monk sitting on a mat and weeping for the sin he had committed. Seeing the disciples of the old man he said, "Tell the old man to pray that God will give me just ten days and I hope I will have made satisfaction." But in the space of five days he died.

Arsenios

[Rdr. Arsenios]

The brothers praised a monk before Abba Anthony. When the monk came to see him, Anthony wanted to know how he would bear insults; and seeing that he could not bear them at all, he said to him, "You are like a village magnificently decorated on the outside, but destroyed from within by robbers."


Arsenios

[Rdr. Arsenios]

A brother said to Abba Anthony, "Pray for me." The old man said to him, " I will have no mercy upon you, nor will God have any, if you yourself do not make an effort and if you do not pray to God.


Arsenios

[Rdr. Arsenios]

One day some old men came to see Abba Anthony. In the midst of them was Abba Joseph. Wanting to test them, the old man suggested a text from the Scriptures, and, beginning with the youngest, he asked them what it meant. Each gave his opinion as he was able. But to each one the old man said, "You have not understood it." Last of all he said to Abba Joseph, "How would you explain this saying?" and he replied, "I do not know." Then Abba Anthony said, "Indeed, Abba Joseph has found the way, for he has said: 'I do not know.'"

Arsenios

[Rdr. Arsenios]

Some brothers were coming from Scetis to see Abba Anthony. When they were getting into a boat to go there, they found an old man who also wanted to go there. The brothers did not know him. They sat in the boat, occupied by turns with the words of the Fathers, Scripture and their manual work. As for the old man, he remained silent. When they arrived on shore they found that the old man was going to the cell of Abba Anthony too. When they reached the place, Anthony said to them, "You found this old man a good companion for the journey?" Then he said to the old man, " You have brought many good brethren with you, father." The old man said, "No doubt they are good, but they do not have a door to their house and anyone who wishes can enter the stable and loose the ass." He meant that the brethren said whatever came into their mouths.

Arsenios

[Rdr. Arsenios]

The brethren came to the Abba Anthony and said to him, "Speak a word; how are we to be saved?" The old man said to them, "You have heard the Scriptures. That should teach you how." But they said, "We want to hear from you too, Father." Then the old man said to them, "The Gospel says, 'if anyone strikes you on one cheek, turn to him the other also.'" (Matt. 5.39) They said, "We cannot do that." The old man said, "If you cannot offer the other cheek, at least allow one cheek to be struck." "We cannot do that either," they said. So he said, "If you are not able to do that, do not return evil for evil," and they said, "We cannot do that either." Then the old man said to his disciples, "Prepare a little brew of corn for these invalids. If you cannot do this, or that, what can I do for you? What you need is prayers."

Arsenios