User Panel
Originally Posted By EastWest: A prayer I like by the priest-monk Philotheos, of the Monastery of Holy Grigoriou, Mt. Athos, Greece. (from The Struggle In Christ In The Apostasy of Our Times, 1995): Lord, help me to believe in You more deeply. Guide me to find You, so my soul may rejoice. Teach me to love You, so that I may draw up a real joy and meaning in my dull life. Inform my heart about the truth of Your Holy Gospel, of Your Resurrection. Enlighten me by the light of Your real knowledge. Come in the way You know best. Visit me, so I may obtain your unique and deep peace. Attract me to your love, so I may overcome my selfishness, my egoism, and little by little to throw away all my passions and weaknesses. Amen. View Quote Amen. Thank you for sharing. I will use it. |
|
"The beginning of freedom from anger is stillness of the mouth when the heart is troubled"- Saint John Climacus
|
"The credit belongs to the man who is actually in the boogaloo, whose face is marred by pixels and ink and cheetos.”,
Teddy the Toad, (w,stte), "The Derpmen" |
Originally Posted By doc_Zox: https://www.ar15.com/media/mediaFiles/3097/F016D17C-5C9A-476F-9123-5C8FA7CE4D5A-3084522.jpg View Quote Neat tradition! We had a vigil tonight, and the fast ended at sundown! I threw a frozen dinner full of cheese and sausage in the microwave when I got home. Tomorrow's after service fellowship meal is going to be wonderful. Wine, meat, cheese and everything else we haven't eaten for weeks. Christ is born! |
|
"The beginning of freedom from anger is stillness of the mouth when the heart is troubled"- Saint John Climacus
|
"The credit belongs to the man who is actually in the boogaloo, whose face is marred by pixels and ink and cheetos.”,
Teddy the Toad, (w,stte), "The Derpmen" |
"The credit belongs to the man who is actually in the boogaloo, whose face is marred by pixels and ink and cheetos.”,
Teddy the Toad, (w,stte), "The Derpmen" |
Theophany / Bogoyavlenie
Commemorated on January 6/19 Theophany / Bogoyavlenie denotes the feast whereby through the Baptism of the Lord the Most Holy Trinity has been revealed to the world (Mt. 3: 13-17; Mk. 1: 9-11; Lk. 3: 21-22). God the Father spoke from Heaven about the Son, the Son was baptised by the holy ForeRunner of the Lord John, and the Holy Spirit descended upon the Son in the form of a Dove. From ancient times this feast was called the Day of Illumination and the Feast of Lights, since that God is Light and has appeared to illumine "those sitting in darkness and the shadow of death" (Mt. 4: 16) and to save through grace the fallen race of mankind. In the ancient Church it was the custom to baptise catechumens at the vespers of Theophany, such that Baptism also is revealed as a spiritual illumination of mankind. The origin of the feast of Theophany came about in Apostolic times. Mention is made concerning it in the Apostolic Decretals. From the II Century there is preserved the testimony of Sainted Clement of Alexandria concerning the celebration of the Baptism of the Lord and performing the night vigil before this feast. In the III Century on the feast of Theophany there is known the dialogue concerning Divine-services between the holy martyr Hyppolitus and Saint Gregory the WonderWorker. In the following centuries – from the IV to IX Century – all the great fathers of the Church – Gregory the Theologian, John Chrysostomos, Ambrose of Milan, John Damascene, had their own comments about the feast of Theophany. The monks Joseph the Studite, Theophanes and Byzantios composed much liturgical music for this feastday, which even now is sung for Divine-services. The Monk John Damascene said, that the Lord was baptised not because He Himself had need for cleansing, but so that "by water to bury human sin", to fulfill the law, to reveal the mystery of the Holy Trinity, and finally, to sanctify "watery nature" and to proffer it to us in the form and example of Baptism. On the feastday of the Baptism of Christ, Holy Church asserts our faith in the mystery – most sublime and incomprehensible to human intellect – of the Three Persons of the One God. It teaches us to confess and glorify as equally-honoured the Holy Trinity One-Essence and Undivided. It exposes and collapses the fallacies of the ancient pseudo-teachings, which attempted with reason and by human terms to explain the Creator of the world. The Church shews the necessity of Baptism for believers in Christ, and it inspires for us a sense of deep gratitude for the Illumination and Purification of our sinful nature. The Church teaches that our salvation and cleansing from sin is possible only by the power of the grace of the Holy Spirit, wherefore it is necessary to preserve worthily these gifts of the grace of holy Baptism – keeping clean this priceless garb, about which the feast of the Baptism tells us: "As many as have been baptised into Christ, have put on Christ" (Gal. 3:27). [Translator Note: literally rendered from Greek "Theophany" means "Manifestation of God", whereas "Epiphany" connotes "Manifest upon"; "Theophany" is the more accurate rendering of Slavonic "Bogoyavlenie".] DISCOURSE ON THE DAY OF THE BAPTISM OF CHRIST of Sainted John Chrysostom, Archbishop of Constantinople 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 not 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. © 1996-2001 by translator Fr. S. Janos. |
|
"The beginning of freedom from anger is stillness of the mouth when the heart is troubled"- Saint John Climacus
|
|
|
"The credit belongs to the man who is actually in the boogaloo, whose face is marred by pixels and ink and cheetos.”,
Teddy the Toad, (w,stte), "The Derpmen" |
"The credit belongs to the man who is actually in the boogaloo, whose face is marred by pixels and ink and cheetos.”,
Teddy the Toad, (w,stte), "The Derpmen" |
"The credit belongs to the man who is actually in the boogaloo, whose face is marred by pixels and ink and cheetos.”,
Teddy the Toad, (w,stte), "The Derpmen" |
Now that is a beautiful church.
|
|
"The beginning of freedom from anger is stillness of the mouth when the heart is troubled"- Saint John Climacus
|
The last time we visited there, it was predominantly white walls, the icons came in on canvas and were applied to the walls
the geometry is precise and the acoustics were excellent |
|
"The credit belongs to the man who is actually in the boogaloo, whose face is marred by pixels and ink and cheetos.”,
Teddy the Toad, (w,stte), "The Derpmen" |
"The beginning of freedom from anger is stillness of the mouth when the heart is troubled"- Saint John Climacus
|
"The beginning of freedom from anger is stillness of the mouth when the heart is troubled"- Saint John Climacus
|
Vigil for St Anthony the Great (1-29-24) |
|
"The beginning of freedom from anger is stillness of the mouth when the heart is troubled"- Saint John Climacus
|
From the Little Mountain: Reflections on Orthodox Christian Monasticism |
|
"The beginning of freedom from anger is stillness of the mouth when the heart is troubled"- Saint John Climacus
|
Scripture readings
Matthew 11:27-30 (Matins Gospel) 27All things have been delivered to Me by My Father, and no one knows the Son except the Father. Nor does anyone know the Father except the Son, and the one to whom the Son wills to reveal Him. 28Come to Me, all you who labor and are heavy laden, and I will give you rest. 29Take My yoke upon you and learn from Me, for I am gentle and lowly in heart, and you will find rest for your souls. 30For My yoke is easy and My burden is light. Hebrews 13:17-21 (Venerable Anthony) 17Obey those who rule over you, and be submissive, for they watch out for your souls, as those who must give account. Let them do so with joy and not with grief, for that would be unprofitable for you. 18Pray for us; for we are confident that we have a good conscience, in all things desiring to live honorably. 19But I especially urge you to do this, that I may be restored to you the sooner. 20Now may the God of peace who brought up our Lord Jesus from the dead, that great Shepherd of the sheep, through the blood of the everlasting covenant, 21make you complete in every good work to do His will, working in you what is well pleasing in His sight, through Jesus Christ, to whom be glory forever and ever. Amen. Luke 6:17-23 (Venerable Anthony) 17And He came down with them and stood on a level place with a crowd of His disciples and a great multitude of people from all Judea and Jerusalem, and from the seacoast of Tyre and Sidon, who came to hear Him and be healed of their diseases, 18as well as those who were tormented with unclean spirits. And they were healed. 19And the whole multitude sought to touch Him, for power went out from Him and healed them all. 20Then He lifted up His eyes toward His disciples, and said: Blessed are you poor, For yours is the kingdom of God. 21Blessed are you who hunger now, For you shall be filled. Blessed are you who weep now, For you shall laugh. 22Blessed are you when men hate you, And when they exclude you, And revile you, and cast out your name as evil, For the Son of Man's sake. 23Rejoice in that day and leap for joy! For indeed your reward is great in heaven, For in like manner their fathers did to the prophets. |
|
"The beginning of freedom from anger is stillness of the mouth when the heart is troubled"- Saint John Climacus
|
Originally Posted By Anastasios: Blessing of the Water https://www.ar15.com/media/mediaFiles/369185/Blessingofthewater1-3102546.jpg https://www.ar15.com/media/mediaFiles/369185/Blessingofthewater2-3102547.jpg https://www.ar15.com/media/mediaFiles/369185/Blessingofthewater3-3102551.jpg View Quote Anastasios, these are beautiful photos. If you don't mind, these people are from what parish/parishes? |
|
Thanks to cancard for the membership.
|
Originally Posted By EastWest: Anastasios, these are beautiful photos. If you don't mind, these people are from what parish/parishes? View Quote View All Quotes View All Quotes Originally Posted By EastWest: Anastasios, these are beautiful photos. If you don't mind, these people are from what parish/parishes? St. Herman Orthodox Church in Kalispell, MT. |
|
"The beginning of freedom from anger is stillness of the mouth when the heart is troubled"- Saint John Climacus
|
Thanks to cancard for the membership.
|
Originally Posted By EastWest: Thanks. I just visited the parish website. Very impressive! View Quote View All Quotes View All Quotes Originally Posted By EastWest: Originally Posted By Anastasios: St. Herman Orthodox Church in Kalispell, MT. Thanks. I just visited the parish website. Very impressive! Thank you. The temple is small, but has become considerably smaller over the last 2 years. There has been a steady stream of Inquirers>Catechumens>Orthodox Christians. Add to that Orthodox Christians moving into the area from out of state. Now even the Narthex is packed during Sunday service. We just purchased a piece of land and are in the process of seeing what several architects have to offer. |
|
"The beginning of freedom from anger is stillness of the mouth when the heart is troubled"- Saint John Climacus
|
February 2, The Feast of the Presentation of Christ of Jesus Christ Into the Temple. One of the twelve major feasts.
Troparion: Hail O woman full of grace, Virgin and Theotokos: from you has arisen the Sun of Justice, Christ our God, enlightening those who stand in darkness. You too, just Elder Simeon, rejoice, for you carried in your arms the Redeemer of our souls, our Resurrection. Amen. |
|
Thanks to cancard for the membership.
|
Originally Posted By Anastasios: Thank you. The temple is small, but has become considerably smaller over the last 2 years. There has been a steady stream of Inquirers>Catechumens>Orthodox Christians. Add to that Orthodox Christians moving into the area from out of state. Now even the Narthex is packed during Sunday service. We just purchased a piece of land and are in the process of seeing what several architects have to offer. View Quote Cool. Back in my undergraduate years (pre-MDiv program) at St Vladimir's Seminary, I can recall how the small, "old" seminary chapel could get filled to overflowing. Believe me, I understand the existential pain of being in a packed narthex for Divine Liturgy. |
|
Thanks to cancard for the membership.
|
Originally Posted By EastWest: February 2, The Feast of the Presentation of Christ of Jesus Christ Into the Temple. One of the twelve major feasts. Troparion: Hail O woman full of grace, Virgin and Theotokos: from you has arisen the Sun of Justice, Christ our God, enlightening those who stand in darkness. You too, just Elder Simeon, rejoice, for you carried in your arms the Redeemer of our souls, our Resurrection. Amen. View Quote We celebrate the Meeting of the Lord on the 15th. Feast of the Meeting of our Lord; God & Savior Jesus Christ with Symeon, Troparion, Tone I — Rejoice, O Virgin Theotokos full of grace,/ for from thee hath shone forth the Sun of Righteousness, Christ our God,/ enlightening them that are in darkness./ Be glad thou also, O righteous elder,/ who receivest in thine arms the Deliverer of our souls,// Who granteth us Resurrection. You are Eastern Rite Catholic, is that correct? |
|
"The beginning of freedom from anger is stillness of the mouth when the heart is troubled"- Saint John Climacus
|
Originally Posted By Anastasios: We celebrate the Meeting of the Lord on the 15th. Feast of the Meeting of our Lord; God & Savior Jesus Christ with Symeon, Troparion, Tone I — Rejoice, O Virgin Theotokos full of grace,/ for from thee hath shone forth the Sun of Righteousness, Christ our God,/ enlightening them that are in darkness./ Be glad thou also, O righteous elder,/ who receivest in thine arms the Deliverer of our souls,// Who granteth us Resurrection. You are Eastern Rite Catholic, is that correct? View Quote Yes. Although my Orthodox seminary (St Vladimir's, 1975-1983) and local Orthodox parishes referred to the feast as the Presentation. Actually, the Romanian-OCA Akron parish, OH is called the Presentation of Our Lord. All the aforementioned are on the Gregorian ("revised Julian" for Pascha) calendar. |
|
Thanks to cancard for the membership.
|
Sorry, dupe.
|
|
Thanks to cancard for the membership.
|
Originally Posted By EastWest: Yes. Although my Orthodox seminary (St Vladimir's, 1975-1983) and local Orthodox parishes referred to the feast as the Presentation. Actually, the Romanian-OCA Akron parish, OH is called the Presentation of Our Lord. All the aforementioned are on the Gregorian ("revised Julian" for Pascha) calendar. View Quote View All Quotes View All Quotes Originally Posted By EastWest: Originally Posted By Anastasios: We celebrate the Meeting of the Lord on the 15th. Feast of the Meeting of our Lord; God & Savior Jesus Christ with Symeon, Troparion, Tone I — Rejoice, O Virgin Theotokos full of grace,/ for from thee hath shone forth the Sun of Righteousness, Christ our God,/ enlightening them that are in darkness./ Be glad thou also, O righteous elder,/ who receivest in thine arms the Deliverer of our souls,// Who granteth us Resurrection. You are Eastern Rite Catholic, is that correct? Yes. Although my Orthodox seminary (St Vladimir's, 1975-1983) and local Orthodox parishes referred to the feast as the Presentation. Actually, the Romanian-OCA Akron parish, OH is called the Presentation of Our Lord. All the aforementioned are on the Gregorian ("revised Julian" for Pascha) calendar. Let me get this straight. The parishes you listed use the Gregorian, then switch to Revised Julian for Pascha? |
|
"The beginning of freedom from anger is stillness of the mouth when the heart is troubled"- Saint John Climacus
|
"The Revised Julian calendar, or less formally the new calendar and also known as the Milanković calendar, is a calendar proposed in 1923 by the Serbian scientist Milutin Milanković as a more accurate alternative to both Julian and Gregorian calendars. At the time, the Julian calendar was still in use by all of the Eastern Orthodox Churches and affiliated nations, while the Catholic and Protestant nations were using the Gregorian calendar. Thus, Milanković's aim was to discontinue the divergence between the naming of dates in Eastern and Western churches and nations. It was intended to replace the Julian calendar in Eastern Orthodox Churches and nations. From 1 March 1600 through 28 February 2800, the Revised Julian calendar aligns its dates with the Gregorian calendar, which had been proclaimed in 1582 by Pope Gregory XIII.[1]
The Revised Julian calendar has been adopted for ecclesiastical use by the Ecumenical Patriarchate of Constantinople, the Orthodox Autocephalous Church of Albania, the Greek Orthodox Church of Alexandria, the Greek Orthodox Church of Antioch, the Bulgarian Orthodox Church, the Orthodox Church in Japan,[2][3] the Cypriot Orthodox Church, the Church of Greece, the Orthodox Church in America,[4] the Romanian Orthodox Church, Orthodox Church of Ukraine and the Eastern Catholic Ukrainian Greek Catholic Church. It has not been adopted by the Russian Orthodox Church, the Serbian Orthodox Church, the Macedonian Orthodox Church, the Georgian Orthodox Church and the Greek Orthodox Patriarchate of Jerusalem. It has not been adopted by any nation as an official calendar. Instead, all of the Eastern Orthodox nations have adopted the Gregorian calendar as the official state calendar. The Revised Julian calendar has the same months and month lengths as the Julian and Gregorian calendar, but, in the Revised Julian version, years evenly divisible by 100 are not leap years, except that years with remainders of 200 or 600 when divided by 900 remain leap years, e.g. 2000 and 2400 as in the Gregorian calendar.[5]..." Rest of the mess here |
|
"The beginning of freedom from anger is stillness of the mouth when the heart is troubled"- Saint John Climacus
|
Originally Posted By Anastasios: Let me get this straight. The parishes you listed use the Gregorian, then switch to Revised Julian for Pascha? View Quote View All Quotes View All Quotes Originally Posted By Anastasios: Originally Posted By EastWest: Originally Posted By Anastasios: We celebrate the Meeting of the Lord on the 15th. Feast of the Meeting of our Lord; God & Savior Jesus Christ with Symeon, Troparion, Tone I — Rejoice, O Virgin Theotokos full of grace,/ for from thee hath shone forth the Sun of Righteousness, Christ our God,/ enlightening them that are in darkness./ Be glad thou also, O righteous elder,/ who receivest in thine arms the Deliverer of our souls,// Who granteth us Resurrection. You are Eastern Rite Catholic, is that correct? Yes. Although my Orthodox seminary (St Vladimir's, 1975-1983) and local Orthodox parishes referred to the feast as the Presentation. Actually, the Romanian-OCA Akron parish, OH is called the Presentation of Our Lord. All the aforementioned are on the Gregorian ("revised Julian" for Pascha) calendar. Let me get this straight. The parishes you listed use the Gregorian, then switch to Revised Julian for Pascha? No, what I call the Gregorian (sans of course, the Lenten-Paschal triodion) is called "revised Julian" by some groups such as the OCA, Antiochian and Grekk Archdioceses, etc. I have one correction to make, regarding the Akron area parishes. The relatively recent Macedonian parish is Old (Julian) Calendar. At least it was when I attended a funeral there in 2010. FYI, Wikipedia, see the final sentence in this paragraph: "The Revised Julian calendar, or less formally the new calendar and also known as the Milanković calendar, is a calendar proposed in 1923 by the Serbian scientist Milutin Milanković as a more accurate alternative to both Julian and Gregorian calendars. At the time, the Julian calendar was still in use by all of the Eastern Orthodox Churches and affiliated nations, while the Catholic and Protestant nations were using the Gregorian calendar. Thus, Milanković's aim was to discontinue the divergence between the naming of dates in Eastern and Western churches and nations. It was intended to replace the Julian calendar in Eastern Orthodox Churches and nations. From 1 March 1600 through 28 February 2800, the Revised Julian calendar aligns its dates with the Gregorian calendar, which had been proclaimed in 1582 by Pope Gregory XIII." ETA: Lol, now I see you posted the Wikipedia article in the post prior to mine. |
|
Thanks to cancard for the membership.
|
Originally Posted By Anastasios: Much of Eastern Orthodoxy apparently never adopted the Gregorian calendar, but switched from the Julian to Revised Julian and parked there. The Serbian Orthodox Calendar I use lists "Old" and "New" calendar, which caused me great confusion. They're referring to Julian and Revised Julian. I didn't know there is such a thing as Revised Julian until recently. https://media.giphy.com/media/lHfxDepSGlzom6f65K/giphy.gif View Quote Yeah, as you indicated re: Wikipedia, link, it's a mess. When I became Orthodox in 1975, calendar debates were one thing I always avoided. I was pro Revised Julian (for America and The West) as I thought it was better for evangelization in those countries. In Russian and the Balkan countries the Julian calendar seems more organic and I assume is understood, accepted in those cultures. I can understand when Balkan/Russian people come here, that there is an understandable attachment to the old calendar. There are/were Byzantine Catholic congregations who kept the old calendar (Ruthenian and Ukrainian) in America well into the 20th century. Over the last several decades, the Roman Catholic Church has some of that same debate in the current, "novus ordo" (1969) Mass vs. the traditional calendar of the 1962 (and earlier) Mass. I think the older calendar of the Latin (ie., Roman ) Rite is superior. As an example, pre-Lenten Sundays and the Sundays After Pentecost, etc. instead of the novus ordo, "Ordinary Time". |
|
Thanks to cancard for the membership.
|
Tomorrow is my name day.
The MonkMartyr Anastasias the Persian Commemorated on January 22/Feb 4 The MonkMartyr Anastasias the Persian was the son of a Persian sorcerer named Babo. As a pagan, he had the name Magundates and served in the armies of the Persian emperor Chosroes II, who in a victorious war against the Greeks in 614 ravaged the city of Jerusalem and carried away to Persia the Life-Creating Cross of the Lord. Great miracles occurred from the Cross of the Lord, and the Persians were astonished. The heart of young Magundates blazed up with the desire to learn in detail more about this sacred object. Asking everyone about the Holy Cross, the youth learned, that upon it the Lord Himself endured crucifixion for the salvation of mankind. He became acquainted with the truths of the Christian faith in the city of Chalcedon, where for a certain while the army of Chosroes was situated. He was baptised with the name Anastasias, and then accepted monasticism and dwelt for seven years in monastic works and efforts in one of the Jerusalem monasteries. Reading about the acts of the holy martyrs, Saint Anastasias was inspired with the desire to imitate them. A mysterious dream in particular urged him to do this, which he had on Great Saturday, the day before the feast of the Resurrection of Christ. Having fallen asleep after his daily tasks, he beheld a radiant man, giving him a golden chalice filled with wine, with the words "take hold and drink". Driving from the chalice given him, he sensed an inexplicable delight. Saint Anastasias then perceived that this vision was a portent of his own martyr's end. He went secretly from the monastery to Palestinian Caesarea. There they arrested him for being a Christian and brought him to trial. The governor tried every which way to sway Saint Anastasias into a renunciation of Christ, threatening him with tortures and death and promising him honours and earthly blessings. But the saint remained unyielding. Then they subjected him to torture: they beat at him with canes, they lacerated his knees, they hung him up by the hands and tied an heavy stone to his feet, they exhausted him with confinement, and then wore him down with heavy work in the stone-quarry with other prisoners. Finally, the governor summoned Saint Anastasias and demanded he say only the words: "I am not a Christian", promising him freedom. The holy martyr answered: "Let me be with this. Neither before thee, nor before others wilt I renounce my Lord, neither openly nor secretly even in sleep, and no one nowhere and in no way can compel me to do this while in my right mind". Then by order of the emperor Chosroes, they strangled the holy Martyr Anastasias (+ 628). After the death of Chosroes, the relics of the MonkMartyr Anastasias were transferred to Palestine, to the Anastasias monastery. © 1996-2001 by translator Fr. S. Janos. |
|
"The beginning of freedom from anger is stillness of the mouth when the heart is troubled"- Saint John Climacus
|
Happy Name Day!
|
|
Thanks to cancard for the membership.
|
"The beginning of freedom from anger is stillness of the mouth when the heart is troubled"- Saint John Climacus
|
Originally Posted By Anastasios: The Monk Ephrem the Syrian Commemorated on January 28/Feb 10 The Monk Ephrem the Syrian, a teacher of repentance, was born at the beginning of the IV Century (his precise year of birth is unknown) in the city of Ninevah (Mesopotamia) into the family of impoverished toilers of the soil. His parents raised their son in piety. But from the time of his childhood he was known for his quick temper and irascible character, and in his youth he often had fights, he acted thoughtlessly, and even doubted of God's Providence, until he finally recovered his senses from the Lord's doing, guiding him on the path of repentance and salvation. One time he was unjustly accused of the theft of a sheep and was thrown into prison. And there in a dream he heard a voice, calling him to repentance and rectifying his life. After this, he was acquitted of the charges and set free. https://www.ar15.com/media/mediaFiles/369185/Screenshot_2024-02-10_11_54_20_AM-3124462.png Within Ephrem there took place a deep repentance. The youth withdrew outside the city and became an hermit. This form of Christian asceticism had been introduced at Ninevah by a disciple of the Monk Anthony the Great, – the Egyptian Wilderness-Dweller Eugenios (Eugene). Among the hermits especially prominent was the noted ascetic, a preacher of Christianity and denouncer of the Arians, the bishop of the Ninevah Church, Saint James (Comm. 13 January). The Monk Ephrem became one of his disciples. Under the graced guidance of the holy hierarch, the Monk Ephrem attained to Christian meekness, humility, submission to the Will of God, and the strength without murmur to undergo various temptations. Saint James knew the high qualities of his student and he used them for the good of the Ninevah Church – he entrusted him to read sermons, to instruct children in the school, and he took Ephrem along with him to the First OEcumenical Council at Nicea (in the year 325). The Monk Ephrem was in obedience to Saint James for 14 years, until the bishop's death. After the capture of Ninevah by the Persians in the year 363, the Monk Ephrem abandoned the wilderness and settled in a monastery near the city of Edessa. Here he saw many a great ascetic, passing their lives in prayer and psalmody. Their caves were solitary shelters, and they fed themselves off a certain plant. He became especially close with the ascetic Julian (Comm. 18 October), who was one with him in a spirit of repentance. The Monk Ephrem combined with his ascetic works an incessant study of the Word of God, gathering within it for his soul both solace and wisdom. The Lord gave him a gift of teaching, and people began to come to him, wanting to hear his guidances, which produced a particular effect upon the soul, since he began with self-accusation. The monk both verbally and in writing instructed everyone in repentance, faith and piety, and he denounced the Arian heresy, which during those times was disrupting Christian society. And pagans likewise, listening to the preaching of the monk, were converted to Christianity. He also toiled no little at the interpretation of Holy Scripture – with an explication of the Pentateuch (i.e. "Five Books") of Moses. He wrote many a prayer and church-song, thereby enriching the Church's Divine-services. Famed prayers of Saint Ephrem are to the Most Holy Trinity, to the Son of God, and to the Most Holy Mother of God. He wrote for his Church song for the Twelve Great Feastdays of the Lord (the Nativity of Christ, the Baptism, the Resurrection), and funereal song. Saint Emphrem's Prayer of Repentance, "O Lord and Master of my life...", is said during Great Lent, and it summons Christians to spiritual renewal. The Church since times ancient valued highly the works of the Monk Ephrem: his works were read in certain churches, at gatherings of the faithful, after the Holy Scripture. And now at present in accord with the Church Ustav (Rule), certain of his instructions are prescribed to be read on the days of Lent. Amidst the prophets, Saint David is pre-eminently the psalmodist; amidst the holy fathers of the Church the Monk Ephrem the Syrian – is pre-eminently a man of prayer. His spiritual experience made him a guide to monks and an help to the pastors of Edessa. The Monk Ephrem wrote in Syrian, but his works were very early translated into the Greek and Armenian languages, and from the Greek – into the Latin and Slavonic languages. In numerous of the works of the Monk Ephrem are encountered glimpses of the life of the Syrian ascetics, the centre of which involved prayer and with it thereupon the toiling for the common good of the brethren, in the obediences. The outlook of the meaning of life among all the Syrian ascetics was the same. The end purpose of their efforts was considered by the monks to be communality with God and the diffusion of Divine grace within the soul of the ascetic; the present life for them was a time of tears, fasting and toil. "If the Son of God be within thee, then also His Kingdom is within thee. Here then is the Kingdom of God – within thee, a sinner. Go inwards into thine self, search diligently and without toil thou shalt find it. Outside of thee – is death, and the door to it – is sin. Go inwards into thine self, dwell within thine heart, for since there – is God". Constant spiritual sobriety, the developing of good within the soul of man gives unto him the possibility to take upon himself a task like blessedness, and a self-constraint like sanctity. The requital is presupposed in the earthly life of man, it is an undertaking by degrees of its spiritual perfection. Whoso grows himself wings upon the earth, says the Monk Ephrem, is one who soars up into the heights; whoso down here purifies his mind – there glimpses the Glory of God; in what measure each one loveth God – is that measure wherein is satiated to fullness by the love of God. Man, cleansing himself and attaining the grace of the Holy Spirit while still here, down upon the earth, has a foretaste therein of the Kingdom of Heaven. To attain to life eternal, in the teachings of the Monk Ephrem, does not mean to pass over from one sphere of being into another, but means rather to discover "the Heavenly" spiritual condition of being. Eternal life is not bestown man as a one-sided working by God, but rather like a seed, it constantly grows within him through effort, toil and struggle. The pledge within us of "theosis" ("obozhenie" or "deification") – is the Baptism of Christ, and the primal propulsion for the Christian life – is repentance. The Monk Ephrem was a great teacher of repentance. The forgiveness of sins in the sacramental-mystery of Repentance, according to his teaching, is not an external exoneration, not a forgetting of the sins, but rather their complete undoing, their annihilation. The tears of repentance wash away and burn away the sin. And moreover – they (i.e. the tears) vivify, they transfigure sinful nature, they give the strength "to walk in the way of the commandments of the Lord", encouraging the hope on God. In the fiery font of Repentance, wrote the Monk, "thou dost sail thyself across, O sinner, thou dost resuscitate thyself from the dead". The Monk Ephrem, in his humility reckoning himself the least and worst of all, at the end of his life set out to Egypt, to see the efforts of the great ascetics. He was accepted there as a welcome guest and received for himself great solace in his associating with them. On the return journey he visited at Caesarea Cappadocia with Sainted Basil the Great (Comm. 1 January), who wanted to ordain him a priest, but the monk considered himself unworthy of priesthood, and at the insistence of Saint Basil, he accepted only the dignity of deacon, in which he remained until death. Even later on, Saint Basil the Great invited the Monk Ephrem to accept the cathedra-chair of a bishop, but the saint feigned folly to avoid for himself this honour, in humility reckoning himself unworthy of it. Upon his return to his own Edessa wilderness, the Monk Ephrem intended to spend the rest of his life in solitude. But Divine Providence again summoned him to service of neighbour. The inhabitants of Edessa were suffering from a devastating famine. By the influence of his word, the monk induced the wealthy to render aid to those that lacked. From the offerings of believers he built a poor-house for the destitute and sick. The Monk Ephrem then withdrew to a cave nigh to Edessa, where he remained to the end of his days. © 1996-2001 by translator Fr. S. Janos. Scripture 1 Corinthians 14:20-25 20Brethren, do not be children in understanding; however, in malice be babes, but in understanding be mature. 21In the law it is written: "With men of other tongues and other lips I will speak to this people; And yet, for all that, they will not hear Me," says the Lord. 22Therefore tongues are for a sign, not to those who believe but to unbelievers; but prophesying is not for unbelievers but for those who believe. 23Therefore if the whole church comes together in one place, and all speak with tongues, and there come in those who are uninformed or unbelievers, will they not say that you are out of your mind? 24But if all prophesy, and an unbeliever or an uninformed person comes in, he is convinced by all, he is convicted by all. 25And thus the secrets of his heart are revealed; and so, falling down on his face, he will worship God and report that God is truly among you. Matthew 25:1-13 1Then the kingdom of heaven shall be likened to ten virgins who took their lamps and went out to meet the bridegroom. 2Now five of them were wise, and five were foolish. 3Those who were foolish took their lamps and took no oil with them, 4but the wise took oil in their vessels with their lamps. 5But while the bridegroom was delayed, they all slumbered and slept. 6And at midnight a cry was heard: 'Behold, the bridegroom is coming; go out to meet him!' 7Then all those virgins arose and trimmed their lamps. 8And the foolish said to the wise, 'Give us some of your oil, for our lamps are going out.' 9But the wise answered, saying, 'No, lest there should not be enough for us and you; but go rather to those who sell, and buy for yourselves.' 10And while they went to buy, the bridegroom came, and those who were ready went in with him to the wedding; and the door was shut. 11Afterward the other virgins came also, saying, 'Lord, Lord, open to us!' 12But he answered and said, 'Assuredly, I say to you, I do not know you.' 13Watch therefore, for you know neither the day nor the hour in which the Son of Man is coming. Galatians 5:22-6:2 (Venerable Ephraim) 22But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, 23gentleness, self-control. Against such there is no law. 24And those who are Christ's have crucified the flesh with its passions and desires. 25If we live in the Spirit, let us also walk in the Spirit. 26Let us not become conceited, provoking one another, envying one another. 1Brethren, if a man is overtaken in any trespass, you who are spiritual restore such a one in a spirit of gentleness, considering yourself lest you also be tempted. 2Bear one another's burdens, and so fulfill the law of Christ. Matthew 11:27-30 (Venerable Ephraim) 27All things have been delivered to Me by My Father, and no one knows the Son except the Father. Nor does anyone know the Father except the Son, and the one to whom the Son wills to reveal Him. 28Come to Me, all you who labor and are heavy laden, and I will give you rest. 29Take My yoke upon you and learn from Me, for I am gentle and lowly in heart, and you will find rest for your souls. 30For My yoke is easy and My burden is light. Troparia St. Ephraim the Syrian, Troparion, Tone VIII — With the streams of thy tears thou didst irrigate the barren desert,/ and with sighs from the depths of thy soul thou didst render thy labors fruitful an hundredfold./ Thou wast a beacon for the whole world, radiating miracles.// O our father Ephraim, entreat Christ God that our souls be saved. Kontakion, Tone II, "Seeking the highest" — Ever looking forth toward the hour of judgement,/ thou didst bitterly lament, O Ephraim;/ and though a lover of stillness/ thou wast also a teacher of activity, O venerable one,/ Wherefore, O universal father,// thou movest the slothful to repentance. View Quote One of my favorite saints. I have several books of St Ephraim's poetry/hymnography. And of course, years of doing full prostrations saying the Prayer of St Ephraim at church services. Also following my daily morning and evening prayers routine during Great Lent. |
|
Thanks to cancard for the membership.
|
Originally Posted By EastWest: One of my favorite saints. I have several books of St Ephraim's poetry/hymnography. And of course, years of doing full prostrations saying the Prayer of St Ephraim at church services. Also following my daily morning and evening prayers routine during Great Lent. View Quote Sadly, I can’t do full prostrations any longer. Severe osteoarthritis in both knees make them impossible. Difficult to do them when you’re in choir anyway. |
|
"They know what shipwrecks are, for out of sight of land, however inland, they have drowned full many a midnight ship with all its shrieking crew." - Herman Melville, Moby Dick, 1851, on the Great Lakes
|
Originally Posted By Marie: Sadly, I can’t do full prostrations any longer. Severe osteoarthritis in both knees make them impossible. Difficult to do them when you’re in choir anyway. View Quote View All Quotes View All Quotes Originally Posted By Marie: Originally Posted By EastWest: One of my favorite saints. I have several books of St Ephraim's poetry/hymnography. And of course, years of doing full prostrations saying the Prayer of St Ephraim at church services. Also following my daily morning and evening prayers routine during Great Lent. Sadly, I can’t do full prostrations any longer. Severe osteoarthritis in both knees make them impossible. Difficult to do them when you’re in choir anyway. I'm sorry to hear that, Marie. Perhaps just make the sign of the cross each time you say the prayer. Although, maybe that is what you are doing already. |
|
Thanks to cancard for the membership.
|
"The beginning of freedom from anger is stillness of the mouth when the heart is troubled"- Saint John Climacus
|
Not Orthodox but I have nothing but love for my Orthodox brothers and sisters. A lot of mainline Christian denominations seem to be falling away from Christ in droves the past few years order to appease the popular feelings of the moment, and from what I can see the Orthodox have been the most resilient against that, perhaps due to the decentralized structure.
God will remember who denied him to keep their popularity and who did not. |
|
|
The Triodion is creeping up on us! Sunday is Zaccheus Sunday. We started on music for the pre-Lenten Sundays, the first week of Great Lent (Great Compline with Canon of St Andrew), and Presanctified at choir practice last week.
|
|
"They know what shipwrecks are, for out of sight of land, however inland, they have drowned full many a midnight ship with all its shrieking crew." - Herman Melville, Moby Dick, 1851, on the Great Lakes
|
"The beginning of freedom from anger is stillness of the mouth when the heart is troubled"- Saint John Climacus
|
Originally Posted By Anastasios: Needs a couple choir memes. https://www.ar15.com/media/mediaFiles/369185/99bottles-3127487.jpg https://www.ar15.com/media/mediaFiles/369185/tone5moan6-3127484.jpg View Quote |
|
"They know what shipwrecks are, for out of sight of land, however inland, they have drowned full many a midnight ship with all its shrieking crew." - Herman Melville, Moby Dick, 1851, on the Great Lakes
|
Originally Posted By Marie: Originally Posted By Anastasios: Needs a couple choir memes. https://www.ar15.com/media/mediaFiles/369185/99bottles-3127487.jpg https://www.ar15.com/media/mediaFiles/369185/tone5moan6-3127484.jpg The tone 5/moan 6 meme got me. |
|
"The beginning of freedom from anger is stillness of the mouth when the heart is troubled"- Saint John Climacus
|
James 3:1-10
1My brethren, let not many of you become teachers, knowing that we shall receive a stricter judgment. 2For we all stumble in many things. If anyone does not stumble in word, he is a perfect man, able also to bridle the whole body. 3Indeed, we put bits in horses' mouths that they may obey us, and we turn their whole body. 4Look also at ships: although they are so large and are driven by fierce winds, they are turned by a very small rudder wherever the pilot desires. 5Even so the tongue is a little member and boasts great things. See how great a forest a little fire kindles! 6And the tongue is a fire, a world of iniquity. The tongue is so set among our members that it defiles the whole body, and sets on fire the course of nature; and it is set on fire by hell. 7For every kind of beast and bird, of reptile and creature of the sea, is tamed and has been tamed by mankind. 8But no man can tame the tongue. It is an unruly evil, full of deadly poison. 9With it we bless our God and Father, and with it we curse men, who have been made in the similitude of God. 10Out of the same mouth proceed blessing and cursing. My brethren, these things ought not to be so. |
|
"The beginning of freedom from anger is stillness of the mouth when the heart is troubled"- Saint John Climacus
|
"They know what shipwrecks are, for out of sight of land, however inland, they have drowned full many a midnight ship with all its shrieking crew." - Herman Melville, Moby Dick, 1851, on the Great Lakes
|
Originally Posted By Marie: There’s also Tone 9 for Byzantine music. Byzantine goes bad much quicker then the Slavic melodies so, in my experience. Byzantine is like singing notes in the cracks of the piano keyboard. View Quote View All Quotes View All Quotes Originally Posted By Marie: Originally Posted By Anastasios: The tone 5/moan 6 meme got me. There’s also Tone 9 for Byzantine music. Byzantine goes bad much quicker then the Slavic melodies so, in my experience. Byzantine is like singing notes in the cracks of the piano keyboard. I know absolutely nothing about these things. Is the Tone system Slavic only? |
|
"The beginning of freedom from anger is stillness of the mouth when the heart is troubled"- Saint John Climacus
|
"They know what shipwrecks are, for out of sight of land, however inland, they have drowned full many a midnight ship with all its shrieking crew." - Herman Melville, Moby Dick, 1851, on the Great Lakes
|
Sign up for the ARFCOM weekly newsletter and be entered to win a free ARFCOM membership. One new winner* is announced every week!
You will receive an email every Friday morning featuring the latest chatter from the hottest topics, breaking news surrounding legislation, as well as exclusive deals only available to ARFCOM email subscribers.
AR15.COM is the world's largest firearm community and is a gathering place for firearm enthusiasts of all types.
From hunters and military members, to competition shooters and general firearm enthusiasts, we welcome anyone who values and respects the way of the firearm.
Subscribe to our monthly Newsletter to receive firearm news, product discounts from your favorite Industry Partners, and more.
Copyright © 1996-2024 AR15.COM LLC. All Rights Reserved.
Any use of this content without express written consent is prohibited.
AR15.Com reserves the right to overwrite or replace any affiliate, commercial, or monetizable links, posted by users, with our own.