THE EASTERN ORTHODOX THREAD (Page 41 of 47)
Remember your end, and you will not sin
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O Lord, bless As water and fire oppose one another when combined, so are self-justification and humility opposed to one another. St. Mark the Ascetic Epistle Acts 5:21-33 21 And when they heard that, they entered the temple early in the morning and taught. But the high priest and those with him came and called the council together, with all the elders of the children of Israel, and sent to the prison to have them brought. 22 But when the officers came and did not find them in the prison, they returned and reported, 23 saying, "Indeed we found the prison shut securely, and the guards standing outside before the doors; but when we opened them, we found no one inside!" 24 Now when the high priest, the captain of the temple, and the chief priests heard these things, they wondered what the outcome would be. 25 So one came and told them, saying, "Look, the men whom you put in prison are standing in the temple and teaching the people!" 26 Then the captain went with the officers and brought them without violence, for they feared the people, lest they should be stoned. 27 And when they had brought them, they set them before the council. And the high priest asked them, 28 saying, "Did we not strictly command you not to teach in this name? And look, you have filled Jerusalem with your doctrine, and intend to bring this Man's blood on us!" 29 But Peter and the other apostles answered and said: "We ought to obey God rather than men. 30 The God of our fathers raised up Jesus whom you murdered by hanging on a tree. 31 Him God has exalted to His right hand to be Prince and Savior, to give repentance to Israel and forgiveness of sins. 32 And we are His witnesses to these things, and so also is the Holy Spirit whom God has given to those who obey Him. 33 When they heard this, they were furious and plotted to kill them. Note 5:19–21 Signs and wonders are given by God, not as ends in themselves, but to encourage and strengthen the apostles to preach the gospel (see 4:24-31). 5:29 See note at 4:19. 4:19 While God commands our obedience to governing authorities (Lk 20:25; Rom 13:1-7), obedience to God comes first. When the two are in conflict, the believer must follow God and be willing to accept the consequences. 5:30 Christ's Cross is often referred to as a tree, both because it is made of wood and because trees were often used to crucify criminals. There is also a deeper meaning in this term, for just as a living tree brought death to mankind through Adam (Gn 2:17), now a dead tree brings life to mankind through Jesus. See also Dt 21:23; Gal 3:13. Gospel John 6:14-27 14 Then those men, when they had seen the sign that Jesus did, said, "This is truly the Prophet who is to come into the world." 15 Therefore when Jesus perceived that they were about to come and take Him by force to make Him king, He departed again to the mountain by Himself alone. 16 Now when evening came, His disciples went down to the sea, 17 got into the boat, and went over the sea toward Capernaum. And it was already dark, and Jesus had not come to them. 18 Then the sea arose because a great wind was blowing. 19 So when they had rowed about three or four miles, they saw Jesus walking on the sea and drawing near the boat; and they were afraid. 20 But He said to them, "It is I; do not be afraid." 21 Then they willingly received Him into the boat, and immediately the boat was at the land where they were going. 22 On the following day, when the people who were standing on the other side of the sea saw that there was no other boat there, except that one which His disciples had entered, and that Jesus had not entered the boat with His disciples, but His disciples had gone away alone - 23 however, other boats came from Tiberias, near the place where they ate bread after the Lord had given thanks - 24 when the people therefore saw that Jesus was not there, nor His disciples, they also got into boats and came to Capernaum, seeking Jesus. 25 And when they found Him on the other side of the sea, they said to Him, "Rabbi, when did You come here?" 26 Jesus answered them and said, "Most assuredly, say to you, you seek Me, not because you saw the signs, but because you ate of the loaves and were filled. 27 Do not labor for the food which perishes, but for the food which endures to everlasting life, which the Son of Man will give you, because God the Father has set His seal on Him. Note 6:14, 15 Though Jesus had performed greater signs than this, these crowds were so desirous of an earthly Messiah that they declared Jesus to be the ex- pected Prophet (Dt 18:15–19) only when they were filled with earthly things (see v. 26). Because of this misunderstanding, Jesus departed from them. 6:16–21 This is the fifth sign recorded by John (see note at 2:1-11). On the parallel between this sign and Israel's crossing of the Red Sea, see note on 6:1-71. See also note at Mt 14:27. 6:26 See note on 6:14, 15. 6:14, 15 Though Jesus had performed greater signs than this, these crowds were so desirous of an earthly Messiah that they declared Jesus to be the expected Prophet (Dt 18:15–19) only when they were filled with earthly things (see v. 26). Because of this misunderstanding, Jesus departed from them. Saints The Venerable Isaac the Syrian II (Isaac the Syrian I is commemorated on January 28.) St. Gregory the Dialogist writes about this Isaac. He came to Italy at the time of the Goths, and in the city of Spoleto he entered a church to pray. He asked the verger to allow him to remain locked in the church overnight. And so he spent the entire night in prayer, remaining in the same place. The same thing happened the next day and even the second night. The verger called him a hypocrite and struck him with his fist. Instantly, the verger went insane. Seeing that the verger was bitterly tormented, Isaac bent over him, and the evil spirit departed from him and the verger was restored to health. Upon hearing of this incident, the entire populace of the city thronged around this amazing for- eigner. They offered him money and property, but he declined all, ac- cepted nothing and withdrew into the forest, where he built a cell for himself, which rapidly grew into a large monastery. Isaac was known for working miracles and especially for his discernment. On one oc- casion he ordered the brethren to carry all the hoes into the vineyard and to leave them there. The next day Isaac, along with the brethren, went out into the vineyard and brought along lunch. The brethren were puzzled. Who was this lunch for, since there were no laborers? Upon arriving at the vineyard, there were as many men digging as there were hoes. This is what happened: these men came as thieves to steal the hoes, but by the power of God, they were kept there and made to dig all night. On another occasion, two half-naked men came to Isaac and sought clothing from him. Isaac sent a monk to a hollow tree along the road to retrieve what he would find there. The monk departed, found some clothing and brought it to the monastery. The abbot took these clothes and gave them to the beggars. The beggars were extremely ashamed when they recognized their own clothes, which they had hidden in that tree. Once a man sent two beehives to the monastery. A monk hid one along the way, and he brought the other to the monastery and turned it over to the abbot. The saint said to him: "Be careful upon your return. For a poisonous snake has slith- ered into the beehive that you left along the way. Be careful, therefore, that it does not bite you." St. Basil the Confessor, Bishop of Parium (9th c.) Venerable Acacius Venerable Athanasia (850) Hieromartyr Zeno, Bishop of Verona (ca. 260) Monk-Martyrs Menas, David, and John, of Palestine (after 636) Virgin Anthusa of Constantinople (801), daughter of the Emperor Constantine Copronymus St. Sergius II, Patriarch of Constantinople (1019) St. Basil, Bishop of Ryazan (1295) Greek cal.: Deposition of the Cincture (Sash) of the Most Holy Theotokos in Constantinople (942) Romanian cal: Martyr Sabbas the Goth, at Buzau in Wallachia (372) Holy Hieromartyr Artemon of Laodicea, slain by the sword The Holy Martyrs Demas and Protion, slain by the sword Holy Martyr Sergius Krestnikov, Novice at St. Sergius Lavra (1938) HOMILY on the city that is being built For here have we no continuing city, but we seek one to come (Hebrews 13:14). Brethren, where are the great cities of Babylon and Nineveh? Today, only lizards lie in the dust of their towers. Memphis and Thebes, were they not the pride of the pharaohs and princes of man- kind? Today, it is difficult to find the exact place where these two cities had been located. However, let us leave these cities of stone and brick. Let us look at the cities of blood, flesh and bones. Men fashion the cities of their bod- ies more slowly and more painstakingly than they fashion fortresses and cathedrals. Men spend about eighty to a hundred years in fash- ioning the cities of their bodies and, in the end, see that their efforts are in vain. That which took them decades to fashion, with care and constant fear, collapses into the dust of the grave in the twinkling of an eye. Whose bodily city is not toppled over and turned into dust? No one's. But let us leave the cities of the body. Let us look at the cities of happiness, which men have built from generation to generation. The materials from which these cities are built are merriment, pleasure, property, authority, honor and glory. Where are these cities? Like a cobweb they are woven around man in an instant, and like a cobweb they break and vanish, making the fortunate more unfortunate than the unfortunate. Truly, we have no city here that will remain. That is why we seek the city that is to come. This is the city built of spirit, life and truth. This is the city whose one and only Architect is the Lord Jesus Christ. This city is called the Kingdom of Heaven, eternal life, the dwelling place of the angels, the haven of saints and the refuge of martyrs. In this city there is no dualism of good and evil, but everything is a harmony of good. Everything that is built in this city is built to last forever. Every brick in this city will remain and endure without end; these bricks are living angels and men. In this city the resurrected Lord Jesus Christ is enthroned and reigns. O resurrected Lord, redeem us from beneath the ruins of time, and lead us mercifully into Thine eternal city of heaven. To Thee be glory and praise forever. Amen. |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
Remember your end, and you will not sin
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O Lord, bless Holy Relics are the earthly remains of those who have been taught by none other than Christ Himself to love their enemies even unto death, the death of the Cross, which is His glory, and which by grace becomes their glory too. Love for enemies is not a moral injunction, it is the fundamental criterion for the Christian way of life. This is Salvation. St. Silouan the Athonite 3rd Matins Gospel Mark 16:9-20 9 Now when He rose early on the first day of the week, He appeared first to Mary Magdalene, out of whom He had cast seven demons. 10 She went and told those who had been with Him, as they mourned and wept. 11 And when they heard that He was alive and had been seen by her, they did not believe. 12 After that, He appeared in another form to two of them as they walked and went into the country. 13 And they went and told it to the rest, but they did not believe them either. 14 Later He appeared to the eleven as they sat at the table; and He rebuked their unbelief and hardness of heart, because they did not believe those who had seen Him after He had risen. 15 And He said to them, "Go into all the world and preach the gospel to every creature. 16 He who believes and is baptized will be saved; but he who does not believe will be condemned. 17 And these signs will follow those who believe: In My name they will cast out demons; they will speak with new tongues; 18 they will take up serpents; and if they drink anything deadly, it will by no means hurt them; they will lay hands on the sick, and they will recover. 19 So then, after the Lord had spoken to them, He was received up into heaven, and sat down at the right hand of God. 20 And they went out and preached everywhere, the Lord working with them and confirming the word through the accompanying signs. Amen. Note 16:9-20 Two early manuscripts do not contain these verses as part of Mark's Gospel, while nearly all other manuscripts ever discovered have them. They are canonized Scripture and are considered by the Church to be inspired, au- thoritative, and genuine. 16:12 Another form: Our Lord's resurrected body transcends not only physical space and time, but appearance as well. He was sometimes recognizable to His disciples, while at other times He was not. 16:15 See note at Mt 28:19. 28:19 This Great Commission-our Lord's final commandment given on earth- is to be lived out in the Church until He returns again. Making disciples cannot be done in the strength of man, but only in the power of God. The power of the Resurrection is not only for Jesus Himself, but is given to all believers for Christian life and mission. 16:17 New tongues refers to the ability to speak in languages that one has not learned in order to edify others in worship (1Co 14) and to preach the gospel (Acts 2:1-11). 16:18 To take up serpents refers primarily to spiritual battle against demons (Lk 10:19). Thus, Christ is promising to deliver believers from the powers of sin. Furthermore, this would include certain physical protection as well. St. Paul was bitten by a serpent and suffered no harm (Acts 28:3-6), and according to tradition, Barsabas Justus (Acts 1:23) was forced by unbelievers to drink poison and survived. Nevertheless, while God's grace can protect believers from both physical and spiritual harm, to test God by deliberately committing harmful acts against oneself is a grave sin (Dt 6:16; Mt 4:7). 16:19 See note at Lk 24:51. 24:51 The Ascension of Christ is celebrated forty days after the Resurrection (Acts 1:3). This event fulfills the type given when Elijah ascended in a fiery chariot (4Kg 2:11) and marks the completion of Christ's glorification and lordship over all creation. At the Incarnation, Christ brought His divine nature to human nature. In the mystery of the Ascension, Christ brings human nature to the divine Kingdom. He reigns with the Father and the Holy Spirit in His glorified body, revealing His glorified human nature-indeed, human flesh-to be worshiped by the whole angelic realm. At Vespers of Ascension we sing, "The angels were amazed seeing a Man so exalted." In some icons of the Ascension, Christ's white robes are tinted red to indicate the shedding of His blood for the redemption of the world and the ascent of that life-giving blood into heaven (Is 63:1-3; see also Ps 23:7-10). Epistle Acts 6:1-7 1 Now in those days, when the number of the disciples was multiplying, there arose a complaint against the Hebrews by the Hellenists, because their widows were neglected in the daily distribution. 2 Then the twelve summoned the multitude of the disciples and said, "It is not desirable that we should leave the word of God and serve tables. 3 Therefore, brethren, seek out from among you seven men of good reputation, full of the Holy Spirit and wisdom, whom we may appoint over this business; 4 but we will give ourselves continually to prayer and to the ministry of the word. 5 And the saying pleased the whole multitude. And they chose Stephen, a man full of faith and the Holy Spirit, and Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolas, a proselyte from Antioch, 6 whom they set before the apostles; and when they had prayed, they laid hands on them. 7 Then the word of God spread, and the number of the disciples multiplied greatly in Jerusalem, and a great many of the priests were obedient to the faith. Note 6:1 The Hebrews here are Jewish Christians in Jerusalem who spoke Aramaic. The Hellenists were Greek-speaking Jewish Christians from other parts of the Hellenized world who had settled back in Jerusalem. St. John Chrysos- tom notes that this complaint shows a lack of order among the multitude of believers, even though the neglect was not malicious. Thus, the difficulties facing the Church arose not only from outside, but also by dissension from within. 6:1-7 This passage is read on the third Sunday of Pascha, which commemor- ates the Myrrhbearing Women, Joseph of Arimathea and Nicodemus. 6:2-4 The term disciples in Acts generally refers to all believers, and not only to the twelve apostles. While the ministries of the word and of serving widows are both important, they cannot be performed by the same people and still receive the proper attention. Thus, the Church develops diversified ministries. In the Orthodox Church to this day, the bishops and presbyters are called to focus on prayer and the ministry of the word, with the other ministries being accomplished by the deacons and the laity. Note that the servants to be chosen must not only be spiritual, but full of the wisdom ne- cessary to manage the business they are called to do (v. 3). 6:5, 6 While the multitude submitted the names of the seven deacons (v. 5), the apostles were the ones to ordain them (v. 6). Thus, the synergy between laity and clergy is demonstrated in the selection of Church leaders. It should be noted that there is disagreement among the Fathers as to whether these men held the liturgical office of deacon, or whether this diaconate was more service-oriented. In either understanding, they nevertheless received this office by ordination. 6:7 The number of disciples multiplied greatly: This growth only happens when three great pillars of church life are fully in place. These pillars are (1) worship (v. 4), (2) evangelism (v. 4), and (3) charity (v. 3). Furthermore, this growth happens after the external and internal struggles have been addressed. The priests here were Christian converts who had been Jew- ish priests; they had not necessarily been ordained to the priestly ministry within the Christian Church after their conversion. Ordination study article Sacraments (or mysteries) are holy actions of the Church by which spiritual life is imparted to those receiving them. Ordination, which means "setting in place" or "selection by the outstretched hand," is one of several Orthodox sacra- ments. It is extended specifically to bishops, presbyters (priests), and deacons, and generally to all through Holy Baptism. 1. Bishops. Christ in His ministry ordained or "set in place" the Twelve, as- suring them, "You did not choose Me, but I chose you and appointed you that you should go and bear fruit, and that your fruit should remain" (Jn15:16). Both the New Testament and the church fathers recognize the Twelve as the first bishops or overseers in the Church. When Judas had fallen away and the disciples were considering his successor, Peter said, "Let another take his office" (Gr. episkopen, lit., "bishopric"; Acts 1:20). This bishopric was given to Matthias (Acts 1:25). The apostles-these first bishops-in turn ordained presbyters and deacons. 2. Deacons. The account of the first ordination of deacons (Acts 6:1-6) is quite detailed. "Seek out from among you seven men of good reputation, full of the Holy Spirit and wisdom," the apostles said, "whom we may appoint [Gr. kathistemi, "to set down or ordain"] over this business" (Acts 6:3). The manner of this appointment is clear: "they laid hands on them" (Acts 6:6). The ordination of deacons in the Orthodox Church takes place in this same manner today, through the laying on of hands by the bishop. 3. Presbyters. The first account of the ordination of elders or presbyters is in Acts 14:23. The apostles Paul and Barnabas "appointed [lit., "elected by stretching forth the hand"] elders in every church, and prayed with fast- ing," then "commended them to the Lord in whom they had believed." Similarly, Paul reminds his apostolic apprentice, Titus, "For this reason left you in Crete, that you should set in order the things that are lacking, and appoint [set in place, ordain] elders in every city as I commanded you" (Tts 1:5). The Titus passage brings to mind the first prayer the bishop prays over one being ordained to the Orthodox priesthood: "The grace divine, which always heals that which is weak and completes that which is lacking, elevates through the laying on of my hands this most devout deacon to be priest." The bishop continues to ask God to "fill with the gift of the Holy Spirit this man... that he may be worthy to stand in innocence before Your holy altar, to proclaim the Gospel of Your Kingdom, to minister the word of Your truth, to offer You spiritual gifts and sacrifices, to renew Your people through the laver of regeneration." A dramatic moment in the service of ordination comes when the candidate is led around the altar three times, kissing or venerating the four corners of the altar each time. This symbolizes his marriage to Christ, his death with Christ, and his willingness to serve the Church sacrificially after the example of his Master. Ordination is seen as an eternal appointment, "for the gifts and the calling of God are irrevocable" (Rom 11:29). It is in this spirit that during each Divine Liturgy the priest prays for his bishop that "the Lord God remember him in His Kingdom always, now and ever, and unto ages of ages." Through the sacrament of ordination in His Church, Christ entrusts to the shepherd the very salvation of His people's souls. Gospel Mark 15:43-16:8 43 Joseph of Arimathea, a prominent council member, who was himself waiting for the kingdom of God, coming and taking courage, went in to Pilate and asked for the body of Jesus. 44 Pilate marveled that He was already dead; and summoning the centurion, he asked him if He had been dead for some time. 45 So when he found out from the centurion, he granted the body to Joseph. 46 Then he bought fine linen, took Him down, and wrapped Him in the linen. And he laid Him in a tomb which had been hewn out of the rock, and rolled a stone against the door of the tomb. 47 And Mary Magdalene and Mary the mother of Joses observed where He was laid. 1 Now when the Sabbath was past, Mary Magdalene, Mary the mother of James, and Salome bought spices, that they might come and anoint Him. 2 Very early in the morning, on the first day of the week, they came to the tomb when the sun had risen. 3 And they said among themselves, "Who will roll away the stone from the door of the tomb for us?" 4 But when they looked up, they saw that the stone had been rolled away-for it was very large. 5 And entering the tomb, they saw a young man clothed in a long white robe sitting on the right side; and they were alarmed. 6 But he said to them, "Do not be alarmed. You seek Jesus of Nazareth, who was crucified. He is risen! He is not here. See the place where they laid Him. 7 But go, tell His disciples-and Peter-that He is going before you into Galilee; there you will see Him, as He said to you. 8 So they went out quickly and fled from the tomb, for they trembled and were amazed. And they said nothing to anyone, for they were afraid. Note 15:43-46 See note at Lk 23:50-53. 23:50-53 If the apostles had buried Christ, doubters could claim His body was simply hidden away. Joseph being both a council member and a good and just man refutes any possibility that the Lord's body was deceptively hidden by the apostles. The spiritual significance of a tomb where no one had ever lain before is that Christ died a death unlike any person had ever died: a death without corruption, a death leading to victory over the grave itself. 15:43—16:8 This passage is read on the third Sunday of Pascha, on which is commemorated the Myrrhbearing Women, Joseph of Arimathea and Nico- demus. 16:1 Because Christ died so close in time to the Sabbath, the burial customs of the Jews could not be completed. Therefore, these faithful women went as early as possible to complete the rites of burial. Mary the mother of James: See note at Lk 24:10. Many teach that Salome was the wife of Zebedee and the mother of James and John. 24:10 Certain Fathers teach that Mary the mother of James was the wife of Alphaeus, and this James was one of the Twelve (6:15). Most, however, hold that this is the Virgin Mary, being in fact the stepmother of a different James, "the Lord's brother" (see Mt 13:55; compare Mk 15:40, 47). The Virgin Mary appears in certain icons of the Myrrhbearing Women, and in a hymn by St. John of Damascus, we sing, "The angel cried to the lady full of grace, 'Rejoice, O pure Virgin: your Son is risen from His three days in the tomb." 16:4 The stone had been rolled away not to accommodate the Lord's exit from the tomb, for in His resurrected body, He needs no such accommodation (Jn 20:19). Rather, this was to allow the witnesses-and us-to look in and see that the tomb was empty. 16:7 The specific mention of Peter reveals a special care for the one who had denied Christ. In the words of Theophylact, Peter would have said of himself, "I denied the Lord, and therefore am no longer His disciple." The angel's command is a promise that Peter is forgiven. 16:8 They said nothing to anyone does not mean the women never said any- thing, but that they kept silent until Jesus appeared to them (vv. 9-11). Saints Hieromartyr Artemon, Priest, of Laodicea in Syria (303) Holy Martyr Crescens of Myra in Lycia (3rd c.) Holy Martyr Thomais of Alexandria (476) Holy Martyr Eleutherius of Persia (4th c.) Martyr Zoilus of Rome (4th c.) St. Martyrius, Patriarch of Jerusalem (486) St. Martius, Abbot, of Clermont (Gaul) (ca. 530) St. Herman, Archimandrite, of Svyatogorsk Monastery (1890) St. Anastasia, Nun and Foundress of the Protection Convent in Kiev (1900) Greek cal: St. Martin the Confessor, Pope of Rome (655) Holy Martyrs Pelagia and Martha Testova, nuns (1941) My Lord and my God (John 20:28). When the Apostle Thomas felt the wounds of the Lord Jesus, he cried out: My Lord and my God! When Mary Magdalene heard the voice of the Resurrected One in her soul, she cried out: My Lord and my God! When Saul saw the light and heard the words of the Resurrected One, he acknowledged: My Lord and my God! When the pagans, in amazement, observed how countless num- bers of martyrs joyfully underwent pains and asked them Who this Christ was, all of them replied: My Lord and my God! When the scoffers ridiculed the army of ascetics and asked them Who He was for Whom they took upon themselves the awesome bur- den of asceticism, they all had one answer: My Lord and my God! When the scorners derided the virgins who had vowed their vir- ginity and asked them Who He was for Whom they had renounced marriage, they all had one answer: My Lord and my God! When the avaricious, in astonishment, asked the wealthy for Whose sake they had distributed their wealth and become beggars, all of them had the same reply: My Lord and my God! Some have seen Him and have said: My Lord and my God! Some have only heard Him and said: My Lord and my God! Some have only felt Him and said: My Lord and my God! Some have only observed Him in the fabric of events and in the destinies of peoples and said: My Lord and my God! Some have felt His presence in their lives and cried out: My Lord and my God! Some have recognized Him by some sign, to themselves or to others, and cried out: My Lord and my God! Still some have only heard about Him from others and believed and cried out: My Lord and my God! Truly, these last ones are the most blessed! Let us also exclaim, with all our hearts, regardless of how we have come to recognize Him or learn about Him: My Lord and my God! To Thee be glory and praise forever. Amen. |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
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Put not your trust in princes, in sons of men in whom there is no salvation.
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Our liberties we prize and our rights we will maintain.
Glory to Jesus Christ. Glory forever!
Glory to Jesus Christ. Glory forever!
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Put not your trust in princes, in sons of men in whom there is no salvation.
Remember your end, and you will not sin
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O Lord, bless Do you think that the man-loving God has given you much so that you could use it only for your own benefit? No, but so that your abundance might supply the lack of others. St. John Chrysostom Saints Saint Martin the Confessor, Pope of Rome Martin became pope on July 5, 649, at the time of the furious debates between the Orthodox and the Monothelite heretics, who held to the belief in a single will in Christ. Reigning at that time was Constans II, the grandson of Heraclius. The Patri- arch of Constantinople was Paul. In order to es- tablish peace in the Church, the emperor com- piled a small volume entitled the "Typos," which was very favorable to the heretics. Pope Martin convoked a Council of 105 bishops, which condemned this book of the emperor. At the same time, the pope wrote a letter to Patriarch Paul, imploring him to adhere to the purity of the Orthodox Faith and to counsel the emperor to renounce this heretical sophistry. This letter angered both the emperor and the patriarch. The emperor dispatched Olympius, one of his commanders, to Rome to bring the pope to Con- stantinople in bonds. The commander did not dare to bind the pope, but bribed a soldier to slay him in church with a sword. When the sol- dier entered the church with the concealed sword, he was instantly blinded. Thus, by the providence of God, Martin escaped death. At that time the Saracens attacked Sicily, and Olympius was ordered to Sicily, where he died. Then, through the intrigues of the heretical Patriarch Paul, the emperor dispatched Theodore, another com- mander, to bind the pope and bring him to Constantinople, under the accusation that he, Pope Martin, was in collaboration with the Sara- cens and did not honor the All-pure Mother of God. When the com- mander arrived in Rome and read the accusation against Pope Martin, the latter responded that this was slanderous and that he had no asso- ciation with the Saracens, the adversaries of Christianity: "And as re- gards the All-pure Mother of God, if one does not honor her and does not confess her and does not reverence her, let him be cursed in this world and in the next." However, this did not alter the decision of the commander. Pope Martin was bound and brought to Constantinople, where he lay for a long time in prison, painfully ill, suffering from grief and hunger, until he was finally sentenced to exile in Cherson. Pope Martin lived for two years in exile. He died in the year 655, offer- ing his soul to the Lord, for Whom he had suffered much. Two years prior to Pope Martin's death, the repentant Paul died. When the em- peror visited him before his death, Paul turned his face toward the wall and wept, confessing that he had greatly sinned against Pope Martin, and begging the emperor to release Martin. Holy Martyrs Anthony, John and Eustathius (1347) Holy Martyr Ardalion the Actor (beg. of 4th c.) Holy Martyr Azat the Eunuch and 1,000 Martyrs, in Persia (341) St. Tassach, Bishop of Raholp (Ireland) (5th c.) Monk-Martyr Christopher of St. Sabbas' Monastery (797) New Martyr Demetrius of the Peloponnese, at Tripolis (1803) New Martyr Sergius (Trofimov) of Nizhni-Novgorod and companions (1918) St. Baccyle, Bishop of Corinth The Holy Confessor Alexander Orlov, Priest (1941) Greek cal: Apostles Aristarchus, Pudens, and Trophimus, of the Seventy (ca. 67). In the Slav Calendars, they are commemorated on April 15 Greek cal: St. Cyriacus, Chorepiscopus of Jerusalem (363), and his mother, Martyr Anna Holy Hieromartyr Philip, Bishop of Gaza Acts 6:8-7:5, 47-60 8 And Stephen, full of faith and power, did great wonders and signs among the people. 9 Then there arose some from what is called the Synagogue of the Freedmen (Cyrenians, Alexandrians, and those from Cilicia and Asia), disputing with Stephen. 10 And they were not able to resist the wisdom and the Spirit by which he spoke. 11 Then they secretly induced men to say, "We have heard him speak blasphemous words against Moses and God." 12 And they stirred up the people, the elders, and the scribes; and they came upon him, seized him, and brought him to the council. 13 They also set up false witnesses who said, "This man does not cease to speak blasphemous words against this holy place and the law; 14 for we have heard him say that this Jesus of Nazareth will destroy this place and change the customs which Moses delivered to us. 15 And all who sat in the council, looking steadfastly at him, saw his face as the face of an angel. 1 Then the high priest said, "Are these things so?" 2 And he said, "Brethren and fathers, listen: The God of glory appeared to our father Abraham when he was in Mesopotamia, before he dwelt in Haran, 3 and said to him, 'Get out of your country and from your relatives, and come to a land that I will show you. 4 Then he came out of the land of the Chaldeans and dwelt in Haran. And from there, when his father was dead, He moved him to this land in which you now dwell. 5 And God gave him no inheritance in it, not even enough to set his foot on. But even when Abraham had no child, He promised to give it to him for a possession, and to his descendants after him. 47 But Solomon built Him a house. 48 However, the Most High does not dwell in temples made with hands, as the prophet says: 49 Heaven is My throne, And earth is My footstool. What house will you build for Me? says the LORD, Or what is the place of My rest? 50 Has My hand not made all these things?" 51 You stiff-necked and uncircumcised in heart and ears! You always resist the Holy Spirit; as your fathers did, so do you. 52 Which of the prophets did your fathers not persecute? And they killed those who foretold the coming of the Just One, of whom you now have become the betrayers and murderers, 53 who have received the law by the direction of angels and have not kept it. 54 When they heard these things they were cut to the heart, and they gnashed at him with their teeth. 55 But he, being full of the Holy Spirit, gazed into heaven and saw the glory of God, and Jesus standing at the right hand of God, 56 and said, "Look! I see the heavens opened and the Son of Man standing at the right hand of God!" 57 Then they cried out with a loud voice, stopped their ears, and ran at him with one accord; 58 and they cast him out of the city and stoned him. And the witnesses laid down their clothes at the feet of a young man named Saul. 59 And they stoned Stephen as he was calling on God and saying, "Lord Jesus, receive my spirit." 60 Then he knelt down and cried out with a loud voice, "Lord, do not charge them with this sin." And when he had said this, he fell asleер. John 4:46-54 46 So Jesus came again to Cana of Galilee where He had made the water wine. And there was a certain nobleman whose son was sick at Capernaum. 47 When he heard that Jesus had come out of Judea into Galilee, he went to Him and implored Him to come down and heal his son, for he was at the point of death. 48 Then Jesus said to him, "Unless you people see signs and wonders, you will by no means believe." 49 The nobleman said to Him, "Sir, come down before my child dies!" 50 Jesus said to him, "Go your way; your son lives." So the man believed the word that Jesus spoke to him, and he went his way. 51 And as he was now going down, his servants met him and told him, saying, "Your son lives!" 52 Then he inquired of them the hour when he got better. And they said to him, "Yesterday at the seventh hour the fever left him." 53 So the father knew that it was at the same hour in which Jesus said to him, "Your son lives." And he himself believed, and his whole household. 54 This again is the second sign Jesus did when He had come out of Judea into Galilee. REFLECTION "It is befitting for a monk to love God as a son and to fear Him as a slave," says Evagrius. Naturally, this is also befitting for every Chris- tian, even though he may not be a monk. It is a great art for anyone to unite love for God with fear of God. Many other Holy Fathers, when- ever they speak of love for God, at the same time mention fear of God, and vice versa. In his homily "On Perfect Love," St. John Chrysostom discusses suffering and the pains of hell. Why? Because, without fear, a great love of God imperceptibly crosses over into pride; and, without love, a great fear of God leads to despair. HOMILY on the personal experience of all the apostles That... which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, ... declare we unto you (I John 1:1). Behold, such is the apostolic preaching! The apostles do not speak as worldly sages or as philosophers, and even less as theoreticians who make suppositions about things in order to discover something. The apostles speak about things which they have not sought but which unexpectedly surrounded them, about a fact which they did not discover but which, so to speak, unexpectedly found them and seized them. They did not occupy themselves with spiritual investigation, nor did they study psychology, nor much less did they occupy themselves with spiritism. Their occupation was fishing-a totally experiential, physical occupation. While they were fishing, the God- man appeared to them and cautiously and slowly introduced them to a new vocation in His service. At first they did not believe Him, but ever cautiously and slowly-with fear, hesitation and much wavering -they came toward Him and recognized Him. It was not until the apostles had seen Him many times with their own eyes and examined Him and felt Him with their own hands, that they believed. What they experienced was supernatural, but their method of recognizing this was thoroughly sensory and learned through positive encounter. Not even one contemporary scholar would be able to use a more posi- tive method to know Christ. The apostles saw not only one miracle, but numerous miracles. They heard not only one lesson, but so many lessons that they could not be contained in numerous books. They saw the resurrected Lord for forty days: they walked with Him, they conversed with Him, they ate with Him, and they touched Him. In a word, they personally had thousands of wondrous facts firsthand, by which they learned and confirmed the one great fact, that is, that Christ is the God-man, the Son of the Living God, the man-loving Sa- vior of mankind and the All-powerful Judge of the living and the dead. resurrected Lord, confirm us in the faith and ardor of Thy Holy Apostles. To Thee be glory and praise forever. Amen. |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
Remember your end, and you will not sin
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O Lord, bless Prayer frees the mind of all thought of the sensory and raises it to God Himself, Who is above all, to converse with Him and daringly ask Him for anything. Thus a man spends his life in purity, as one who, having already experienced communion with God, is thereupon again preparing for this communion. Elder Paisios of Mt. Athos Epistle Acts 8:5-17 5 Then Philip went down to the city of Samaria and preached Christ to them. 6 And the multitudes with one accord heeded the things spoken by Philip, hearing and seeing the miracles which he did. 7 For unclean spirits, crying with a loud voice, came out of many who were possessed; and many who were paralyzed and lame were healed. 8 And there was great joy in that city. 9 But there was a certain man called Simon, who previously practiced sorcery in the city and astonished the people of Samaria, claiming that he was someone great, 10 to whom they all gave heed, from the least to the greatest, saying, "This man is the great power of God." 11 And they heeded him because he had astonished them with his sorceries for a long time. 12 But when they believed Philip as he preached the things concerning the kingdom of God and the name of Jesus Christ, both men and women were baptized. 13 Then Simon himself also believed; and when he was baptized he continued with Philip, and was amazed, seeing the miracles and signs which were done. 14 Now when the apostles who were at Jerusalem heard that Samaria had received the word of God, they sent Peter and John to them, 15 who, when they had come down, prayed for them that they might receive the Holy Spirit. 16 For as yet He had fallen upon none of them. They had only been baptized in the name of the Lord Jesus. 17 Then they laid hands on them, and they received the Holy Spirit. Note 8:5-13 Philip the deacon (6:5) is the first to evangelize Samaria with the gospel of Jesus Christ, bringing both teachings and healings. The eager reception by the people (v. 12) is due in part to the foundation laid by St. Photini, the Samaritan woman of Jn 4, who brought news of the Messiah before His cru- cifixion (see Jn 4:39). 8:9 Being a sorcerer and dazzled by Philip's healings, Simon converted for reasons other than faith. He would later try to buy the power to work mir- acles (vv. 18-24), and according to tradition, he afterwards returned to his magical arts and was a bitter enemy of the Church. 8:14 The unity of the Church is shown by new communities being under the authority of and in communion with the church of Jerusalem. In the Church to this day, all communities in a given area are united under the authority of a local bishop, who is in communion with all the other bishops of the Ortho- dox Church. 8:16, 17 Baptism and chrismation (lit. "anointing for the reception of the Holy Spirit") were considered two distinct sacraments from the beginning. The phrase baptized in the name of the Lord Jesus should not be understood to mean that the Trinity was not mentioned at the time of baptism. "Do not imagine that because the names of the Father and the Holy Spirit are sometimes omitted when the Apostle speaks of baptism that the invocation of their names has been omitted" (BasilG). Sometimes the Bible speaks of baptism in the Holy Spirit and sometimes of baptism in Christ to emphasize certain points. Always "we are baptized in the name of the Father, the Son, and the Holy Spirit" (BasilG; see Mt 28:19). Specific reference to baptism in Jesus Christ was not intended to neglect the Trinity, but to distinguish Chris- tian baptism from John's baptism of repentance (see 19:1-5). Gospel John 6:27-33 27 Do not labor for the food which perishes, but for the food which endures to everlasting life, which the Son of Man will give you, because God the Father has set His seal on Him. 28 Then they said to Him, "What shall we do, that we may work the works of God?" 29 Jesus answered and said to them, "This is the work of God, that you believe in Him whom He sent." 30 Therefore they said to Him, "What sign will You perform then, that we may see it and believe You? What work will You do? 31 Our fathers ate the manna in the desert; as it is written, 'He gave them bread from heaven to eat. 32 Then Jesus said to them, "Most assuredly, I say to you, Moses did not give you the bread from heaven, but My Father gives you the true bread from heaven. 33 For the bread of God is He who comes down from heaven and gives life to the world. Saints The Holy Apostles Aristarchus, Pudens and Trophimus They were numbered among the Seventy Apostles. Aristarchus was Bishop of Apamea in Syria. The Apostle Paul mentions him sev- eral times (Acts 19:29, Colossians 4:10, Philemon v. 24). Aristarchus was arrested in Ephesus, together with Gaius, by a multitude of people who had risen up against Paul. The Apostle Paul writes to the Colos- sians: Aristarchus my fellow prisoner saluteth you (Colossians 4:10). In the Epistle to Philemon, Paul calls Aristarchus my fellow laborer, to- gether with Mark, Demas and Luke. Pudens was a distinguished citizen of Rome. The Apostle Paul mentions him once (II Timothy 4:21). At first, the home of Pudens was a haven for the chief apostles and later it was converted into a place of worship, called the Shepherd's Church. Trophimus was from Asia (Acts 20:4), and he accompanied the Apostle on his travels. In one place the Apostle Paul writes: Trophimus have I left at Miletum sick (II Timothy 4:20). During Nero's persecution, when the Apostle Paul was beheaded, all three of these glorious apostles were also beheaded. Holy Martyr Sabbas the Goth, at Buzau in Wallachia (372) Holy Martyrs Basilissa and Anastasia of Rome (ca. 68), disciples of Apostles Peter and Paul Holy Martyr Sukia and his companions: Andrew, Anastasius, Thalaleus, Theodoretus, Ivchirion, Jordan, Quadratus, Lucian, Mimnenus, Nerangius, Polyeuctus, James, Phocas, Domentianus, Victor, and Zosima (Chorimos), of Georgia, in Armenia (123) St. Ruadhan, Founder and Abbot of Lothra (Ireland) (ca. 584) St. Leonidas, Bishop of Athens (ca. 6th c.) St. Mstislav-Theodore, Prince of Kiev (1132) Righteous Daniel of Achinsk, Siberia (1843) Greek cal.: Martyr Pausilipus of Thrace (ca. 117-138) Greek cal: Martyr Crescens of Myra in Lycia (3rd c.) New Hieromartyr Alexander Gnevouchev, Priest, (1930) REFLECTION Concerning contemplation, St. Gregory of Sinai writes: "We con- firm that there are eight principle subjects for contemplation: first, God, invisible and unseen, without beginning and uncreated, the First Cause of everything that exists, Triune, the one and only pre- existing Divinity; second, the order and rank of noetic powers; third, the composition of visible things; fourth, the Divine Economy of the Incarnation of the Word; fifth, the General Resurrection; sixth, the awesome Second Coming of Christ; seventh, eternal torment; eighth, the Kingdom of Heaven. The first four have already been revealed and belong to the past. The last four have not yet been revealed and belong to the future, although these four are clearly contemplated by those who, with the help of acquired grace, have attained complete purity of mind. Whosoever approaches this task of contemplation without the illumination of grace, let him know that he is building fantasies and does not possess the art of contemplation." Thus wrote the great and discerning Gregory of Sinai, whose knowledge came from personal experience. HOMILY on how we will resemble Him Whom we love Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when He shall appear, we shall be like Him; for we shall see Him as He is (I John 3:2). Previously we were slaves, but now we are the children of God. We were the slaves of evil, but now we are the servants of good-the supreme good in heaven and on earth. We were slaves to all of that which is lower and worse than man, but now we will serve the All- highest and the All-good. We were oppressed by darkness, but now we will labor in the light. Until now the devil, sin and death held us in continual fear, but now we will live close to God in freedom and joy. Now-when is this "now?" Now is when the Lord has appeared on earth in the flesh, when He has given us the knowledge of light, freedom and life; when He has gloriously resurrected and manifested Himself in His glorified body; when He has fulfilled all the prophecies of the prophets and all of His promises. Now we, too, are the children of God, seen as sons and heirs of the Kingdom (James 2:5). We shall be like Him. Truly, this has not yet materialized, but He has manifested Himself and, for now, that is sufficient. He Himself showed how beautiful man is in the Resurrection, and we know that we will also be the same as He. The Apostle John says: We know that we shall be like Him. He does not say, "We suspect," or, "It has been told to us," but he says: We know that we shall be like Him. For He did not resurrect for His sake, but for our sake. He did not resurrect from the grave only to show His power to the dead who are without hope, but to assure the dead that they too will live again-and to show them how they will be when they become enlivened. Neither did the apostles write, We know, because of their vanity before the ignorant, but because of brotherly love toward man, that all men may know this- and that we too might know. O risen Lord, confirm in us also this saving knowledge, through the prayers of Thy Holy Apostles. To Thee be glory and praise forever. Amen. |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
Remember your end, and you will not sin
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O Lord, bless Holy Relics are the earthly remains of those who have been taught by none other than Christ Himself to love their enemies even unto death, the death of the Cross, which is His glory, and which by grace becomes their glory too. Love for enemies is not a moral injunction, it is the fundamental criterion for the Christian way of life. This is Salvation. St. Silouan the Athonite Acts 8:18-25 18 And when Simon saw that through the laying on of the apostles' hands the Holy Spirit was given, he offered them money, 19 saying, "Give me this power also, that anyone on whom I lay hands may receive the Holy Spirit." 20 But Peter said to him, "Your money perish with you, because you thought that the gift of God could be purchased with money! 21 You have neither part nor portion in this matter, for your heart is not right in the sight of God. 22 Repent therefore of this your wickedness, and pray God if perhaps the thought of your heart may be forgiven you. 23 For I see that you are poisoned by bitterness and bound by iniquity. 24 Then Simon answered and said, "Pray to the Lord for me, that none of the things which you have spoken may come upon me." 25 So when they had testified and preached the word of the Lord, they returned to Jerusalem, preaching the gospel in many villages of the Samaritans. Note 8:22-24 Faith must be accompanied by a total change of life or it is worthless. Simon believed on a certain level (v. 13), but he was not justified, because he was poisoned by bitterness and bound by iniquity. John 6:35-39 35 And Jesus said to them, "I am the bread of life. He who comes to Me shall never hunger, and he who believes in Me shall never thirst. 36 But I said to you that you have seen Me and yet do not believe. 37 All that the Father gives Me will come to Me, and the one who comes to Me I will by no means cast out. 38 For I have come down from heaven, not to do My own will, but the will of Him who sent Me. 39 This is the will of the Father who sent Me, that of all He has given Me I should lose nothing, but should raise it up at the last day. Note 6:38 My own will: Since Christ has two natures, He has two wills-the divine will and a human will. The Sixth Ecumenical Council, held at Constantinople (AD 680-681), proclaims these two wills of Christ do not work contrary to one another, but rather "His human will follows, not resisting nor reluctant, but subject to His divinity and to His omnipotent will." See notes at 1:14; 5:30. Saints Holy Martyr Leonidas, and with him the Martyrs Chariessa, Nika, Galina, Callista (Calisa), Nunechia, Basilissa, Theodora, and Irene, of Corinth (250) Hieromartyrs Felix, Bishop, and Januarius, Priest, and Martyrs Fortunatus and Septimus, of Lycaonia (304). (They are also commemorated on 30 Aug. St Januarius is distinct from the Bishop of Benevento, commemorated on 21 April and 19 Sept) Virgin-Martyr Engratia, at Saragossa (304) St. Fructuosus of Braga in Iberia (665) Holy Martyr Lambert, at Saragossa (ca. 900) St. Theodora-Bassa, Princess of Novgorod (1378) St. John, Fool-for-Christ, of Verkhoturye (1701) New Monk-Martyr Christopher of Dionysiou, Mt. Athos, at Adrianople (1818) Weeping Icon of the Most Holy Theotokos "llyin Chernigov" Holy Martyr Irene Holy New Martyr Michael of Bourla, slain by the sword in Smyrna, in 1772 New Martyr Michael of Smyrna (1772) Elder Amphilochios (Makris) of Patmos (1970) REFLECTION A story of the Elder Barlaam: A certain man had three friends. Two of them he loved sincerely, but he avoided the third out of indiffer- ence. It so happened that the king summoned this man before him to render account and to repay his debt. He turned for help to his first friend, who rejected him and departed. He then turned to his second friend, but even he did not help him. With shame, he then turned to the third friend, who joyfully accompanied him to the king. The interpretation is this: The first friend is wealth; the second friend is one's relatives; the third friend is the good works of men in this world. The king is God, Who, through death, sends a summons and seeks pay- ment of debt. A dying man seeks help in his wealth, but it turns away and passes on immediately into the hands of another owner. He then turns to his relatives, but his relatives send him off alone and they remain. Then, he reminds himself of his good works, which he carried out with indifference, and these immediately accompany him on his way to the King and Judge. He who has ears to hear, let him hear. The only companions of the soul into the other world are the works of a man, be they good or be they bad. All that was dear and precious to a man leaves him and turns away from him. Only his works, to the very last one, accompany him. He who has a mind to understand, let him understand. HOMILY on waking from sin Awake to righteousness and sin not (I Corinthians 15:34). The Apostle Paul gives this commandment in relation to the Resur- rection of Christ. Since he had enumerated many proofs of the Resur- rection of the Lord, he decisively commands the faithful to awaken to righteousness and to sin no more. Why does the Apostle make our wakefulness contingent on the Resurrection of the Lord? Because the Resurrection of Christ from the dead is the main rebuttal to sinning. And because nothing else in this world can turn us away from sinning as surely as the knowledge that the Lord resurrected from the grave and now sits alive on the Throne of Glory, awaiting us at His Judgment. Having acquired this know- ledge, sinning is utterly absurd. Having acquired this knowledge, waking from sin is perfectly natural and reasonable. Awake to righteousness! Not halfheartedly, but completely. Dismiss from your minds even the remembrance of sin. For sin is like a plant that can grow even in the most parched places. One drop of moisture, and a seemingly withered plant becomes green. One remembrance of a seemingly long-forgotten, dead sin makes it come alive and become stronger. The heathens, who sinned without having the example of the Res- urrection of the dead, will have some justification at the Judgment. They will say: "There was nothing powerful enough to awaken us from sinning. We believed that the grave was the final delta of the river of human life, for we did not have any proof of life after death." Thus will the heathens speak. But how will you Christians justify yourselves, you who have learned of the Resurrection of Christ and have awakened; you who have heard so many testimonies of the Res- urrection and the Judgment and yet have continued to sin? How are you going to justify yourselves? My brethren, awake to righteousness and sin not, for Christ is risen from the grave. O resurrected and living Lord, help us to awaken from sin once and for all. To Thee be glory and praise forever. Amen. |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
Remember your end, and you will not sin
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O Lord, bless Let them push you, but do not push; Let them crucify you, but do not crucify. Let them insult, but do not insult. Let them slander, but do not slander. Be meek, and do not be zealous in evil. St. Isaac the Syrian Saints The Hieromartyr Simeon, Bishop of Persia During the reign of the wicked King Sapor, Simeon was tortured for Christ along with his two presbyters, Audel and Ananias. The king's eunuch, Ustazan-who had earlier denied Christ but afterward, touched by the rebuke of St. Simeon, had again confessed the true Faith before the king-was executed before them. A thousand other Christians were also led to the place of execution with Simeon. Simeon intentionally moved out of the way in order to be the last one beheaded. He did this to encourage the other Christians, so that not one of them would waver out of fear of death. When the presbyter Ana- nias placed his head on the chopping block, his entire body quivered. The king's court clerk, Fusik, who se- cretly was a Christian, began to encourage Ananias saying: "Do not be afraid, old man, close your eyes and be brave, so that you may see the Divine Light." As soon as Fusik said this, he was recognized as a Christian and was accused before the king. Both Fusik and his daughter, the maiden Askitria, were exhausted through great torture by the king. After St. Simeon saw his flock depart to the other world, he was finally beheaded. The following year on Great Friday, Azat, the beloved eunuch of the king, was also slain for Christ and with him a thousand other faithful. Then the king mourned for his eunuch and suspended the further killing of Christians. They all suffered honorably for Christ the King and Lord in the year 341 or 344. St. Acacius, Bishop of Melitene (435) St. Agapitus, Pope of Rome (536) Venerable Sabbatius and Zosimas Holy Martyr Adrian of Corinthus in Persia (251). Some Slav menologies place his Passion in Corinthus in Persia, under Sapor, but this attestation is not to be found in the Byzantine synaxaria Monk-Martyr Donnan of Eigg and those with him (Scotland) (618) St. Ephraim the Great, Bishop of Atsquri, Georgia (9th c.) Uncovering of the relics (1641) of St. Alexander, Founder of Svir Monastery (1533) St. Macarius of Corinth (1805). He was born in Corinth in 1731 into the eminent Notaras family; he battled with ardor for a return by Christians to frequent Communion, the practice having been reduced to once or twice a year St. Paisius, fool-for-Christ, of Kiev (1893) New Hieromartyr Theodore Nedosekine, priest (1942), and confessor Michael Novitsky, archpriest (1935) Epistle Acts 8:26-39 26 Now an angel of the Lord spoke to Philip, saying, "Arise and go toward the south along the road which goes down from Jerusalem to Gaza." This is desert. 27 So he arose and went. And behold, a man of Ethiopia, a eunuch of great authority under Candace the queen of the Ethiopians, who had charge of all her treasury, and had come to Jerusalem to worship, 28 was returning. And sitting in his chariot, he was reading Isaiah the prophet. 29 Then the Spirit said to Philip, "Go near and overtake this chariot." 30 So Philip ran to him, and heard him reading the prophet Isaiah, and said, "Do you understand what you are reading?" 31 And he said, "How can I, unless someone guides me?" And he asked Philip to come up and sit with him. 32 The place in the Scripture which he read was this: He was led as a sheep to the slaughter; And as a lamb before its shearer is silent, So He opened not His mouth. 33 In His humiliation His justice was taken away, And who will declare His generation? For His life is taken from the earth." 34 So the eunuch answered Philip and said, "I ask you, of whom does the prophet say this, of himself or of some other man?" 35 Then Philip opened his mouth, and beginning at this Scripture, preached Jesus to him. 36 Now as they went down the road, they came to some water. And the eunuch said, "See, here is water. What hinders me from being baptized?" 37 Then Philip said, "If you believe with all your heart, you may." And he answered and said, "I believe that Jesus Christ is the Son of God." 38 So he commanded the chariot to stand still. And both Philip and the eunuch went down into the water, and he baptized him. 39 Now when they came up out of the water, the Spirit of the Lord caught Philip away, so that the eunuch saw him no more; and he went on his way rejoicing. Note 8:27 Eunuchs were men who were castrated, whether by birth defect, disease, or mutilation, and were often employed to guard women of nobility. This eunuch had a thorough knowledge of Judaism and was likely a Jewish pros- elyte (convert). 8:29 Only those who are mature in faith can hear and discern the promptings of the Spirit (JohnChr). Those of lesser faith are prompted more directly by words and angels. 8:30, 31 Because the Scriptures have a specific, God-given meaning (2Pt 1:20,21), it is impossible to truly understand them apart from the Church, for apostolic interpretation is held in the consciousness of the Church. 8:32, 33 This passage from Isaiah is prayed by the presbyter as he prepares the bread for the Divine Liturgy. 8:35 Again, the OT is the foundation for proclaiming the gospel of Jesus Christ (see 2:14-40; 7:1–53). Such is the power of the OT that if anyone "would apply himself to the study of the prophets, he would need no mir- acles" (JohnChr). 8:36-39 From the beginning, baptism in water (v. 36) and faith in Christ (v. 37) are both essential for entrance into the NT Church. The apostolic pattern of conversion in Christ is hearing, believing, and baptism. Gospel John 6:40-44 40 And this is the will of Him who sent Me, that everyone who sees the Son and believes in Him may have everlasting life; and I will raise him up at the last day. 41 The Jews then complained about Him, because Hе said, "I am the bread which came down from heaven." 42 And they said, "Is not this Jesus, the son of Joseph, whose father and mother we know? How is it then that He says, 'I have come down from heaven'?" 43 Jesus therefore answered and said to them, "Do not murmur among yourselves. 44 No one can come to Me unless the Father who sent Me draws him; and I will raise him up at the last day. REFLECTION After the Fourth Ecumenical Council [Chalcedon, 451] the heretical Emperor Anastasius banished the Orthodox Patriarchs Elias of Jeru- salem and Flavian of Antioch. One day, simultaneously, both saints discerned the death of the heretical emperor and sent each other the news of this, saying: "Anastasius is dead! Let us also go to stand judg- ment with him before God." The emperor died, and two days later both patriarchs died. What zeal for the true Faith! What a humble hope before God's judgment! For these saints, it was not a matter of living longer on earth but of God's truth. Neither did they say, "We judged him," but, "May God judge him!" Our stay on earth is not for the sake of sojourning, but for a personal choice for good or for evil, for truth or for falsehood. Blessed are we if, in everything, we trust God's will and hope in God's judgment. For in all things, one must have a strong faith. These Orthodox archpastors had strong faith. St. Acacius also had strong faith. Once, during a great drought, when the people were despairing, this wonderful Acacius led a procession of the people through the town and to its outskirts. He ordered that the Divine Liturgy be celebrated outside the town before the Church of St. Eustace. After consecrating the Holy Gifts, Acacius did not want to pour water into the wine, but prayed to God that He, the Most High, would send down water into the chalice from the clouds. God heard the prayer of His faithful servant and sent abundant rain onto the dry fields as well as into the honorable chalice. HOMILY on the wonderful promise of Christ To him that overcometh will I grant to sit with Me on My throne (Revelation 3:21). This, brethren, is the promise of Christ, the Victor over the devil, sin and death. But the devil, sin and death are stronger than man. Who can over- come them? No one, except Christ and those who stand firm with Christ and enter into battle with His weapons. The devil is as old as the world, and even older. How can a man, whose life-span is measured by a pendulum, defeat him who, for many thousands of years, has learned to wage battle against man? How can a mortal overpower all the temptations of the devil, whose number equals the number of sins on earth? By no means, if he does not know that the Lord Jesus conquered the three main types of diabolical temptations on the high mountain. By no means, if a man does not remain firm and steadfast alongside Christ, Who is older than time and mightier than all the angels, both evil and good. Sin is as old as the devil. How can a man, whose life-span is meas- ured by a pendulum, avoid sin, which, as a contagious disease and evil odor, has been passed from generation to generation, from man to man, since man has existed on this earth? By no means, if he does not know that there exists one Man, the One and Only, Who did not commit sin, either in birth or after birth: the God-man Jesus Christ, Who, through the humbleness of His humanity and the fire of His Divinity, crushed sin on the Cross. By no means, if a man does not stand firm with Christ, Who is older than sin and Who is mightier than all of the sowers and carriers of sin. Death is as old as man expelled from Paradise. How can a man, whose life span is measured by a pendulum, conquer death in this worldly grave? By no means, if he does not acknowledge the power of the Cross, the suffering of Christ, and the truth of His Resurrection from the grave. By no means, if he does not stand firm with Christ, the Almighty Victor over death. Oh, what a glorious reward for those who achieve victory! They will be seated and crowned with wreaths of glory on the throne of the greatest Victor on earth and in heaven! To Him be glory and praise forever. Amen. |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
Remember your end, and you will not sin
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O Lord, bless Until a man's earthly life finishes its course, up to the very departure of the soul from the body, the struggle between sin and righteousness continues within him. However, high a spiritual and moral state one might achieve, a gradual or even headlong and deep fall into the abyss of sin is always possible. Therefore, communion of the holy Body and Blood of Christ, which strengthens our contact with Him and refreshes us with the living streams of the grace of the Holy Spirit flowing through the Body of the Church, is necessary for everyone. St. John of Shanghai and San Francisco Acts 8:40-9:19 40 But Philip was found at Azotus. And passing through, he preached in all the cities till he came to Caesarea. 1 Then Saul, still breathing threats and murder against the disciples of the Lord, went to the high priest 2 and asked letters from him to the synagogues of Damascus, so that if he found any who were of the Way, whether men or women, he might bring them bound to Jerusalem. 3 As he journeyed he came near Damascus, and suddenly a light shone around him from heaven. 4 Then he fell to the ground, and heard a voice saying to him, "Saul, Saul, why are you persecuting Me?" 5 And he said, "Who are You, Lord?" Then the Lord said, "I am Jesus, whom you are persecuting. It is hard for you to kick against the goads." 6 So he, trembling and astonished, said, "Lord, what do You want me to do?" Then the Lord said to him, "Arise and go into the city, and you will be told what you must do." 7 And the men who journeyed with him stood speechless, hearing a voice but seeing no one. 8 Then Saul arose from the ground, and when his eyes were opened he saw no one. But they led him by the hand and brought him into Damascus. 9 And he was three days without sight, and neither ate nor drank. 10 Now there was a certain disciple at Damascus named Ananias; and to him the Lord said in a vision, "Ananias." And he said, "Here I am, Lord." 11 So the Lord said to him, "Arise and go to the street called Straight, and inquire at the house of Judas for one called Saul of Tarsus, for behold, he is praying. 12 And in a vision he has seen a man named Ananias coming in and putting his hand on him, so that he might receive his sight. 13 Then Ananias answered, "Lord, I have heard from many about this man, how much harm he has done to Your saints in Jerusalem. 14 And here he has authority from the chief priests to bind all who call on Your name. 15 But the Lord said to him, "Go, for he is a chosen vessel of Mine to bear My name before Gentiles, kings, and the children of Israel. 16 For I will show him how many things he must suffer for My name's sake. 17 And Ananias went his way and entered the house; and laying his hands on him he said, "Brother Saul, the Lord Jesus, who appeared to you on the road as you came, has sent me that you may receive your sight and be filled with the Holy Spirit." 18 Immediately there fell from his eyes something like scales, and he received his sight at once; and he arose and was baptized. 19 So when he had received food, he was strengthened. Then Saul spent some days with the disciples at Damascus. Note 9:1, 2 Saul persecutes Christians under the legal structure of Judaism; as such, he is charged to arrest Jewish Christians, but has no authority over Gentile Christians. Christianity became known as the Way based on Christ calling Himself "the way" (Jn 14:6), and on the fact that following Christ is not sim- ply a momentary decision or the observance of outward religious practices, but a whole way of life. 9:4 To persecute either Christians individually or the Church generally is to persecute Christ Himself, for they cannot be separated (see Mt 25:40; Eph 5:23, 30). 9:5 Goads are spikes used to prod farm animals. The term is sometimes used as a metaphor for the wisdom or promptings of God (Ecc 12:11, "рointed sticks"). Here Christ is declaring the futility of fighting against divine truth. 9:8 Saul's blindness illustrates Christ's teachings on spiritual blindness (In 9:39). As long as Saul saw things from his own perspective, he was spiritu- ally blind. Only by having his earthly vision taken away does Saul become capable of truly seeing Christ in glory and truth. This action also drives Saul to submit to the Church for baptism. 9:11 The Orthodox Church of Antioch continues an unbroken succession to this early Damascus Church and to this day is headquartered on the street called Straight. 9:13 Ananias was likely one of Saul's targets for arrest in Damascus. He served as first bishop of that city. 9:15 That Saul was God's chosen vessel does not mean that he had no free will in the matter. Rather, it indicates that God had selected Saul, knowing that he would freely accept and be capable of doing the work set before him. 9:18 Note that even though Saul had a direct revelation of Christ and believed in Him, he still submitted to baptism in the Church. The scales falling from Saul's eyes illustrate that those under the Law remain ultimately blind until they encounter and receive Jesus Christ. John 6:48-54 48 I am the bread of life. 49 Your fathers ate the manna in the wilderness, and are dead. 50 This is the bread which comes down from heaven, that one may eat of it and not die. 51 I am the living bread which came down from heaven. If anyone eats of this bread, he will live forever; and the bread that I shall give is My flesh, which I shall give for the life of the world. 52 The Jews therefore quarreled among themselves, saying, "How can this Man give us His flesh to eat?" 53 Then Jesus said to them, "Most assuredly, I say to you, unless you eat the flesh of the Son of Man and drink His blood, you have no life in you. 54 Whoever eats My flesh and drinks My blood has eternal life, and I will raise him up at the last day. Note 6:51-59The eucharistic significance of this passage is indisputable. Our Lord's declaration that He is Himself the living bread that gives life reveals the Mystical Supper of the NT Church. John never reports the details of the Last Supper (such as the "words of institution" recorded in Lk 22:19, 20); instead, he reveals the significance and truth of these events (events that were al- ready known to his hearers) by reporting here Christ's own words. See notes at Mt 26:26-28 and Lk 22:19, 20. 26:26-28 Jesus institutes the Eucharist, the long-awaited messianic banquet, to which He admits even Judas (compare Est 7), seeking by all means to save Him. Because of his wicked heart, Judas' participation leads to his condemnation(1Co 11:27-30). Christ's words are repeated in the Divine Liturgy, inviting the faithful to receive His body and blood. In Holy Communion, we are truly united to Christ. He gave thanks (from the Greek word for "eucharist") to teach us (1) how we are to celebrate this sacrament, (2) that He comes willingly to His Passion, and (3) to accept sufferings with thankfulness, knowing that God can use sufferings for ultimate good. The Old Covenant was sealed with the blood of bulls and goats. The New is sealed by the gift of Christ, who shed His own blood to conquer sin and death and to reconcile us with God. Christ calls it the blood of the new covenant, which is God's promise and the fulfillment of the Law. By new, He means this covenant brings immortality and incorruptible life; this covenant will always have the quality of newness. 22:19, 20 Gave thanks has at its root the Greek word eucharist, which immediately came to refer to both the Liturgy and the sacrament of Holy Communion. Before the end of the first century, a manuscript called the Didache refers to the celebration of the Liturgy as "the Eucharist," and in the year AD 150, St. Justin says of Holy Communion, "This food we call 'Eucharist,' of which no one is allowed to partake except one who believes that the things we teach are true, and has received the washing [holy baptism] for forgiveness of sins and for rebirth, and who lives as Christ commanded us." This is My body: The Orthodox Church has always accepted Christ's words as true, "that the food consecrated by the word of prayer which comes from Him is the flesh and blood of that incarnate Jesus" (Justin). The Eucharist Study Article "For I received from the Lord that which I also delivered to you: that the Lord Jesus on the same night in which He was betrayed took bread; and when He had given thanks [Gr. eucharistesas], He broke it and said, 'Take, eat; this is My body which is broken for you; do this in remembrance of Me.' In the same manner He also took the cup after supper, saying, 'This cup is the new covenant in My blood. This do, as often as you drink it, in remembrance of Me"(1Co 11:23-25). With these words-quoting the words of Christ in Luke 22:19, 20-St. Paul instructs the Corinthians concerning the Eucharist, the giving of thanks. Some two thousand years after Jesus gave Himself "for the life of the world" (Jn 6:51), there are in Christendom at least three different interpretations of His words. For the first thousand years of Christian history, when the Church was visibly one and undivided, the holy gifts of the Body and Blood of Christ were received as just that: His Body and Blood. The Church confessed this was a mystery: The bread is truly His Body, that which is in the cup is truly His Blood, but one can- not say how they become so. The eleventh and twelfth centuries brought on the scholastic era, the Age of Reason in the West. The Roman Church, which had become separated from the Orthodox Church in 1054, was pressed by the rationalists to define how the transformation occurs. They answered with the word transubstantiation, meaning a change of substance. The elements are no longer bread and wine; they are physically changed into flesh and blood. The sacrament, which only faith can comprehend, was subjected to a philosophical definition. This second view was unknown in the ancient Church. Not surprisingly, one of the points of disagreement between Rome and the sixteenth-century reformers was this issue of transubstantiation. Unable to accept this explanation of the sacrament, the radical reformers, who were ra- tionalists themselves, took up the opposite point of view: the gifts are nothing but bread and wine, period. They only represent Christ's Body and Blood; they have no spiritual reality. This third, symbol-only view helps explains the in- frequency with which some Protestants partake of the Eucharist. What do the Scriptures teach concerning the Eucharist? 1. Jesus said, "This is My body... this is My blood" (Lk 22:19, 20). He never says these gifts merely symbolize His Body and Blood. Critics have charged that Jesus also said of Himself, "I am the door" (Jn 10:7), and He certainly is not a seven-foot wooden plank. The flaw in that argument is obvious: at no time has the Church ever believed He was a literal door. But she has always believed the consecrated gifts of bread and wine are truly His Body and Blood. 2. In the New Testament, those who receive Christ's Body and Blood unworthily are said to bring condemnation upon themselves. "For this reason many are weak and sick among you, and many sleep" (literally, "are dead"; 1Co 11:30). A mere symbol, a quarterly reminder, could hardly have the power to cause sickness and death! 3. Historically, from New Testament days on, the central act of worship, the very apex of spiritual sacrifice, took place "on the first day of the week, when the disciples came together to break bread" (Acts 20:7). The Euchar- ist has always been that supreme act of thanksgiving and praise to God in His Church. Saints The Monk John The Monk John was born at the end of the VIII Century. At a young age he became a disciple of the Monk Gregory Dekapolites (+ c. 820, Comm. 20 November) and accepted monastic tonsure from him at the Soluneia (Thessalonika) monastery. Under the guidance of this experienced teacher, the Monk John attained to high spiritual accomplishment. When the emperor Leo the Armenian (813-820) renewed the persecution against Orthodox Christians because of their veneration of holy icons, the Monk Gregory Dekapolites together with the Monk Joseph the Writer of Church-Song (+ c. 863, Comm. 4 April) and his student the Monk John set off from Soluneia to Constantinople, to muster opposition to the Iconoclast heresy. In spite of persecution, for several years Saints Gregory and John fearlessly defended Orthodoxy, and preached veneration of holy icons. After many hardships the Monk Gregory died (in about the year 820), and soon after him his faithful student John also expired to the Lord. The Monk Joseph the Song-Writer transferred the relics of Saints Gregory and John and placed them in a church of Saint Nicholas the Wonderworker. 1996-2001 by translator Fr. S. Janos. Holy New Martyr John the Tailor, of loannina (1526) Holy Martyrs Victor, Zoticus, Zeno, Acindynus and Severian of Nicomedia (ca. 303) St. Cosmas, Bishop of Chalcedon, and his fellow-ascetic St. Auxentius (815-820) St. Naucratius, Abbot, of the Studion (848) Hieromartyr Perfectus, Priest, at Cordoba (850) St. Basil (Ratishvili) the Georgian, of Iveron Monastery, Mt. Athos (13th c.) St. Euthymius the Enlightener of Karelia (1435), and righteous laymen Anthony and Felix of Karelia Martyr Tunom, Arab emir who confessed Christ on seeing the Holy Fire in Jerusalem (1579) New Hieromartyr Alexis Krontenkov, Priest, of Ekaterinburg (1930) New Hieromartyrs Nicholas (1937) and Basil Derzhavin (1930), Priests, and martyred lay people of the city of Gorodets (Nizhni-Novgorod) New Martyr Tamara (Satsi), Abbess, of Cheboksara (Chuvashia) (1942) Greek cal.: Martyr Sabbas the Goth, at Buzau in Wallachia (372) Greek cal.: St. Athanasia the Wonderworker, Abbess, of Aegina (850) Icon of the Most Holy Theotokos "Glykophylousa" ("Sweet-kissing") St. Peter, patriarch of Jerusalem (552) St. Euthymius the Wonderworker New Hieromartyr Bessarion Selinine, priest (1918) HOMILY on the testimony of reliable witnesses We... were eyewitnesses of His majesty (II Peter 1:16). When the apostles speak of the glorious Resurrection of the Lord, they speak in the plural. For each one of them gives his testimony and the testimony of other companions. Thus, the Apostle Peter writes: We have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewit- nesses of His majesty (II Peter 1:16). Nathaniel did not want to believe simply by hearing. That is why the Apostle Philip invited Nathaniel to come and see! (John 1:46). Nathaniel came, saw and believed. So it was with the other apostles: until they approached Christ, until they heard, and until they saw, they did not want to believe. Cleverly devised myths did not attract the apostles. Their healthy, natural minds sought visual facts and not myths. O my brethren, our Faith is well established and proven. The trail of God is well blazed in the world. No one has need to doubt. Christ's Resurrection is well witnessed. No one need despair. Doubt and des- pair are two worms that are born of that which sin spews forth. He who does not sin, clearly sees the trail blazed by God in the world and clearly recognizes the Resurrection of Christ. O resurrected Lord, strengthen us by the power of Thy Holy Spirit, so that we sin no more and do not become blind to Thy trail in the world and to Thy glorious Resurrection. To Thee be glory and praise forever. Amen. |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
Remember your end, and you will not sin
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O Lord, bless "I love them that love me, and glorify them that glorify me." (Proverbs 8:17, I Kings 2:30,) says the Lord of His saints. The lord gave the Holy Spirit to the saints, and they love us in the Holy Spirit. The saints hear our prayers and have the power from God to help us. The entire Christian race knows this. St. Silouan the Athonite Epistle Acts 9:20-31 20 Immediately he preached the Christ in the synagogues, that He is the Son of God. 21 Then all who heard were amazed, and said, "Is this not he who destroyed those who called on this name in Jerusalem, and has come here for that purpose, so that he might bring them bound to the chief priests?" 22 But Saul increased all the more in strength, and confounded the Jews who dwelt in Damascus, proving that this Jesus is the Christ. 23 Now after many days were past, the Jews plotted to kill him. 24 But their plot became known to Saul. And they watched the gates day and night, to kill him. 25 Then the disciples took him by night and let him down through the wall in a large basket. 26 And when Saul had come to Jerusalem, he tried to join the disciples; but they were all afraid of him, and did not believe that he was a disciple. 27 But Barnabas took him and brought him to the apostles. And he declared to them how he had seen the Lord on the road, and that He had spoken to him, and how he had preached boldly at Damascus in the name of Jesus. 28 So he was with them at Jerusalem, coming in and going out. 29 And he spoke boldly in the name of the Lord Jesus and disputed against the Hellenists, but they attempted to kill him. 30 When the brethren found out, they brought him down to Caesarea and sent him out to Tarsus. 31 Then the churches throughout all Judea, Galilee, and Samaria had peace and were edified. And walking in the fear of the Lord and in the comfort of the Holy Spirit, they were multiplied. Note 9:23-25 The former persecutor is now persecuted (see also 5:41). 9:29 These Hellenists were not Christians, but Greek-speaking Jews who re- jected Christ (contrast 6:1). 9:31 This is the first mention in the Book of Acts of churches in the plural, showing that the Church is not invisible, but consists of visible local com- munities united in faith, doctrine, worship, and authority. Gospel John 15:17-16:2 17 These things I command you, that you love one another. 18 If the world hates you, you know that it hated Me before it hated you. 19 If you were of the world, the world would love its own. Yet because you are not of the world, but I chose you out of the world, therefore the world hates you. 20 Remember the word that I said to you, 'A servant is not greater than his master.' If they persecuted Mе, they will also persecute you. If they kept My word, they will keep yours also. 21 But all these things they will do to you for My name's sake, because they do not know Him who sent Me. 22 If I had not come and spoken to them, they would have no sin, but now they have no excuse for their sin. 23 He who hates Me hates My Father also. 24 If I had not done among them the works which no one else did, they would have no sin; but now they have seen and also hated both Me and My Father. 25 But this happened that the word might be fulfilled which is written in their law, 'They hated Me without a cause. 26 But when the Helper comes, whom I shall send to you from the Father, the Spirit of truth who proceeds from the Father, He will testify of Me. 27 And you also will bear witness, because you have been with Me from the beginning. 1 These things I have spoken to you, that you should not be made to stumble. 2 They will put you out of the synagogues; yes, the time is coming that whoever kills you will think that he offers God service. Note 15:17–16:2 This passage is read on days commemorating a holy martyr. 15:18–25 The term world is used in several distinct ways in Scripture. In some cases, it refers to all that is glorious, beautiful, and redeemable in God's cre- ation (3:16). Other times, it refers to that which is finite in contrast to that which is eternal (11:9; 18:36). In still other instances, as here, it indicates all that is in rebellion against God (see also 8:23). The rebellion of the world against God reveals several things: (1) While union with Christ brings love, truth, and peace, it also brings persecution, because the world hates love and truth (v. 19). (2) The world hated Christ; therefore, it will hate all who try to be Christlike (v. 20). (3) The world hates Christ because it neither knows nor desires to know the Father (vv. 21-24). (4) Hatred for Jesus Christ is irrational and unreasonable, for Christ brings love and mercy; thus, Christ is hated without a cause (v. 25). 15:26 With respect to God's working salvation in the world, the Son sends the Holy Spirit from the Father. With respect to the divine nature, the Holy Spirit eternally proceeds from the Father alone. In other words, the Holy Spirit receives His eternal existence only from the Father. In conformity with Christ's words, the Nicene-Constantinopolitan Creed confesses belief "in the Holy Spirit, the Lord, the giver of life, who proceeds from the Father." While the Son is begotten of the Father alone, the Holy Spirit proceeds from the Father alone; the source, the Fountainhead, of both Persons is the Father. Saints Venerable John of the Ancient Caves in Palestine (8th c.) Holy Martyrs Christopher, Theonas and Antonius (303) St. Tryphon, Patriarch of Constantinople (933) Venerable Martyr Agathangelus of Mt. Athos (1819) Venerable Simeon the Barefoot of Mt. Athos (1594) St. George the Confessor, Bishop of Antioch in Pisidia (813-820) Hieromartyr Alphege, Archbishop of Canterbury (1012) St. Nicephorus, Abbot, of Katabad Hieromartyr Paphnutius of Jerusalem Uncovering of the relics (1621) of St. Joachim, Founder of Opochka Monastery (Pskov) (ca. 1550) New Hiero-Confessor Victor (Ostrovidov), Bishop of Glazov (1934) St. Matrona the Blind, of Moscow (1952) Greek cal.: Martyrs Theodore of Perge in Pamphylia, his mother Philippа, and Dioscorus, Socrates, and Dionysius (2nd c.) St. John, patriarch of Jerusalem HOMILY on being cautious toward all that is not according to Christ Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ (Colossians 2:8). Brethren, let us not be enslaved by philosophy, which by conjecture says that there is no eternal life or resurrection from the dead. For we do not arrive at the truth through man's conjecture, but by God's revelation. That which we know about the truth we know from Truth Itself, which was revealed in the Lord Jesus Christ and which was communicated to us through the faithful and wise witnesses of this Truth: the apostles and the saints. If we, because of our sins, reject these witnesses and accept the conjecture of humans, we will fall into dark and bitter slavery to nature, to the body, to sin, and to death. Brethren, let us not be deceived by the empty myths of men, cre- ated by men and according to men, that say that another world does not exist, or, if another world does exist, that we do not know any- thing about it. Behold, we know with confidence that another world does exist. We know this not from conjecturers or deceivers but from the Lord Jesus Himself Who appeared to His disciples on Mount Tabor with Moses and Elias (who had long before departed this world), and Who Himself appeared to many of His followers after His death. We also know this from the apostles, saints and numerous seers to whom, be- cause of their chastity and sanctity, God revealed the ultimate truth about the other world. If, because of our sins, we do not believe these holy and truthful witnesses, we will then have to believe those unholy and false men, and we will be slaves to darkness, sin and death. Brethren, let us not be led astray by worldly teaching, which exam- ines animals, plants and stones and says that it has not found God among these things, and thus arrogantly asserts that there is no God. Behold, we know that the Creator cannot be as a thing among things; rather He is above all things and different from all things. We know this as much by spiritual understanding and conscience as by the clear revelation of the Lord Jesus Himself, Who appeared in the body of a man as the Lord of all created things-as well as by the testimony of the apostles and many other holy and discerning men. Rather, let us glorify the Lord Jesus resurrected from the dead. resurrected Lord, to Thee be glory and praise forever. Amen. |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
Remember your end, and you will not sin
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O Lord, bless Until a man's earthly life finishes its course, up to the very departure of the soul from the body, the struggle between sin and righteousness continues within him. However, high a spiritual and moral state one might achieve, a gradual or even headlong and deep fall into the abyss of sin is always possible. Therefore, communion of the holy Body and Blood of Christ, which strengthens our contact with Him and refreshes us with the living streams of the grace of the Holy Spirit flowing through the Body of the Church, is necessary for everyone. St. John of Shanghai and San Francisco Sunday of the Paralytic Readings 4th Matins Gospel Luke 24.1-12 Epistle Acts 9.32-42 Gospel John 5.1-15 Saints Venerable Theodore Trichinas, hermit, near Constantinople (400) Venerable Anastasius of Mount Sinai Blessed Anastasius I of Sinai, Patriarch of Antioch (599) Blessed Gregory, Patriarch of Antioch Holy Apostle Zacchaeus, of the Seventy, Bishop of Caesarea in Palestine Venerable Athanasius (1380) and loasaph (1423) of Meteora, Abbots St. Theotimus, Bishop of Tomis in Moesia (ca.410) Hieromartyr Anastasius II, Patriarch of Antioch(609) St. Caedwalla, King of the West Saxons (689) St. Alexander, Founder of Oshevensk Monastery (Arkhangelsk) (1479) Child-martyr Gabriel of Slutsk (Poland) (1690) New Hiero-confessor Theodosius (Ganitsky), The life of a 20th century Saint: Translation of the relics (1991) of St. Nikolai (Velimirovich), Bishop of Ohrid and Zhicha (1956) from America to Serbia Saint Nicholas of Zhicha, "the Serbian Chrysostom," was born in Lelich in western Serbia on January 4, 1881. His parents were Dragomir andKatherine Velimirovich, who lived on a farm where they raised a large family. His pious mother was a major influence on his spiritual development, teaching him by word and especially by example. As a small child, Nicholas often walked three miles to theChelije Monastery with his mother to attend services there. Sickly as a child, Nicholas was not physically strong as an adult. He failed his physical requirements when he applied to the military academy, but his excellent academic qualifications allowed him to enter the St Sava Seminary in Belgrade, even before he finished preparatory school. After graduating from the seminary in 1905, he earned doctoral degrees from the University of Berne in 1908, and from King's College, Oxford in 1909. When he returned home, he fell ill with dysentery. Vowing to serve God for the rest of his life if he recovered, he was tonsured at the Rakovica Monastery on December 20, 1909 and was also ordained to the holy priesthood. In 1910 he went to study in Russia to prepare himself for a teaching position at the seminary in Belgrade. At the Theological Academy in St Petersburg, the Provost asked him why he had come. He replied, "I wanted to be a shepherd. As a child, I tended my father's sheep. Now that I am a man, I wish to tend the rational flock of my heavenly Father. I believe that is the way that has been shown to me." The Provost smiled, pleased by this response, then showed the young man to his quarters. After completing his studies, he returned to Belgrade and taught philosophy, logic, history, and foreign languages at the seminary. He spoke seven languages, and this ability proved very useful to him throughout his life. St Nicholas was renowned for his sermons, which never lasted more than twenty minutes, and focused on just three main points. He taught people the theology of the Church in a language they could understand, and inspired them to repentance. At the start of World War I, Archimandrite Nicholas was sent to England on a diplomatic mission to seek help in the struggle of the Serbs against Austria. His doctorate from Oxford gained him an invitation to speak at Westminster Abbey. He remained in England for three short months, but St Nicholas left a lasting impression on those who heard him. His writings "The Lord's Commandments," and "Meditations on the Lord's Prayer" impressed many in the Church of England. Archimandrite Nicholas left England and went to America, where he proved to be a good ambassador for his nation and his Church. The future saint returned to Serbia in 1919, where he was consecrated as Bishop of Zhicha, and was later transferred to Ochrid. The new hierarch assisted those who were suffering from the ravages of war by establishing orphanages and helping the poor. Bishop Nicholas took over as leader of Bogomljcki Pokret, a popular movement for spiritual revival which encouraged people to pray and read the Bible. Under the bishop's direction, it also contributed to a renewal of monasticism. Monasteries were restored and reopened, and this in turn revitalized the spiritual life of the Serbian people. In 1921, Bishop Nicholas was invited to visit America again and spent two years as a missionary bishop. He gave more than a hundred talks in less than six months, raising funds for his orphanages. Over the next twenty years, he lectured in various churches and universities. When Germany invaded Yugoslavia on April 6, 1941, Bishop Nicholas, a fearless critic of the Nazis, was arrested and confined in Ljubostir Vojlovici Monastery. In 1944, he and Patriarch Gavrilo were sent to the death camp at Dachau. There he witnessed many atrocities and was tortured himself. When American troops liberated the prisoners in May 1945, the patriarch returned to Yugoslavia, but Bishop Nicholas went to England. The Communist leader Tito was just coming to power in Yugoslavia, where he persecuted the Church and crushed those who opposed him. Therefore, Bishop Nicholas believed he could serve the Serbian people more effectively by remaining abroad. H went to America in 1946, following a hectic schedule in spite of his health problems which were exacerbated by his time in Dachau. He taught for three years at St Sava's Seminary in Libertyville, IL before he settled at St Tikhon's Monastery in South Canaan, PA in 1951. He taught at St Tikhon's and also served as the seminary's Dean and Rector. He was also a guest lecturer at St Vladimir's Seminary in NY, and at Holy Trinity Monastery in Jordanville, NY. On Saturday March 17, 1956 Bishop Nicholas served his last Liturgy. After the service he went to the trapeza and gave a short talk. As he was leaving, he bowed low and said, "Forgive me, brothers." This was something unusual which he had not done before. On March 18, 1956 St Nicholas fell asleep in the Lord Whom he had served throughout his life. He was found in his room kneeling in an attitude of prayer. Though he was buried at St Sava's Monastery in Libertyville, IL, he had always expressed a desire to be buried in his homeland. In April of 1991 his relics were transferred to the Chetinje Monastery in Lelich. There he was buried next to his friend and disciple Fr Justin Popovich (+ 1979). English readers are familiar with St Nicholas's PROLOGUE FROM OCHRID, THE LIFE OF ST SAVA, A TREASURY OF SERBIAN SPIRITUALITY, and other writings which are of great benefit for the whole Church. He thought of his writings as silent sermons addressed to people who would never hear him preach. In his life and writings, the grace of the Holy Spirit shone forth for all to see, but in his humility he considered himself the least of men. Though he was a native of Serbia, St Nicholas has a universal significance for Orthodox Christians in all countries. He was like a candle set upon a candlestick giving light to all (MT 5:15). A spiritual guide and teacher with a magnetic personality, he attracted many people to himself. He also loved them, seeing the image of God in each person he met. He had a special love for children, who hastened to receive his blessing whenever they saw him in the street. He was a man of compunctionate prayer, and possessed the gift of tears which purify the soul (St John Climacus, LADDER, Step 7). He was a true pastor to his flock protecting them from spiritual wolves, and guiding them on the path to salvation. He has left behind many soul-profiting writings which proclaim the truth of Christ to modern man. In them he exhorts people to love God, and to live a life of virtue and holiness. May we also be found worthy of the Kingdom of Heaven through the prayers of St Nicholas, and by the grace of our Lord Jesus Christ, to Whom be glory forever. Amen. |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
Remember your end, and you will not sin
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Why Do Orthodox Christians Light Candles? The lighting of candles and oil lamps holds incredible significance in the lives of Orthodox Christians. We use them to illuminate our churches, both in and outside the altar, and we use them in our own personal icon corners. But why are they so important to us? Why can we not conduct a single divine service without lit candles? Why do Orthodox Christians light candles? Perhaps the simple answer is because Christians have always done this! In the Old Testament, the Lord ordained the lighting of lamps in the Temple (Ex. 40:5, 25). Following the example of the Hebrews, early Christians included the lighting of candles and vigil lamps in the liturgical life of the Church. In Acts, we see mentions of the lighting of lamps during services. Specifically, we see a reference to a large number of lamps in the upper chamber in Troas (Acts 20:8), which attests to the use of candles not only for lighting, but for spiritual significance. The Fathers of the early Church also witnessed to the spiritual symbolism of candles. Among others, Tertullian (2nd cent.), the Blessed Jerome (4th cen.) and St. Sophronius, Patriarch of Jerusalem (7th cent.) wrote of the use of candles to signify the Uncreated Light of God and the light that shines from the righteous (i.e. the Saints). Moreover, the 7th Ecumenical Council decreed that the faithful were to honor holy Icons and relics, the Cross of Christ, and the Holy gospel by censing and lighting of candles. Much more here: https://www.saintjohnchurch.org/why-do-orthodox-christians-light-candles/ Attached File Attached File |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
Remember your end, and you will not sin
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Lord Jesus Christ, Son of God, have mercy on us Humility and suffering free a man from all sin; for the first cuts out spiritual passions, and the latter bodily. St. Maximus the Confessor Readings Epistle Acts 10:1-16 1 There was a certain man in Caesarea called Cornelius, a centurion of what was called the Italian Regiment, 2 a devout man and one who feared God with all his household, who gave alms generously to the people, and prayed to God always. 3 About the ninth hour of the day he saw clearly in a vision an angel of God coming in and saying to him, "Cornelius!" 4 And when he observed him, he was afraid, and said, "What is it, lord?" So he said to him, "Your prayers and your alms have come up for a memorial before God. 5 Now send men to Joppa, and send for Simon whose surname is Peter. 6 He is lodging with Simon, a tanner, whose house is by the sea. He will tell you what you must do. 7 And when the angel who spoke to him had departed, Cornelius called two of his household servants and a devout soldier from among those who waited on him continually. 8 So when he had explained all these things to them, he sent them to Joppa. 9 The next day, as they went on their journey and drew near the city, Peter went up on the housetop to pray, about the sixth hour. 10 Then he became very hungry and wanted to eat; but while they made ready, he fell into a trance 11 and saw heaven opened and an object like a great sheet bound at the four corners, descending to him and let down to the earth. 12 In it were all kinds of four-footed animals of the earth, wild beasts, creeping things, and birds of the air. 13 And a voice came to him, "Rise, Peter; kill and eat." 14 But Peter said, "Not so, Lord! For I have never eaten anything common or unclean." 15 And a voice spoke to him again the second time, "What God has cleansed you must not call common." 16 This was done three times. And the object was taken up into heaven again. Note 10:1 With this chapter, a whole new period in church history begins. Initially composed of Jews and then Samaritans (8:5-25), with the conversion of Cor- nelius the Church begins its dramatic growth among the Gentiles. 10:2 "Fearer of God" was a formal designation for a Gentile who followed precepts of the Jewish religion but had not yet become a proselyte, or full convert. Two things characterized the devotion of Cornelius: he gave alms generously and he prayed. His devotion did not make Him a Christian, but His prayers and alms were accepted by God (v. 4) and prepared him for conversion to Jesus Christ at the preaching of Peter. Even good people need Christ! 10:3 The ninth hour is 3:00 p.m., one of the traditional hours for liturgical prayer for both Jews and early Christians. These hours of liturgical prayer were prayed by both the Jewish Christians (e.g., Peter in v. 9) and Gentile Christians (e.g., Cornelius here). This practice continues in the Orthodох Church today (see 3:1 and note). 3:1 Now Peter and John went up together to the temple at the hour of prayer, the ninth hour. note 3:1 At the hour of prayer, the ninth hour: The apostles were observing regular Jewish hours of prayer, just as believers had done for centuries (Ps 54:18; Dan 6:11). The practice of praying at the first (6:00 a.m.), third (9:00 a.m.), sixth (12:00 noon), and ninth (3:00 p.m.) hours of the day carried over into the Church from the start. This practice continues to this day in the Orthodox Church in private prayers, in monasteries, and in some parishes. (See also 10:3, 9, 30.) 3:1–10 The apostles participate not only in preaching and teaching but in healing as well. The sacrament of healing manifests God's presence in the Church and confirms the message of the gospel. 10:7 Cornelius's obedience to God shows the true state of his heart, for it is those who not only hear but also do the will of God that are the true believers (Mt 7:21; Rom 2:13; Jam 1:22). 10:9 The sixth hour is 12:00 noon, a traditional hour of liturgical prayer. 10:14,15 Peter's resistance shows the difficulty with which the Jews let go of the Law. God's commandment here is first a declaration that the Old Coven- ant dietary laws are fulfilled and thus no longer in effect (see Mk 7:19). More importantly, this vision revealed that the Gentiles, who were considered un- clean by the Jews, are cleansed by the blood of Christ and are equal partakers of the Kingdom (see v. 28). This vision thus prepared Peter to receive Cor- nelius (vv. 17-48). Finally, this also teaches us that God desires to receive everyone into His Church, regardless of heritage, social class, or past sins, for all are one in Christ. Gospel John 6.56-69 56 He who eats My flesh and drinks My blood abides in Me, and I in him. 57 As the living Father sent Me, and I live because of the Father, so he who feeds on Me will live because of Me. 58 This is the bread which came down from heaven-not as your fathers ate the manna, and are dead. He who eats this bread will live forever. 59 These things He said in the synagogue as He taught in Capernaum. 60 Therefore many of His disciples, when they heard this, said, "This is a hard saying; who can understand it?" 61 When Jesus knew in Himself that His disciples complained about this, He said to them, "Does this offend you? 62 What then if you should see the Son of Man ascend where He was before? 63 It is the Spirit who gives life; the flesh profits nothing. The words that I speak to you are spirit, and they are life. 64 But there are some of you who do not believe. For Jesus knew from the beginning who they were who did not believe, and who would betray Him. 65 And He said, "Therefore I have said to you that no one can come to Me unless it has been granted to him by My Father." 66 From that time many of His disciples went back and walked with Him no more. 67 Then Jesus said to the twelve, "Do you also want to go away?" 68 But Simon Peter answered Him, "Lord, to whom shall we go? You have the words of eternal life. 69 Also we have come to believe and know that You are the Christ, the Son of the living God. Note 6:51–59 The eucharistic significance of this passage is indisputable. Our Lord's declaration that He is Himself the living bread that gives life reveals the Mystical Supper of the NT Church. John never reports the details of the Last Supper (such as the "words of institution" recorded in Lk 22:19, 20); instead, he reveals the significance and truth of these events (events that were al- ready known to his hearers) by reporting here Christ's own words. See notes at Mt 26:26-28 and Lk 22:19, 20. 6:53-56 Christ was crucified in the flesh and His blood was shed on the Cross, and on the third day He was raised in a glorified state. We receive the grace of Christ's sacrificial offering by coming to Him in faith (v. 35) and by receiving Holy Communion in faith. In Communion, we truly eat His flesh and drink His blood, and this grants the faithful eternal life (v. 54), with Christ abid- ing in us and us in Him (v. 56). "There is no room left for any doubt about the reality of His flesh and blood, because we have both the witness of His words and our own faith. Thus when we eat and drink these elements, we are in Christ and Christ is in us" (HilryP). 6:60-66 Even His disciples took Christ's teaching on His Body and Blood as a hard saying (v. 60), and many walked with Him no more (v. 66). To this day, there are still those who reject Christ's own words concerning the sacramental eating of His Body and drinking of His Blood, and thus do not walk in His teaching. Because of the difficulty of grasping the depth of this Mystery, many attempt either to define its nature rationally or to explain away Christ's words altogether, giving them a purely metaphorical meaning. Either extreme is dubious; to reject this sacramental teaching is to reject the witness of the Scriptures and the unanimous teaching of the Church throughout history. Saints Hieromartyr Januarius and others with Him(305) Holy Martyr Theodore and others with him (2nd с.) Martyr Alexandra the Empress, wife of Diocletian (303) (same as April 23) Martyrs Isaacius, Apollo, and Codratus, of Nicomedia (303) St. Maximus (Maximian), Archbishop of Constantinople (434) St. Beuno, Abbot, of Clynnog Fawr, Wales (642) St. Maelruba of Apur Crossan, Ireland (722) Uncovering of the relics (1999) of St. Theodore, Abbot, of Sanaxar Monastery (1791) St. Alexis, Priest, of Bortsumany, Nizhni-Novgorod (1848) New Hieromartyr Protopresbyter Basil Martysz of Teratyn (Chelm and Podlasie, Poland) (1945) St. Anastasius the Sinaite (8th c.) New Hieromartyrs John Prigorovsky (1918), Alexis Protopopov (1938), confessor Nicholas Pisarevski, priest (1933), and protopresbyter Basil Martysz of Teratyn (Chelm and Podlasie, Poland) (1945) REFLECTION "Guard your heart!" These words were spoken in the past by ex- perienced ascetics. Father John of Kronstadt says the same thing in our days: "The heart is refined, spiritual and heavenly by nature. Guard it. Do not overburden it; do not make it earthly; be temperate to the utmost in food and drink, and in bodily pleasures in general. The heart is the temple of God. If any man defile the temple of God, him shall God destroy (I Corinthians 3:17)." Spiritual experience in ancient times and spiritual experience in our time is identical, under the condition that the confession of faith is identical. The heavenly knowledge to which the ascetics of old attained does not differ from the heavenly knowledge to which the ascetics of today attain. For, as Christ is the same today and tomorrow, so it is with human nature. The main thing is: the human heart is the same; its thirst and its hunger are the same; and nothing is able to satisfy it but the glory, power and riches of God. HOMILY on Christ in the hearts of the faithful That Christ may dwell in your hearts by faith (Ephesians 3:17). A person does not have Christ who has Him only on his tongue. Neither does a person have Christ who has Him only on paper. Neither does a person have Christ who has Him only on the wall. Neither does a person have Christ who has Him only in a museum of the past. A person truly has Christ who has Him in his heart. For Christ is Love and the throne of Love is the heart. If Christ is in your heart, then, for you, He is God. If He is only on your tongue, or on paper, or on a wall, or in a museum of the past- and even if you call Him God-for you, He is but a toy. Beware then, O man, for no one can play around with God without punishment. The heart is a seemingly narrow organ, but God can dwell in it. When God dwells in it, then it is filled, and filled to overflowing, and nothing else can stand in it. If, however, the whole world were to set- tle in it, it would remain empty without God. Brethren, let Christ, the resurrected and living Lord, pour faith into your hearts, and your hearts will be filled, and filled to overflowing. He cannot enter and dwell in your hearts except through your faith. If you do not possess faith, Christ will remain only on your tongue, or on paper, or on the wall, or in a museum of the past. What benefit is there for you in that? What benefit is there for you in holding life on your tongue and death in your heart? For, if you hold the world in your heart and Christ on your tongue, you hold death in your heart and life on your tongue. Water on the tongue of the thirsty does not help. Let the living Christ into your heart, and you will be permeated with the truth and you will sense unspeakable sweetness. O resurrected Lord, cleanse our heart from the deadly guests who dwell in it, and do Thou Thyself take up dwelling in it, that we may live and glorify Thee. To Thee be glory and praise forever. Amen. |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
Remember your end, and you will not sin
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Wherefore, brethren, let us plant ourselves upon the rock of faith and the Tradition of the Church, removing not the landmarks set by our holy fathers, nor giving room to those who are anxious to introduce novelties and to undermine the structure of God's holy ecumenical and apostolic Church. For if everyone were allowed a free hand, little by little the entire Body of the Church would be destroyed. St. John of Damascus Epistle Acts 10.21-33 21 Then Peter went down to the men who had been sent to him from Cornelius, and said, "Yes, I am he whom you seek. For what reason have you come?" 22 And they said, "Cornelius the centurion, a just man, one who fears God and has a good reputation among all the nation of the Jews, was divinely instructed by a holy angel to summon you to his house, and to hear words from you." 23 Then he invited them in and lodged them. On the next day Peter went away with them, and some brethren from Joppa accompanied him. 24 And the following day they entered Caesarea. Now Cornelius was waiting for them, and had called together his relatives and close friends. 25 As Peter was coming in, Cornelius met him and fell down at his feet and worshiped him. 26 But Peter lifted him up, saying, "Stand up; I myself am also a man." 27 And as he talked with him, he went in and found many who had come together. 28 Then he said to them, "You know how unlawful it is for a Jewish man to keep company with or go to one of another nation. But God has shown me that I should not call any man common or unclean. 29 Therefore I came without objection as soon as I was sent for. I ask, then, for what reason have you sent for me? 30 So Cornelius said, "Four days ago I was fasting until this hour; and at the ninth hour I prayed in my house, and behold, a man stood before me in bright clothing, 31 and said, 'Cornelius, your prayer has been heard, and your alms are remembered in the sight of God. 32 'Send therefore to Joppa and call Simon here, whose surname is Peter. He is lodging in the house of Simon, a tanner, by the sea. When he comes, he will speak to you.! 33 So I sent to you immediately, and you have done well to come. Now therefore, we are all present before God, to hear all the things commanded you by God. Note 10:30 A man... in bright clothing signifies an angel. 10:33 Cornelius and those with him are eager to hear, for "faith comes by hearing" (Rom 10:17), and faithful and devoted people still need to hear the gospel. Gospel John 7.1-13 1 After these things Jesus walked in Galilee; for He did not want to walk in Judea, because the Jews sought to kill Him. 2 Now the Jews' Feast of Tabernacles was at hand. 3 His brothers therefore said to Him, "Depart from here and go into Judea, that Your disciples also may see the works that You are doing. 4 For no one does anything in secret while he himself seeks to be known openly. If You do these things, show Yourself to the world. 5 For even His brothers did not believe in Him. 6 Then Jesus said to them, "My time has not yet come, but your time is always ready. 7 The world cannot hate you, but it hates Me because I testify of it that its works are evil. 8 You go up to this feast. I am not yet going up to this feast, for My time has not yet fully come. 9 When He had said these things to them, He remained in Galilee. 10 But when His brothers had gone up, then He also went up to the feast, not openly, but as it were in secret. 11 Then the Jews sought Him at the feast, and said, "Where is He?" 12 And there was much complaining among the people concerning Him. Some said, "He is good"; others said, "No, on the contrary, He deceives the people." 13 However, no one spoke openly of Him for fear of the Jews. Note 7:1 This section (7:1-10:21) tells of our Lord's visit to Jerusalem for the Feast of Tabernacles (v. 2); the entire section covers eight days. At this festival dur- ing the last year of His earthly life, Jesus taught in the temple and attracted a great deal of public attention. Some thought Him mad (v. 20); others believed Him to be the Messiah (vv. 31, 40); and still others (such as the Sadducees and the Pharisees) considered Him to be a threat (vv. 32,45-52). The Jews who sought to kill Him (v. 1) are the religious leaders and not the people in general. 7:2 The Feast of Tabernacles (Heb. succoth) is an eight-day autumn harvest festival commemorating the time when Israel wandered in the wilderness of Sinai and the people lived in tents, or tabernacles. Along with Passover and Pentecost, this was one of the three most important festivals of the an- cient Jews; it included numerous sacrifices and celebrations (Lv 23:33-43). In later times, the final day of this feast also included drawing water from the pool of Siloam to be mixed with wine and poured at the foot of the altar, both as a purification and in remembrance of the water flowing from the rock that Moses struck (Ex 17:1-7). It further included the lighting of great lamps in the outer court of the temple (see notes for vv. 37-39; 8:12; see also 2Mc 10:5-9). 7:3 Brothers: See note at Mt 12:46-50. 12:46-50 Christ's relatives have not yet understood His identity and mission. He points to a spiritual family based on obedience to the will of My Father (v. 50). In Jewish usage, brother can indicate any number of relations. Abram called his nephew Lot "brother" (Gn 14:14); Boaz spoke of his cousin Elimelech as his "brother" (Ru 4:3); and Joab called his cousin Amasa "brother" (2Kg 20:9). Christ Himself had no blood brothers, for Mary had but one Son: Jesus. The brothers mentioned here were either stepbrothers, sons of Joseph by a previous marriage, or cousins. Indeed, Jesus commits His mother to the care of John at the Cross (Jn 19:25–27), which would have been un-thinkable if Mary had had other children to care for her. 7:10 Not openly means not with a grand, public entrance as on Palm Sunday. Saints The Venerable Theodore the Sykeote Theodore was born in the village of Sykeon in Galatia, for which he was called the Sykeote. As a child of ten, he surrendered himself to strict fasting and all-night prayer after the model of Stephen, an elder who lived in his house. His mother, Maria, was a wealthy widow and intended to dedicate her son to the military profession. St. George appeared to her in a dream and informed her that Theodore was des- tined for the service of the King of Heaven and not a king of the earth. St. George appeared to Theodore many times, either to instruct him or to save him from certain dangers in which the evil demons had placed him. He also had several visions of the All-holy Theotokos. Theodore's asceticism surpassed in its severity that of all the living ascetics of his time. He mortified his body through hunger, thirst, iron chains, and standing at prayer all night. He did all of this in order to bind his soul with love for God and to make his soul the complete master over his body. In response to Theodore's love, the merciful Lord responded with love. God bestowed upon him great power over evil spirits and over all of mankind's diseases and afflictions. He was famous every- where as a wonderworking healer. Because of his purity and devo- tion, he was consecrated Bishop of Anastasiopolis against his will. He remained for eleven years at his episcopal duty, and then implored God to free him from this service in order to again dedicate himself to his beloved asceticism. After that, he returned to his monastery, where, in his old age, he rendered his soul to his Lord, for Whom he had willingly suffered much. He reposed at the beginning of the reign of Emperor Heraclius in about the year 613. Attached File St. Theodore the Sykeote (fresco in Dionysiou Monastery, Mount Athos, 17th c.) Holy Martyr Leonidas of Alexandria (202) Venerable Monk Vitalis, Monk of the Monastery of Abba Seridus at Gaza (609-620) Holy Apostle Nathaniel of the Twelve (1st c.) Apostles Apelles, Luke (not the Evangelist), and Clement, of the Seventy (1st c.) Translation of the relics (1834) of St. Vsevolod (in holy baptism Gabriel), Prince and Wonderworker of Pskov (1138) St. Ananias, Abbot, of Malles (Crete) (1907) New Hieromartyr Platon, Bishop of Banja Luka (1941) Holy Martyr Nearchus, killed by fire Holy Martyrs Epipodius and Alexander of Lyons (ca. 177) New Hieromartyr Eustathius Malakhovsky, priest (1918) and martyr Dimitri Vlasenko (1942) REFLECTION At the time of the First Ecumenical Council [Nicaea, 325], the quar- reling clerics wrote accusations one against the other and presented them to the emperor. Emperor Constantine received all of these accus- ations and, not opening them, burned them over a lit candle. To the amazement of those around him, the emperor said: "If I saw with my own eyes a bishop, a priest or a monk in a sinful act, I would cover him with my cloak, so that no one would ever see his sin." Thus, this great Christian emperor embarrassed the scandalmongers and sealed their mouths. Our Faith prohibits us from being spies of the sins of others and stresses that we be merciless judges of our own sins. The sick person in the hospital is concerned with his own particular malady, so that he has neither the will nor the time to question others who are ill or to mock their illness. Are we not all in this world as patients in a hospital? Does not our own common sense emphasize that we look at our own illness and not at another's? Let no one think that he will be cured of his illness in the other world. It is this world that is the hospital and place for healing; in the next world there is no hospital; there is either a palace or a prison. HOMILY on the power of God in the weakness of men For when I am weak, then am I strong (II Corinthians 12:10). There are no contradictions in Holy Scripture, and even in these words there is no contradiction, though it sounds like there is. The physical is governed by sound, while the spiritual is governed by meaning. For physical man, there are contradictions everywhere, for he is afraid of obstacles and flees from a shadow if it seems to be an obstacle for him. The spiritual man is like a knight who likes to over- come obstacles. For the spiritual man, the entire science of salvation is hidden in these words of Scripture. For when I am weak, then am I strong. That is, when I am cognizant of my nothingness and the omnipotence of God, then I am strong. When I know that I, of myself alone, cannot do any good either for myself or for others, and when I totally entrust myself to the power and mercy of God, then I am strong. When I sense that I am as a drowning person in this world, and that I am not in a position to grasp the extended hand of God and to hold onto it by my own strength, but instead cry out to God that He take hold of my hand and pull me out of the depths of the sinful abyss, then I am strong. When I see that I am weak and that I am a hollow reed amidst the tempest of winds and floods-a reed that God is able to fill with His almighty grace-and when I pray with faith for God's grace, then I am strong. O my weak brethren, let us entrust ourselves to the power of God, that we, in our nothingness, may be strong. Relying on man, you are weak, but relying on God, you are strong. Adhere to God, and all the power of God will be with you. Confess your weaknesses before God, and God will send you His all-powerful grace. This is confirmed for you by the Apostle through his example and through his experience: For when I am weak, then am I strong. In truth, there is no contradic- tion in Holy Scripture. The physical man speaks about contradiction in terms of the sound of the words, but the spiritual man enters into their meaning, and shatters the illusion of contradiction through experience. O resurrected Lord, have mercy on our weakness and fill us with Thine omnipotent grace. To Thee be glory and praise forever. Amen. |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
Remember your end, and you will not sin
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How absurd and unnatural are anger and rage. Look at the face of a gentle person - how beautiful it is... but look at the face of an angry one: it is restless, gloomy and ugly. St. John of Kronstadt |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
Remember your end, and you will not sin
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If you see your neighbor in sin, don't look only at this, but also think about what he has done or does that is good, and infrequently trying this in general, while not partialy judging, you will find that he is better than you. St. Basil the Great Saints Holy Martyr Sabbas Stratelates ("the General") of Rome (272) Venerable Elizabeth the Wonderworker, of Constantinople (540) Holy Martyrs Eusebius, Neon, Leontius and Longinus (ca. 303) Holy Martyrs Pasicrates, Valentine, and Julius, at Dorostolum in Moesia (285-301) Venerable Thomas, Fool-for-Christ, of Syria (ca. 550) Holy New Martyrs Luke and Nicholas Martyr Alexander of Lyons (ca. 177) St. Innocent, Priest, on the Mount of Olives (4th c.) St. Wilfrid, Bishop of York (709) St. Egbert, Bishop of lona (729) St. Xenophon, Founder of Xenophontos Monastery, Mt. Athos (ca. 1018) Sts. Sabbas and Alexis the Hermit, of the Kiev Caves (13th c.) New Martyr Doukas of Mytilene (1564) Sts. Symeon (Stefan) (1656), Elias (lorest) (1678) and Sava (Brancovici) (1683), Metropolitans of Ardeal (Transylvania), confessors against the Calvinists St. Joseph the Confessor, Bishop of Maramures (Romania) (ca. 1711) New Martyr George, in Anatolia (1796) St. Alexis Toth, Priest, of Wilkes-Barre, Pennsylvania (1909) New Hieromartyr Branko, Priest, of Veljusa, Serbia (1941) New Martyr Nicholas of Magnesia (1795) Epistle Acts 10.34-43 34 Then Peter opened his mouth and said: "In truth I perceive that God shows no partiality. 35 But in every nation whoever fears Him and works righteousness is accepted by Him. 36 The word which God sent to the children of Israel, preaching peace through Jesus Christ-He is Lord of all- 37 that word you know, which was proclaimed throughout all Judea, and began from Galilee after the baptism which John preached: 38 how God anointed Jesus of Nazareth with the Holy Spirit and with power, who went about doing good and healing all who were oppressed by the devil, for God was with Him. 39 And we are witnesses of all things which He did both in the land of the Jews and in Jerusalem, whom they killed by hanging on a tree. 40 Him God raised up on the third day, and showed Him openly, 41 not to all the people, but to witnesses chosen before by God, even to us who ate and drank with Him after He arose from the dead. 42 And He commanded us to preach to the people, and to testify that it is He who was ordained by God to be Judge of the living and the dead. 43 To Him all the prophets witness that, through His name, whoever believes in Him will receive remission of sins. Note 10:34-43 Peter's focus is on the saving work and power of Jesus Christ, His death and Resurrection, and how He fulfilled the word spoken by the OT prophets (v. 43). 10:35 Justification is not merely a one-time event, but a dynamic, ongoing process. In addition to faith, two conditions are given here: God accepts who- ever fears Him and works righteousness. This does not deny justification by faith, but demonstrates clearly that justification is not by faith alone (Jam 2:24). 10:38 It was in His humanity that Jesus was anointed by the Holy Spirit, for Christ possessed the Holy Spirit from all eternity before the Incarnation. Note also the core faith in the Trinity: God the Father, together with His Son Jesus and the Holy Spirit, are co-operational in the salvation of mankind. Gospel John 8.12-20 12 Then Jesus spoke to them again, saying, "I am the light of the world. He who follows Me shall not walk in darkness, but have the light of life." 13 The Pharisees therefore said to Him, "You bear witness of Yourself; Your witness is not true." 14 Jesus answered and said to them, "Even if I bear witness of Myself, My witness is true, for I know where I came from and where I am going; but you do not know where I come from and where I am going. 15 You judge according to the flesh; I judge no one. 16 And yet if I do judge, My judgment is true; for I am not alone, but I am with the Father who sent Me. 17 It is also written in your law that the testimony of two men is true. 18 I am One who bears witness of Myself, and the Father who sent Me bears witness of Me. 19 Then they said to Him, "Where is Your Father?" Jesus answered, "You know neither Me nor My Father. If you had known Me, you would have known My Father also." 20 These words Jesus spoke in the treasury, as He taught in the temple; and no one laid hands on Him, for His hour had not yet come. Note 8:12 I am the light of the world: Jesus spoke these words in the context of the great lamps being lit at the conclusion of the Feast of Tabernacles (see note at 7:2). Thus He declares Himself to be the fulfillment and the divine object of all celebrations of light. In the Scriptures, God the Father Himself is light (1:4-9; 1Jn 1:5), an attribute He bestows on His followers (Mt 5:14; Php 2:15). Our Lord confirms His claim by performing the great sign of opening the eyes of a man born blind (9:1-7; see especially 9:5). 8:13-18 Your witness: See note at 5:31-47. 5:31-47 How could Christ's witness ever be untrue? It cannot (see 8:14). Rather, Jesus is anticipating the argument and speaking the thoughts of the Jewish leaders (he does the same thing in Lk 4:23). In Jewish tradition, a valid testimony requires two witnesses (Dt 17:6). Jesus offers four witnesses to confirm His identity as Messiah and as Son of God: (1) God the Father (vv. 32, 37, 38); (2) John the Baptist (vv 33-35); (3) His own works (v. 36); and (4) the OT Scriptures, through which Moses and others gave testimony (vv. 39–47). 8:19 Because the Son and the Father share the same divine nature, one cannot be known apart from the other (14:7-11). REFLECTION In exhorting Christians to attend church for prayer, St. John Chrys- ostom says: "If someone delivers to subjugated citizens a royal decree, the citizens do not question the life of the messenger, as to whether he is rich or poor or righteous or sinful, but all listen attentively to that which he is reading. If someone has not heard, he asks one who has heard. When you have such great awe of earthly rulers, how much more should you heed us (priests) here, where the Creator of the heavenly powers speaks through us sinners." Indeed, what is Holy Scripture but a document of the Heavenly King? Why is it that this unique and saving document does not interest us every day and every hour, when the least authority in the country and his trivial orders do interest us? St. Anthony said: "Let everything you do have its justifi- cation in Holy Scripture." But how can you have justification in Holy Scripture if you are not familiar with Holy Scripture? CONTEMPLATION Contemplate the resurrected Lord Jesus: 1. How His Resurrection drives away from us all confusion, gloom and sadness. 2. How His Resurrection instills serenity, courage and goodwill into the souls of men. HOMILY on the vanity of everything in comparison with Christ I... count them but refuse, that I may win Christ (Philippians 3:8). The Apostle who wrote this had worldly knowledge; he had wealth and friends; he had youth and health; he had all the requisites of worldly success among his people. But he says: "I left all." For the sake of Christ Jesus the Lord, he left all. Before the sages of this world, he became as a fool; before the rich, he became as a beggar; before his friends, he became as an enemy. He exhausted his youth and health by voluntary sufferings and afflictions. With one stroke he closed for himself all prospects for worldly success. Why did you do this, O Holy Apostle Paul? Because, I... count them but refuse, that I may win Christ. Brethren, did the Apostle Paul deceive himself, leaving everything as rubbish, and did he gain something greater in gaining Christ? Twenty centuries have testified that the holy Apostle did not de- ceive himself and that, in gaining Christ, he received something in- comparably greater and better than that which he had abandoned and sacrificed. He received wisdom above all worldly knowledge; and riches imperishable and incorruptible; and friends in the form of the true angels of God; and eternal youth without disease and aging; and divine success that lasts without change in eternal life. All of this he gained in gaining Christ. All of this he received in leaving all that the world offers to its favorites. Indeed, brethren, Christ is better than the world. There are no words that could express His superiority over the world. The world deceives its favorites, but Christ rewards His true favorites. The world gives little and takes all. The world offers decay and takes away life. Christ, however, seeks little and gives all. He seeks that we discard decay, and He gives us eternal life. Brethren, Christ is our one and only true friend. O resurrected Lord Christ, help us to renounce triviality, to re- nounce decay, and grant us eternal life. To Thee be glory and praise forever. Amen. |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
Remember your end, and you will not sin
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Everything that breathes, breathes by air and cannot live without air; similarly all reasonable free creatures live by the Holy Spirit, as though by air, and cannot live without Him. "Every soul is quickened by the Holy Spirit." Recognize that the Holy Spirit stands in the same relation to your soul as air stands in relation to your body. St. John of Kronstadt Saints The Holy Apostle and Evangelist Mark Mark was a traveling companion and assistant to the Apostle Peter, who, in his first Epistle, calls him his son-not a son according to the flesh but a son according to the spirit (I Peter 5:13). While Mark was in Rome with Peter, the faithful begged him to write down the saving teaching of the Lord Jesus, His miracles and His life for them. Thus Mark wrote his Holy Gospel, which the Apostle Peter himself saw and bore witness to as true. Mark was appointed as bishop by the Apostle Peter and was sent to Egypt to preach. And thus St. Mark was the first preacher of the Gospel and the first bishop in Egypt. Egypt was entirely oppressed by the thick darkness of paganism, idolatry, soothsaying and malice. With the help of God, St. Mark succeeded in sowing the seed of the teaching of Christ throughout Libya, Ammonicia and Pentapolis. From Pentapolis St. Mark came to Alexandria, where the Spirit of God led him. In Alexandria he succeeded in estab- lishing the Church of God, in ordaining bishops, priests and deacons, and in firmly strengthening them all in the honorable Faith. Mark confirmed his preaching through many great miracles. When the heathens raised accusations against Mark as a destroyer of their idolatrous faith, and when the governor of the city began searching for Mark, he again fled to Pentapolis, where he continued to strengthen his earlier work. After two years, Mark returned to Alexandria, to the great joy of all the faithful, whose number had greatly multiplied. On this occasion, the pagans seized Mark, bound him tightly, and began to drag him over the cobble stone pavement, crying out: "Let us drag the ox to the pen." Wounded and bloodied all over, Mark was cast into prison, where at first a heavenly angel appeared to him, encour- aging and strengthening him. Then the Lord Jesus Himself appeared to him and said: "Peace be to thee, Mark, my Evangelist!" To this Mark replied: "Peace be to Thee also, my Lord Jesus Christ!" The next day the vicious men brought Mark out of prison and again dragged him through the streets with the same cry: "Let us drag the ox to the pen." Completely exhausted and worn out, Mark uttered: "Into Thy hands, O Lord, I commend my spirit." Mark expired and his soul went to the better world. His holy relics were honorably buried by Christians and, through the centuries, have given people healing from all afflictions, pains and diseases. St. Anianus, Second Bishop of Alexandria (86) Hieromartyr Stephen, Patriarch of Antioch(479) St. Macedonius, Patriarch of Constantinople(516) St. Sylvester, Abbot, of Obnora Monastery(1379) St. Basil, Elder, of Poiana Marului (1767) Memory of Eight Holy Unknown Anchorites St. Elias, Catholicos of Khorassan New Hieromartyr Sergius Rokhletsov, archpriest (1938) Vespers James 1:1-12 1 James, a bondservant of God and of the Lord Jesus Christ, To the twelve tribes which are scattered abroad: Greetings. Profiting from Trials 2 My brethren, count it all joy when you fall into various trials, 3 knowing that the testing of your faith produces patience. 4 But let patience have its perfect work, that you may be perfect and complete, lacking nothing. 5 If any of you lacks wisdom, let him ask of God, who gives to all liberally and without reproach, and it will be given to him. But let him ask in faith, with no doubting, for he who doubts is like a wave of the sea driven and tossed by the wind. 7 For let not that man suppose that he will receive anything from the Lord; 8 he is a double-minded man, unstable in all his ways. The Perspective of Rich and Poor 9 Let the lowly brother glory in his exaltation, 10 but the rich in his humiliation, because as a flower of the field he will pass away. 11 For no sooner has the sun risen with a burning heat than it withers the grass; its flower falls, and its beautiful appearance perishes. So the rich man also will fade away in his pursuits. Loving God Under Trials 12 Blessed is the man who endures temptation; for when he has been approved, he will receive the crown of life which the Lord has promised to those who love Him. James 1:13-27 13 Let no one say when he is tempted, "I am tempted by God"; for God cannot be tempted by evil, nor does He Himself tempt anyone. 14 But each one is tempted when he is drawn away by his own desires and enticed. 15 Then, when desire has conceived, it gives birth to sin; and sin, when it is full-grown, brings forth death. 16 Do not be deceived, my beloved brethren. 17 Every good gift and every perfect gift is from above, and comes down from the Father of lights, with whom there is no variation or shadow of turning. 18 Of His own will He brought us forth by the word of truth, that we might be a kind of firstfruits of His creatures. Qualities Needed in Trials 19 So then,a my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath; 20 for the wrath of man does not produce the righteousness of God. 21 Therefore lay aside all filthiness and overflow of wickedness, and receive with meekness the implanted word, which is able to save your souls. 22 But be doers of the word, and not hearers only, deceiving yourselves. 23 For if anyone is a hearer of the word and not a doer, he is like a man observing his natural face in a mirror; 24 for he observes himself, goes away, and immediately forgets what kind of man he was. 25 But he who looks into the perfect law of liberty and continues in it, and is not a forgetful hearer but a doer of the work, this one will be blessed in what he does. 26 If anyone among you thinks he is religious, and does not bridle his tongue but deceives his own heart, this one's religion is useless. 27 Pure and undefiled religion before God and the Father is this: to visit orphans and widows in their trouble, and to keep oneself un- spotted from the world. James 2:1-13 1 My brethren, do not hold the faith of our Lord Jesus Christ, the Lord of glory, with partiality. 2 For if there should come into your assembly a man with gold rings, in fine apparel, and there should also come in a poor man in filthy clothes, 3and you pay attention to the one wearing the fine clothes and say to him, "You sit here in a good place," and say to the poor man, "You stand there," or, "Sit here at my footstool," 4 have you not shown partiality among yourselves, and become judges with evil thoughts? 5 Listen, my beloved brethren: Has God not chosen the poor of this world to be rich in faith and heirs of the kingdom which He promised to those who love Him? 6 But you have dishonored the poor man. Do not the rich oppress you and drag you into the courts? 7 Do they not blaspheme that noble name by which you are called? If you really fulfill the royal law according to the Scripture, "You shall love your neighbor as yourself," a you do well; but if you show partiality, you commit sin, and are convicted by the law as transgressors. 10 For whoever shall keep the whole law, and yet stumble in one point, he is guilty of all. 11 For He who said, "Do not commit adultery," b also said, "Do not murder." Now if you do not commit adultery, but you do murder, you have become a transgressor of the law. 12 So speak and so do as those who will be judged by the law of liberty. 13 For judgment is without mercy to the one who has shown no mercy. Mercy triumphs over judgment. Faith Without Works Is Dead Matins Gospel Luke 10:1-15 1 After these things the Lord appointed seventy others also, and sent them two by two before His face into every city and place where He Himself was about to go. 2 Then He said to them, "The harvest truly is great, but the laborers are few; therefore pray the Lord of the harvest to send out laborers into His harvest. 3 Go your way; behold, I send you out as lambs among wolves. 4 Carry neither money bag, knapsack, nor sandals; and greet no one along the road. 5 But whatever house you enter, first say, 'Peace to this house.' 6 And if a son of peace is there, your peace will rest on it; if not, it will return to you. 7 And remain in the same house, eating and drinking such things as they give, for the laborer is worthy of his wages. Do not go from house to house. 8 Whatever city you enter, and they receive you, eat such things as are set before you. 9 And heal the sick there, and say to them, 'The kingdom of God has come near to you. 10 But whatever city you enter, and they do not receive you, go out into its streets and say, 11 'The very dust of your city which clings to us we wipe off against you. Nevertheless know this, that the kingdom of God has come near you.' 12 "But I say to you that it will be more tolerable in that Day for Sodom than for that city. Woe to the Impenitent Cities 13 Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works which were done in you had been done in Tyre and Sidon, they would have repented long ago, sitting in sackcloth and ashes. 14 But it will be more tolerable for Tyre and Sidon at the judgment than for you. 15 And you, Capernaum, who are exalted to heaven, will be brought down to Hades. Epistle Acts 10:44-11:10 44 While Peter was still speaking these words, the Holy Spirit fell upon all those who heard the word. 45 And those of the circumcision who believed were astonished, as many as came with Peter, because the gift of the Holy Spirit had been poured out on the Gentiles also. 46 For they heard them speak with tongues and magnify God. Then Peter answered, 47 Can anyone forbid water, that these should not be baptized who have received the Holy Spirit just as we have? 48 And he commanded them to be baptized in the name of the Lord. Then they asked him to stay a few days. 1 Now the apostles and brethren who were in Judea heard that the Gentiles had also received the word of God. 2 And when Peter came up to Jerusalem, those of the circumcision contended with him, 3 saying, "You went in to uncircumcised men and ate with them!" 4 But Peter explained it to them in order from the beginning, saying: 5 I was in the city of Joppa praying; and in a trance I saw a vision, an object descending like a great sheet, let down from heaven by four corners; and it came to me. 6 When I observed it intently and considered, I saw four-footed animals of the earth, wild beasts, creeping things, and birds of the air. 7 And I heard a voice saying to me, 'Rise, Peter; kill and eat. 8 But I said, 'Not so, Lord! For nothing common or unclean has at any time entered my mouth. 9 But the voice answered me again from heaven, 'What God has cleansed you must not call common.' 10 Now this was done three times, and all were drawn up again into heaven. 1 Peter 5:6-14 6 Therefore humble yourselves under the mighty hand of God, that He may exalt you in due time, 7 casting all your care upon Him, for He cares for you. 8 Be sober, be vigilant; because your adversary the devil walks about like a roaring lion, seeking whom he may devour. 9 Resist him, steadfast in the faith, knowing that the same sufferings are experienced by your brotherhood in the world. 10 But may the God of all grace, who called us to His eternal glory by Christ Jesus, after you have suffered a while, perfect, establish, strengthen, and settle you. 11 To Him be the glory and the dominion forever and ever. Amen. 12 By Silvanus, our faithful brother as I consider him, I have written to you briefly, exhorting and testifying that this is the true grace of God in which you stand. 13 She who is in Babylon, elect together with you, greets you; and so does Mark my son. 14 Greet one another with a kiss of love. Peace to you all who are in Christ Jesus. Amen. Gospel John 8:21-30 21 Then Jesus said to them again, "I am going away, and you will seek Me, and will die in your sin. Where I go you cannot come." 22 So the Jews said, "Will He kill Himself, because He says, 'Where I go you cannot come'?" 23 And He said to them, "You are from beneath; I am from above. You are of this world; I am not of this world. 24 Therefore I said to you that you will die in your sins; for if you do not believe that I am He, you will die in your sins. 25 Then they said to Him, "Who are You?" And Jesus said to them, "Just what I have been saying to you from the beginning. 26 I have many things to say and to judge concerning you, but He who sent Me is true; and I speak to the world those things which I heard from Him. 27 They did not understand that He spoke to them of the Father. 28 Then Jesus said to them, "When you lift up the Son of Man, then you will know that I am He, and that I do nothing of Myself; but as My Father taught Me, I speak these things. 29 And He who sent Me is with Me. The Father has not left Me alone, for I always do those things that please Him. 30 As He spoke these words, many believed in Him. Mark 6:7-13 7 And He called the twelve to Himself, and began to send them out two by two, and gave them power over unclean spirits. 8 He commanded them to take nothing for the journey except a staff-no bag, no bread, no copper in their money belts- 9 but to wear sandals, and not to put on two tunics. 10 Also He said to them, "In whatever place you enter a house, stay there till you depart from that place. 11 And whoever will not receive you nor hear you, when you depart from there, shake off the dust under your feet as a testimony against them. Assuredly, I say to you, it will be more tolerable for Sodom and Gomorrah in the day of judgment than for that city. 12 So they went out and preached that people should repent. 13 And they cast out many demons, and anointed with oil many who were sick, and healed them. HOMILY on the apostles' love of labor Neither did we eat any man's bread for nought; but wrought with labor and travail night and day, that we might not be chargeable to any of you (II Thessalonians 3:8). First fulfill, then teach. All the apostles and all of the saints of God adhered to this rule. Thus the Apostle Paul, even before he spoke the command that if any would not work, neither should he eat (II Thessa- lonians 3:10), declared for himself, and for his assistants in preaching, that they not eat anyone's bread for free, but that by effort and labor they earn their bread. Wrought with labor and travail night and day! Behold the true laborers! Behold the honey-bearing bees of Christ! Daily and nightly toil-where is there time for sin? Daily and nightly toil-where is there room for sin? Daily and nightly toil-where can the devil weave his nest of passions? Daily and nightly toil-where is there cause for scandal? In some Egyptian and Palestinian monasteries there lived about ten thousand monks. They all lived by the labor of their hands: by weaving beehives, baskets and mats, and by other types of handiwork. Daily and nightly toil, and daily and nightly prayer. When a monk sold his beehives in town for a price higher than that which the abbot designated, the monk was punished for it. For the ascetics it was not a matter of enrichment but only of the most essential nourishment and the simplest clothing. In this, the ascetics were and are the true followers of the great apostles. O my brethren, let us flee from slothfulness as from a cave of wild beasts. If by some chance we fall into a cave of wild beasts, let us quickly flee from it, before the wild beasts totally seal off the entrance. The cave is the dwelling place where the slothful man seeks rest. The wild beasts are evil spirits, who feel more at home in such a dwelling place than near their king in hades. O Lord, Who art wonderful in all the works of Thy creation, awaken us from slothfulness and encour- age us to labor day and night, by Thine encouraging Holy Spirit. To Thee be glory and praise forever. Amen. |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
A Chicago cop was killed in the line of duty last weekend. He was Greek (grandfather a priest). His funeral was aired live on multiple Chicago TV stations today. And wonder of wonders, it was almost entirely in English! Chicago area Greek parishes are known locally for how little English is in their services. The service was lovely. Funeral part is the first half hour. Last kiss at the end.  Fallen Chicago police officer John Bartholomew laid to rest in Edgewater |
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Originally Posted By Marie: A Chicago cop was killed in the line of duty last weekend. He was Greek (grandfather a priest). His funeral was aired live on multiple Chicago TV stations today. And wonder of wonders, it was almost entirely in English! Chicago area Greek parishes are known locally for how little English is in their services. The service was lovely. Funeral part is the first half hour. Last kiss at the end.  https://www.youtube.com/watch?v=v4zyey-Di5Q
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Put not your trust in princes, in sons of men in whom there is no salvation.
Remember your end, and you will not sin
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O Lord, bless The Holy Apostle John the Theologian says that the commandments of God are not difficult, but easy (IJohn, 5:3). But they are only easy because of love, while they are all difficult if there is no love. St. Silouan the Athonite Saints Hieromartyr Basil, Bishop of Amasea (322) Licinius, the brother-in-law of Constantine, to whose sister he was married, pretended to be a Christian before the great emperor. When he received authority from the emperor to govern the entire East, he began, at first secretly and later openly, to persecute the Christians and to strengthen idolatry. His wife grieved much over this, but she was unable to dissuade her husband from this shamefulness. Giving himself over to idolatry, Licinius also gave himself up to all the pas- sions without restraint but, most of all, to brutality toward women. Under the assault of these unclean passions, Licinius wanted to defile the virgin Glaphyra, who was in the service of the empress. Glaphyra complained to the empress, and the empress secretly sent her away from the imperial court of Nicomedia to the province of Pontus. Glaphyra arrived at the town of Amasea and was cordially received there by Bishop Basil and other Christians. Glaphyra was elated that God had saved her virginity, and she wrote to the empress concern- ing this. The empress also rejoiced and she forwarded money to the church in Amasea. However, a letter of Glaphyra's, which was directed to the empress, fell into the hands of the emperor's eunuch,who showed it to Licinius. The emperor, learning where Glaphyra was staying, immediately ordered that she and the bishop be brought back to Nicomedia. In the meantime Glaphyra died, and the soldiers brought Basil back to Nicomedia, alone and bound. Following tortures and imprisonment, this blessed man was beheaded and thrown into the sea, in the year 322. Through a vision of an angel of God, his clergy found his body near the town of Sinope. They removed his body from the water with the aid of a fisherman's net and translated it to Amasea, where they honorably buried it in the church which he, by his efforts, had built. The Emperor Constantine raised up an army against Licinius, defeated him, captured him, and exiled him to Gaul, where he ended his God-hating life. St. loannicius of Devi (Serbia) (1430) St. Stephen, Bishop of Perm (1396) Martyrs Cyril, Chindeu, and Tasie of Axiopolis(ca. 304) Righteous Virgin Glaphyra of Nicomedia (ca.322) Sts. Andrew and Anatole (5th c.), disciples of St. Euthymius the Great St. Richarius, Abbot, in Picardy (645) St. Calantius of Tamassos on Cyprus (8th c.) St. George of Cyprus (1091) New Martyrs of Novo Selo (Bulgaria) (1876) Venerable Nestor New Hieromartyr John Pankov, priest, and child martyrs Nicholas and Peter (1918) Epistle Acts 12.1-11 1 Now about that time Herod the king stretched out his hand to harass some from the church. 2 Then he killed James the brother of John with the sword. 3 And because he saw that it pleased the Jews, he proceeded further to seize Peter also. Now it was during the Days of Unleavened Bread. 4 So when he had arrested him, he put him in prison, and delivered him to four squads of soldiers to keep him, intending to bring him before the people after Passover. 5 Peter was therefore kept in prison, but constant prayer was offered to God for him by the church. 6 And when Herod was about to bring him out, that night Peter was sleeping, bound with two chains between two soldiers; and the guards before the door were keeping the prison. 7 Now behold, an angel of the Lord stood by him, and a light shone in the prison; and he struck Peter on the side and raised him up, saying, "Arise quickly!" And his chains fell off his hands. 8 Then the angel said to him, "Gird yourself and tie on your sandals"; and so he did. And he said to him, "Put on your garment and follow me." 9 So he went out and followed him, and did not know that what was done by the angel was real, but thought he was seeing a vision. 10 When they were past the first and the second guard posts, they came to the iron gate that leads to the city, which opened to them of its own accord; and they went out and went down one street, and immediately the angel departed from him. 11 And when Peter had come to himself, he said, "Now know for certain that the Lord has sent His angel, and has delivered me from the hand of Herod and from all the expectation of the Jewish people." Note 12:1-9 Herod Agrippa is the grandson of Herod the Great, who tried to kill Jesus as an infant (Mt 2:16). Herod Agrippa ruled as king in Palestine under Rome in AD 41 44. The dates of his reign determine the period in which James was killed (v. 2) and Peter was imprisoned (v. 3). James was the first of the twelve apostles to be martyred. This event reveals that by the year AD 44, there was growing popular displeasure against Christians. 12:1-11 This passage is read on days commemorating a holy martyr. Gospel John 8.31-42 31 Then Jesus said to those Jews who believed Him, "If you abide in My word, you are My disciples indeed. 32 And you shall know the truth, and the truth shall make you free. 33 They answered Him, "We are Abraham's descendants, and have never been in bondage to anyone. How can You say, 'You will be made free'?" 34 Jesus answered them, "Most assuredly, I say to you, whoever commits sin is a slave of sin. 35 And a slave does not abide in the house forever, but a son abides forever. 36 Therefore if the Son makes you free, you shall be free indeed. 37 I know that you are Abraham's descendants, but you seek to kill Me, because My word has no place in you. 38 I speak what I have seen with My Father, and you do what you have seen with your father. 39 They answered and said to Him, "Abraham is our father." Jesus said to them, "If you were Abraham's children, you would do the works of Abraham. 40 But now you seek to kill Me, a Man who has told you the truth which I heard from God. Abraham did not do this. 41 You do the deeds of your father. Then they said to Him, "We were not born of fornication; we have one Father-God." 42 Jesus said to them. "If God were your Father you would love Me, for I proceeded forth and came from God; nor have I come of Myself, but He sent Me. Note 8:31 Jesus expects all who follow Him to be disciples, that is, learners. Abiding in His word is the responsibility of all believers, not only of the clergy or of an elite class of zealots. 8:32 The truth refers both to the virtue of truth and, more importantly, to Christ Himself (14:6). Being free refers to the freedom from darkness, confu- sion, and lies, as well as the freedom from the bondage of sin and death. 8:37-40 To be a child of Abraham, it is not enough to be simply related by blood; rather, Abraham's true children share his faith and virtue (Lk 3:8). St. John Chrysostom teaches that our Lord wanted to detach the Jews from racial pride and to teach them no longer to place their hope of salvation in being of the race of Abraham's children by nature, but to come to faith by their own free will. Their idea that being a descendant of Abraham was enough for salvation was the very thing that prevented them from coming to Christ. 8:42 Proceeded refers not to the Son coming eternally from the Father, but to Christ being sent from the Father to His Incarnation on earth. HYMN OF PRAISE Saint Basil of Amasea Basil languishes in a dungeon For the honorable Cross and the Faith of Christ. Psalms he chants; God he praises, That for righteousness' sake He has granted him suffering. The emperor's tribune says to Basil: "Listen, old man, the emperor Licinius, protector of the gods, Orders that you offer sacrifice to the idols, And that you dismiss the man Christ. If you do not, an evil death awaits you." Basil shines with joy, And to the tribune he wonderfully responds: "Go tell your wicked emperor: If you gave me even your entire kingdom, But took away my resurrected Christ, You would take more than you gave. Traitor to Christ the Savior, Do you want to make me a traitor, too? O giver-of-death, I am not afraid of death; I am a servant of Christ the Giver of life." REFLECTION The saints are alive and their God-given power does not diminish in time. St. Janicije of Devic works miracles today, even as he did during his life on earth some five hundred years ago. A certain Milo from Hercegovina prepared to travel to Jerusalem on a pilgrimage to the holy shrines. As he was about to depart on his way, St. Janicije appeared to him in a dream and told him not to go to Jerusalem. "Rather than go to Jerusalem, it would be better for you to go to Devic", explained the saint, "and there, to restore my church and put it in order." Milo obeyed the saint and went to the neglected Devi , cleaned it, put it in order, and made it possible to sing praises to God there again. Milo became a monk there and remained until the end of his life. During the First World War and the Austrian occupation, a Hungarian officer with a detachment of soldiers came to Devi . The officer ushered Damaskin, the abbot of the monastery, before the reliquary of St.Jani ije and asked him what was under the slab. "Holy things," replied the abbot. "What kind of holy things?" the officer laughed. "You have something hidden under there." He then ordered the soldiers to strike the slab with pickaxes and overturn it. While this was being done, the officer was seized with pain in his abdomen. He lay down in bed and, before evening of the same day, died. The frightened soldiers left their work undone and fled the monastery. HOMILY on Christ as the affirmation of all good For the Son of God, Jesus Christ, who was preached among you by us, even by me and Silvanus and Timothy, was not yea and nay, but in him was yea (II Corinthians 1:19). Christ is not light and darkness, but only light. Christ is not truth and falsehood, but only truth. Nor is Christ life and death; He is only life. Nor is He strength and weakness; He is only strength. Nor is He love and hate; He is only love. He is the "yea" for every good, and in Him there is no vacillating between "yea" and "nay." His teaching is all-pure, all-true, all-light and all-loving toward mankind. His path is accurately hewn and He does not permit swerving either to the left or to the right. Not even a shadow of sin can pass over His teaching or find a place on His path. His Person is the incarnation of goodness; all that is good is in Him, and all that is sinful, false, malicious and unjust is outside of Him. This is the teaching, this is the path, and this is the Person of Christ that the apostles of God preached: a teaching that is the affirmation of good and the revelation of the infinite treasury of good; a path that leads to the realization and the eternal enjoyment of that good; a Person Who contains in Himself all good and the complete affirmation of good. Brethren, let us also adhere to this unique Person, this unique path, and this unique teaching. Almighty Lord, help us by the power of Thy Holy Spirit, so that our insignificant life on earth will become an affirmation of good and not a denial of good. To Thee be glory and praise forever. Amen. |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
Remember your end, and you will not sin
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A Good Word Burning of the Relics of Saint Sava of Serbia Saint Sava, Archbishop of Serbia, reposed in the Bulgarian capital of Trnovo on 14 January 1235. He was respectfully buried there at the Holy Forty Martyrs Church by Saint Joachim the Archbishop of Trnovo. After being there for over two years, on 6 May 1237 the Serbian King Vladislav had the relic of the Saint transferred near Prijepolje, in southwest Serbia, to Mileseva Monastery, built by Vladislav in 1234. Saint Sava was then canonized, and his incorrupt relics were the source of many miracles. When the Serbs of Banat rose up against the Ottomans in 1594, using the portrait of Saint Sava on their war flags, the Ottomans retaliated by incinerating the relic of Saint Sava on the Vracar plateau in Belgrade. Grand Vizier Sinan Pasha, the main commander of the Ottoman army, ordered for the relic to be brought from Mileseva to Belgrade, where he set them on fire on 27 April of that year. Monk Nikephoros of the Fenek Monastery wrote That "there was great violence carried out against the clergy and devastation of monasteries." The Ottomans sought to symbolically and really set fire to the Serb determination for freedom. The event, however, sparked an increase in rebel activity, until the suppression of the uprising in 1595. The burning of Saint Sava's relics is a Serbian Orthodox feast day commemorated on 10 May. In 1774, he was proclaimed the patron saint of all Serbs. After Serbia gained full independence from Ottoman domination, a cathedral dedicated to the Saint was planned over the spot where his relic was burned, part of the modernization plans of Belgrade. The site where Saint Sava's relics were burnt, the Vracar plateau, became the new grounds for the Church of Saint Sava, which is one of the largest cathedrals in the world. Its construction was based on Gracanica and Hagia Sophia Churches and it started in 1935. The Church was completed in 2024. Attached File |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
|
Originally Posted By Anastasios: A Good Word Burning of the Relics of Saint Sava of Serbia Saint Sava, Archbishop of Serbia, reposed in the Bulgarian capital of Trnovo on 14 January 1235. He was respectfully buried there at the Holy Forty Martyrs Church by Saint Joachim the Archbishop of Trnovo. After being there for over two years, on 6 May 1237 the Serbian King Vladislav had the relic of the Saint transferred near Prijepolje, in southwest Serbia, to Mileseva Monastery, built by Vladislav in 1234. Saint Sava was then canonized, and his incorrupt relics were the source of many miracles. When the Serbs of Banat rose up against the Ottomans in 1594, using the portrait of Saint Sava on their war flags, the Ottomans retaliated by incinerating the relic of Saint Sava on the Vracar plateau in Belgrade. Grand Vizier Sinan Pasha, the main commander of the Ottoman army, ordered for the relic to be brought from Mileseva to Belgrade, where he set them on fire on 27 April of that year. Monk Nikephoros of the Fenek Monastery wrote That "there was great violence carried out against the clergy and devastation of monasteries." The Ottomans sought to symbolically and really set fire to the Serb determination for freedom. The event, however, sparked an increase in rebel activity, until the suppression of the uprising in 1595. The burning of Saint Sava's relics is a Serbian Orthodox feast day commemorated on 10 May. In 1774, he was proclaimed the patron saint of all Serbs. After Serbia gained full independence from Ottoman domination, a cathedral dedicated to the Saint was planned over the spot where his relic was burned, part of the modernization plans of Belgrade. The site where Saint Sava's relics were burnt, the Vracar plateau, became the new grounds for the Church of Saint Sava, which is one of the largest cathedrals in the world. Its construction was based on Gracanica and Hagia Sophia Churches and it started in 1935. The Church was completed in 2024. https://www.ar15.com/media/mediaFiles/369185/Screenshot_2026-05-09_11_14_01_PM_png-3760121.JPG Magnificent |
Put not your trust in princes, in sons of men in whom there is no salvation.
Remember your end, and you will not sin
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The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
|
Originally Posted By Marie: Just found out today my priest is retiring. He’s 70 this year and been at the parish for 41 years. Wow, he's been there my entire life. Hopefully you're able to attract a replacement. |
Put not your trust in princes, in sons of men in whom there is no salvation.
Remember your end, and you will not sin
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A book for Orthodox Christians to read or listen to.  Orthodoxy and the Religion of the Future by St. Seraphim Rose (FULL UNCENSORED AUDIOBOOK) |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
Remember your end, and you will not sin
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O Lord, bless When God wants to have mercy on someone, He inspires someone else to pray for him, and He helps in this prayer. St. Silouan the Athonite Saints Holy Apostles Jason and Sosipater, of the Seventy, and their companions The first two were of the Seventy Apostles and the latter was the daughter of a king from the island of Corfu. Jason and Sosipater are mentioned by St. Paul and he calls them his kinsmen (Romans 16:21). Jason was born in Tarsus, as was the Apostle Paul, and Sosipater was born in Achaea. The first was appointed Bishop of Tarsus by the apostle, and the other was appointed Bishop of Iconium. Traveling about and preaching the Gospel, these two apostles arrived on the island of Corfu, where they succeeded in building a church to the honor of St. Stephen the Protomartyr and in winning over some heathens to the Church. The king of the island threw them both into prison, where seven thieves were also imprisoned. Their names were Saturninus, Jakischolus, Faustianus, Januarius, Marsalius, Euphrasius and Mammius. The apostles converted these seven to the Christian Faith, turning these wolves into lambs. Upon hearing this, the king ordered that these seven be put to death in boiling pitch. Thus, they received wreaths of martyrdom. Later, while the king was torturing the apostles, his daughter, the virgin Cercyra, watched the suffering of these men of God from the window. Learning for what reason they were being tortured, she declared herself a Christian and distributed all of her jewels to the poor. The king became enraged at his daughter and shut her in a special prison. Since he was unable to dissuade her from Christ by this imprisonment, he ordered that the prison be burned. The prison burned, but the virgin remained alive. Upon seeing this miracle, many people were baptized. The infuriated king then ordered his daughter to be tied to a tree and slain with arrows. Those who believed in Christ fled from the terrible king to the nearest island and hid themselves. The king pursued them by boat in order to apprehend them, but the boat sank into the sea, and thus, the unrighteous one perished as once did the pharaoh. The new king embraced the Christian Faith and was baptized, receiving the name Sebastian. Jason and Sosipater freely preached the Gospel and strengthened the Church of God in Corfu until deep old age. There, they ended their earthly lives and took up their habitation in the mansions of the Lord. Holy Martyrs Maximus, Dada and Quintilian, at Dorostolum in Moesia (286) Holy Martyr Tibald of Panonia (304) Martyrs Zeno, Eusebius, Neon, and Vitalis, who were converted by Apostles Jason and Sosipater (63). [Greek Cal. April 29] St. Auxibius II, Bishop of Soli on Cyprus (4th c.) St. Cronan, Abbot of Roscrea Monastery, Ireland (7th c.) St. Cyril, Bishop of Turov (1183) St. Cyril, Founder of Syrinsk Monastery (Karelia) (1402) St. Basil (Kishkin), Hieroschemamonk of Glinsk and Ploshchansk Hermitages (1831) The Venerable Cyriacus, Founder of the Monastery of the Dormition in Kargopol(+1402) Greek Cal.: Nine Martyrs at Cyzicus: Theognes, Rufus, Antipater, Theostichus, Artemas, Magnus, Theodotus, Thaumasius, and Philemon (286-299) Epistle Acts 12.12-17 12 So, when he had considered this, he came to the house of Mary, the mother of John whose surname was Mark, where many were gathered together praying. 13 And as Peter knocked at the door of the gate, a girl named Rhoda came to answer. 14 When she recognized Peter's voice, because of her gladness she did not open the gate, but ran in and announced that Peter stood before the gate. 15 But they said to her, "You are beside yourself!" Yet she kept insisting that it was so. So they said, "It is his angel." 16 Now Peter continued knocking; and when they opened the door and saw him, they were astonished. 17 But motioning to them with his hand to keep silent, he declared to them how the Lord had brought him out of the prison. And he said, "Go, tell these things to James and to the brethren." And he departed and went to another place. Note 12:12 John whose surname was Mark is St. Mark the Evangelist, who would compose the Gospel of Mark. He would later become a coworker with Paul and Barnabas (v. 25; Col 4:10) and still later with Peter (1Pt 5:13). 12:15 It is his angel shows not only that the early Christians believed in angels, but that each person is assigned one. To this day in the Liturgy of the Orthodox Church, we pray "for an angel of peace, a faithful guide, a guardian of our souls and bodies." (See Mt 18:10.) 12:17 This James is the "brother" of the Lord (Gal 1:19; see also note at Mt 12:46-50), not the apostle of the twelve, for that James had already been martyred (v. 2). By this time, James is bishop of Jerusalem (see 15:13; 21:18). The brethren are the Christians of the Jerusalem Church. Gospel John 8.42-51 42 Jesus said to them, "If God were your Father, you would love Me, for I proceeded forth and came from God; nor have I come of Myself, but He sent Me. 43 Why do you not understand My speech? Because you are not able to listen to My word. 44 You are of your father the devil, and the desires of your father you want to do. He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. When he speaks a lie, he speaks from his own resources, for he is a liar and the father of lies. 45 But because I tell the truth, you do not believe Me. 46 Which of you convicts Me of sin? And if I tell the truth, why do you not believe Me? 47 He who is of God hears God's words; therefore you do not hear, because you are not of God. 48 Then the Jews answered and said to Him, "Do we not say rightly that You are a Samaritan and have a demon?" 49 Jesus answered, "I do not have a demon; but I honor My Father, and you dishonor Me. 50 And I do not seek My own glory; there is One who seeks and judges. 51 Most assuredly, I say to you, if anyone keeps My word he shall never see death. Note 8:42 Proceeded refers not to the Son coming eternally from the Father, but to Christ being sent from the Father to His Incarnation on earth. 8:44 Just as being a child of Abraham is based on sharing his attributes (see note for vv. 37–40), likewise, those who reject Christ share the same attrib- utes as the devil (in particular, a hatred for truth), and thus are rightly called the devil's children. 8:48 Unable to defeat Christ through logic or truth, these enemies resort to personal insult (see also 9:34). HOMILY on seeking the face of the Lord Thy face, O Lord, will I seek (Psalm 27:8). Let Thy face shine upon Thy servant (Psalm 31:16). King David sought that which the simple fishermen received with- out seeking. King David was in a state of darkness and yearned to see the radiant face of the Lord, which was revealed to the simple fisher- men in its complete refulgence. King David belonged to the period of waiting, but the disciples belonged to the period of fulfillment. There, it was only the announcement of the coming of the Lord, but here, it is the coming. There, a presentiment and reverie about the face of the Lord; here, the radiance and beauty of that same face. The face of the Lord was radiant even before the Resurrection, and how much more radiant after the Resurrection! The inextinguishable flame of divinity hid behind the icon of His body and shone through that bodily icon. The disciples gazed upon Him fixedly and they rejoiced in their hearts. For forty days they gazed upon His glorified body and they rejoiced in their hearts! O my brethren, let us also seek the radiant face of the Lord that we might feel the delight with which the angels of God are elated. If we seek Him with yearning in this life, then we will see Him at least in the other life. But if we do not seek Him in this life, then we will not see Him either in this life or in the other life. Brethren, let us yearn for the face of Christ! His every word shows us one feature of His face. Each of His apostles shows us some characteristic of His face. His every deed shows us some feature of His face. Each of His saints shows us some ray of His radiant face. With yearning, brethren, let us examine the face of the Lord. Let us assemble ray after ray, until the entire sun is revealed. Let us enshrine that Sun in the depths of our hearts, that He may illumine our bodily courts from within. Let us plant this inex- pressibly sweet vineyard in our hearts, that we may taste of that im- mortal drink with which the angels are filled. Lord, Bearer of light, make Thy face to shine upon us, Thy servants. To Thee be glory and praise forever. Amen. Christ is risen! Indeed He is risen! |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
Remember your end, and you will not sin
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O Lord, bless Do not forsake prayer, for just as the body becomes weak when it is deprived of food, so also the soul when it is deprived of prayer draws nigh to weakness and noetic death. St. Gennadius of Constantinople Saints St. Basil the Wonderworker of Ostrog, Metropolitan of Zahumlje (1671) Basil was born in Popova, a village in Hercegovina, of simple and God-fearing parents. From his youth, he was filled with love for the Church of God, and when he reached maturity, he entered the Monastery of the Dormition of the Theotokos in Trebinje and there received the monastic tonsure. As a monk, he quickly became renowned for his assiduous and rare ascetic life. Saint Basil took upon himself ascetic labor upon ascetic labor, each one heavier and more difficult than the last. Later, against his will, he was elected and consecrated Bishop of Zahum and Skenderia. As a hierarch, he first lived in the Tvrdoš Monastery and, from there, as a good shepherd, strengthened his flock in the Orthodox Faith, protecting them from the cruelty of the Turks and the cunning ways of the Latins. When Basil was exceedingly pressed by his enemies, and when the Turks destroyed Tvrdoš, he moved to Ostrog, where he lived an austere ascetic life, protecting his flock by ceaseless and fervent prayer.* He reposed peacefully in the Lord in the sixteenth century, leaving behind his incorrupt and healing relics, incorrupt and miracle-working to the present day. The miracles at the grave of St. Basil are without number. Christians and Moslems alike come before his relics and find healing of their most grave illnesses and afflictions. A great national gathering occurs there annually on the Feast of Pentecost. * A new church upon the ruins of the old Tvrdoš Monastery has been built in our day by Nikola Runjevac from the village of Poljica near Trebinje. It is a wonderful, glorious monument in the sight of God and His people. Nine Holy Martyrs at Cyzicus (286-299) Venerable Memnon the Wonderworker, of Corfu (2nd c.) Hieromartyr Rhodopianus, Deacon, and Martyr Diodorus at Aphrodisia in Anatolia (285-305) St. John Tolaius, patriarch of Alexandria (482) St. Secundellus, Deacon, in Gaul (6th c.) St. Wilfrid II, Bishop of York (744) St. Nicetas, Abbot, of Synnada (9th c.) St. Nicephorus of Sebaze (9th c.) St. John the New Merciful One, Metropolitan of Thebes (12th c.) St. Arsenius, Archbishop of Suzdal (1627) Holy Martyrs of Lazeti (Georgia) (17th-18th c.) New Martyr Stanko the Shepherd, of Montenegro (1712) St. Nektary, Elder, of Optina Monastery (1928) Glorification (2002) of St. Amphilochius the Wonderworker, of Pochaev (1970) Greek cal.: Apostles Jason and Sosipater, of the Seventy (63) Holy Martyr Hibat Allah of Damascus (1229) St. Arsenius Epistle Acts 12.25-13.12 25 And Barnabas and Saul returned from Jerusalem when they had fulfilled their ministry, and they also took with them John whose surname was Mark. 1 Now in the church that was at Antioch there were certain prophets and teachers: Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen who had been brought up with Herod the tetrarch, and Saul. 2 As they ministered to the Lord and fasted, the Holy Spirit said, "Now separate to Me Barnabas and Saul for the work to which I have called them." 3 Then, having fasted and prayed, and laid hands on them, they sent them away. 4 So, being sent out by the Holy Spirit, they went down to Seleucia, and from there they sailed to Cyprus. 5 And when they arrived in Salamis, they preached the word of God in the synagogues of the Jews. They also had John as their assistant. 6 Now when they had gone through the island to Paphos, they found a certain sorcerer, a false prophet, a Jew whose name was Bar-Jesus, 7 who was with the proconsul, Sergius Paulus, an intelligent man. This man called for Barnabas and Saul and sought to hear the word of God. 8 But Elymas the sorcerer (for so his name is translated) withstood them, seeking to turn the proconsul away from the faith. 9 Then Saul, who also is called Paul, filled with the Holy Spirit, looked intently at him 10 and said, "O full of all deceit and all fraud, you son of the devil, you enemy of all righteousness, will you not cease perverting the straight ways of the Lord? 11 And now, indeed, the hand of the Lord is upon you, and you shall be blind, not seeing the sun for a time. And immediately a dark mist fell on him, and he went around seeking someone to lead him by the hand. 12 Then the proconsul believed, when he saw what had been done, being astonished at the teaching of the Lord. Note 12:25 See note at v. 12. 12:12 John whose surname was Mark is St. Mark the Evangelist, who would compose the Gospel of Mark. He would later become a coworker with Paul and Barnabas (v. 25; Col 4:10) and still later with Peter (1Pt 5:13). 13:1 Manaen was raised with Herod Antipas, tetrarch from 4 BC-AD 39, and son of the Herod who slaughtered the infants in Bethlehem (Mt 2:16). Man- aen was one of the early Christians with noble family connections. 13:2 Ministered (Gr. leitourgounton) literally means "performed liturgical acts." It is the same root word from which "liturgy" is derived. This phrase would be more accurately translated, "as they performed the liturgy to the Lord and fasted." Liturgical worship did not originate in Antioch. Its roots are in ancient Israel. Saul and Barnabas, who came from Jerusalem, taught the Antiochian Christians-among other things-true worship (11:22-26). Note too that fasting and liturgy are inseparable. It is in the midst of this liturgy that the Holy Spirit speaks. Separate means "to set apart for special service." 13:3 Laid hands on them is a reference to the sacrament of ordination (see note at 10:48). While contemporary Orthodox practice is usually to ordain no more than one person to a specific rank at a given liturgy, here was a case of multiple ordinations. Note that even Saul (Paul), who had a direct call to serve from Jesus Christ (9:1-6; 2Co 12:1-4), still had to experience ordin- ation in the Church. 13:5 The synagogues were the initial places of Christian preaching, for Chris- tianity arose from Judaism, and the Jews had been prepared through the ОТ for the Christ. John: See note at 12:12. 12:12 John whose surname was Mark is St. Mark the Evangelist, who would compose the Gospel of Mark. He would later become a coworker with Paul and Barnabas (v. 25; Col 4:10) and still later with Peter (1Pt 5:13). 13:9 This is the first use in Acts of the name Paul for Saul. No particular sig- nificance is stated, but it was not the result of his conversion as many have suggested, for he is still called Saul for quite some time after his conversion. Paul is a Roman name, and Saul is a Hebrew name. Many Jews of this time had two names, one Jewish and another Greek or Roman. Paul may have begun to favor his Roman name out of humility (Paul means "little"), or be- cause his ministry was now becoming more focused on the Gentiles. St. John Chrysostom suggests that the name change was the result of ordination (vv. 2, 3), just as Christ gave Simon the new name Peter (Mt 16:17, 18; Jn 1:42). 13:11, 12 The hand of the Lord acts not to inflict punishment for punish- ment's sake, but to bring repentance and conversion-which proves fruitful in this case of the proconsul. This is the first recorded instance of conversion to Christ of a high Roman official. Gospel John 8.51-59 51 Most assuredly, I say to you, if anyone keeps My word he shall never see death. 52 Then the Jews said to Him, "Now we know that You have a demon! Abraham is dead, and the prophets; and You say, 'If anyone keeps My word he shall never taste death.' 53 Are You greater than our father Abraham, who is dead? And the prophets are dead. Who do You make Yourself out to be? 54 Jesus answered, "If I honor Myself, My honor is nothing. It is My Father who honors Me, of whom you say that He is your God. 55 Yet you have not known Him, but I know Him. And if I say, 'I do not know Him, I shall be a liar like you; but I do know Him and keep His word. 56 Your father Abraham rejoiced to see My day, and he saw it and was glad. 57 Then the Jews said to Him, "You are not yet fifty years old, and have You seen Abraham?" 58 Jesus said to them, "Most assuredly, I say to you, before Abraham was, I AM." 59 Then they took up stones to throw at Him; but Jesus hid Himself and went out of the temple, going through the midst of them, and so passed by. Note 8:54 See note for 5:31-47. 5:31-47 How could Christ's witness ever be untrue? It cannot (see 8:14). Rather, Jesus is anticipating the argument and speaking the thoughts of the Jewish leaders (he does the same thing in Lk 4:23). In Jewish tradition, a valid testimony requires two witnesses (Dt 17:6). Jesus offers four witnesses to confirm His identity as Messiah and as Son of God: (1) God the Father (vv. 32, 37, 38); (2) John the Baptist (vv 33-35); (3) His own works (v. 36); and (4) the OT Scriptures, through which Moses and others gave testimony (vv. 39-47). 8:58 I AM (Gr. ego eimi) is the divine Name of God in the OT, first revealed to Moses at the burning bush (Ex 3:13-15). To the Jews, this was a direct, ex- plicit, and unmistakable claim to perfect equality with God, as evidenced by their reaction (v. 59; see also Mk 14:62–64). John places special emphasis on the use of this Name to clearly reveal Christ as God. This divine claim illu- minates Christ's authority even over death (v. 52), a power belonging only to God the Father. HOMILY on the incomparable love of Christ And to know the love of Christ, which surpasses knowledge (Ephesians 3:19). The love of Christ, which surpasses knowledge! Surpasses, not the knowledge of God, but the knowledge of man, darkened and em- bittered by sin. God's knowledge is equal to God's love and neither surpasses the other. But man's knowledge, alienated from God, does not at all comprehend God's love, shown through the Lord Jesus Christ. God understands man, but man does not understand God. God attempted to enable man with reason to understand through nature and through the Old Revelation, through the Law and the prophets, but man did not want to submit to that knowledge. Then God at- tempted to overcome men through love, and through this love, to draw them to Himself. Hence the Incarnation of the Son of God, His sacrifice and His suffering to the death. Such inexpressible love on the part of God, beyond words and knowledge, has captured and returned many to God, that is, made them to understand and given them a new knowledge, pure and bright. But it has confused many of them as well, for it did not agree with their darkened and embittered understand- ing. And to know, says the Apostle. How can we, brethren, know that which is beyond knowing and beyond understanding? In no other way than by a change of mind, an awakening and sharpening of the mind, an illumination and elevation of the mind: in brief, by the ac- quiring of a new mind, which has the capability of understanding the love of Christ, which is beyond the present sinful mind of men. O the depth of God's wisdom and knowledge! Whoever comes even a little closer to you feels that you are at the same time the depth of the love of God. Lord, ascended into heaven, illumine our minds with Thine understanding, that we may more easily make our own Thine unfath- omable love toward mankind and weep-weep from sorrow because of our hardened hearts and because of our darkened and malicious minds, and weep for joy because of Thy love toward us, who are dark- ened and embittered. To Thee be glory and praise forever. Amen. Christ is risen! Indeed He is risen! |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
Remember your end, and you will not sin
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O Lord, bless The more one is united to his neighbor the more he is united to God. St. Dorotheos of Gaza Saints The Holy Apostle James James was the son of Zebedee, the brother of John and one of the Twelve Apostles. At the invitation of the Lord Jesus, James left his fisherman's net and his father and, together with John, immediately fol- lowed after the Lord. He belonged to that trinity of apostles to whom the Lord revealed the greatest mys- teries, before whom He was transfigured on Tabor, and before whom He was in agony in the Garden of Gethsemane preceding His passion. After receiving the Holy Spirit, he preached the Gospel in various places and traveled to Spain. Upon his return from Spain, the Jews began to quarrel with him concern- ing Holy Scripture, but no one was able to withstand him, not even a certain magician, Hermogenes. Her- mogenes and his disciple Philip were defeated by the power of the truth which James preached, and both of them were baptized. Then the Jews accused James before Herod and persuaded a certain Josias to slander the apostle. Josias, seeing the brave con- duct of James and listening to his clear explanation of the truth, repented and believed in Christ. When James was condemned to death, this same Josias was also condemned to death. En route to the place of execution, Josias implored James to forgive him the sin of slander. James embraced and kissed him and said: "Peace and forgiveness be to you!" Both of them bowed their heads under the sword and were be- headed for the Lord, Whom they loved and Whom they served. St. James suffered in Jerusalem in the year 45. His body was translated to Spain, where mi- raculous healings occur over his grave even to this day. St. Donatus, Bishop of Euroea in Epirus (387) Holy Martyr Argyra of Prusa, at Constantinople (1725) Holy Martyrs Eutropius and Estelle, of Saintes (Gaul) (3rd c.) Holy Martyr Maximus of Ephesus Uncovering of the relics of Hieromartyr Basil, Bishop of Amasea (322) St. Erconwald, Bishop of London (ca. 693) St. Clement the Hymnographer, Abbot, of the Studion (9th c.) Uncovering of the relics (1558) of St. Nicetas, Recluse of the Kiev Caves, Bishop of Novgorod (1108) St. Ignatius (Brianchaninov), Bishop of the Caucasus and Stavropol (1867) Icon of the Most Holy Theotokos "Of the Passion" John 21:15-25 (Matins Gospel) 15 So when they had eaten breakfast, Jesus said to Simon Peter, "Simon, son of Jonah, do you love Me more than these?" He said to Him, "Yes, Lord; You know that I love You." He said to him, "Feed My lambs." 16 He said to him again a second time, "Simon, son of Jonah, do you love Me?" He said to Him, "Yes, Lord; You know that I love You." He said to him, "Tend My sheep." 17 He said to him the third time, "Simon, son of Jonah, do you love Me?" Peter was grieved because He said to him the third time, "Do you love Me?" And he said to Him, "Lord, You know all things; You know that I love You." Jesus said to him, "Feed My sheep. 18 Most assuredly, I say to you, when you were younger, you girded yourself and walked where you wished; but when you are old, you will stretch out your hands, and another will gird you and carry you where you do not wish. 19 This He spoke, signifying by what death he would glorify God. And when He had spoken this, He said to him, "Follow Me." 20 Then Peter, turning around, saw the disciple whom Jesus loved following, who also had leaned on His breast at the supper, and said, "Lord, who is the one who betrays You?" 21 Peter, seeing him, said to Jesus, "But Lord, what about this man?" 22 Jesus said to him, "If I will that he remain till I come, what is that to you? You follow Me." 23 Then this saying went out among the brethren that this disciple would not die. Yet Jesus did not say to him that he would not die, but, "If I will that he remain till I come, what is that to you?" 24 This is the disciple who testifies of these things, and wrote these things; and we know that his testimony is true. 25 And there are also many other things that Jesus did, which if they were written one by one, I suppose that even the world itself could not contain the books that would be written. Amen. Note 21:15-17 That Christ singles out Simon Peter has a twofold significance: (1) Peter was the leader among the disciples, and thus had to be the first to confess his love for the risen Lord. (2) Peter had denied Christ three times (18:17, 25-27), and here Christ restores Him with a threefold confession of love. It is important to note that the first two times Christ inquires of Peter, "Do you love Me?" He uses a form of the word agape, which denotes the highest form of sacrificial and self-emptying love, the kind of love God has for man and that man can develop only through maturing in God's grace. Each time, however, Peter is unable to claim such a lofty love. When Peter answers, "You know that I love You," he uses the term philo, which is a lesser form of love, akin to brotherly affection. When the Lord asks the third time, "Do you love Me?" He has changed to the term philo, condescending to Peter's weakness and accepting whatever love Peter is able to offer. Nevertheless, Christ knows that Peter will develop agape love for Him, as Peter will eventually accept martyrdom for His sake (vv. 18, 19). Peter was grieved both that the Lord had to condescend to his level of love and that this was a clear, though gen- tle, reference to his three denials. 21:18, 19 This is Christ's second prophecy of Peter's martyrdom (see 13:36), which Peter would suffer under Nero in about AD 67 by being crucified up- side down. 21:20–23 This disciple is John, the author of this Gospel. St. John lived a long life, dying at about the age of 100 (c. AD 98–108). Early Christians marveled at his longevity, and some thought he would not die before the return of Christ. John corrects this assumption by clarifying that Jesus did not say to him that he would not die. 21:24 John's use of we indicates he had an assistant. Tradition holds John used a scribe named Prochorus who wrote down his words and teachings; this scribe is shown in many icons. 21:25 Acknowledging his Gospel contains only a fraction of Christ's life, John has written his book to bring his hearers to faith (20:31). While the Gospels of Matthew, Mark, and Luke contain many more miracles and parables, these too are far from exhaustive. This verse not only emphasizes the holiness of what was written, but also points to the ongoing oral tradition within the Church (see 2Th 2:15). 2Thessalonians 2:15 Therefore, brethren, stand fast and hold the traditions which you were taught, whether by word or our epistle. Note 2:15; 3:6 In the NT we read of two types of traditions: (1) The tradition of men (Mt 15:1–9; Col 2:8) is soundly condemned. Jesus (quoting Is 29:13) describes this as "teaching as doctrines the commandments of men" (Mt 15:9). (2) The tradition of the apostles or "Holy Tradition," by contrast, is to be preserved by the Church, for God is its source. Holy Tradition is that which Jesus taught to the apostles, and which they in turn taught the Church under the inspiration of the Holy Spirit in (a)their instructions as they visited the churches and (b) their writings. Under the guidance of the Holy Spirit we adhere to Holy Tradition as it is present in the apostles' writings and as it is resident in the Church to which the truth is promised (Jn 16:13). Acts 13:13-24 13 Now when Paul and his party set sail from Paphos, they came to Perga in Pamphylia; and John, departing from them, returned to Jerusalem. 14 But when they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue on the Sabbath day and sat down. 15 And after the reading of the Law and the Prophets, the rulers of the synagogue sent to them, saying, "Men and brethren, if you have any word of exhortation for the people, say on." 16 Then Paul stood up, and motioning with his hand said, "Men of Israel, and you who fear God, listen: 17 The God of this people Israel chose our fathers, and exalted the people when they dwelt as strangers in the land of Egypt, and with an uplifted arm He brought them out of it. 18 Now for a time of about forty years He put up with their ways in the wilderness. 19 And when He had destroyed seven nations in the land of Canaan, He distributed their land to them by allotment. 20 After that He gave them judges for about four hundred and fifty years, until Samuel the prophet. 21 And afterward they asked for a king; so God gave them Saul the son of Kish, a man of the tribe of Benjamin, for forty years. 22 And when He had removed him, He raised up for them David as king, to whom also He gave testimony and said, 'I have found David the son of Jesse, a man after My own heart, who will do all My will.' 23 From this man's seed, according to the promise, God raised up for Israel a Savior-Jesus- 24 after John had first preached, before His coming, the baptism of repentance to all the people of Israel. Note 13:13 John: His departing from them became the cause of great strife with Paul, and also between Paul and Barnabas (15:37-40). But God's work still flourishes. 13:14 Antioch in Pisidia was in Galatia, and should not be confused with An- tioch of Syria, from which Paul and Barnabas had just been sent. 13:16 You who fear God: See note at 10:2. 10:2"Fearer of God" was a formal designation for a Gentile who followed precepts of the Jewish religion but had not yet become a proselyte, or full convert. Two things characterized the devotion of Cornelius: he gave alms generously and he prayed. His devotion did not make Him a Christian, but His prayers and alms were accepted by God (v. 4) and prepared him for conversion to Jesus Christ at the preaching of Peter. Even good people need Christ! 13:17–41 Paul preaches Christ based on His fulfillment of OT events and prophecies (see note at 8:35). 8:35 Again, the OT is the foundation for proclaiming the gospel of Jesus Christ (see 2:14-40; 7:1–53). Such is the power of the OT that if anyone "would apply himself to the study of the prophets, he would need no mir- acles" (JohnChr). Acts 12:1-11 (Apostle) 1 Now about that time Herod the king stretched out his hand to harass some from the church. 2 Then he killed James the brother of John with the sword. 3 And because he saw that it pleased the Jews, he proceeded further to seize Peter also. Now it was during the Days of Unleavened Bread. 4 So when he had arrested him, he put him in prison, and delivered him to four squads of soldiers to keер him, intending to bring him before the people after Passover. 5 Peter was therefore kept in prison, but constant prayer was offered to God for him by the church. 6 And when Herod was about to bring him out, that night Peter was sleeping, bound with two chains between two soldiers; and the guards before the door were keeping the prison. 7 Now behold, an angel of the Lord stood by him, and a light shone in the prison; and he struck Peter on the side and raised him up, saying, "Arise quickly!" And his chains fell off his hands. 8 Then the angel said to him, "Gird yourself and tie on your sandals"; and so he did. And he said to him, "Put on your garment and follow me." 9 So he went out and followed him, and did not know that what was done by the angel was real, but thought he was seeing a vision. 10 When they were past the first and the second guard posts, they came to the iron gate that leads to the city, which opened to them of its own accord; and they went out and went down one street, and immediately the angel departed from him. 11 And when Peter had come to himself, he said, "Now know for certain that the Lord has sent His angel, and has delivered me from the hand of Herod and from all the expectation of the Jewish people." Note 12:1-9 Herod Agrippa is the grandson of Herod the Great, who tried to kill Jesus as an infant (Mt 2:16). Herod Agrippa ruled as king in Palestine under Rome in AD 41–44. The dates of his reign determine the period in which James was killed (v. 2) and Peter was imprisoned (v. 3). James was the first of the twelve apostles to be martyred. This event reveals that by the year AD 44, there was growing popular displeasure against Christians. 12:1–11 This passage is read on days commemorating a holy martyr. 12:3 The Days of Unleavened Bread mark the Passover period, and thus the commemoration of the Passion and Resurrection of Christ. 12:5 The power of intercessory prayer by the church on behalf of its leaders is evidenced by Peter's release from prison (v. 10). 12:9–11 Peter's initial confusion (v. 9) and subsequent understanding (v. 11) about his release from prison show that God's works are not always clear to us while they are unfolding. But in hindsight His purpose often becomes clear. John 6:5-14 5 Then Jesus lifted up His eyes, and seeing a great multitude coming toward Him, He said to Philip, "Where shall we buy bread, that these may eat?" 6 But this He said to test him, for He Himself knew what He would do. 7 Philip answered Him, "Two hundred denarii worth of bread is not sufficient for them, that every one of them may have a little." 8 One of His disciples, Andrew, Simon Peter's brother, said to Him, 9 There is a lad here who has five barley loaves and two small fish, but what are they among so many? 10 Then Jesus said, "Make the people sit down." Now there was much grass in the place. So the men sat down, in number about five thousand. 11 And Jesus took the loaves, and when He had given thanks He distributed them to the disciples, and the disciples to those sitting down; and likewise of the fish, as much as they wanted. 12 So when they were filled, He said to His disciples, "Gather up the fragments that remain, so that nothing is lost." 13 Therefore they gathered them up, and filled twelve baskets with the fragments of the five barley loaves which were left over by those who had eaten. 14 Then those men, when they had seen the sign that Jesus did, said, "This is truly the Prophet who is to come into the world." Note 6:5-9 Christ tests Philip to increase his faith (v. 5), for Philip needed help in understanding Him (14:8–10). Two hundred denarii corresponds to over six months' wages for a laborer. Andrew has greater faith than Philip: knowing the prophet Elisha had multiplied bread for 100 men (4Kg 4:42–44), he offers the food brought by a certain lad. Nevertheless, Andrew is still weak in faith, questioning what a mere five loaves could do for the number of people there (v. 9). 6:14, 15 Though Jesus had performed greater signs than this, these crowds were so desirous of an earthly Messiah that they declared Jesus to be the ex- pected Prophet (Dt 18:15-19) only when they were filled with earthly things (see v. 26). Because of this misunderstanding, Jesus departed from them. Luke 5:1-11 (Apostle) 1 So it was, as the multitude pressed about Him to hear the word of God, that He stood by the Lake of Gennesaret, 2 and saw two boats standing by the lake; but the fishermen had gone from them and were washing their nets. 3 Then He got into one of the boats, which was Simon's, and asked him to put out a little from the land. And He sat down and taught the multitudes from the boat. 4 When He had stopped speaking, He said to Simon, "Launch out into the deep and let down your nets for a catch." 5 But Simon answered and said to Him, "Master, we have toiled all night and caught nothing; nevertheless at Your word I will let down the net." 6 And when they had done this, they caught a great number of fish, and their net was breaking. 7 So they signaled to their partners in the other boat to come and help them. And they came and filled both the boats, so that they began to sink. 8 When Simon Peter saw it, he fell down at Jesus' knees, saying, "Depart from me, for I am a sinful man, O Lord!" 9 For he and all who were with him were astonished at the catch of fish which they had taken; 10 and so also were James and John, the sons of Zebedee, who were partners with Simon. And Jesus said to Simon, "Do not be afraid. From now on you will catch men." 11 So when they had brought their boats to land, they forsook all and followed Him. 1 Now about that time Herod the king stretched out his hand to harass some from the church. 2 Then he killed James the brother of John with the sword. 3 And because he saw that it pleased the Jews, he proceeded further to seize Peter also. Now it was during the Days of Unleavened Bread. 4 So when he had arrested him, he put him in prison, and delivered him to four squads of soldiers to keер him, intending to bring him before the people after Passover. 5 Peter was therefore kept in prison, but constant prayer was offered to God for him by the church. 6 And when Herod was about to bring him out, that night Peter was sleeping, bound with two chains between two soldiers; and the guards before the door were keeping the prison. 7 Now behold, an angel of the Lord stood by him, and a light shone in the prison; and he struck Peter on the side and raised him up, saying, "Arise quickly!" And his chains fell off his hands. 8 Then the angel said to him, "Gird yourself and tie on your sandals"; and so he did. And he said to him, "Put on your garment and follow me." 9 So he went out and followed him, and did not know that what was done by the angel was real, but thought he was seeing a vision. 10 When they were past the first and the second guard posts, they came to the iron gate that leads to the city, which opened to them of its own accord; and they went out and went down one street, and immediately the angel departed from him. 11 And when Peter had come to himself, he said, "Now I know for certain that the Lord has sent His angel, and has delivered me from the hand of Herod and from all the expectation of the Jewish people." Note 5:1 The Lake of Gennesaret is also known as the Sea of Galilee. It is about 13 miles long and 7 miles wide. 5:3 Sitting was the traditional position for a teacher (see note at Mt 5:1). 5:4 Launch out into the deep: St. Ambrose sees the spiritual meaning of this command as an invitation to give one's life over to the deep mystery of the knowledge of the Son of God. 5:6 The Lord draws people to Himself by things that are familiar to them. As He drew the Magi with a star (Mt 2:2), as He would draw tax collectors by a tax collector (5:29), here He draws the fishermen with fish (see 1Co 9:19-23). 5:8 Peter's cry in the face of divine power is not a rejection of Jesus (contrast 8:37). Rather, being suddenly cast in the light of Christ, holy people such as Peter become keenly aware of their own unworthiness (compare Is 6:5; Rev 1:17). 5:10 The great catch of fish (v. 9) is an image of the apostles bringing mankind to the knowledge of Jesus Christ, and it fulfills the prophecy of Jer 16:16. In the festal hymn of Pentecost we sing to Christ, "Through the fishermen, You drew the world into Your net." REFLECTION A devout elder lay on his death bed. His friends gathered around him and mourned him. At this, the elder laughed three times. The monks asked him: "What are you laughing at?" The elder replied: "I laughed the first time because all of you are afraid of death, the sec- ond time because none of you are prepared for death, and the third time because I am going from labor to rest." Behold, how a righteous man dies! He is not afraid of death. He is prepared for death. He sees that through death he passes from difficult life to eternal rest. When the nature of man contemplates its original state in Paradise, then death is unnatural, the same way that sin is unnatural. Death eman- ated from sin. Having repented and being cleansed from sin, a man does not consider death annihilation, but the gate to life eternal. If, at times, the righteous prayed to God to prolong their earthly life, that was not because of love for this life or because of the fear of death, but solely that they would gain more time for repentance and cleans- ing from sin, in order that they might present themselves before God more sinless and more pure. Even if they showed fear before death, that was out of fear not of death but of God's judgment. What fear then must the unrepentant sinner experience before death? HOMILY on the illumination of Christ [i]Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light (Ephesians 5:14). St. Paul the Apostle, like all the other apostles and Christian saints, teaches what he teaches from personal experience, for the Faith of Christ is experience and not theory or human sophistry. Even Paul had lain as one spiritually asleep, and he was spiritually dead while he opposed the Christian Faith. St. Paul then awakened, arose, and was resurrected in the spirit and illumined by Christ. He knows himself from the time when he was spiritually asleep, and from the time when he awakened, and when he arose, and when he was resurrected by the Spirit, and when he was illumined by Christ. That which he knows about himself as a Christian, he commends to others. As an apostle, he sees himself in a great light and believes that all other men, if they so desire, can be as bright as he is. The light is not his, but Christ's light. His is only the love for that Light, Who is Christ. But the illumination of Christ is necessary for man in the beginning as well as in the end. For, without Christ's illumination, man is unable to awaken, to arise, or to resurrect from the dead, just as afterward he is unable by himself to live in faith or to die in hope. Christ is needed in the beginning as well as in the end. As the hand of the parent is needed to retrieve a drowning child from the water and then to lead him onto dry land, protecting him and preventing him from drowning again, so is Christ needed for those drowning in the waters of sin. The Apostle himself received the illumination of Christ in the beginning, on the road to Damascus, and he received it again later. The first il- lumination was his conversion to Christ and the second illumination was his confirmation in Christ. The first illumination we all receive through baptism, and the latter, through faith and the fulfilling of the commandments of the Lord. All of those who do not possess the illu- mination of Christ-or who have had it and lost it-are as if asleep, as if dead. O gentle Lord, awaken us, raise us, resurrect us-for we cannot do any of these things without Thee. To Thee be glory and praise forever. Amen. Christ is risen! Indeed He is risen! |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
Remember your end, and you will not sin
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O Lord, bless As a moth gnaws a garment, so doth envy consume a man. St. John Chrysostom Saints The Holy Prophet Jeremiah Jeremiah was born about 650 years before Christ in the village of Anathoth near Jerusalem. He began to prophesy at the age of fifteen, during the reign of King Josiah. He preached repentance to the king and noblemen, false prophets and priests. During the reign of King Josiah, Jeremiah barely es- caped death at the murderous hands of the enraged nobles. Concerning King Jehoiakim, he prophesied that the king's burial would be like the burial of an ass, that is, his dead body would be cast outside Jerusalem and dragged along the ground and without benefit of burial. Because of this, Jeremiah was cast into prison. Not being able to write in prison, he sent for Baruch, who stood near a small window of the prison while Jeremiah dictated to him. When this prophecy was read to King Jehoiakim, the enraged king seized the paper and threw it into the fire. Div- ine providence saved Jeremiah from prison, and the words of the prophet concerning Jehoiakim were fulfilled. Concerning King Jeconiah [son of Jehoiakim], Jeremiah prophesied that he and his entire family would be carried off to Babylon and that he would die there. All of this came about shortly. Under King Zedekiah, Jeremiah placed a yoke around his own neck and walked through Jerusalem, prophesying the fall of Jerusalem and bondage under the yoke of the Babylonians. Jeremiah wrote to the Hebrew cap- tives in Babylon, telling them not to hope for a speedy return to Jerusalem, for they would remain in Babylon for seventy years, which came to pass. Near Jerusalem in the Valley of Tophet, where the Jews sacrificed children to the idols, Jeremiah took a pot- ter's clay vessel in his hands and shattered it before the people, prophesying the imminent routing of the Jewish Kingdom. The Babylonians shortly captured Jerusalem, slew King Zedekiah, plundered and des- troyed the city, and beheaded a great number of Jews in the Valley of Tophet on the same spot where chil- dren had been sacrificed to idols and where the Prophet Jeremiah had smashed the potter's vessel. Jeremiah, with the Levites, removed the Ark of the Covenant from the Temple to Mount Nebo, where Moses had died. There he hid the Ark in a cave. How- ever, he hid the fire from the Temple in a deep well. Jeremiah was forced by some Jews to accompany them to Egypt, where he lived for four years and was then stoned to death by his countrymen. To the Egyptians, Jeremiah prophesied the destruction of their idols and the arrival of the Virgin and Christ- child in Egypt. There is a tradition that states that Alexander the Great visited the tomb of the Prophet Jeremiah.*) By Alexander's order, the body of Jere- miah was translated and buried in Alexandria. *) The Egyptians virtually deified St. Jeremiah. That is why they buried him as a king. Even after his death, they considered him a miracle-worker. They removed dust from his tomb as a cure against snake bites. Even today, many Christians invoke Jeremiah against serpents. Venerable Martyr Acacius, the Slipper-maker Venerable Paphnutius, Abbot of Borovsk (1477) Hieromartyr Batas, Abbot, of Nisibis (ca. 364) St. Brieuc, Abbot, in Brittany (ca. 502) Holy Martyr Sigismund, King of Burgundy (524) St. Ultan, Irish Missionary Monk, of Burgh Castle (East Anglia), Fosse, and Peronne (Gaul) (680) New Monk-Martyr Romanus of Raqqa (780) St. Michael, Ascetic, of Chalcedon (8th-9th c.) St. Tamara, Queen of Georgia (1213) Hieromartyr Macarius, Metropolitan of Kiev(1497) St. Zosimas, Bishop of Kumurdo (15th-16th c.) St. Gerasimus, Founder of Boldino Monastery (Smolensk) (1554) St. Panaretus, Bishop of Paphos on Cyprus (1791) New Monk-Martyrs Euthymius and Ignatius, Constantinople (1814) St. Nicephorus of Chios, Monk (1821) New Martyr Maria of Merambelos on Crete (1826) St. Luke (Shvets), Schemamonk of Glinsk Hermitage (1898) New Hiero-Confessor Tryphon of Svyatogorsk Monastery (1939) Greek cal.: Martyr Philosophus at Alexandria (252), St. Isidora the Fool-for-Christ, of Tabennisi, Egypt (cа. 365) "Unexpected Joy" Icon of the Most Holy Theotokos Holy Martyr Sabas New Monk-martyr Acacius of Constantinople (1814) St. Herodian of Lainici (1900) Epistle Acts 14.20-27 20 However, when the disciples gathered around him, he rose up and went into the city. And the next day he departed with Barnabas to Derbe. 21 And when they had preached the gospel to that city and made many disciples, they returned to Lystra, Iconium, and Antioch, 22 strengthening the souls of the disciples, exhorting them to continue in the faith, and saying, "We must through many tribulations enter the kingdom of God." 23 So when they had appointed elders in every church, and prayed with fasting, they commended them to the Lord in whom they had believed. 24 And after they had passed through Pisidia, they came to Pamphylia. 25 Now when they had preached the word in Perga, they went down to Attalia. 26 From there they sailed to Antioch, where they had been commended to the grace of God for the work which they had completed. 27 Now when they had come and gathered the church together, they reported all that God had done with them, and that He had opened the door of faith to the Gentiles. Note 14:20, 21 Leaving town in the face of persecution shows wisdom, not lack of faith (Mt 10:23). The short reference to Derbe does not imply a short stay, for many disciples were made before these apostles departed again. 14:22 Part of the apostolic calling is making new disciples, while an equally important part is strengthening those who already believe. It would be an empty gesture for the Church to convert someone and then leave him to struggle on his own. Instead, the believers' souls must be guarded and con- tinually nurtured. 14:23 Elders are presbyters (priests) ordained by the apostles to nurture and lead the churches they established (see note for v. 22). The word translated appointed (Gr. cheirotoneo) means "to ordain by the laying on of hands." Gospel John 9.39-10.9 39 And Jesus said, "For judgment I have come into this world, that those who do not see may see, and that those who see may be made blind." 40 Then some of the Pharisees who were with Him heard these words, and said to Him, "Are we blind also?" 41 Jesus said to them, "If you were blind, you would have no sin; but now you say, 'We see.' Therefore your sin remains. 1 Most assuredly, I say to you, he who does not enter the sheepfold by the door, but climbs up some other way, the same is a thief and a robber. 2 But he who enters by the door is the shepherd of the sheep. 3 To him the doorkeeper opens, and the sheep hear his voice; and he calls his own sheep by name and leads them out. 4 And when he brings out his own sheep, he goes before them; and the sheep follow him, for they know his voice. 5 Yet they will by no means follow a stranger, but will flee from him, for they do not know the voice of strangers. 6 Jesus used this illustration, but they did not understand the things which He spoke to them. 7 Then Jesus said to them again, "Most assuredly, I say to you, I am the door of the sheep. 8 All who ever came before Me are thieves and robbers, but the sheep did not hear them. 9 I am the door. If anyone enters by Me, he will be saved, and will go in and out and find pasture. Note 9:39–41 Our Lord's coming brought judgment to the world, not because He came to judge (12:47, 48), but because of man's accountability to Him. Those who see and hear Him but do not believe are judged by their own faithless- ness. 10:1–18 Jesus' conversation with the Pharisees continues, as there is no break between 9:41 and 10:1. All of this is taking place at the conclusion of the Feast of Tabernacles (see note at 7:1). Christ is contrasting their leadership with His own. They have failed as pastors of God's people ("pastor" comes from the Latin word for "shepherd"). Their leadership has been marked by deceit and pride and has lacked compassion. Christ, on the other hand, ful- fills all virtue. According to St. John Chrysostom, the door is God's Word, meaning both the Scriptures and our Lord Himself (vv. 7,9), since the Scriptures reveal God the Word. The one who tries to lead in a way that is neither in Christ nor according to the teaching of the Scriptures is a thief and a robber. Rather than using this door so all can see His works openly, these false shepherds use underhanded means to control, steal, and manipulate people, ultimately destroying their souls (v. 10). In contrast, those pastors who lead according to Christ will find eternal life (v. 9). 10:3–5 As Christ has intimate knowledge of every person, so also true pastors in the Church strive to know their people by name, that is, personally. These pastors endeavor to understand each person's situation and needs, from the greatest to the least, possessing Christlike compassion for each one (Heb 4:15). In return, the people will respond to a true leader, trusting he is a follower of Christ. "Where the bishop is present, there the people shall gather" (IgnAnt). Indeed, the response of the faithful can be a better indica- tor of who is a true shepherd than the claims of leaders (7:47-49). 10:8 The phrase all who ever came before Me does not refer to Moses or genu- ine prophets, but to people claiming to be the Messiah both before and after Christ, such as Judas of Galilee and Theudas (Acts 5:36, 37). HOMILY on the power of the Lord's word Is not My word like the fire, says the Lord, like a hammer shattering rocks? (Jeremiah 23:29). Yes, O Lord, Thy word is indeed like fire; like fire that warms the righteous and burns the unrighteous. And, indeed, Thy word is like a hammer; a hammer that softens the stony hardness of the heart of a penitent and pulverizes the heart of an unrepentant sinner into dust. Did not our heart burn within us, while he talked with us? (Luke 24:32), the apostles asked after speaking with the resurrected Lord. When the heart of a man is set aright, it burns from the word of the Lord; it is melted by kindness and expands with love. However, when the heart in man is not set right, but hardened by sin, then the heart bakes from the word of the Lord and becomes even harder. And pharaoh's heart was hardened (Exodus 8:19). In vain do sinners fortify themselves in their fortresses of stone, in their fortresses of iron, in their fortresses of silver and gold, and reject the armor of God's justice. The word of the Lord is as a powerful and irresistible hammer, when He pronounces judgment upon these fort- resses of stone in which sinners fortify themselves. In vain does the unbeliever fortify his house with impregnable stones and in vain does the statesman fortify the state, hardened with the wisdom of the world and not hoping in the Living God. The word of the Lord comes down like a hammer upon all that has been built apart from God or against God-like a powerful and irresistible hammer. O brethren, let us not trust in our creations of stone, of marble, of gold, of silver, or of the godless stones of our individual thoughts. All of these are weaker before the power of God than dust before the power of the wind. O Lord Almighty, help us to receive Thy word, that on Thy word we may build our lives both in this world and in the next. To Thee be glory and praise forever. Amen. |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
Remember your end, and you will not sin
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O Lord, bless Always have the fear of God before your eyes. Remember Him who gives death and lives. Hate the world and all that is in it. Hate the peace that comes from the flesh. Renounce this life, so that you may be alive to God. St. Anthony the Great Saints The Holy Martyrs Hesperus, Zoe, Cyriacus and Theodulus During the reign of Emperor Hadrian (117-138), a pagan named Catallus purchased as slaves Hesperus, his wife Zoe, and their sons Cyriacus and Theodu- lus. Since they were steadfast Christians, they would not taste anything that had been sacrificed to the idols, but threw all that had been thus offered to the dogs, and they themselves hungered and en- dured. Learning of this, Catallus became enraged and began to torture his slaves cruelly. First he tortured the children, but the children remained unwavering in the Faith and even sought harsher torture from their persecutors. Finally, all four were thrown into a fiery furnace, where after prayers of thanksgiving they gave up their souls to the Lord. Their bodies re- mained intact, unconsumed by the fire. St. Athanasius the Great, Archbishop of Alexandria Holy Martyrs Boris (1072) and Gleb (1115) St. Michael (Boris), Tsar of Bulgaria (907) St. Athanasius III, Patriarch of Constantinople and Wonderworker of Lubny (1654) St. Sabas, Bishop of Daphnousia St. Jordanus the Wonderworker Blessed Basil of Kadom, fool-for-Christ (1848) Epistle Acts 15.5-34 5 But some of the sect of the Pharisees who believed rose up, saying, "It is necessary to circumcise them, and to command them to keep the law of Moses." 6 Now the apostles and elders came together to consider this matter. 7 And when there had been much dispute, Peter rose up and said to them: "Men and brethren, you know that a good while ago God chose among us, that by my mouth the Gentiles should hear the word of the gospel and believe. 8 So God, who knows the heart, acknowledged them by giving them the Holy Spirit, just as He did to us, 9 and made no distinction between us and them, purifying their hearts by faith. 10 Now therefore, why do you test God by putting a yoke on the neck of the disciples which neither our fathers nor we were able to bear? 11 But we believe that through the grace of the Lord Jesus Christ we shall be saved in the same manner as they. 12 Then all the multitude kept silent and listened to Barnabas and Paul declaring how many miracles and wonders God had worked through them among the Gentiles. 13 And after they had become silent, James answered, saying, "Men and brethren, listen to me: 14 Simon has declared how God at the first visited the Gentiles to take out of them a people for His name. 15 And with this the words of the prophets agree, just as it is written: 16 After this I will return And will rebuild the tabernacle of David, which has fallen down; I will rebuild its ruins, And I will set it up; 17 So that the rest of mankind may seek the LORD, Even all the Gentiles who are called by My name, Says the LORD who does all these things. 18 Known to God from eternity are all His works. 19 Therefore I judge that we should not trouble those from among the Gentiles who are turning to God, 20 but that we write to them to abstain from things polluted by idols, from sexual immorality, from things strangled, and from blood. 21 For Moses has had throughout many generations those who preach him in every city, being read in the synagogues every Sabbath. 22 Then it pleased the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas, namely, Judas who was also named Barsabas, and Silas, leading men among the brethren. 23 They wrote this letter by them: The apostles, the elders, and the brethren, To the brethren who are of the Gentiles in Antioch, Syria, and Cilicia: Greetings. 24 Since we have heard that some who went out from us have troubled you with words, unsettling your souls, saying, "You must be circumcised and keep the law" -to whom we gave no such commandment- 25 it seemed good to us, being assembled with one accord, to send chosen men to you with our beloved Barnabas and Paul, 26 men who have risked their lives for the name of our Lord Jesus Christ. 27 We have therefore sent Judas and Silas, who will also report the same things by word of mouth. 28 For it seemed good to the Holy Spirit, and to us, to lay upon you no greater burden than these necessary things: 29 that you abstain from things offered to idols, from blood, from things strangled, and from sexual immorality. If you keep yourselves from these, yon will do well. Farewell. 30 So when they were sent off, they came to Antioch; and when they had gathered the multitude together, they delivered the letter. 31 When they had read it, they rejoiced over its encouragement. 32 Now Judas and Silas, themselves being prophets also, exhorted and strengthened the brethren with many words. 33 And after they had stayed there for a time, they were sent back with greetings from the brethren to the apostles. 34 However, it seemed good to Silas to remain there. Note 15:6-29 This is the Apostolic Council in Jerusalem, about AD 49, a precedent of tremendous importance for the government of the Church. The Orthodох Church is sometimes known as "the Church of the Councils," for it continues the practice of solving disputes and coming to a consensus through councils. This council progresses through the stages of assembly (v. 6), testimony (vv. 7-12), decision (vv. 13–21), and adoption (vv. 22-29). 15:7-12 Рeter gives his testimony after much dispute (v. 7); he stresses how God has worked among the Gentiles, and then Paul and Barnabas do the same. The emphasis of all three apostles is that God has already shown them the answer and He must not be opposed. 15:13–21 Note that even though Peter is present, James, being bishop of Jerusalem, presides at this council (see note at 12:17). He interprets the tes- timony in light of the Scriptures and finds that Simon Peter's testimony is in agreement with the OT prophets (v. 15). Thus, James makes his decision by recognizing the consensus of the apostles in light of the Holy Scriptures. When James declares, I judge (v. 19), he does not mean "I think" or "In my opinion"; rather, he is making the final decision. Nevertheless, this verdict is not merely his own opinion, but a summary of the testimony of the council. The four prohibited acts (v. 20) reflect both qualities of Christian behavior and minimal requirements of the OT Law. Some interpreters understand blood to mean eating blood (Lv 17:14); others, such as St. John Chrysostom, understand this to mean murder, the shedding of blood. 15:22–29 While James makes the definitive decision, it is not valid until it is adopted by not only the council, but the whole church. This apostolic letter is an early form of church canon. 15:28 It seemed good to the Holy Spirit, and to us does not indicate an equality between God and man. Rather, it emphasizes the unity between God and the Church and the way in which the Holy Spirit works in and through holy councils. The Church strives to limit canons to only those that are truly essential, in order to lay upon the faithful no greater burden than...neces- sary. Gospel John 10.17-28 17 Therefore My Father loves Me, because I lay down My life that I may take it again. 18 No one takes it from Me, but I lay it down of Myself. I have power to lay it down, and I have power to take it again. This command I have received from My Father. 19 Therefore there was a division again among the Jews because of these sayings. 20 And many of them said, "He has a demon and is mad. Why do you listen to Him?" 21 Others said, "These are not the words of one who has a demon. Can a demon open the eyes of the blind?" 22 Now it was the Feast of Dedication in Jerusalem, and it was winter. 23 And Jesus walked in the temple, in Solomon's porch. 24 Then the Jews surrounded Him and said to Him, "How long do You keep us in doubt? If You are the Christ, tell us plainly." 25 Jesus answered them, "I told you, and you do not believe. The works that I do in My Father's name, they bear witness of Me. 26 But you do not believe, because you are not of My sheep, as I said to you. 27 My sheep hear My voice, and I know them, and they follow Me. 28 And I give them eternal life, and they shall never perish; neither shall anyone snatch them out of My hand. Note 10:17, 18 I lay down My life: The Lord is clear that His life-giving death will be voluntary. He does nothing apart from the will of His Father. As He laid down His life for us, we lay down our lives for Him and for the sake of others. 10:21 Those who respond in faith are not merely impressed by the signs, but perceive the holiness of His words. 10:22 The Feast of Dedication took place approximately three months after the Feast of Tabernacles (7:1-10:21) and was known as the "Festival of Lights" (also called Hanukkah). It commemorates the rededication of the temple in Jerusalem after the Seleucid King Epiphanes desecrated it in 167 BC (see 1Mc 1-4). At this festival, the leaders of Israel's past were commemor- ated, many of whom were themselves shepherds. 10:25 Both what Christ told them and the works He had done have already answered their question. Only the Messiah could open the eyes of the blind (see note 9:32) or perform these miracles that bear witness to Him. Like- wise, only the Messiah could speak to the hearts of people as Christ had (7:46; 9:21). 10:26 As I said to you indicates these are the same Pharisees whom Christ ad- dressed three months earlier (10:1-5). REFLECTION Blessed Maximus the Fool-for-Christ walked naked through the streets of Moscow in winter. In response to the advice of men that he dress and protect himself from the cold, Maximus responded: "Yes, winter is cruel, but Paradise is sweet!" He also said: "For patience, God grants salvation!" When Christ the Lord did not regret giving Himself over to suffering and death, why should we feel sorry for ourselves for our own sakes? Christ prescribed a recipe for us: a diet for our spiritual restoration to health, which He called "an easy yoke." The yoke that we impose upon ourselves is much heavier, for this yoke pulls us down deeper and deeper into spiritual illness. The earth seeks much greater sacrifices from us and does not promise us any reward after death. The earth seeks that we sacrifice God, our soul, our conscience, our mind, and all human and divine dignity to it. And, in return, it reveals a dark and putrid grave as the end of everything and the reward for all. Christ seeks that we sacrifice only the earth, our beastliness and sin, vice and all wickedness. And, in return, He promises resurrection and eternal life in Paradise. "Yes, winter is cruel, but Paradise is sweet!" HOMILY on the Source of living water and the dry cistern Be amazed at this, O heavens, and shudder with sheer horror, says the Lord. Two evils have my people done: they have forsaken Me, the source of living waters. They have dug themselves cisterns, broken cisterns that hold no water (Jeremiah 2:12–13). Was this spoken only for that time or also for us today? Certainly for us today. Is this spoken only for the Jewish people or also for our people? Certainly for our people also. When it was said, Do not kill, do not steal, do not bear false witness, it was said not only for that time but also for all times, and not only for the Jewish people but also for all peoples. And so is it true for us as well. This is valid today, at all times, for every people, and for every man who turns his back on the Source of living water in his own courtyard and digs a cistern from which to drink rainwater. The Source of living water is the Lord Himself: inexhaustible, copious and sweet. The cistern is every man's work which is per- formed in opposition to God and God's law, and from which men ex- pect progress, happiness and satisfaction for their hunger and thirst. Such is the cistern of godlessness, avarice, gluttony, immorality, love of power, vanity, idolatry, soothsaying, and all the other things that have the devil as their advisor, sin as their digger, and false hope for their water-carrier. Be astonished, O ye heavens, at this, and be horribly afraid, be ye very desolate, says the Lord. Be astonished at how man could become so senseless, forsaking the living water and digging a cistern in live coals that inflame his thirst even more! O brethren, our people have also committed two evils: they have forgotten the Lord as the Source of every good and they have gone to seek for themselves good in evil and good through evil. Can water be found in fire? Or wheat in sand? It cannot; no, brethren, it cannot. Even less can peace, happiness, joy, life or any other good be found in the cisterns of sin and godlessness. O Lord, Immortal Source of every good that the heart of man can desire and the mind of man can imagine, have mercy on us sinners and unworthy ones. With Thy powerful right hand, turn us away from our godless and vain works and quench our thirst with Thy sweet and living water. To Thee be glory and praise forever. Amen. |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
Remember your end, and you will not sin
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Love hunger and thirst for the sake of Christ. Insofar as you pacify your body, so much much will you do make your soul virtuous. God, who rewards thoughts, words, and deeds, will give good in return for even a small thing which you gladly suffer for His sake. St. Gennadius of Constantinople Saints The Holy Martyrs Timothy and Maura Timothy was a reader in his local church. The governor questioned him: "Who are you?" Timothy responded: "I am a Christian and a reader in God's Church." The governor further said to him: "Do you not see these instruments of torture surrounding you?" Timothy replied: "And do you not see all the angels of God who strengthen me?" Then, the governor ordered that an iron rod be pierced through his ears so that the pupils of his eyes protruded because of the pain. After that, they hanged him upside down and placed a piece of wood in his mouth. At first, Maura was frightened because of Timothy's sufferings, but when her husband encouraged her, she confessed her steadfast faith before the governor. The governor then ordered all the hairs of her head pulled out and, after that, severed the fingers from her hands. After many other tortures, from which they would have succumbed had not the grace of God strengthened them, they were crucified facing each other. Thus, hanging on their crosses, they lived for nine days, counseling and encouraging each other in perseverance. On the tenth day, they gave up their souls to their Lord for Whom thev had endured death on the cross and so were made worthy of His Kingdom. They suffered honorably for Christ in the year 304. Venerable Theodosius of the Kiev Caves (1074) Great-Martyr Xenia the Wonderworker, of the Peloponnese (318) St. Ecumenius the Wonderworker, Bishop of Tricca (4th c.) St. Mamai, Catholicos of Georgia (744) Sts. Michael and Arsenius the Georgians (9th c.) St. Peter the Wonderworker, Bishop of Argos (ca. 928) St. Ansfried, Bishop of Utrecht (1010) Schema-Abbess Juliana (1393) and Schemanun Eupraxia (1394), of the Monastery of the Conception in Moscow St. Theophanes of Vatopedi, Metropolitan of Peritheorion (14th c.) St. Gregory, Bishop of Rostov and Yaroslavl Holy Martyr Paul of Vilnius, Lithuania (17th c.) New Martyr Achmed (Ahmet) the Calligrapher, at Constantinople (1682) St. Irodion, Abbot, of Lainici Monastery (Romania) (1900) Greek cal.: Martyrs Diodorus and Rhodopianus, Deacon, at Aphrodisia in Anatolia (285-305), Finding of the Relics of St. Luke of Mt. Steirion (953) "Svensk" Icon of the Most Holy Theotokos Twenty-Seven Martyrs New Hieromartyr Nicholas Benevolensky, Priest (1941) Epistle Acts 15.35-41 35 Paul and Barnabas also remained in Antioch, teaching and preaching the word of the Lord, with many others also. 36 Then after some days Paul said to Barnabas, "Let us now go back and visit our brethren in every city where we have preached the word of the Lord, and see how they are doing." 37 Now Barnabas was determined to take with them John called Mark. 38 But Paul insisted that they should not take with them the one who had departed from them in Pamphylia, and had not gone with them to the work. 39 Then the contention became so sharp that they parted from one another. And so Barnabas took Mark and sailed to Cyprus; 40 but Paul chose Silas and departed, being commended by the brethren to the grace of God. 41 And he went through Syria and Cilicia, strengthening the churches. Note 15:36 See note at 14:22. 14:22 Part of the apostolic calling is making new disciples, while an equally important part is strengthening those who already believe. It would be an empty gesture for the Church to convert someone and then leave him to struggle on his own. Instead, the believers' souls must be guarded and con- tinually nurtured. 15:37-40 The one who had departed: See 13:13. This dispute shows that Christians can be plagued with disagreements concerning details and can even separate physically without falling from communion with one an- other. This particular dispute was eventually resolved, and John Mark later rejoined Paul (see 2Ti 4:11). Gospel John 10.27-38 27 My sheep hear My voice, and I know them, and they follow Me. 28 And I give them eternal life, and they shall never perish; neither shall anyone snatch them out of My hand. 29 My Father, who has given them to Me, is greater than all; and no one is able to snatch them out of My Father's hand. 30 I and My Father are one. 31 Then the Jews took up stones again to stone Him. 32 Jesus answered them, "Many good works I have shown you from My Father. For which of those works do you stone Me?" 33 The Jews answered Him, saying, "For a good work we do not stone You, but for blasphemy, and because You, being a Man, make Yourself God." 34 Jesus answered them, "Is it not written in your law, 'I said, "You are gods"'? 35 If He called them gods, to whom the word of God came (and the Scripture cannot be broken), 36 do you say of Him whom the Father sanctified and sent into the world, 'You are blaspheming, because l said, 'I am the Son of God'? 37 If I do not do the works of My Father, do not believe Me; 38 but if I do, though you do not believe Me, believe the works, that you may know and believe that the Father is in Me, and I in Him. Note 10:30-33 Responding to their question (v. 24), Jesus reveals Himself to be fully God: One means one in nature or essence. He is God before all ages, and He remains God after the Incarnation and for all eternity. The plural verb are indicates two distinct Persons, while confirming a continuous unity. The Jews clearly recognize this claim of divinity (v. 33) and thus accuse Him of blasphemy. 10:34–36 You are gods: People who receive God's grace in faith will partake of His divine nature (2Pt 1:4) and can rightly be called gods (see article "Deifica- tion" at 2 Peter). Christ is effectively saying, "If those who have received this honor by grace are not guilty for calling themselves gods, how can He who has this by nature deserve to be rebuked?" (JohnChr). Epistle Heb 13.7-16 7 Remember those who rule over you, who have spoken the word of God to you, whose faith follow, considering the outcome of their conduct. 8 Jesus Christ is the same yesterday, today, and forever. 9 Do not be carried about with various and strange doctrines. For it is good that the heart be established by grace, not with foods which have not profited those who have been occupied with them. 10 We have an altar from which those who serve the tabernacle have no right to eat. 11 For the bodies of those animals, whose blood is brought into the sanctuary by the high priest for sin, are burned outside the camp. 12 Therefore Jesus also, that He might sanctify the people with His own blood, suffered outside the gate. 13 Therefore let us go forth to Him, outside the camp, bearing His reproach. 14 For here we have no continuing city, but we seek the one to come. 15 Therefore by Him let us continually offer the sacrifice of praise to God, that is, the fruit of our lips, giving thanks to His name. 16 But do not forget to do good and to share, for with such sacrifices God is well pleased. Note 3:7-11 This reference is to the rebellion of those who left Egypt during the Exodus. Due to their unbelief, the whole generation (v. 10) was forbidden to enter into Canaan, the promised land, and thus could not enter God's rest (v. 11). Rest (Gr. sabbatismos) literally means a Sabbath rest or Sabbath observance. There are three types of God's rest known to the Jews: (1) the Sabbath rest, the day on which God rested from His works (Gn 2:2, 3); (2) the rest from Egyptian bondage, which the Israelites coming out of Egypt experienced in Canaan; (3) the rest in the kingdom, the ultimate Sabbath rest in heaven es- tablished by Messiah. Hebrews uses this OT quote (Ps 94:7-11) concerning Canaan to refer to the rest in the Kingdom of heaven. Significantly, we ex- perience this rest now as we ascend to God in worship (4:4-11). 3:12 Those in Christ are not immune to turning away from God. There is a tem- porary attractiveness in sin, which leads to a hardened heart and ultimately apostasy. We must take constant daily care not to be deceived and thus fall away (see Mk 4:5, 6, 16, 17). 3:14 Union with Christ belongs to those who persevere in their faith to the end, not to those who stop with a one-time profession of faith. Gospel Matt 11.27-30 27 All things have been delivered to Me by My Father, and no one knows the Son except the Father. Nor does anyone know the Father except the Son, and the one to whom the Son wills to reveal Him. 28 Come to Me, all you who labor and are heavy laden, and I will give you rest. 29 Take My yoke upon you and learn from Me, for I am gentle and lowly in heart, and you will find rest for your souls. 30 For My yoke is easy and My burden is light. Note 11:28–30 Jesus' yoke is submission to the Kingdom of God. A yoke could be seen as a sign of hardship, burdens, and responsibilities (3Kg 12:1–11; Jer 34:1-11; WSir 40:1), but in Christ, the yoke is easy, for the power of God works in each person. Furthermore, the reward is infinitely greater than any effort man puts forth. Gentle (v. 29) is literally "meek" (see note on 5:5). HOMILY on how the idol-worshipers will be put to shame As the thief is ashamed when caught, so shall the house of Israel be ashamed: They who say to a piece of wood, "Thou art my father," and to a stone, "Thou gavest me birth." They turn to Me their backs, not their faces; yet in time of trouble they cry out, "Rise up and save us!" (Jeremiah 2:26-27). In truth, brethren, they will all be put to shame who do not see beyond wood and stone and who, in their ignorance, say that man is composed entirely of vegetable and mineral matter and that he shares the same fate as plants and minerals. With their backs turned to the Creator, they are unable to see anything other than creation, and they forget the Creator, proclaiming creation the creator. They say that na- ture created and gave birth to man, and that that is why man is sub- ordinate to nature, lower than nature, the servant in the lap of nature, a slave in the chain of nature, and a dead man in the grave of nature. They who speak thus will be shamed when they fall into misfortune and cry out to God: Rise up and save us! Why do they cry out to God, Rise up, as though God is lying down? God is not lying down, but standing; standing and waiting to be of service to everyone who, with faith and humility, seeks a service from Him. But those who have become enamored with wood and stone while trusting in their own power, have overthrown Him in their lives and excluded Him from their lives. Thus, when they are pressured by difficulties, they cry out to Him: Rise up! But the Lord is meek and rises and comes to the aid of every peni- tent. Let the sinner truly repent and, casting off his sinful love, return to God in love, and God will help him. Let him turn his back on dead wood and stone and turn his face to the Living God, and God will redeem him. For the Almighty is not vengeful and vindictive, neither did He create man for death, but for life. O brethren, let us seek neither help in the helpless nor life in the lifeless. Let us turn our heads toward our Living Creator, Who gave us a face more radiant than the face of any earthly thing. Let us turn from the western ways to the eastern path, for on this path is salva- tion. But let us hasten, before our last day on earth has sunk into the darkness of the west. O ascended Lord, raise our minds to heaven. Cleanse them from darkness and unburden them of the earth, O our Light-bearing Cre- ator. To Thee be glory and praise forever. Amen. |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
Remember your end, and you will not sin
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O Lord, bless The soul that loves God has its rest in God and in God alone. In all the paths that men walk in in the world, they do not attain peace until they draw nigh to hope in God St. Isaac the Syrian Sunday of the Blind Man The Lord Jesus was coming from the Temple on the Sabbath, when, while walking in the way, He saw the blind man mentioned in today's Gospel. This man had been born thus from his mother's womb, that is, he had been born without eyes (see Saint John Chrysostom, Homily LVI on Matthew; Saint Irenaeus, Against Heresies, Book V:15; and the second Exorcism of Saint Basil the Great). When the disciples saw this, they asked their Teacher, "Who did sin, this man, or his parents, that he was born blind?" They asked this because when the Lord had healed the paralytic at the Sheep's Pool, He had told him, "Sin no more, lest a worse thing come unto thee' (John 5:14); so they wondered, if sickness was caused by sin, what sin could have been the cause of his being born without eyes. But the Lord answered that this was for the glory of God. Then the God-man spat on the ground and made clay with the spittle. He anointed the eyes of the blind man and said to him, "Go, wash in the Pool of Siloam." Siloam (which means "sent") was a well-known spring in Jerusalem used by the inhabitants for its waters, which flowed to the eastern side of the city and collected in a large pool called "the Pool of Siloam." Therefore, the Saviour sent the blind man to this pool that he might wash his eyes, which had been anointed with the clay-not that the pool's water had such power, but that the faith and obedience of the one sent might be made manifest, and that the miracle might become more remarkable and known to all, and leave no room for doubt. Thus, the blind man believed in Jesus' words, obeyed His command, went and washed himself, and returned, no longer blind, but having eyes and seeing. This was the greatest miracle that our Lord had yet worked; as the man healed of his blindness himself testified, "Since time began, never was it heard that any man opened the eyes of one that was born blind," although the Lord had already healed the blind eyes of many. Because he now had eyes, some even doubted that he was the same person (John 9:8-9); and it was still lively in their remembrance when Christ came to the tomb of Lazarus, for they said, "Could not this man, who opened the eyes of the blind man, have caused that even this man should not have died?" Saint John Chrysostom gives a thorough and brilliant exposition of our Lord's meeting with the woman of Samaria, the healing of the paralytic, and the miracle of the blind man in his commentaries on the Gospel of Saint John. Holy Martyr Pelagia of Tarsus (287) Pelagia was born in Tarsus to pagan but distinguished and wealthy parents. Hearing about Christ and the salvation of souls from Christians, she burned with love for the Savior and became utterly Christian in soul. At that time, there was a terrible persecution of Christians. It happened that the Emperor Diocletian stopped in Tarsus. During his stay in Tarsus, his son, the Crown Prince, fell deeply in love with Pelagia and wanted to take her as his wife. Pelagia replied through her mother, a wicked woman, that she had already been betrothed to her heavenly Bridegroom, Christ the Lord. Fleeing the profane crown prince and her cruel mother, Pelagia sought and found Bishop Linus, a man distinguished for his holiness. Не instructed Pelagia in the Christian Faith and baptized her. Then Pelagia gave away her luxurious garments and great wealth, returned home, and confessed to her mother that she was already baptized. Learning of this and having lost all hope that he would gain this holy virgin for his wife, the Crown Prince ran himself through with a sword and died. The wicked mother denounced her daughter before the Emperor and turned her over to him for trial. The Emperor was amazed at the beauty of this young virgin and, forgetting his son became inflamed with impure passion toward her. But since Pelagia remained unwavering in her faith, the Emperor sentenced her to be burned alive in a metal ox , glowing with a red-hot fire. When the executioner stripped her, St. Pelagia made the sign of the Cross and, with a prayer of thanksgiving to God on her lips, entered the glowing ox, where she melted like wax in the twinkling of an eye. Pelagia suffered honorably in the year 287. Bishop Linus acquired the remains of her bones, and he buried them on a hill under a stone. In the time of Emperor Constantine Copronymos (741-775), on that exact spot, a beautiful church was built in honor of the holy virgin and Martyr Pelagia, who sacrificed herself for Christ to reign eternally with Him. Hieromartyr Silvanus, Bishop of Gaza and with him 40 Martyrs (311) Venerable Nicephorus the Hesychast (1304) Hieromartyr Erasmus, Bishop of Formia in Campania, and 20,000 Martyrs with Him (303) Hieromartyr Olbian, Bishop of Anaea, and his Disciples, in the Province of Asia in Asia Minor (284-303) Holy Martyrs Florian and 40 Companions, at Lorsch, Austria (304) Martyrs Aphrodisius, Leontius, Anthony, Melda (Meles), Valerian, Macrobius, and Others, at Scythopolis of Palestine (Beg. of 4th c.) St. Monica of Tagaste (Mother of Blessed Augustine) (387) St. Ethelred, King of Mercia and Monk (716) St. Athanasius, Bishop of Corinth (10th-11th c.) Translation of the Relics (1775) of the Alfanov Brothers of Novgorod: Sts. Nicetas, Cyril, Nicephorus, Clement, and Isaac (Late 14th to Early 15th c.), Founders of the Sokolnitzki Monastery in 1389 Four to Five Thousand New Martyrs of Batak (Bulgaria) (1876) New Hieromartyr Dimitry (Lyubimov), Archbishop of Gdov (1935) Greek cal.: St. Hilary the Wonderworker Icon of the Most Holy Theotokos "Staraya Russa" St. Nicephorus, Abbot and Founder of Medikion Monastery (813) Memory of the Translation of the Relics of Holy and Righteous Lazarus Epistle Acts 16.16-34 16 Now it happened, as we went to prayer, that a certain slave girl possessed with a spirit of divination met us, who brought her masters much profit by fortune- telling. 17 This girl followed Paul and us, and cried out, saying, "These men are the servants of the Most High God, who proclaim to us the way of salvation." 18 And this she did for many days. But Paul, greatly annoyed, turned and said to the spirit, "I command you in the name of Jesus Christ to come out of her." And he came out that very hour. 19 But when her masters saw that their hope of profit was gone, they seized Paul and Silas and dragged them into the marketplace to the authorities. 20 And they brought them to the magistrates, and said, "These men, being Jews, exceedingly trouble our city; 21 and they teach customs which are not lawful for us, being Romans, to receive or observe. 22 Then the multitude rose up together against them; and the magistrates tore off their clothes and commanded them to be beaten with rods. 23 And when they had laid many stripes on them, they threw them into prison, commanding the jailer to keep them securely. 24 Having received such a charge, he put them into the inner prison and fastened their feet in the stocks. 25 But at midnight Paul and Silas were praying and singing hymns to God, and the prisoners were listening to them. 26 Suddenly there was a great earthquake, so that the foundations of the prison were shaken; and immediately all the doors were opened and everyone's chains were loosed. 27 And the keeper of the prison, awaking from sleeр and seeing the prison doors open, supposing the prisoners had fled, drew his sword and was about to kill himself. 28 But Paul called with a loud voice, saying, "Do yourself no harm, for we are all here." 29 Then he called for a light, ran in, and fell down trembling before Paul and Silas. 30 And he brought them out and said, "Sirs, what must I do to be saved?" 31 So they said, "Believe on the Lord Jesus Christ, and you will be saved, you and your household." 32 Then they spoke the word of the Lord to him and to all who were in his house. 33 And he took them the same hour of the night and washed their stripes. And immediately he and all his family were baptized. 34 Now when he had brought them into his house, he set food before them; and he rejoiced, having believed in God with all his household. Note 16:16-18 Exorcisms in the name of Christ are part of apostolic ministry. Not- ably, every baptismal service in the Orthodox Church begins with an exor- cism to expel Satan from having any further influence over the new believer. Though the demon declared the truth through this slave girl, nevertheless, she needed to be free to accept Christ on her own, and Paul could not endure to see her tormented any longer. Furthermore, impure praise from God's en- emies is not acceptable (WSir 15:9; see note at Lk 4:41). 16:16-34 This passage is read on the sixth Sunday of Pascha, called the Sun- day of the Blind Man. 16:20 Paul's accusers here care little for religion, but they use religious preju- dice against the Jews to retaliate for their financial loss. 16:25 Being persecuted unjustly for Christ leads Paul and Silas to joy rather than sorrow (Lk 6:22, 23). Their praying and singing hymns prepares the other prisoners for conversion later that night. 16:27 Was about to kill himself: A jailer who let prisoners escape would be subject to cruel torture and execution. 16:30 The jailer's question, "what must I do to be saved?" implies he has already heard his prisoners proclaiming "the way of salvation" (v. 17) and their praying and singing (v. 25). The miraculous earthquake (v. 26) and Paul's concern for the jailer's life (v. 28) strengthen his faith and lead to his conversion. 16:33 All his family would include not only his wife and children, but any ser- vants as well (see note at v. 15). 16:15 Again, faith leads immediately to baptism not only of the adults, but of the entire household, including children and servants. See note at 8:36-39. 8:36-39 From the beginning, baptism in water (v. 36) and faith in Christ (v. 37) are both essential for entrance into the NT Church. The apostolic pattern of conversion in Christ is hearing, believing, and baptism. Gospel John 9.1-38 1 Now as Jesus passed by, He saw a man who was blind from birth. 2 And His disciples asked Him, saying, "Rabbi, who sinned, this man or his parents, that he was born blind?" 3 Jesus answered, "Neither this man nor his parents sinned, but that the works of God should be revealed in him. 4 I must work the works of Him who sent Me while it is day; the night is coming when no one can work. 5 As long as I am in the world, I am the light of the world. 6 When He had said these things, He spat on the ground and made clay with the saliva; and He anointed the eyes of the blind man with the clay. 7 And He said to him, "Go, wash in the pool of Siloam" (which is translated, Sent). So he went and washed, and came back seeing. 8 Therefore the neighbors and those who previously had seen that he was blind said, "Is not this he who sat and begged?" 9 Some said, "This is he." Others said, "He is like him." He said, "I am he." 10 Therefore they said to him, "How were your eyes opened?" 11 He answered and said, "A Man called Jesus made clay and anointed my eyes and said to me, 'Go to the pool of Siloam and wash.' So I went and washed, and I received sight." 12 Then they said to him, "Where is He?" He said, "I do not know." 13 They brought him who formerly was blind to the Pharisees. 14 Now it was a Sabbath when Jesus made the clay and opened his eyes. 15 Then the Pharisees also asked him again how he had received his sight. He said to them, "He put clay on my eyes, and I washed, and I see." 16 Therefore some of the Pharisees said, "This Man is not from God, because He does not keep the Sabbath." Others said, "How can a man who is a sinner do such signs?" And there was a division among them. 17 They said to the blind man again, "What do you say about Him because He opened your eyes?" He said, "He is a prophet." 18 But the Jews did not believe concerning him, that he had been blind and received his sight, until they called the parents of him who had received his sight. 19 And they asked them, saying, "Is this your son, who you say was born blind? How then does he now see?" 20 His parents answered them and said, "We know that this is our son, and that he was born blind; 21 but by what means he now sees we do not know, or who opened his eyes we do not know. He is of age; ask him. He will speak for himself. 22 His parents said these things because they feared the Jews, for the Jews had agreed already that if anyone confessed that He was Christ, he would be put out of the synagogue. 23 Therefore his parents said, "He is of age; ask him." 24 So they again called the man who was blind, and said to him, "Give God the glory! We know that this Man is a sinner." 25 He answered and said, "Whether He is a sinner or not I do not know. One thing I know: that though I was blind, now I see." 26 Then they said to him again, "What did He do to you? How did He open your eyes?" 27 He answered them, "I told you already, and you did not listen. Why do you want to hear it again? Do you also want to become His disciples?" 28 Then they reviled him and said, "You are His disciple, but we are Moses' disciples. 29 We know that God spoke to Moses; as for this fellow, we do not know where He is from. 30 The man answered and said to them, "Why, this is a marvelous thing, that you do not know where He is from; yet He has opened my eyes! 31 Now we know that God does not hear sinners; but if anyone is a worshiper of God and does His will, Hе hears him. 32 Since the world began it has been unheard of that anyone opened the eyes of one who was born blind. 33 If this Man were not from God, He could do nothing. 34 They answered and said to him, "You were completely born in sins, and are you teaching us?" And they cast him out. 35 Jesus heard that they had cast him out; and when He had found him, He said to him, "Do you believe in the Son of God?" 36 He answered and said, "Who is He, Lord, that I may believe in Him?" 37 And Jesus said to him, "You have both seen Him and it is He who is talking with you." 38 Then he said, "Lord, I believe!" And he worshiped Him. Note 9:1-38 This healing is the sixth sign in John's Gospel (see note on 2:1-11). Of all the miracle stories in the Bible, this is the only one in which the person was blind from birth (see v. 32). The blind man is symbolic of all humanity: all need illumination by Christ, the Light of the world. This sign is an illustra- tion of baptism, which is also called "holy illumination." As Pascha (Easter) is the traditional day to receive catechumens into the Church, the lessons fol- lowing Pascha reflect a baptismal theology. Thus, this passage is read on the sixth Sunday of Pascha. 9:1–38 This passage is read on the sixth Sunday of Pascha, called the Sunday of the Blind Man. 9:3 The Savior rejects the assumption (common in the ancient world) that all troubles and maladies are necessarily the consequence of personal sin or even the sins of one's parents (see Ex 20:5; Dt 5:9; contrast Ezk 18:19–21). Though suffering can be the direct result of personal sin, this is certainly not always the case (see note at 5:14). In this instance, the man's blindness provided the occasion for the works of God to be revealed; it was not related directly to the man's personal sins. 9:4 The work that people do consists of faith (6:29), good deeds (5:29), and repentance (12:40). The night that comes refers both to the time after a per- son's death and to the age to come, when there is no longer an opportunity to express faith. On that day there will not be faith, but all will submit, whether willingly or unwillingly (JohnChr). 9:5 The unprecedented healing of the man born blind confirms Christ's claim that He is the light of the world (see 8:12 and note). 9:6 St. Irenaeus sees in this mixture of clay and saliva a type of the creation of humanity from the earth (Gn 2:7). Christ reveals His divinity by restoring part of creation using the same material with which He created humanity in the beginning. 9:7 The pool of Siloam was on the outskirts of Jerusalem, a considerable distance from the temple. From this pool water was taken for the rites con- nected with the Feast of Tabernacles (see note at 7:2). Siloam, translated, Sent, symbolizes Christ, the One sent by the Father (5:36; 20:21). Just as the healing of the blind man confirmed Christ's claim to be the light of the world (8:12), so also, His making use of the pool of Siloam confirms that He is the true purification of the temple and those who worship in it. 9:16 Just as the Pharisees had ignored the healing of the paralytic and focused only on the perceived violation of the Sabbath (5:10-16), here many of them cannot see the glory of God through their own prejudices. 9:24 With Jesus not present, the Pharisees call Him a sinner, but earlier when He asked them face-to-face, "Which of you convicts Me of sin?" (8:46), they evaded the question. Give God the glory! was an oath formula used before giving testimony. Nevertheless, the healed man will indeed give God glory (v. 38). The more he is pressed, the more fervent his faith becomes, while the Pharisees lapse into deeper darkness. 9:25 This healed man becomes a model of Christian witness. Many people do not bear witness to Christ because they fear they will be asked questions they cannot answer. This man's answer to people much more educated than he provides the solution: he admits what he does not know, but follows up with what he does know. The formula, "That I don't know, but what I do know is this," is foundational to witnessing one's faith to others. 9:26–38 Нaving opened the blind man's eyes, the Lord also opens his heart and illumines his spirit. The man moves from knowing almost nothing about Christ (v. 25), through the conclusion that Jesus could not possibly be a sin- ner (v. 31), through confessing that Jesus must be from God (v. 33), to finally seeing Him as the divine Son of God and worshiping Him (v. 38). The Phari- sees again cannot refute this man's logic nor the truth of what he reveals, and thus they resort to personal insult (v. 34; see 8:48). 9:32 The unprecedented nature of opening the eyes of one who was born blind is a confirmation of Christ's divinity. This was one of the signs of the coming Messiah (Is 35:5; 42:7) and a prerogative belonging solely to God (Ps 145:8). Glory to God |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
Remember your end, and you will not sin
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O Lord, bless Saints The Holy Great-martyr Irene Irene lived in the Balkans during apostolic times in the town of Magedon. Her father Licinius was a lower-rank nobleman. Some think that she was a Slav. Irene was born pagan of pagan parents. Penelope-for that was her pagan name-learned about the Christian Faith from her teacher Appelianus. St. Timothy, the disciple of the Apos- tle Paul, baptized her and her court attendants, and pro- vided her with the Epistles of the Apostle Paul to read. Refusing to marry, she angered her father, and he wanted to torture her. Instead, she converted her father to Christianity in a miraculous manner. Irene was subjected to various tor- tures by four kings, not including her father, but God spared her through His angels. King Sedechias buried her up to her neck in a ditch filled with snakes and scorpions, but an angel of God destroyed these venomous and repulsive creatures and preserved the holy virgin unharmed. Then this king tried to saw her in half, but the saw broke against her body as against a stone. After that the same king tied her to a wheel under a water mill and released the flow of water, hoping in this manner to drown her. But the water refused to flow, and stood still, and the virgin remained alive and well. King Sapor, the son of King Sedechias, shod her feet with nails, loaded a sack of sand upon her, harnessed her and ordered that she be led like an animal far outside the town. "Truly, I am as a beast before Thee, O Lord!" said the holy martyr, running bound behind her torturers. However, an angel of God shook the earth, and the earth opened up and swallowed her torturers. Having survived all her tortures, through which she con- verted a countless number of pagans to Christianity, Irene entered the town of Callinicus, where she preached the Christian Faith. The local king Numerian tried to kill her in this manner: he cast her into three flaming hot metal oxen, one after the other. But the virgin was saved and remained alive. Many saw this and came to believe. The Eparch Vavdonos took her to the town of Constantina, where he thought to kill her by placing her on red-hot grates. But that too did not harm St. Irene, and she brought many to the true Faith. Finally, Irene arrived inthe town of Mesembria where she was slain by King Shapur, but God restored her to life. The king and many of the people, upon witnessing this, believed in Christ and were baptized. Thus, through her sufferings and miracles, St. Irene converted over one hundred thousand pagans to the Christian Faith. Finally she lay down in a coffin and ordered Appelianus to close it. After four days, when the coffin was opened, her body was not in it. Thus, God glorified forever the virgin and martyr Irene, who sacrificed all and endured all so that God might be glorified among men.*) *) Archbishop Philaret of Chernigov believed that St. Irene was of Serbian descent. See his Lives of the Saints. St. Martin and Saint Heraclius, of Illyria (4th c.) St. Eulogius the Confessor, Bishop of Edessa (ca. 386) St. Hilary, Bishop of Arles (449) St. Euthymius the Wonderworker, Bishop of Madytos on the Hellespont (ca. 990) St. Barlaam of Serpukhov (1377) New Monk-Martyr Ephraim of Nea Makri (1426) Uncovering of the Relics (1613) of St. James, Founder of Zhelezny Borok Monastery (Kostroma) (1442) St. Adrian, Founder of Monza Monastery (Galich) (1610) Icon of the Most Holy Theotokos "Inexhaustible Cup" (1878) Holy Martyrs Neophytus, Gaius and Gaianus Memory of Sts. Theodore. Julian. Eubule. Malcamon, Mocime and Salamanes St. Ephraim the Prophet Epistle Acts 17.1-15 1 Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews. 2 Then Paul, as his custom was, went in to them, and for three Sabbaths reasoned with them from the Scriptures, 3 explaining and demonstrating that the Christ had to suffer and rise again from the dead, and saying, "This Jesus whom I preach to you is the Christ." 4 And some of them were persuaded; and a great multitude of the devout Greeks, and not a few of the leading women, joined Paul and Silas. 5 But the Jews who were not persuaded, becoming envious, took some of the evil men from the marketplace, and gathering a mob, set all the city in an uproar and attacked the house of Jason, and sought to bring them out to the people. 6 But when they did not find them, they dragged Jason and some brethren to the rulers of the city, crying out, "These who have turned the world upside down have come here too. 7 Jason has harbored them, and these are all acting contrary to the decrees of Caesar, saying there is another king-Jesus. 8 And they troubled the crowd and the rulers of the city when they heard these things. 9 So when they had taken security from Jason and the rest, they let them go. 10 Then the brethren immediately sent Paul and Silas away by night to Berea. When they arrived, they went into the synagogue of the Jews. 11 These were more fair-minded than those in Thessalonica, in that they received the word with all readiness, and searched the Scriptures daily to find out whether these things were so. 12 Therefore many of them believed, and also not a few of the Greeks, prominent women as well as men. 13 But when the Jews from Thessalonica learned that the word of God was preached by Paul at Berea, they came there also and stirred up the crowds. 14 Then immediately the brethren sent Paul away, to go to the sea; but both Silas and Timothy remained there. 15 So those who conducted Paul brought him to Athens; and receiving a command for Silas and Timothy to come to him with all speed, they departed. Note 17:1 The largest and most important city in Macedonia, Thessalonica was very cosmopolitan, possessing an excellent harbor and superior commerce. With the flow of goods, communication, and people to and from the city, word of what was happening there spread quickly, and the church there be- came highly influential (1Th 1:8). 17:2,3 Reasoned (Gr. dialegomai) does not mean engaging in rational debate, for the proclamation of the gospel is not about winning intellectual ar- guments. Rather, this term indicates speaking or conversing about truths, ideas, or things that have been witnessed (note how this term is used in 20:9). The English word "dialogue" comes from the same root. The Scrip- tures are the OT writings (see notes at 8:35; 13:17-41). 17:4 Devout as used here is a synonym of "God-fearing." It was used to desig- nate a Gentile who followed the precepts of the Jewish religion, but had not yet become a proselyte or full convert (see 10:2). 17:7 The trumped-up charge that Christians claimed another king-Jesus is reminiscent of the charges brought against Jesus of being a political king. Instead, Paul was proclaiming the Kingdom of God, with Jesus as King (see 14:22; 19:28; 20:5). 17:9 Security: A deposit of money held as a bond to encourage Jason to uphold public peace in the future. 17:13 Though unwilling to search the Scriptures to see if Paul's message is true, as the Jews in Berea did (v. 11), the Jews from Thessalonica were will- ing to travel the 60 miles to Berea to stir up the crowds against Paul. 17:14 Brethren: The new Christians. Gospel John 11.47-57 47 Then the chief priests and the Pharisees gathered a council and said, "What shall we do? For this Man works many signs. 48 If we let Him alone like this, everyone will believe in Him, and the Romans will come and take away both our place and nation. 49 And one of them, Caiaphas, being high priest that year, said to them, "You know nothing at all, 50 nor do you consider that it is expedient for us that one man should die for the people, and not that the whole nation should perish. 51 Now this he did not say on his own authority; but being high priest that year he prophesied that Jesus would die for the nation, 52 and not for that nation only, but also that He would gather together in one the children of God who were scattered abroad. 53 Then, from that day on, they plotted to put Him to death. 54 Therefore Jesus no longer walked openly among the Jews, but went from there into the country near the wilderness, to a city called Ephraim, and there remained with His disciples. 55 And the Passover of the Jews was near, and many went from the country up to Jerusalem before the Passover, to purify themselves. 56 Then they sought Jesus, and spoke among themselves as they stood in the temple, "What do you think-that He will not come to the feast?" 57 Now both the chief priests and the Pharisees had given a command, that if anyone knew where He was, he should report it, that they might seize Him. Note 11:49-52 Caiaphas, being high priest, is given the authority to speak prophet- ically. The failings and even wickedness of the officeholder do not diminish the grace of the office itself. Here, Caiaphas means only that the death of Christ will spare the Jews from Roman intervention. God's meaning, how- ever, is that all people will be saved through the death of the Son. 11:55 cause Jesus is the Lamb of God (1:29), the connection between the Passover, when lambs were slaughtered to save the Jews from death (Ex 12:1-13), and the death of Jesus, which saves mankind from sin and death, is continually emphasized. HYMN OF PRAISE Saint Irene Penelope, daughter of the king, was at the balcony, When three birds in a row quickly flew to her. The first a dove, white as milk, with an olive branch; After that an eagle, carrying a wreath of flowers in its bony beak; Finally, a raven, carrying a fierce viper, swooped down and entered. Penelope asked the servants if they knew what this meant. The servants were silent; no one knew; all were struck with amazement. Appelianus the elder said: "We are all mortal men, But hearken to me, Penelope, hearken, beautiful child. The Spirit of God, through these signs, clearly prophesies to you: The dove signifies your serenity, 'Irene' you will be called; The olive branch signifies the grace of God upon you; The eagle is a conqueror-you shall conquer the passions; The flowery wreath signifies glory and heavenly sweetness; The raven with a serpent signifies the demon with his maliciousness, But by your endurance you will overcome him." Irene heard all this, and her heart quivered. And she resolved to give herself wholly to the saving Faith. She carried out what she decided, and God helped her. Through her holy prayers, O God, save even us. REFLECTION Prayer consisting of words alone does not help if the heart does not participate in prayer. God hears only a fervent prayer. Once Abba Zoi- lus of the Thebaid was returning from Mount Sinai and met a monk who complained to him that they were suffering greatly from drought in the monastery. Zoilus said to him: "Why don't you pray and implore God?" The monk replied: "We have prayed and have implored, but there is no rain." To this Zoilus replied: "It is evident that you are not praying fervently. Do you want to be convinced that this is so?" Hav- ing said this, the elder raised his hands to heaven and prayed. Abun- dant rain fell to the earth. Seeing this, the astonished monk fell to the ground and bowed before the elder, but the elder, fearing the glory of men, quickly fled. The Lord Himself said: Ask, and it shall be given you (Luke 11:9). But a mouth full of prayer is to no purpose if the heart is empty. God does not stand and listen to the mouth but to the heart. Let the heart be filled with prayer, even though the mouth might be silent. God will hear and will receive the prayer. God only listens to a fervent prayer. HOMILY on the divine marriage of the souls of men Turn, O backsliding children, says the Lord; for I am married to you (Jeremiah 3:14). The soul of man is the bride, and the Living and All-powerful God is the bridegroom of the soul of man. The Lord clothes His bride, the soul, in light and nourishes it with His grace. And the soul, whose groom is God, gives birth to many good children in the form of many beautiful works of virtue. The soul, on its own, cannot give birth to even one virtuous work. Virtuous works are born only of the soul made fertile by God. However, the soul that is made fertile by the world either remains barren or produces sin and vice. That is why the Lord says to men: "I am married to you." If a human soul knew to Whom it is betrothed and with Whom it is wed, it would not stray and deaden itself in adultery and turn to dust. God is a faithful Groom of the human soul. He never betrays His bride, the soul. His love toward the soul never cools as long as the soul does not turn away from Him and commit adultery. But even then God does not abandon the soul immediately, but pursues it and returns it from the path of destruction. Turn, the Lord then says to the souls of men. "Repent and I will forgive you. Return and I will receive you." Penitents can testify to how great the mercy of God is. They can confirm how patient the love of God is toward sinners, even to the last hour. God is faithful in His love, and He is not swift to seek vengeance on the adulterous soul. He constantly tries to restore the sense of shame that has been lost to the adulterous soul because of sin. Shame produces repentance, repentance leads to restoration, and restoration leads to the original love and fidelity. O Lord All-powerful, help us, that from Thine eternal love our souls may produce good and abundant fruit. To Thee be glory and praise forever. Amen. The life of The Holy Great-martyr Irene, Hymn of praise, reflection and Homily are from The Prologue of Ohrid, May 5(18) Notes are from The Orthodox Study Bible |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
Remember your end, and you will not sin
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O Lord, bless When you throw a nail into a fire, it gets hot and starts to glow like fire. In the same way you, when you listen to divine teachings and live accordingly, will become like God. St. Symeon of Daibabe Saints Holy, Righteous and Long-Suffering Job Job was a descendant of Esau, the grandson of Abraham, and lived in Arabia about two thousand years before Christ. His father's name was Zareth, and his mother's name was Bosora. However, his full name was Jobab. Job was an honorable, God-fearing man and very wealthy. In the seventy-ninth year of his life, God permitted difficult temptations to befall him through Satan, as is written in detail in the Book of Job. In one day, Job lost all his enormous estates, sons, and daughters. After that, a terrible disease befell him, and his entire body was covered with sores from head to foot. He lay on the rubbish heap outside the town and, with a potsherd, scraped away the pus from his wounds. Job did not murmur against God but patiently endured all his sufferings to the end. That is why God restored his health, gave him greater riches than before, and bestowed upon him seven sons and three daughters, as many as he had previously had. He lived for 248 years, always glorifying and praising God. Job is considered the model of patient endurance of every suffering God sends upon us and a type of suffering of the Lord Jesus. Holy Martyr Barbarus St. Barbarus the Robber, in Epirus (9th c.) St. Edbert, Bishop of Lindisfarne (698) Translation of the Relics (1238) of St. Sava I of Serbia (1235) Venerable Sinaites of Serbia: Romilus of Ravanica, Romanus of Djunisa, Sisoes of Sinai and Sisojevac, Martyrius of Rukumije, Gregory of Gornjak, Zosimas of Tuman, and Gregory of Sinai (Mt. Athos) (14th c.) St. Micah (1385), Disciple of St. Sergius of Radonezh St. Seraphim of Mt. Dombos (1602) St. Job, Abbot and Wonderworker of Pochaev (1651) Translation of the Relics (1675) of St. Pachomius of Nerekhta (1384) Greek cal.: Martyrs Cyria, Caleria [Valeria], and Marcia, of Caesarea in Palestine (304) Sts. Mamas and Hilary Holy Martyrs Dimitrion and Donatus, Danax, Therinus and Meseiras St. Sophia of Kastoria (1974) Epistle Acts 17.19-28 19 And they took him and brought him to the Areopagus, saying, "May we know what this new doctrine is of which you speak? 20 For you are bringing some strange things to our ears. Therefore we want to know what these things mean. 21 For all the Athenians and the foreigners who were there spent their time in nothing else but either to tell or to hear some new thing. 22 Then Paul stood in the midst of the Areopagus and said, "Men of Athens, I perceive that in all things you are very religious; 23 for as I was passing through and considering the objects of your worship, I even found an altar with this inscription: TO THE UNKNOWN GOD. Therefore, the One whom you worship without knowing, Him I proclaim to you: 24 God, who made the world and everything in it, since He is Lord of heaven and earth, does not dwell in temples made with hands. 25 Nor is He worshiped with men's hands, as though He needed anything, since He gives to all life, breath, and all things. 26 And He has made from one blood every nation of men to dwell on all the face of the earth, and has determined their preappointed times and the boundaries of their dwellings, 27 so that they should seek the Lord, in the hope that they might grope for Him and find Him, though He is not far from each one of us; 28 for in Him we live and move and have our being, as also some of your own poets have said, 'For we are also His offspring. Note 17:22–31 Paul consistently preaches Christ from a starting point familiar to his hearers. To the Jews, he preaches from the OT (vv. 2, 3). To these Gentiles, he uses one of their own altars to proclaim Christ (v. 23) and emphasizes: (1) God is Creator of all; (2) God is the giver of life; (3) God desires all people to seek Him; (4) repentance is a way toward God; (5) God is Judge of all; and (6) God raised Jesus from the dead. (See also note at 14:15-17.) 14:15–17 While Paul preached Christ to the Jews using the OT (13:17-41), here he presents the Lord to these Gentiles from the perspective of creation. In this way, he uses a starting point most accessible to his hearers. Gospel John 12.19-36 19 The Pharisees therefore said among themselves, "You see that you are accomplishing nothing. Look, the world has gone after Him!" 20 Now there were certain Greeks among those who came up to worship at the feast. 21 Then they came to Philip, who was from Bethsaida of Galilee, and asked him, saying, "Sir, we wish to see Jesus." 22 Philip came and told Andrew, and in turn Andrew and Philip told Jesus. 23 But Jesus answered them, saying, "The hour has come that the Son of Man should be glorified. 24 Most assuredly, I say to you, unless a grain of wheat falls into the ground and dies, it remains alone; but if it dies, it produces much grain. 25 He who loves his life will lose it, and he who hates his life in this world will keep it for eternal life. 26 If anyone serves Me, let him follow Me; and where I am, there My servant will be also. If anyone serves Me, him My Father will honor. 27 Now My soul is troubled, and what shall I say? 'Father, save Me from this hour'? But for this purpose I came to this hour. 28 Father, glorify Your name. Then a voice came from heaven, saying, "I have both glorified it and will glorify it again." 29 Therefore the people who stood by and heard it said that it had thundered. Others said, "An angel has spoken to Him." 30 Jesus answered and said, "This voice did not come because of Me, but for your sake. 31 Now is the judgment of this world; now the ruler of this world will be cast out. 32 And I, if I am lifted up from the earth, will draw all peoples to Myself. 33 This He said, signifying by what death He would die. 34 The people answered Him, "We have heard from the law that the Christ remains forever; and how can You say, 'The Son of Man must be lifted up'? Who is this Son of Man?" 35 Then Jesus said to them, "A little while longer the light is with you. Walk while you have the light, lest darkness overtake you; he who walks in darkness does not know where he is going. 36 While you have the light, believe in the light, that you may become sons of light. These things Jesus spoke, and departed, and was hidden from them. Note 12:20-23 These Greeks were Gentiles who believed in the God of Abraham, having come to participate in the Passover feast. That they were still called Greeks shows they were not yet full proselytes (converts). Since Jesus had taught His disciples not to go to the Gentiles (Mt 10:5; 15:24), the disciples approach Him before bringing these inquirers. Glorified (v. 23) refers to the Savior's death on the Cross. Christ's obscure response indicates two things: (1) the answer these Greeks are seeking will not be found in words, but in the Cross; and (2) the Cross will be the event that opens all manner of grace to the Gentiles. 12:24 The image of the grain of wheat dying in order to bear fruit signifies that Christ's death will give life to the world. In many Orthodox churches, boiled wheat that is sweetened and spiced is served at memorial services for the departed faithful to affirm God's promise that those who have died in Christ will rise again to life. 12:27 See notes at Mt 26:39 and Lk 22:41-44. 26:39 This cup refers to Christ's impending death. According to His divine nature, Jesus willingly goes to His death. As a man, He wishes Hе could avoid it, for it is the mark of humanity to abhor death. He prays if it is possible that it be taken from Him, thus giving abundant proof of His human nature. Nevertheless, Jesus is without sin and completely subjects and unites His human will to the Father's divine will. 22:41-44 Christ's agony (v. 44) was the product of His human nature. In asking that the cup be taken away, He reveals His human will. By submitting His human will to the Father, Christ reveals His divine will to be one with the Father's, and further shows that each person must submit his own will to God's will (11:2). Christ willingly takes in Himself the voice of weak humanity, thereby conquering weakness: "The words of weakness are sometimes adopted by the strong in order that the hearts of the weak may be strengthened" (GrgGt). 12:28 The Father's name is an extension of His Person. The Son's death com- pletes the purpose of the Father and shows His love for all, thus glorifying Him. Christ is in effect saying, "Father, lead Me to the Cross." This is the Lord's divine response to the human prompting to avoid the Cross (v. 27). The Father's response refers to the signs already performed by Christ and to the death and Resurrection to come. 12:29 Though the Father spoke clearly, some people heard indistinct sounds like thunder because they lacked faith. Those with a little faith heard the words but did not know the source, thinking it was an angel. The disciples knew the Father Himself had spoken (see v. 30). 12:31–33 Lifted up (v. 32) is a reference to Christ being hung on the Cross (see also 3:14, 15; 8:28). This death will bring salvation to all peoples, while at the same time rendering judgment on the faithless and destroying once for all the power of Satan, the ruler of this world. 12:35, 36 The light refers to Christ (1:4-9; 8:12). His teaching here has several facets of meaning. First, He will be completing His public ministry shortly. Further, our lives are very limited; we have but a short time to repent and believe in Christ before death. Finally, the second coming of Christ is but a little while when compared to eternity. HYMN OF PRAISE Job the Suffering Servant Tell me, brother, what you are able to endure, And I will tell you how much of a man you are. Job the righteous, rich and all glorious, Was thrown by Satan onto a dunghill, And with festering and sores he was covered: To both dogs and men, a horrifying sight! Whatever he had, perished in a day, Save for faith and patience. But with the weapons of faith and patience Job overcame terrible Satan. God looked upon the uneven struggle, And to the righteous one He imparted victory. With victory He imparted all other riches, And put the envious devil to shame. HOMILY on the power that God gave to the words of the prophets Behold, I made My words in your mouth a fire. And this people is the wood that it shall devour! (Jeremiah 5:14). You see, brethren, that the effect of the word of God is different according to different people. The word of God is like fire in which the righteous one rejoices as one frozen in the cold of this world; and the word of God is like fire that burns the unrighteous one whom this material world has overly warmed. The experienced spiritual fathers have left us proof that only the name of Jesus-bringing power, joy and refreshment to the faithful-consumes evil spirits as a living fire. That is the way with every word of God. For some it creates comfort, for others irritation; for some it quiets anger, for others it increases anger; for some it causes deep respect, and for others scorn. To the healthy it is honey; to the unhealthy it is the honey of wormwood. But why should the people be as wood that will be consumed? Are the people to be blamed if the godless elders and false prophets lead them astray? The people are not to blame to as great a degree as their elders and false prophets, but nevertheless they are to blame to a certain extent. For God also gave the people to know the right path through conscience and through the preaching of God's word. Thus, the people should not have blindly followed their blind leaders when they led them on false paths and distanced them from God and God's law. Brethren, God is just and He knows the measure of everyone's faults, and He will not permit the ignorant and the least to suffer as much as the learned and the great. O All-seeing God, save us that we be neither blind leaders nor blind followers. Strengthen our hearts that, as leaders and as followers, we will always be Thy servants and only Thy servants. To Thee be glory and praise forever. Amen. |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
Remember your end, and you will not sin
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Do you think that the man-loving God has given you much so that you could use it only for your own benefit? No, but so that your abundance might supply the lack of others. St. John Chrysostom Commemoration of the Appearance of the Honorable Cross over Jerusalem During the time of St. Constantine's son, Emperor Constantius, and Patriarch Cyril of Jerusalem, the Honorable Cross appeared about 9:00 a.m., stretching from Golgotha to above the Mount of Olives. This Cross was brighter than the sun and more beautiful than the most beautiful rainbow. All the people, both believing and unbelieving, left their work and observed this heavenly sign in fear and amazement. Many unbelievers converted to the Christian Faith, and many Arian heretics abandoned their evil heresy and returned to Orthodoxy. About this sign, Patriarch Cyril wrote a letter to Emperor Constantius, who had inclinations toward Arianism. This occurred on May 7,357. Thus, even on this occasion it was demonstrated that the Christian Faith is not worldly theorizing, according to the sensual understand- ing of man. Rather it is God's power, demonstrated through numerous miracles and signs. Holy Martyr Acacius St. Acacius was a Roman officer during the reign of Emperor Maximian. Answering at his trial for his faith in Christ, he said that he inherited this devout Faith from his parents and was strengthened in it by witnessing the many miraculous healings wrought by the relics of Christian saints. After courageously enduring great tortures in the Thracian city of Pyrrinthus, Acacius was taken to Byzantium. There, he endured new tortures until he was finally beheaded. He suffered honorably and took up his habitation in the Eternal Kingdom of Joy in the year 303. Venerable Fathers of Georgia (St. John of Zedazeni in Georgia, and 12 Disciples, 6th c.) St. Lydia of Philippi (1st c.) Uncovering of the Relics of St. Euthymius the Great (473) St. Domitianus, Bishop of Maastricht (560) St. John of Beverley, Bishop of York (721) St. Nilus, Founder of Sora Skete (Belozersk) (1508) New Martyr Pachomius the Russian, of Usaki, Near Philadelphia (1730) Uncovering of the Relics (1815) of St. Nilus the Myrrh-Gusher, of Mt. Athos (1651) Greek cal.: St. John the Confessor, of Psycha on the Bosphorus (ca. 825) "Zhirovits" (1470) Icon of the Most Holy Theotokos "Lyubech" (11th c.) Icon of the Most Holy Theotokos Holy Martyr Maximus Repose of St. Nilus, Founder of Sora Skete (Belozersk) (1508) HYMN OF PRAISE The Holy Martyr Acacius Acacius, soldier of the King Most-high, Prepares for death, His soul filled with the incense of prayer. The godless judge asks him: "Why does not Christ deliver the faithful? Why does He not punish your tormentors, When you call Him Almighty God?" The martyr meekly replies to him: "The Lord Christ is great in mercy, Long-suffering in mercy and in patience. He awaits repentance from the sinner, And patient suffering from the faithful. If He immediately punished sinners How would He reveal His mercy? And the righteous-if they would not suffer, By what would they show the power of God? By what would they shine before the world?" Having said these words, Acacius is beheaded, And his soul ascends to Paradise. Epistle Acts 18.22-28 22 And when he had landed at Caesarea, and gone up and greeted the church, he went down to Antioch. 23 After he had spent some time there, he departed and went over the region of Galatia and Phrygia in order, strengthening all the disciples. 24 Now a certain Jew named Apollos, born at Alexandria, an eloquent man and mighty in the Scriptures, came to Ephesus. 25 This man had been instructed in the way of the Lord; and being fervent in spirit, he spoke and taught accurately the things of the Lord, though he knew only the baptism of John. 26 So he began to speak boldly in the synagogue. When Aquila and Priscilla heard him, they took him aside and explained to him the way of God more accurately. 27 And when he desired to cross to Achaia, the brethren wrote, exhorting the disciples to receive him; and when he arrived, he greatly helped those who had believed through grace; 28 for he vigorously refuted the Jews publicly, showing from the Scriptures that Jesus is the Christ. Note 18:24-28 Two outstanding qualities characterize Apollos: (1) He is fervent in spirit, and (2) he is humble. A fervent person can be useful to God even if he is not yet well taught. Apollos apparently was not yet in the Church, but still spoke boldly in the synagogue (v. 26). His humility is shown in that he submits to correction by two tentmakers, one of whom was a woman- offensive to most educated men in his culture. Aquila and Pricilla displayed great decency and wisdom: they did not correct Apollos publicly, but rather took him aside privately. Gospel John 12.36-47 36 While you have the light, believe in the light, that you may become sons of light. These things Jesus spoke, and departed, and was hidden from them. 37 But although He had done so many signs before them, they did not believe in Him, 38 that the word of Isaiah the prophet might be fulfilled, which he spoke: Lord, who has believed our report? And to whom has the arm of the LORD been revealed?" 39 Therefore they could not believe, because Isaiah said again: 40 He has blinded their eyes and hardened their hearts, Lest they should see with their eyes, Lest they should understand with their hearts and turn, So that I should heal them." 41 These things Isaiah said when he saw His glory and spoke of Him. 42 Nevertheless even among the rulers many believed in Him, but because of the Pharisees they did not confess Him, lest they should be put out of the synagogue; 43 for they loved the praise of men more than the praise of God. 44 Then Jesus cried out and said, "He who believes in Me, believes not in Me but in Him who sent Me. 45 And he who sees Me sees Him who sent Me. 46 "I have come as a light into the world, that whoever believes in Me should not abide in darkness. 47 "And if anyone hears My words and does not believe, I do not judge him; for I did not come to judge the world but to save the world. Note 12:35, 36 The light refers to Christ (1:4–9; 8:12). His teaching here has several facets of meaning. First, He will be completing His public ministry shortly. Further, our lives are very limited; we have but a short time to repent and believe in Christ before death. Finally, the second coming of Christ is but a little while when compared to eternity. 12:40 Ассording to St. John Chrysostom, Isaiah's prophecy does not mean God causes spiritual blindness in people who would otherwise have been faith- ful. This is a figure of speech common to Scripture revealing God as giving people up to their own devices (as in Rom 1:24, 26). What is meant by He has blinded is that God has permitted their self-chosen blindness (compare Ex 8:15,32 with Ex 10:20,27). They did not become blind because God spoke through Isaiah, but rather Isaiah spoke because he foresaw their blindness. 12:41 Isaiah... saw His [Christ's] glory in about 700 BC (Is 6:1) and spoke of Him in many places throughout his lengthy prophecy. 12:42, 43 These rulers, according to St. John Chrysostom, are in reality the worst of slaves in that they are enslaved by the opinions of men. This keeps them from leading as God would have them lead. 12:47, 48 Christ does not judge with favoritism or partiality. He has spoken the words of life, words of love, forgiveness, repentance, virtue, and mercy. His words will be the unbending standard by which all people are judged on the last day. Epistle Galatians 1.11-19 11 But I make known to you, brethren, that the gospel which was preached by me is not according to man. 12 For I neither received it from man, nor was I taught it, but it came through the revelation of Jesus Christ. 13For you have heard of my former conduct in Judaism, how I persecuted the church of God beyond measure and tried to destroy it. 14 And I advanced in Judaism beyond many of my contemporar- ies in my own nation, being more exceedingly zealous for the trad- itions of my fathers. 15 But when it pleased God, who separated me from my mother's womb and called me through His grace, 16 to reveal His Son in me, that I might preach Him among the Gentiles, I did not immediately confer with flesh and blood, 17 nor did I go up to Jerusalem to those who were apostles before me; but I went to Arabia, and returned again to Damascus. 18 Then after three years I went up to Jerusalem to see Peter, and remained with him fifteen days. 19 But I saw none of the other apostles except James, the Lord's brother. Note 1:11-2:14 The true gospel is taught by true apostles, but many declare them- selves to be apostles. How can we know true apostles from false? (1) True apostles are called by God. They learn the gospel by revelation, either directly from the risen Son, as did the original apostles (1:11, 12), or by the revelation of apostolic tradition (2Ti 2:2). They are called by grace, not according to works or a "proper" background (1:13–17). A true apostle brings glory to God, not to himself (1:18-23). (2) True apostles form one church government, holding the same doctrine and working by agreement reached in council (2:6-10). (3) True apostles stand firm in matters of conscience and are correctable when mistaken (2:11–14). Thus, Paul rebukes Peter sharply in public for his hypocritical ethnic elitism. 1:11, 12 Apostolic tradition is grounded in divine revelation from Jesus Christ. Just as the Twelve were called by Christ, so was Paul (v. 1). Just as the Twelve received the gospel directly from Christ, so did Paul (Acts 9:3- 6; 26:13–18). Just as the Twelve stood together as one, so Paul entered their unity in consensus and mutual submission. 1:13–17 People are called by God not according to former conduct (v. 13)- good or bad-but by God's grace (v. 15). Paul, whom God called in mercy, re- ceived grace from Ananias' hands and the waters of baptism (Acts 9:10–19). Separated me from my mother's womb (v. 15) refers not to Paul's physical birth but to God's calling Paul to apostolic ministry before he was born (see Ps 138:15, 16; Is 49:1; Jer 1:5; Lk 1:35, 43, 44, 48). As with Paul, God's inten- tions for a person may lie hidden for years. 1:18–20 As a true apostle, Paul submits himself to the Church and her apos- tles rather than elevating himself. Paul knows his encounter with Christ, instruction in the gospel, and call to apostleship are highly unusual-in a private revelation, the only other witness is God (v. 20). But he also knows he must teach the same gospel as the other apostles. Gospel John 10.1-9 1 "Most assuredly, I say to you, he who does not enter the sheepfold by the door, but climbs up some other way, the same is a thief and a robber. 2 "But he who enters by the door is the shepherd of the sheep. 3 "To him the doorkeeper opens, and the sheep hear his voice; and he calls his own sheep by name and leads them out. 4 "And when he brings out his own sheep, he goes before them; and the sheep follow him, for they know his voice. 5 "Yet they will by no means follow a stranger, but will flee from him, for they do not know the voice of strangers." 6 Jesus used this illustration, but they did not understand the things which He spoke to them. 7 Then Jesus said to them again, "Most assuredly, I say to you, I am the door of the sheep. 8 "All who ever came before Me are thieves and robbers, but the sheep did not hear them. 9 "I am the door. If anyone enters by Me, he will be saved, and will go in and out and find pasture. Note 10:1-18 Jesus' conversation with the Pharisees continues, as there is no break between 9:41 and 10:1. All of this is taking place at the conclusion of the Feast of Tabernacles. Christ is contrasting their leadership with His own. They have failed as pastors of God's people. Their leadership has been marked by deceit and pride, and has lacked compassion. Christ, on the other hand, fulfills all virtue. HOMILY on how good is taken away from man by sin Your sins have turned back these blessings from you (Jeremiah 5:25). If you do not possess good in abundance, O people, that means you have sin in abundance. Your sins have turned your good from you. O people, if you wish good for yourselves, reject sin and sin no more. Then you will move toward good, good will come to you, and good will not depart from you. O man, if you do not have good, it means that you have sin. Good cannot dwell in the same house with sin, just as light and darkness cannot exist in the same place at the same time. When light departs, darkness settles in, and when the darkness departs, the light shines. Thus, sin and good can be interchanged, but they cannot dwell together. O my brethren, your sins have turned back these blessings from you. These words were not spoken by just one prophet to just one na- tion; rather, every true prophet spoke these words to his people. False prophets flatter their people with sins, and thus they assist even more in turning back good from their people. The true prophets oppose the sins of the people, for they consort with good and cry out against sin, so as to introduce the good from God into their people's souls. If the beehive begins to stink, will the honey-bees enter and deposit their honey in it? No! And when irrational bees refuse to enter a putrid and smoke-ridden beehive, then how will the rational Spirit of God enter a soul that is putrid and smoke-ridden from sin? And the Spirit of God is the possessor and the dispenser of all good gifts. O Lord, Holy Spirit, help Thy people by Thine irresistible power to drive away sin from their souls; so that Thou wouldst be able to enter inside with Thy life-creating gifts. To Thee be glory and praise forever. Amen. |
The man who cries out against evil men but does not pray for them will never know the grace of God.
-St. Silouan the Athonite
-St. Silouan the Athonite
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Originally Posted By Marie: No more Christ is Risen! Ascension Vesperal Liturgy tonight. Really good attendance. Maybe 50. From the beginning of Holy Week to today is such a beautiful time. We started attending last year on the second week after Pascha and didn't understand that was going on, but this year it was a magnificent journey. Compass and I sang Christ is Risen and The Angel Cried...with our evening prayers. ❤️ |
Put not your trust in princes, in sons of men in whom there is no salvation.
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Originally Posted By Kalahnikid: Also it looks like our Church might be getting a new Choir member.  Maybe. Matushka may not like my inability to enunciate all the time. 
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Our liberties we prize and our rights we will maintain.
Glory to Jesus Christ. Glory forever!
Glory to Jesus Christ. Glory forever!