Vladika's Homilies

Julianna · Post by **Julianna** » Mon 26 January 2004 3:38 pm

January 12/25, 2004
Beloved Clergy and Parishioners in the Lord, Grace and Peace be with you.

The Sunday After the Theophany
The Reading is from the Epistle of Saint Paul to the Ephesians [§ mid 224]. Brethren:
4 7To each of us was given grace according to the measure of the gift of the Christ. 8Wherefore, He saith, "Having ascended on high, He led captivity captive" and "gave gifts to men [cf. Ps. 67(68):19(18)]." 9Now that He ascended, what is it except that He also descended first into the lower parts of the earth? 10The One Who descended is the same also Who ascended above all of the heavens, in order that He might fill all things. 11And He gave some to be apostles, and some prophets, and some evangelists, and some shepherds and teachers, 12for the perfecting of the saints, to the work of ministering, to the building up of the body of the Christ, 13until we all might come to the unity of the faith, and of the full knowledge of the Son of God, to a perfect man, to the measure of the stature of the fullness of the Christ.

The Sunday After the Theophany
The Reading is from the Holy Gospel according to Saint Matthew [§ 8]. At that time:
4 12After Jesus heard that John was delivered up, He withdrew into Galilee. 13And having left Nazareth, He came and dwelt in Capernaum, which is beside the sea, in the borders of Zabulon and Nephthaleim, 14in order that it might be fulfilled that which was spoken by Esaias the prophet, saying, 15"O land of Zabulon, and land of Nephthaleim, by the way of the sea, beyond the Jordan, Galilee of the nations [cf. Is. 9:1], 16"the people who sit in darkness saw a great light; and to those who sit in the region and shadow of death, light rose up to them [cf. Is. 9:2]." 17From that time Jesus began to proclaim and to say, "Repent ye, for the kingdom of the heavens hath drawn near."

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

 Today, the Sunday after Theophany, we hear the above Scriptural readings. The two readings, of course, are related, as they always are. First of all, in the life of our Saviour, He starts His ministry after His baptism by John. He was born in Bethlehem, lived a short time in Nazareth, then lived in Egypt for about 3 years, then went back to Nazareth and lived 27 years and now we hear that He lived in Capernaum, to fulfill, of course, the prophecy of Isaias. 15"O land of Zabulon, and land of Nephthaleim, by the way of the sea, beyond the Jordan, Galilee of the nations [cf. Is. 9:1], "the people who sit in darkness saw a great light; and to those who sit in the region and shadow of death, light rose up to them [cf. Is. 9:2]."
 
 There has been no one that can ever be referred to as a great light that has come from these borders, other than the Christ. Christ lived in Capernaum and worked many miracles, became famous and converted many, so much so that when He traveled to other places the Jews were saying, "This is the Son of Joseph, is it not?" And He [Jesus] said to them, "No doubt, ye will say this parable to Me, 'Physician, heal thyself; as much as we heard was done in Capernaum, do also here in Thy country.'"   [Lk. 4:22-23]  So now out of His great love for man, our Saviour begins His ministry that will ultimately convert not only the Jews, but also the whole Roman Empire, and indeed, affect the whole world until its end. Even now, after 2000 years, Christian principles, despite the mischief of men and the conniving of the devils, have remained. His words and commandments are contemplated by every generation and He does this through, of course, the Church. After His death and resurrection, He appointed others to follow in His footsteps. As we heard in the Epistle:

11And He gave some to be apostles, and some prophets, and some evangelists, and some shepherds and teachers, 12for the perfecting of the saints, to the work of ministering, to the building up of the body of the Christ,…

Thank God they took up the call and followed in the footsteps of Christ. Therefore, we have the continuance of His Church. Just as Christ suffered persecution, defamation, and slander, so also His true servants suffer the same. We see this in every generation in those who are the true shepherds of Christ. We see it even in our own day when our Church in Russia is being persecuted. We the faithful in ROAC are next week sending many letters of protest against the persecution of our Church before the Russian Federation has their elections in about a month and a half. If anybody who receives this weekly sermon and who is not a member of ROAC in the United States or abroad would like to send a letter, please contact us and we will give you the addresses and a form letter which you can use to create your own letter and send to the appropriate authorities in Russia. I would greatly appreciate this. We in the Divine Liturgy always pray for the peace and welfare of the holy Churches of God, in order that being in such a condition of peace we may live and help the Church in its mission in the world.

Church / Monastery News:

Progress on the building is proceeding. Vladyka Gregory installed all 27 doors this past week. Father Michael prepared the windows with shades. Father George, along with Basil, Nathaniel, and Subdeacon John finished the grouting. The kitchen cabinets came in and were installed. Hopefully this week, after final touches from the plumber, the electrician and the heating contractor, we are going to ask for the final inspection for occupancy.

Please pray for:

Our Vladika Metropolitan Valentine, Father Dionysios' daughter, Helen.

Calendar of Events for Upcoming Week:

Tuesday is the leave taking of the Feast of Theophany. Friday is Saint Anthony the Great. Oil is permitted.

Crumbs from the trapeza table:

Today we read a very beautiful portion from the life of St. Maximos of Kapsokalivia, whom we commemorate tomorrow.

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 The divine Gregory [of Sinai] then said to the venerable Maximos, "Tell me, O saint, when thou art reciting the Jesus prayer, 'Lord Jesus Christ,' and the rest, has there followed at any time a divine transformation or ecstasy or other fruit of the Holy Spirit?" The sacred Maximos replied, "O father, for this cause I passed over to the wilderness district and am always desiring silence and solitude, that I may better enjoy the fruit of prayer, which is one excessive love for God and a captivity of the mind toward the Lord." Saint Gregory then remarked, "I beseech thee, father, dost thou possess these things of which thou speakest?" Then the divine Maximos smiled again and said, "Give me something to eat, and do not try to examine my wandering." Saint Gregory then remarked, "Would to God that I too had the same wandering as thyself, O saint! However, I beseech thee to tell me that when thy mind is seized by contemplation, dost thou see with noetic eyes? And also, tell me if it is possible then for the mind, together with the heart, to mention the prayer?"

 The divine Maximos, filled with the Holy Spirit, answered and said, "No, it is not able, my father." Father Maximos spoke to Father Gregory in connection with mental prayer and the accompanying mystical state: "When the grace of the Holy Spirit enters one at the time of prayer, then the prayer ceases, since the mind is entirely dominated by the Holy Spirit and cannot energize its powers. It is still and not laboring, subordinating itself to the Holy Spirit. It is directed as the Holy Spirit wills, either to the realm of the immaterial divine light, or to some other ineffable contemplation, or ofttimes to divine converse. And in short, even as the Holy Spirit wills, in that manner He consoles and comforts His slaves, granting grace even as is meet for each one. This state to which I am referring is that which had been attained to by the prophets and apostles who were accounted worthy to behold such contemplations, though the people would mock them as ones deceived or in error or intoxicated. For instance: Prophet Esaias 'saw the Lord sitting on a high and exalted throne,... and seraphs stood round about Him [Is. 6:1, 2].'  Then there was the Protomartyr Stephen who 'gazed intently into the heaven, and saw the glory of God, and Jesus standing on the right of God; and he said, "Behold, I see the heavens having been opened and the Son of Man standing on the right of God [Acts 7:55, 56]."' In such a manner, even now, the slaves of God are vouchsafed to behold diverse divine visions. But some people in no wise will believe that these visions are true. They deem such persons who do see such things as being in prelest. I therefore marvel much at this and wonder how these people proceed. As ones blind in the soul, they do not believe the unfeigned promise of the Lord Who spoke by the mouth of the Prophet Joel: "'And it shall be in the last days," saith God, "I will pour out of My Spirit upon all flesh; and your sons and your daughters shall prophesy, and your you ng men shall see visions, and your old men shall dream dreams [cf. Joel 2:28]; and even upon My bondmen and upon My bondwomen in those days I will pour out of My Spirit [Joel 2:29]," and they shall prophesy [Acts 2:17, 18].' This grace has the Lord granted us, and He bestows it even now, and wishes to be giving it until the consummation. This is in accordance with His promise to all His faithful slaves.

 "Therefore, when this grace of the Holy Spirit comes to one, it does not reveal to him the customary things, nor those things of this world which are apprehended by the senses, but it shows him those which he has never seen before nor imagined. And then the mind of that man is taught by the Holy Spirit mysteries-lofty, hidden, and unknown-which, according to the divine Paul, are those which 'eye hath not seen, and ear hath not heard, and neither hath it entered into the heart of man the things which God prepared for those who love Him [1 Cor. 2:9]'; that is, such things cannot be seen by the bodily eye nor can the mind of man ever reckon them on his own. That thou mayest understand my meaning, holy father, how our mind beholds such things which the eye has not seen, consider what I shall say to thee: wax, when it is far from the fire, is firm and can be grasped. When, however, it is put in the fire, it bursts into flame, emits light, and begins melting. It is surrounded by light and becomes light. Thus it is made perfect or completed in fire, and it is not possible that it should not become loose from itself and come to flow. In like manner, the mind of man, when it is alone, without mixture with God, by whatsoever powers it may possess, it forms its own notions. Yet whenever the fire of the divinity and the Holy Spirit should approach it, then it is completely dominated by that divine light and becomes all light. And there, in the flame of the Holy Spirit, it is lit, kindled, and consumed by divine perceptions, so that it is not possible, in the midst of the fire of the divinity, for the mind to form its own notions and take thought of those things which it wills."

 Then the divine Gregory said to the blessed Maximos, "And where there is error, my hut-burner, with what signs ought one to compare?" The great Maximos answered, "The signs of error are another matter with regard to those of grace. Whenever the evil spirit of error should approach one, that spirit confuses the mind and makes him savage. It hardens and darkens the heart. It brings cowardice, fear, and pride. It makes wild the eyes, agitates the mind, and causes all the body to shiver. It displays to the eyes of the imagination, not a light radiant and pure, but red. It makes the mind beside itself, demonizing it. It incites one with his mouth to utter both unseemly and blasphemous words. Whosoever sees the spirit of error is ofttimes in a passion and full of anger. Humility he in no wise knows, neither true mourning nor tears, but he is always vaunting his accomplishments and extolling himself, without constraint and the fear of God. Thus he finds himself filled with the passions; and, in the end, he loses his reason altogether and goes quite mad, thereby perishing. From such error and deception, may the Lord deliver us through thy prayers!

 "The signs of grace, however, are as follows. When the grace of the Holy Spirit comes and overshadows one, it collects for itself the mind and causes it to be attentive and humble. It brings about in one the remembrance of death and one's sins, and the future judgment and everlasting punishment. It makes the soul easily come to compunction that it might weep and mourn. It produces eyes full of tears in the sober-minded. As much as it draws near to a man, such a one perceives calm in his soul. He receives consolation by means of our Lord Jesus Christ's boundless love for man and His holy Passion. This acts as an agent to the mind, conferring upon it lofty and true contemplation. First, he meditates upon the incomprehensible power of God, regarding how He created all things from out of nothing. Second, he meditates upon God's infinite power, by which He holds together and governs all things in His providence. Third, he meditates upon the incomprehensibility of the Holy Trinity, the unsearchable and inscrutable gulf of the divine essence, and the rest. Then, when the mind of man is seized by that divine light and is illumined with the divine illumination of knowledge, his heart becomes serene, still, and meek, gushing forth the fruits of the Holy Spirit-that is, joy, peace, long-suffering, kindness, sympathy, love, humility, and the rest [Gal. 5:22]; thus, the soul of such a one partakes of one inexpressible joy. This is why I have sought the wilderness; and this is why I have always longed for quietness, in order to enjoy more the fruits of prayer."

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

In Christ,

+Bishop Gregory, and those with me.

Грешник · Post by **Грешник** » Sat 7 February 2004 1:25 pm

January 19/February 1, 2004
Beloved Clergy and Parishioners in the Lord, Grace and Peace be with you.

SUNDAY OF THE PUBLICAN AND THE PHARISEE
The Reading is from the Second Epistle of Saint Paul to Saint Timothy [§ 296]. Child Timothy:
3 10Thou hast closely followed my teaching, conduct, purpose, faith, long-suffering, love, patience, 11persecutions, sufferings, such as happened to me in Antioch, in Iconium, in Lystra–what persecutions I endured! And out of them all the Lord delivered me. 12Yes, and all those who wish to live piously in Christ Jesus shall be persecuted. 13But evil men and cheats shall advance to the worse, leading astray and being led astray. 14But thou, keep on abiding in what thou didst learn and wast assured of, knowing from whom thou didst learn, 15and that from a babe thou hast known the sacred writings, which are able to make thee wise in regard to salvation through faith which is in Christ Jesus.

THE PUBLICAN AND THE PHARISEE
The Reading is from the Holy Gospel according to Saint Luke [§ 89]. The Lord said this parable:
18 10“Two men went up into the temple to pray, the one a Pharisee and the other a tax collector. 11“The Pharisee, having assumed a stance, was praying these things to himself, 'God, I thank Thee that I am not as the rest of men–rapacious, unjust, adulterers, or even as this one, the tax collector. 12“'I fast twice a week; I tithe all things, as much as I acquire.' 13“And the tax collector, having stood afar off, was not willing even to lift up his eyes to the heaven, but kept beating upon his breast, saying, 'God, be gracious to me the sinner.' 14“I say to you, this one went down to his house having been justified rather than that one; for everyone who exalteth himself shall be humbled, and the one who humbleth himself shall be exalted.”

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In the name of the Father, and of the Son, and of the Holy Spirit.  Amen.
This Sunday is the commemoration of the Publican and the Pharisee, and we began the Triodion period of the Church last night at Vespers.  The Triodion is the book which the chanters use to sing hymns honoring the sacred events leading up to the Resurrection of Christ.  This first Sunday of the Triodion is the Sunday of the Publican and the Pharisee, wherein we are taught that we must be humble to receive the blessings which will come to us when we behold Christ crucified and risen, as the holy Church presents these events before us.       Two men went up to the Temple.  One recounted all the virtues that he supposed that he had – in other words, he was telling God how great he was – and then when his eyes glanced at the publican, he said, “God, I thank Thee that I am not as the rest of men…or even as this one, the tax collector.”
Now he was recounting his accomplishments out of pride, and we know this firstly because it says he assumed a stance, and then when he saw the publican, he disdained him.  He took a stance, in a way, showing that his pride was such that when he prayed, the way he prayed showed his pride.  He probably opened his arms and spread out his garments to make a large silhouette.  Then he looked down on his fellow human-being, and despised him.  Now how is God going to look down on this person, and show him mercy, when he looks down on his fellow man and shows him no consideration?
The other knew how to pray, and knew how to incline God to mercy.  He said, “God, be gracious to me the sinner.”  This is what we heard in the hymns today – that the publican knew how to incline God to mercy, and he showed us one of the great attributes of God – that He desires us to be humble, for He says, “Everyone who exalteth himself shall be humbled, and the one who humbleth himself shall be exalted.”  Our Saviour delights in our humility.  He delights in us emulating Him, and His mother, and the saints.  This is what it is to live piously.  But with this pious state of mind and soul, we must expect, our God says, something unpleasant.  Saint Paul tells us in the epistle reading today, “12Yes, and all those who wish to live piously in Christ Jesus shall be persecuted.”       Why, some may ask, does it have to be this way?  We should not answer that this is just the judgment of God, or that this is just the way that it is; but rather, we should say tha!

t it is because God wishes to crown us with crowns of glory for our struggles in this life to attain virtue. We will be persecuted by men, and/or we will be persecuted by devils. Saint Ephraim says the same thing to all monastics. Do not believe, he says, that you will be left in peace without any temptations in a monastery. No. You should count on temptations. But you will overcome them through the might or grace of God, because we are all tried according to our strength. The same should be said for all pious Christians, whether in the world or in a monastery.
Let us therefore always have the attitude of the publican, and indeed we do if we say the Jesus Prayer; and I believe that all our people say the Jesus Prayer. “Lord Jesus Christ, Son of God, have mercy on me.” “Yes, and all those who wish to live piously in Christ Jesus shall be persecuted,” the Apostle Paul says today. And if we look around the world today, what church is persecuted? Isn't it ours? We are the one holding the truth, and so it is not surprising that we are the one that is persecuted. Now our Metropolitan has asked us who are living outside of Russia to please write letters of protest against the persecution of our Church by the Moscow Patriarchate. I, in turn, wish to ask all of you to please compose a letter and send it to Russia, to the addresses listed below. It could be that if these officials see letters coming from all quarters of the world, they will think twice about continuing this campaign against our Church. Please co!
py these addresses listed here and send letters to them. Spend the money necessary. This is very important. Could you also send us a copy of what you have written so we may forward all these letters to the Metropolitan.

ÃÅÍÅÐÀËÜÍÀß ÏÐÎÊÓÐÀÒÓÐÀ ÐÔ
125009, Ìîñêâà, Äìèòðîâêà Á. óë., ä. 15À
Â. Óñòèíîâ

General Prosecutor's Office (Generalnaya Procuratura)
General Prosecutor (Attorney General) V. Ustinov Bolshaya Dmitrovka St., 15A
125009 Moscow, RUSSIA

The Ambassador of the Russian Federation
2650 Wisconsin Ave.
NW, Washington, DC 20007
202-298-5700
202-298-5735 (fax)

Ìîñêâà, Êðåìëü Ïðåçèäåíòó Ðîññèéñêîé Ôåäåðàöèè Âëàäèìèðó Ïóòèíó
Àäìèíèñòðàöèÿ Ïðåçèäåíòà ÐÔ
Àäðåñ: 103132 Ñòàðàÿ ïë., 4

President of the Russian Federation, Mr. Vladimir Putin
Administrator of the President of the Russian Federation
103132 Staraya Ploschad' 4
Moscow, RUSSIA

Ìîñêâà, Âåðõîâíûé ñóä, Ïðåäñåäàòåëþ Âåðõîâíîãî Cóäà
103289, ã. Ìîñêâà, óë. Èëüèíêà, 7/3

President of the Supreme Court
Mr. V.M. Lebedev
103289 Ilinka Street 7/3
Moscow, RUSSIA

Ìîñêâà, ÔÑÁ íà÷àëüíèêó Óïðàâëåíèÿ ÔÑÁ ÐÔ ÔÑÁ Ðîññèéñêîé Ôåäåðàöèè Í. Ïàòðóøåâ
Àäðåñ: 107031 Á. Ëóáÿíêà óë., 1/3

Federal Security Service of the Russian Federation (FSB RF) FSB Chairman N. Patrushev
107031 Moscow Bolshaia Lubyanka, 1/3
Moscow, RUSSIA

Ìîñêâà, Ìèíèñòåðñòâî Âíóòðåííèõ äåë ã-íó Ìèíèñòðó ÌÂÄ ÐÔ
Âíóòðåííèõ äåë (ÌÂÄ) Á. Ãðûçëîâ
Æèòíàÿ óë., 16

Minister of Internal Affairs of the Russian Federation
B. Gryzlov
117049 Zhitnaya, 16 Moscow, RUSSIA

Ìîñêâà, Êîìèññèÿ ïî ïðàâàì ÷åëîâåêà ïðè Ïðåçèäåíòå ÐÔ Ý. Ïàìôèëîâà
Àäðåñ: 103132 Èïàòüåâñêèé ïåð., 4/10, ïîäúåçä 6

Commission for Human Rights Protection. President of Commission Mrs. E. Pamfilova 103132 Ipat'evsky per. 4/10 pod'ezd 6
Moscow, RUSSIA

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Below is a copy of the letter I sent to all these officials.

Dear Sirs,

We, the members of the religious community of the Russian Orthodox Autonomous Church, monastics, clergy and laity have repeatedly requested of you to stop the persecutions of the First-Hierarch of the Russian Orthodox Autonomous Church, Valentine (civil name A.P. Rousantsov), Metropolitan of Suzdal and Vladimir. For the past three years the Vladimir Regional Administration (Vladimirskaya Oblastnaya Administracia) together with the Suzdal City Administration (Suzdalskaya Gorodskaya Administracia) have been involved in a trial against the First-hierarch of the Russian Orthodox Autonomous Church, with the help and participation of the clergy of the Moscow Patriarchate.

This trial against our Church has been organized at the instigation of the Moscow Patriarchate, using open slander and other illegal means. The persecutors insult the clergy and faithful of our Church, they regularly physically abuse those working for the Church, paint insulting inscriptions of the walls of our churches and of the fences of the monasteries that are property of the Russian Orthodox Autonomous Church, and have set monastery buildings and houses on fire, (where the disabled and elderly members of our Church live) on more than ten separate instances. They even cut down trees and destroy flowerbeds on church property. All of the victims, including the Metropolitan himself, have been reporting all the disgraceful events, to the authorities, including the police (militsia), the Procurator's office (Prosecutor's office, Attorney General) (Procuratura), the Vladimir Regional Court, the President of the Russian Federation, the Human Rights Committee and Committee for !
Believers' Rights Protection, the Supreme Court of the Russian Federation; nevertheless, the results were fruitless.
The reply to all of the petitions and written requests remains the following: “There is no record of the components of a crime (Corpus delicti), all investigative materials have been turned into the archive.”
The church buildings which belong to the Russian Orthodox Autonomous Church are being given over to the Moscow Patriarchate with the help of officers of the Federal Security Service (FSB), specifically colonel B.N. Neskorodov. Despite the fact that appeals are being repeatedly sent to the Supreme Court of the Russian Federation for over a year, there has been no response.

We are again petitioning you with a gracious request that you might issue instructions to stop the unlawful actions against the Russian Orthodox Autonomous Church and her First-Hierarch, and insure that our Church receives the full protection afforded her by the Constitution of the Russian Federation.

Respectfully,

+Gregory,
Bishop of Denver and Colorado

Church / Monastery News:
Father Savvas is having success in his missionary work in Montana. We will report more on this later. This past week there were a lot of delays in the construction work. The mechanical and plumbing inspections passed. The electrical inspection and the final was mishandled by the building inspector who was supposed to come, but did not come because of a scheduling mistake on their part. So it got rescheduled for this week. In the meantime, we have been working on putting the trim on around the doors and windows. It's a lot of work. We are concentrating on the part of the house which has the guest room, the kitchen, and the conference room. This area can be isolated from the rest of the house, and we can start moving furniture in as soon as we finish the trim work.
As we were typing this, the electrical inspector came up and gave his approval. Now we may move in after we get the trim work done.
Question Box:
We are including a new section in the sermon. If anybody has any questions you would like answered which may be beneficial to others as well, please feel free to ask, and we will include your question and answer here.
The first question someone had this week was about birth control. Does the Church bless us using such things?
The Orthodox Church does not bless the use of any birth control substance. Our lives should be conducted in a natural way. We should do nothing to prevent conception other than avoiding that which will cause it. If anybody has any more questions about this, they should by all means contact their priest.

Please pray for:
Our Vladika Metropolitan Valentine, Father Dionysios' daughter, Helen. The servant of God Simon.

Calendar of Events for Upcoming Week:
This week is a fast-free week.

Crumbs from the trapeza table:
Except from the Life of Saint Mark of Ephesus, concerning the debate at the Council of Ferrara about the Latin's heresy concerning Purgatorial fire.

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Saint Mark and Bessarion, both excellent speakers, had an opinion on this issue. In explaining the differences in belief, Bessarion said that the Latins claim that from now till the day of judgment, departed souls are purified by fire and are thus liberated from their sins, albeit, the amount of time needed for purification varies. He then explained that the west calls this purgatorial fire, but that in the future life they allow the everlasting, and not the purgatorial fire. Thus, the Latins conceive both a temporal and everlasting fire.
Bessarion continued by explaining that there is one everlasting fire only. The temporal punishment of sinful souls consists in that they, for a time, depart into a place of darkness and sorrow where they are punished by being deprived of the divine Light. However, they can be delivered from this place of darkness and sorrow through the prayers of the Church, the holy Eucharist, and deeds of charity done in their name-but not by fire. The Greeks also maintained that, until the resurrection and the rejoining of the soul to the body, neither do the souls of sinners suffer full punishment, nor do the saints enjoy full bliss. Although the Latins agreed that sinners presently do not suffer full punishment, yet, they claimed, the saints enjoy entire bliss and reward.
The written answer, introduced by the Greeks countering the Latin defense of their doctrine of Purgatory, was either entirely or principally authored by Saint Mark. In answer to their scriptural quotations, Saint Mark gave a clear and satisfactory rebuttal. The Greeks remarked that the verses from the Book of Maccabees and Christ's words in the Gospel only prove that some sins will be forgiven after death. By what means this is accomplished, however, is not clear. The Greeks maintained that forgiveness of sins versus punishment by fire and tortures is inconsistent. Both cannot coexist; there is either forgiveness or punishment, not both simultaneously.
In explaining the Apostle Paul's words, the blessed Mark quoted from many eastern fathers, including Saint John Chrysostom (354-407), who, when using the word “fire,” gives it the meaning of an everlasting fire and not one that is temporal and purgatorial. The words, “gold, silver, precious stones [I Cor. 3:12]” signify the virtues. Saint Chrysostom explains the words “wood, grass, straw” in the sense of bad deeds, destroyed in the everlasting fire. The word “day” implies the final judgment; and the words “saved, yet so as in the midst of fire,” means the preservation and continuance of the sinner's existence while suffering punishment. Therefore, Saint John finds and explains two punishments revealed in the Apostle Paul's words: “He who abides in wickedness shall suffer loss, in that his works perish into nought, leaving him naked of all defense, and that such a one shall abide in the fire.” The apostle divides all that is “built upon this f!

oundation” into two parts, that is, gold, silver and precious stones versus wood, grass, and straw. There is no suggestion of any third or middle part.
Addressing the Latins, the Greeks said, “Your doctrine would perhaps have had some foundation if the Apostle Paul had divided bad works (hay, wood and stubble) into two kinds, and had said that one kind is purified by God and the other is allotted everlasting damnation. However, the apostle made no such division. He simply contrasted two works: virtues that usher one into everlasting bliss and sins deserving everlasting damnation.” The apostle does not divide sins into mortal and venial; he distinguishes between good and bad deeds. He attributes to fire the power of destroying evil actions, but not the evildoers. By the foregoing, it is obvious that the inspired theologian Paul was not describing a purgatorial fire.
The apostle says, “The work of each shall become manifest; for the day shall declare it [1 Cor. 3:13].” This “day” is the day of the second coming of Christ, the coming age. The word “day” is used in a special sense, in that it is opposite the present life which is “night.” We have the testimony of holy Scripture when we read that, in that “day,” the Lord shall come in glory, and a fiery stream shall precede Him: “A stream of fire rushed before Him [Dan. 7:10]”; “Fire shall go before Him, and shall burn up His enemies round about [Ps. 96:3]”; and “...the coming of the day of the Lord, by reason of which the heavens, being set on fire, shall be dissolved, and the elements,
being burned with intense heat, shall be melted [2 Pet. 3:12]!”
The verse, “If the work of anyone shall be burned, he shall suffer loss (Greek not included) [1 Cor. 3:15].” The apostle here speaks of everlasting punishment. The sinner's “loss” is to be deprived of the divine Light. This verse then cannot possibly refer to those who, according to Latin doctrine, are being purified in purgatorial fire. To the Latins, those being purified do not “lose” anything; indeed, they gain immensely when delivered from evil and clothed in purity.
To defend their point, the Latin team then introduced the writings of Bishop Augustine of Hippo (354-430), especially since the foundation of the medieval doctrine of Purgatory is found in his works. He held that the fate of an individual soul is decided immediately after death, and he taught the absolute certainty of purifying pains in the next life. Saint Mark rejected the explanation given by Augustine. This African bishop understood the words “shall be saved (Greek not included) [1 Cor. 3:15]” to mean bliss and, therefore, gave quite a different meaning to this quotation. The Greeks, however, understand Greek words better than foreigners. The expressions (Greek not included), and (Greek not included) connote continuance and existence. Hence, sinners doomed to everlasting fire are not destroyed but continue in fire. They are preserved and continue to exist.
Taken from The Great Synaxaristes, January volume, pp. 704-707, Copyright 2003, Holy Apostles Convent, all rights reserved.

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

In Christ,

+Bishop Gregory, and those with me.

Грешник · Post by **Грешник** » Tue 10 February 2004 11:52 am

January 26/February 8, 2004
Beloved Clergy and Parishioners in the Lord, Grace and Peace be with you.

SUNDAY OF THE THIRTY-FOURTH WEEK
or SUNDAY OF THE PRODIGAL SON
The Reading is from the First Epistle of Saint Paul to the Corinthians [§ 135]. Brethren:
6 12All things are lawful to me, but all things are not expedient; all things are lawful to me, but I will not be brought under the power of any. 13Foods for the belly, and the belly for foods; but God shall bring to nought both this and these. Now the body is not for fornication, but for the Lord; and the Lord for the body. 14And God both raised up the Lord, and will raise up us by His own power. 15Ye know that your bodies are members of Christ, do ye not? Having taken up then the members of Christ, shall I make them members of a harlot? May it not be! 16Or know ye not that he that is joined to the harlot is one body? For, “The two,” saith He, “shall be into one flesh [Gen. 2:24].” 17But he who is joined to the Lord is one spirit. 18Keep on fleeing fornication. Every sin whatsoever a man might do is outside the body, but he who committeth fornication sinneth against his own body. 19Or know ye not that your body is a temple of the Holy Spirit Who is in you,!
Whom ye have from God, and ye are not your own? 20For ye were bought with a price; glorify then God in your body and in your spirit, which are God's.

SUNDAY OF THE SEVENTEENTH WEEK
or of THE PRODIGAL SON
The Reading is from the Holy Gospel according to Saint Luke [§ 79]. The Lord said this parable:
15 11“A certain man had two sons. 12“And the younger of them said to the father, 'Father, give to me the portion of the property which falleth to me.' And he divided to them his means of living. 13“And not many days after, the younger son, having gathered all together, went abroad into a distant land, and there scattered his property, living profligately. 14“But after he spent all, there arose a severe famine throughout that land, and he began to be in want. 15“And he went and joined himself to one of the citizens of that land; and he sent him into his fields to feed swine. 16“And he was longing to fill his belly from the husks, which the swine were eating; and no one was giving to him. 17“But having come to himself, he said, 'How many hired servants of my father abound in loaves, and I am perishing with hunger! 18“'I will arise and go to my father, and will say to him, “Father, I sinned against heaven and before thee, 19“'“and am no longer worthy!
to be called thy son; make me as one of thy hired servants.”' 20“And he rose up and went to his father. But when he was yet far away, his father saw him and was moved with compassion, and ran, and fell upon his neck, and ardently kissed him. 21“And the son said to him, 'Father, I sinned against heaven and before thee, and am no longer worthy to be called thy son.' 22“But the father said to his slaves, 'Bring forth the robe, the chief one, and clothe him, and provide a ring for his hand and sandals for the feet. 23“'And bring the calf, the fattened one, and slay it; and let us eat and be merry; 24“'for this my son was dead and is alive again; and he was lost and is found.' And they began to be merry. 25“Now his son, the elder one, was in a field; and as he came and drew near to the house, he heard music and dancing. 26“And he summoned one of his servants, and began inquiring what these things may be. 27“And he said to him, 'Thy brother is come, and thy fat!
her slew the calf, the fattened one, because he received him back safe
and sound.' 28“But he was angry and not willing to go in. Then his father went out and besought him. 29“And he answered and said to his father, 'Behold, so many years I am serving thee, and never did I transgress thy commandment, and never didst thou give a kid to me, in order that I might make merry with my friends; 30“'but when this thy son came, the one who devoured thy means of living with harlots, thou didst slay for him the calf, the fattened one.' 31“And he said to him, 'Child, thou art always with me, and all that is mine is thine. 32“'But to make merry and to rejoice was fitting, because this thy brother was dead and is alive again, and was lost and is found.'”

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In the name of the Father, and of the Son, and of the Holy Spirit.  Amen.
Vladyka Gregory has been very busy on the construction work, so Father Peter is writing this sermon.

Today is the Sunday of the Prodigal Son, and we hear this great parable.  There is much meaning in these holy words which our Saviour puts forth.  Let us examine them.
A certain man had two sons.  Our holy fathers, by and large, interpret this in one way.  This certain man who had two sons is our Saviour, Jesus Christ, our God, Who became incarnate and took upon Himself our nature.  His two sons are those who are righteous, and those who are sinners.  Which came first?  The righteous came first.  Adam was the first man; and he was righteous.  Further, it is ingrained in us from the very beginning to strive for righteousness.  Then came sin.  Then came the younger one, symbolizing the sinner.  So we are to understand the two sons as those in the world who are righteous, and those who are sinful.
The younger of the two sons then says to his father, “Father, give me the portion of property which falleth to me.”  And his father divideth to him all of his means of living.  And not many days after the youngest son had gathered together all this wealth, he went abroad into a distant land, and there scattered his property in living profligately.
We are given a very high dignity by being human beings, created in the image and likeness of God.  We are given the properties which are the highest of all creatures:  reason, intelligence, free will, the ability to worship God.  When we take all this – and this is symbolized as this young man's inheritance – and we go and live a dissipated life, we are scattering our inheritance.  We are not using the gifts that God has given to us properly.  The distant land is not really a distant land: it is the land of sin and of the passions.  When we depart from righteousness and live a sinful life catering to the passions, we are in a different land – a distant land - from our Saviour.  We are not with Christ when we live like this.       Therefore, when we heard the epistle reading this morning, we heard mention of fornication.  The body is not for fornication.  The body is for the Lord; and the Lord for the body.  As St Paul says, “If you unite yourself with fornication,!

you are one with that, and you are far from God in a distant land.”
And then the Gospel says, “But after he spent all, there arose a severe famine throughout that land, and he began to be in want.” And so this person, having lived a life of sin, experiences a famine. The famine is not of bread; it is a famine of hearing the Word of God. It is a famine of hearing about the mercies and virtuous life that is from God. He doesn't hear this, and he begins now to long for that. Some people who are away from the Church, and live in sin, have this yearning within them. They have a yearning to search for some greater meaning in life. Because life can't just be for dissipation and distraction, therefore, they have this desire which is from God. After they experience this life of sin they begin to realize that there is something more. This is the divine longing in every human soul.
The parable says, that being in want, “.. he went and joined himself to one of the citizens of that land; and he sent him into his fields to feed swine.” This is as if by saying, “By living such a life, he was joined to the demons. He became even an instructor of evil.” In other words, he hit the bottom. To join himself to the citizens of that land, distant from Christ, he joined himself with evil. To be far away from God, of course, is to be with the demons. They are the inhabitants of the lands distant from our Saviour. They wish to lure us away from God, and into sin. To be far away from God is to be a follower of demonic things; the demonic way of life, or suggestions of the devil. And they sent him into the fields to feed swine. Now if swine symbolize those living in filth, a person sent to feed and cater to these must certainly realize how he has defiled himself. And he was longing to be filled with the husks which the swine ate, but no one w!
as giving any to him. Such it is that if a person follows the devil – follows his own sinful desires – he is not satisfied with this sustenance that is not really sustenance. And he cannot find satisfaction. Sin is truly an empty thing. And having come to himself – here now is the conversion – he said, “How many hired servants of my father abound in loaves, and I am perishing in hunger!” The person now experiences a change; and he realizes that to be with God, to be righteous, is a fulfilling thing. It is a righteous thing to be with God. Here, living in sin, he is perishing; yet even the hired servant of those who follow Christ abound in peace and satisfaction and grace. “I will arise and go back to my father, and I will say to him, 'Father, I have sinned against heaven and before thee, and am no longer worthy to be called thy son.'” In his new-found belief in God, he has this humble thought. This is very beautiful. It is either his ow!
n or it is from God; but he accepts it. He says that, “I have sinne
d against heaven and before thee, and am no longer worthy to be called thy son. Make me as one of thy hired servants.” And he rose up and went to his father. And when he was yet far away, his father saw him and was moved to compassion, and he ran to him. He fell upon his neck and ardently kissed him. One of the purposes of this parable is to understand God; to understand our Saviour – the same God of the Old Testament, though not perfectly seen there as in the New Testament. Our Saviour tells us that when He sees a person repenting, He sees him from afar off, and He has compassion on that person. He comes and falls upon his neck, and receives him with love … with ardent kisses, He receives him back with love. And the person, realizing this, again expresses his humility that he has wasted his life, and is no longer worthy to be called a creature of God. But his father said to his slaves, “bring forth the robe, the chief one, and clothe him.” The !
holy fathers say that this symbolizes holy baptism. We are clothed with the garment of salvation in holy baptism. “… and provide a ring for his hand.” Put seals of this holy baptism on his hand … with holy chrism … as the seal of the Holy Spirit. This is like a ring. “… And sandals for the feet.”, so that when he lives a righteous life, he will be like the apostles. His life will be an example to others, to bring them to the Faith. “Bring the calf, the fattened one.” In Greek, it is more literally translated, “Bring the young bullock, the wheat-fed one.” The one fattened with wheat symbolizes the offering which we make now -bread (because of the wheat ), and what else can that be other than Holy Communion? “And slay it, and let us eat and be merry.” This is the offering, which we offer in every liturgy – our Saviour, Who is bread, but is indeed flesh. Let us partake of this and be merry.
“Because this thy brother was dead and is alive again.” This person, who I created for life, was dead. “And was lost and is found.” He was not part of the Church and now he is part of the Church. And they began to be merry. Now his son, the older one, the one who was already in the Church, was in the fields. He was practicing the virtues. We can not say that he had mastery over them, but he was practicing them. He came in and drew near to the house, and he heard music and dancing. He summoned a servant and inquired what these things may be. “Thy brother has come,” he tells him, “and thy father slew the calf, the fattened one, because he received him back safe and sound.” But he was angry and not willing to go in. Now we must remember that we should not be at all, ever, envious of anybody who has come to the Church and received holy baptism. Though that person comes to holy baptism after his life is spent outside of the Church, and no!
w at the end, even though one may come like this sinful one; even though he may have lived in a very bad way and come to the Church only at the end of his life … when God bestows upon that person EVERYTHING that the Church offers – the dignity, the participation in all of the grace that the Church gives, an observer should not be angry. He should not be moved with jealousy. Instead, he should rejoice. This is how the Father wishes that we should understand God. This is how God wills us to act. But this one found envy, and it was told to the father, and he went out and besought him. The son answered his father and said, “Behold, so many years I am serving thee, and never did I transgress thy commandment, and never didst thou give a kid to me, in order that I may make merry with my friends; but when this thy son came, the one who devoured thy means of living with harlots, thou didst slay for him the calf, the fattened one.”
And he said to him, “Child…” He doesn't say “son”, but “child”, as one weak. “Thou art always with me, and all that is mine is thine. But to make merry and to rejoice was fitting, because thy brother was dead and is alive again, and was lost and is found.” This is my love to all of mankind – that those who find Me, I will bring them in, and I will honor them as I honor you. One may say that this older one is a symbol of the Israel of old, for Isaias said, “I will shame you with the people that is not a people.” So, the younger one who came to God are the Gentiles – the Greeks, whose gods are after their passions. The older one who served God all the time were the Jews, who, as it said in the parable, thought that he never transgressed any of God's commandments; but of course we know that there is only one sinless one, and that is Christ. The Jews of old did transgress God's commandments.
Do you see the symbolism? The old son was upset that the younger one had found God. And the Jews of old are envious that everything now was given to the nations, and the nations now believe in THEIR God, whom THEY crucified as their property, as their invention.
So through this parable we should understand that one of the attributes of God is that He is merciful and compassionate, and that when He sees a person coming to Him, He will not hinder that person. No, rather, He rejoices over one who repents. And He will go forth to that person, and receive him into His Church with joy. And this is very beautiful, because our God is a very loving Saviour. The prodigal son was brought up now in the second Sunday of the Triodion to let us know certain lessons. In the first parable, with the Publican and the Pharisee, the holy Church shows us that pride is our death. Now this parable of the prodigal son shows us that repentance is required of all of us who are in the Church. None of us are perfect. We all fall short of the glory of God, and we all – both clergy and lay people – when we want offer up to God this offering of the forty days of Lent, we must do it with humility, and as we are told now in this parable, in repent!
ance.

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Now I must confess that I (Fr. Peter) didn't write this sermon.  Normally, I would be the last one to pass off the duty of writing a sermon, but when I looked back at some of Vladyka's sermons from years back in search of some inspiration, I was quite moved – nea, awestruck – at what Vladyka (then “Father”) Gregory had written four years ago on this Sunday of the Prodigal Son.  How could I possibly come close to the beauty and truth of what is contained herein?  I, the worst of the prodigals…  Please pray for me, my brothers and sisters in Christ.
I would be remiss, however, if I did not even try to contribute anything to this week's sermon.  For my meager offering, I ask each of you to stop for a few moments.  Take a break from your busy life.  Put aside all of the distractions that assail you, and just stop.       We are about to enter another Great Fast, another forty or fifty days or so that we embark upon each year in our feeble lives, when we try to reflect upon our sinful lives, to try to offer up some sort of repentance to our beloved Lord, our sweetest Jesus Christ, Who loves us more than we can ever know despite our many shortcomings, and to reflect upon the mystical and sublime and divine dispensations… from the very mystery of the Holy Trinity, from the creation of the world, the creation of Adam, of Eve, of their temptations and their fall, the effect of the fall on them, on every living being since, on the heavens… to the coming of Christ, His great dispensation to become incarnate for our sakes a!

nd become Man – He, Who is God, – His life on earth, His teachings, His miracles, and of course, His crucifixion and death. His resurrection, and the great and unspeakable gifts He now gives each of us at Holy Baptism.
I ask you to stop and ponder these things, and many others not listed above. The time that we spend contemplating the Divine Mysteries of Christ, the time that we spend praying and seeking to be united to our sweetest and most beloved Jesus, the time that we spend beseeching the Virgin Mary, the Theotokos – our hope, our refuge, our consolation, our joy – and those saints that we hold dear to us, and our guardian angels, and all the angels and saints, begging them to intercede in our behalf, and the time that we spend thanking God and His saints and angels for all that they have done for us – all this time is time well spent. It's the only time that is well spent, really.
I ask you to take time out to thank God for all that He has done for you; to confess your sins, failings, and shortcomings… humbling yourselves before Christ; and then to beseech Him for His mercy. This is a very good way to pray, as was once shown to one of the brethren in ages past by an angel of the Lord.
The Great Fast is upon us, or very nearly so. Let us mind the things that are important. Let us tend to the things of God.
Brothers and sisters, in Christ, please forgive me, and pray for me.

Church / Monastery News:

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This past week, many letters from all quarters have gone to the officials of the Russian Federation.  Please send us a copy of the letters you sent.  If you have not sent them yet, please be diligent to do so before the approaching election in Russia.  This has been requested by our Metropolitan Valentine, so please, all of you who receive this sermon, and even those who are not in our Church but are kindly disposed to us, send these letters out to help stop the persecution in Russia.  If anybody needs the addresses again, please contact us.
This past week we spent working on the new building, sealing the floors, putting up trim and baseboards, and moving furniture in.  This coming week we will be actually moving people into the new building to live.
We have a new novice.  This past week, Brother Nathaniel, from Buena Vista, joined our monastery brethren.  This brings our number to seven, here at Dormition Skete.  Everyone, please pray for Br. Nathaniel that he live a good and God-pleasing life, and that God grant him many years serving in the monastic life.
The servant of God Alexander has moved to Buena Vista this past week.  Please pray for him that he find employment and stability here.
Father Luydmil and Father John (from Bulgaria) traveled to Switzerland to serve our faithful there this past week.  They had a safe and profitable visit.  We are very grateful that now we have clergy in Europe who can travel, given the fact that our clergy from Russia are restricted from traveling outside of Russia.

Please pray for:

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Our Vladika Metropolitan Valentine.
Father Savvas.  He has another problem with blood clots in his knee.  This is serious, and he is restricted to his home with no stress on his legs.  Please pray for him.       Father Dionysios' daughter, Helen, and we are pleased to report that her seizures are subsiding.

Calendar of Events for Upcoming Week:

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This Thursday is the Feast of the Three Hierarchs – Saint Basil the Great, Saint John Chrysostom, and Saint Gregory the Theologian.  It is a very big feast day.  Please celebrate it appropriately.       The pious Greeks in Byzantium, rather than spending their time talking with one another about trivial, worldly concerns, would spend their time discussing theology, the saints, and other divine things.  So many disputes arose about which of these three saints was the greatest, that God granted a vision to Saint John, Metropolitan of Euchaita, and revealed to him how they are, all three, equally glorified in heaven.  So God brought an end to the disputes in this wonderful way, and instituted a common commemoration of these three great hierarchs and Saints of the Church.

Crumbs from the trapeza table:

St. Diadochos of Photiki, from the Philokalia.

When the soul has reached self-understanding, it produces from within a certain feeling of warmth for God. When this warmth is not disturbed by worldly cares, it gives birth to a desire for peace which, so far as its strength allows, searches out the God of peace. But it is quickly robbed of this peace, either because our attention is distracted by the senses or because nature, on account of its basic insufficiency, soon exhausts itself. This was why the wise men of Greece could not possess as they should what they hoped to acquire through their self-control, for the eternal wisdom which is the fullness of truth was not at work within their intellect. On the other hand, the feeling of warmth which the Holy Spirit engenders in the heart is completely peaceful and enduring. It awakes in all parts of the soul a longing for God; its heat does not need to be fanned by anything outside the heart, but through the heart it makes the whole man rejoice with a boundless love. Thus,!
while recognizing the first kind of warmth, we should strive to attain the second; for although natural love is evidence that our nature is in a healthy state through self-control, nevertheless such love lacks the power, which spiritual love possesses, to bring the intellect to the state of dispassion.

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

In Christ,

+Bishop Gregory, and those with me.

Timotheos · Post by **Timotheos** » Wed 11 February 2004 4:22 pm

Please keep these coming...very enjoyable and shows the true Orthodoxy.

Грешник · Post by **Грешник** » Mon 16 February 2004 7:14 pm

February 2/14, 2004

Beloved Clergy and Parishioners in the Lord, Grace and Peace be with you.

The commemoration of the Meeting of our Lord and God and Savior Jesus Christ.

The Reading is from the Epistle of Saint Paul to the Hebrews [§ 316]. Brethren:

7 7Apart from all contradiction the lesser is blessed by the better. 8And here on the one hand men that die receive tithes, but there on the other hand he receiveth tithes who is being witnessed to that he liveth. 9And so to speak, Levi also, who receiveth tithes, hath been tithed through Abraham, 10for he was yet in the loins of his father when Melchisedek met him. 11If indeed then perfection were through the Levitical priesthood—for the people upon the basis of it had been furnished the law—what need still was there for a different kind of priest to arise according to the order of Melchisedek, and not to be called according to the order of Aaron? 12For the priesthood being transposed, of necessity a change of law also taketh place. 13For He of Whom these things are spoken hath belonged to a different tribe, of which no one hath given attendance at the altar. 14For it is clear that our Lord hath sprung out of Juda, as to which tribe Moses spoke nothing concerning priesthood. 15And it is yet more abundantly manifest since, according to the likeness of Melchisedek, there did arise a different priest, 16Who hath not become so according to the law of a fleshly commandment, but according to the power of an indissoluble life. 17For He testifieth, “Thou art a priest forever according to the order of Melchisedek [Ps. 109(110):4].”

SUNDAY OF THE MEATFARE or SUNDAY OF THE LAST JUDGMENT

The Reading is from the First Epistle of Saint Paul to the Corinthians [§ 140]. Brethren:

8 8Meat commendeth us not to God; for neither if we eat have we an advantage, nor if we eat not are we behind. 9But be taking heed, lest this license of yours should become a stumbling block to those who are weak. 10For if one should see thee who hast knowledge reclining at table in an idol’s temple, shall not the conscience of him who is weak be built up so as to eat the things sacrificed to idols? 11And on thy knowledge the brother who is weak shall destroy himself, for whom Christ died. 12But when ye sin thus against the brethren and wound their conscience which is weak, ye sin against Christ. 13On which very account, if meat causeth my brother to stumble, I will not at all eat flesh forever, lest I should cause my brother to stumble.

9 1I am an apostle, am I not? I am free, am I not? I have seen Jesus Christ our Lord, have I not? Ye are my work in the Lord, are ye not? 2If I am not an apostle to others, yet at least I am to you; for ye are the seal of mine apostleship in the Lord.

The commemoration of the Meeting of our Lord and God and Savior Jesus Christ.

The Reading is from the Holy Gospel according to Saint Luke [§ 7]. At that time:

2 22The parents of the Child Jesus brought Him to Jerusalem to present Him to the Lord 23(even as it hath been written in the law of the Lord: “Every male that openeth a womb shall be called holy to the Lord [cf. Ex. 13:2, 12]”), 24and to offer a sacrifice according to that which hath been said in the law of the Lord, “A pair of turtledoves or two young pigeons [cf. Lev. 5:11; 12:8].” 25And behold, there was a man in Jerusalem whose name was Symeon, and this man was just and pious, waiting for the consolation of Israel, and the Holy Spirit was upon him. 26And it had been divinely revealed to him by the Holy Spirit that he should not see death before he should see the Christ of the Lord. 27And he came in the Spirit into the temple. And when the parents were bringing in the little Child Jesus, in order to do for Him according to the custom of the law, 28he also received Him into his arms and blessed God and said, 29“Now lettest Thy slave depart in peace, O Master, according to Thy word; 30“for mine eyes have seen Thy salvation, 31“which Thou didst prepare before the face of all the peoples, 32“a light for revelation to the nations and the glory of Thy people Israel.” 33And Joseph and His Mother were marvelling at the things which were spoken concerning Him. 34And Symeon blessed them, and said to Mariam His Mother, “Behold, this One is set for the fall and rising up of many in Israel, and for a sign which is contradicted— 35“and as to thee a sword shall go through thine own soul also—in order that the reckonings of many hearts might be revealed.” 36And there was Anna, a prophetess, a daughter of Phanuel, of the tribe of Aser. She was advanced in many days, having lived with a husband seven years from her virginity. 37And she was a widow about eighty-four years, who departed not from the temple, and worshipped God with fastings and entreaties night and day. 38And she, having stood by, at the same hour, was giving thanks to the Lord and kept on speaking about Him to all those waiting for redemption in Jerusalem.

39And when they performed all things according to the law of the Lord, they returned to Galilee, to their city Nazareth.

40And the little Child was growing and showing Himself strong in spirit, being filled with wisdom; and the grace of God was upon Him.

SUNDAY OF MEATFARE WEEK or THE SUNDAY OF THE LAST JUDGMENT

The Reading is from the Holy Gospel according to Saint Matthew [§ 106]. The Lord said:

25 31“Whenever the Son of Man should come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory. 32“And before Him shall be gathered all the nations; and He shall separate them from one another, even as the shepherd separateth the sheep from the young kids. 33“And indeed He shall set the sheep on His right, but the young kids on the left. 34“Then shall the King say to those on His right, ‘Come, ye who are blessed of My Father, inherit the kingdom which hath been prepared for you from the foundation of the world. 35“‘For I hungered and ye gave Me to eat; I thirsted and ye gave Me to drink; I was a stranger and ye brought Me in; 36“‘naked and ye clothed Me; I was sick and ye visited Me; I was in prison and ye came to Me.’ 37“Then shall the righteous answer Him, saying, ‘Lord, when did we see Thee hungering and fed Thee, or thirsting and gave Thee to drink? 38“‘And when did we see Thee a stranger and brought Thee in? Or naked and we clothed Thee? 39“‘And when did we see Thee sick, or in prison, and came to Thee?’ 40“And the King shall answer and say to them, ‘Verily I say to you, insofar as ye did it to one of the least of these My brethren, ye did it to Me.’ 41“Then shall He say also to those on the left, ‘Go from Me, ye who have been cursed, into the fire, the everlasting one, which hath been prepared for the devil and his angels: 42“‘For I hungered and ye did not give Me anything to eat; I thirsted and ye did not give Me anything to drink; 43“‘I was a stranger and ye did not bring Me in, naked and ye did not clothe Me, sick, and in prison, and ye did not visit Me.’ 44“Then shall they also answer Him, saying, ‘Lord, when did we see Thee hungering, or thirsting, or a stranger, or naked, or sick, or in prison, and we did not minister to Thee?’ 45“Then shall He answer them, saying, ‘Verily I say to you, insofar as ye did it not to one of the least of these, neither did ye do it to Me.’ 46“And these shall go away into everlasting punishment, but the righteous into life eternal.”

In the name of the Father, and of the Son, and of the Holy Spirit. Amen. Because of the very busy schedule of everybody here during construction, we have again not written a specific sermon for today, but are replacing it with more beautiful words from the holy fathers. Enjoy.

Dis. Hymn. First Tone.

Rejoice, thou who art full of grace, O Virgin Theotokos, for from thee hath risen the Sun of Righteousness, Christ our God, enlightening those in darkness. Rejoice, thou also, O righteous Elder, as thou receivest in thine arms the Redeemer of our souls, Who also granteth unto us the Resurrection.

Excerpt on the Feast of the Meeting of the Lord in the Temple from the forth-coming February Volume of the Great Synaxaristes, to be published by Holy Apostles Convent, used with permission, all rights reserved:

“…When Symeon reposed, holy tradition tells us that he was at least three times over a centenarian.” [He was approximately 365 years old.]

The Elder Blesses the Virgin Mother and Joseph

Saint Romanos then writes that the “immaculate Virgin was amazed hearing these things spoken. The elder then addressed her: ‘All the prophets heralded thy Son Whom thou hast produced without seed. Also, a prophet has announced these events and proclaimed the miracle: that thou, Mother of God, art the closed gate, for through thee the Lord has entered and come forth. And the gate of thy chastity was not opened or disturbed; He traveled through it and kept it intact’ [Ez. 44:2].”

“And Joseph and His Mother were marveling at the things which were spoken concerning Him. And Symeon blessed them ...[Lk. 2:33, 34].”

Saint Photios (d. ca. 897), Patriarch of Constantinople, comments that Symeon bestowed upon them a common blessing. Joseph is not deprived of the appearance of fatherhood. But by that which he said to Mary, separately from Joseph, he proclaims that she is the true parent.”

After being granted the fulfillment of the prophecies concerning himself, the prophet and priest Symeon will foretell in figures the Passion of her Son.

The Prophecies of Symeon, the God-bearer

Saint Romanos writes the following of Symeon when the latter spoke to the Virgin Mary: “Now all-holy, blameless one, I shall prophesy and explain to thee everything about the downfall and the resurrection. Thy Son has in store for Him the life, redemption, and resurrection of all. The Lord has not come so that some might fall and others be resurrected, nor does the all-merciful One rejoice in the fall of man, nor has He become manifest under the pretext of causing to fall those who are upright; but rather, He zealously draws near them who have fallen to raise them up again, redeeming from death His own creature.”

“And Symeon blessed them, and said to Mariam His Mother, ‘Behold, this One is set for the fall and rising up of many in Israel, and for a sign which is contradicted [Lk. 2:34].

Saint Romanos then has Symeon give with exceeding clarity a more detailed account of the Passion. “The manner of the fall and resurrection has been established for the upright in the light of grace. Inspired by Christ, I prophesy to thee that the Cross will be the sign which the lawless will erect for Christ. Some will proclaim Him God crucified; but others will call Him merely man. The opinions of the pious and impious thus are set in opposition.”

Saint Kosmas explains this statement in the following hymn. “Thou hast been set up in Sion as a stumbling stone and rock of offense for the disobedient [Is. 8:14; Rom. 9:33], but unto the faithful Thou art salvation which cannot be broken.”

Saint Gregory of Nyssa comments that “He is called the ‘salvation that is prepared before the face of all peoples’; but likewise ‘the fall and the resurrection of many.’ The Divine wish is the salvation and the sanctification of each person. Their fall or resurrection is within the will of each person, both of them that believe and disbelieve.”

Saint Kyril writes: “Emmanuel is set by God the Father for the foundations of Sion, being a stone elect, chief of the corner, and honorable. Those then that trusted in Him were not ashamed; but those who were unbelieving and ignorant, and unable to perceive the mystery regarding Him, fell, and were broken in pieces .... Israel did not sanctify Emmanuel Who is Lord and God, nor was she willing to trust in Him, having stumbled as upon a stone because of unbelief, and was broken in pieces and fell [Is. 8:14, 28:16]. But many rose again, those, namely, who embraced faith in Him, for they changed from a legal to a spiritual service .... Now, by the sign that is spoken against, he means the precious Cross [1 Cor. 1:18, 23].”

Saint John Chrysostom speaks, saying, “For whose fall? Without doubt those who believe not, and those that placed the Innocent upon the Cross. For whose resurrection? Those who give thanks; those who turn to Him with a grateful heart.”

Saint John continues, “‘And for a sign which is contradicted.’ Of what nature is the sign that is spoken of here? None other than the torment of the Cross: the sign that the Church proclaims as the salvation of the world. This sign shall be contradicted by the unbelieving and by the impious. “

Blessed Theophylact: “This sign is the Cross, which until this very day is spoken against, that is, it is rejected by those who do not believe. This sign is also the incarnation of the Lord - a strange sign. And this sign is being contradicted.”

Saint Basil adds that “the Cross in Scripture is called a sign of contradiction. For Moses, it says [Num. 21:9], made a brazen serpent and set it up for a sign. For it is a sign of a wondrous, yet hidden thing - seen by the simple, but understood only by those whose minds are prepared.”

As we know, at that time, the Jews were awaiting, in the person of the Messiah, an awesome king and conqueror, who could subdue all rulers and all thrones to the throne of David, and found a great messianic kingdom, in which the Jews, as the direct descendants of Abraham, would occupy the first place and rule over all. As far as the pagans were concerned, the Jews thought that such persons were not to have any right to this kingdom of the glorious Messiah. When Christ had appeared on the earth, these false messianic hopes of the Jewish people had reached their highest degree of intensity, despite the fact that the traits and course of the true Messiah are depicted completely differently in the Old Testament. The death of Christ the Savior on the Cross would be a stumbling block [1 Cor. 1:23] which caused all those Jews to stumble who were infected by false messianic expectations and narrow nationalistic exclusiveness and aims.”

Sermon On the Sunday of the Last Judgment by Blessed Metropolitan Anthony Khrapovitsky

The thought of the Dread Judgment makes a despondent, oppressive impression upon most people, even upon those who pray to God and contemplate the salvation of their souls. It always seems to them that the words of greeting to the righteous (“come ye blessed and inherit...”) has little meaning to their souls, which are more receptive to the rejection pronounced upon sinners.

It was not so among early Christians who awaited the Second Coming with bright joy and replied to the Lord’s words: “Yea, come soon,” “Yea, come Lord Jesus.” (Rev.22:20).

Does this mean that the early Christians did not consider themselves to be sinners? Of course they considered themselves to be sinners, but their assuredness in Divine Mercy and the final victory of Christ over the world was so strong that they did not turn their eyes from the contemplation of His future victory and, therefore, they regarded this very future as something bright and joyous, when Christ the Saviour will wipe away every tear from mankind’s face.

This same attitude was not foreign to the Old Testament. Here are the words of an Old Testament righteous-one: “And all her streets shall say, ‘Alleluia’, and they shall praise Him, saying, ‘Blessed be God which hath exalted it [the new Jerusalem] forever “’(Tobit 13:1.

If, then, in the Old Testament, when people had not yet received God’s full revelation, when the curtain of the future had been opened only a little for the righteous, while, for the majority, sin, woe and untruth reigned, the expectation of the final destiny of the world nevertheless inspired blessed hopes and joyous feelings in the righteous, then why now, when the Holy Gospel is opened before us, do we still dispose ourselves toward more sorrowful and joyless pictures of the future destiny of the world and of mankind?

Naturally, Christian humility must remind us of our constant falling away from God’s commandments and arouse in us the reproaches of our conscience. Nevertheless, why does the fate of condemned sinners somewhat dim for us the picture of Divine Mercy and the radiant paradise promised to the righteous is represented to us, not as our own inheritance but as something alien? Of course, it is because we feel in our hearts that we are closer to the left side of mankind standing before the judgment, than to the right side. We do not doubt the truthfulness of the Divine words which will be directed to the righteous, but somehow this bright hope of the mercy of Christ toward us is less clearly impressed in our souls than the rejection of the Eternal Judge, directed to the condemned sinners.

This is why people, even the believers, strive to avoid conversations about God’s Judgment and even about the departure of our mortal life.

Alas, humility is not the reason for this, but a certain desolate sundering of our heart and all our life from the Merciful Christ and His Providence. We think of Christ as in a long-passed time and are slow to accept in our heart His constant struggle with our invisible enemy, that struggle to which the Scripture constantly calls us, reproaching us for our lethargy in this struggle when the Apostle called everyone to struggle against sin, saying, “You have not yet resisted to the point of blood, struggling against sin” (Hb.12:4).

If, then, we would strive, even if only gradually, toward a constant struggle against sin, as the main task of our life, then our remembrance of Christ’s Dread Judgment would not bring us to despondency but, on the contrary, would pour a good disposition into the soul....

In addition to this, the seduction of the world would not seem to us so alluring and beautiful but, on the contrary, such thoughts would arouse in us a revulsion and we would cry out with augmented fervor and zeal to God: “Turn Thy face from my sins and blot out all my iniquities” and further, “create in me a clean heart, O God, and renew a right spirit within me” (Ps. 50).

This prayerful petition is allowed by people to go past their eyes and their conscience which gradually becomes hardened and, finally, comes to a complete inability to repent and be moved, and by that it is deprived of hope in salvation.

In this sense it is said that ‘in hades there is no repentance’. This is not because the Righteous Judge does not want to hear the repentant cry of sinners, but because the soul of a sinner remained obdurate to the end and has become completely numb to repentant impulses. May the Lord deliver us from such a condition! Of course, such a condition does not take possession of the soul all at once, but gradually, winding it up all the more into moral meshes and knots, until it has on it a so-called death-noose, which cannot be untied because the soul, subjected to its knots, itself does not desire freedom, and its own sufferings from its sins only multiply spite, malice and grumbling in it.

Therefore, while it is not yet too late, while our soul still, at times, feels streams of repentance, may God preserve us from malicious stubbornness and false shame, for the sake of which mindless people renounce the calling voice of repentance. For it will resound more and more rarely and weakly in the heart, until it completely falls silent. May the Lord deliver us from such hard-heartedness!

Church / Monastery News:

This past week, we received into the Church the handmaid of God, Evgenia Voytan. She comes to us from the ROCOR-Laurus. Please, everybody, pray for Evgenia, who was very much dissatisfied with the direction of ROCOR and their unlawful communion with false jurisdictions. Evgenia is over seventy years old, and has great consolation that she has now returned to the true Church. She converted to Orthodoxy to ROCOR in 1965, learned Russian, and has been a member of ROCOR for almost forty years. She even visited Russia, including Suzdal, in past years.

On the Feast day, Sunday, we tonsured Father Michael Maklakov into monasticism. He was given the name Andrew, in honor and memory of the Holy Apostle, the First-called, Andrew. It was a very emotional service. I think all the monks were weeping. We were in church for four and a half hours. Some even longer, in preparation.

Father Andrew has been preparing, one can say, for this event for the past twenty-five years. Because he is a clergyman, with vast experience in the Russian Church Abroad when it was on the straight and narrow path, and because of his sincere faith and desire for the monastic life, we dispensed with the normal three year trial period. We believe Father Andrew will remain faithful and true to his vows, and we ask all to please pray for him.

This past week, Vladyka and some of the brothers, continued their work on trim around the doors and windows. It is long and tedious work, and we hope to have it done before the Great Fast starts so we can get all the saw dust away from us.

We have started moving in, however, and now Fathers Andrew, George, and Brothers Basil and Nathaniel are nice and cozy and warm. [] Offices have been set up for Fathers Peter, Andrew and George. They’re working up in the new building, but are still in the process of moving their offices in. We thank everybody for their help.

Question Box:

Can lay people anoint unbelievers with holy water and/or holy oil, such as oil from the tomb of St. John of Shanghai?

Yes. People can anoint unbelievers with holy water and holy oil. There is nothing to forbid this. Holy water can even be used on animals, so if they can be used on animals, than they most certainly can be used on people, who are made in the image of God.

Should Orthodox people be watching TV or movies?

Watching TV or movies are usually a waste of time. I could understand watching news events, and some educational programming, but by and large, to be entertained is just a form of self-indulgence. Afterwards, we regret the fact that time was spent on a useless endeavor. God has given us our time here not only to come to know the truth, but also to be used to adore Him in prayer and spiritual feats of virtue, and in holy reading and to increase our knowledge of God. Yes, God has given us this time, and it is called time redeemed. The other time is called time wasted.

Please pray for:

Our Vladika Metropolitan Valentine, Father Dionysios’ daughter, Helen.

Dominick (Cyriacos) – 10 year old boy, non-Orthodox, hit by an automobile and dragged fifty feet. He is in intensive care with severe head injuries.

Calendar of Events for Upcoming Week:

This whole week is fast free, but only meat is forbidden. The Holy and Great Fast starts on Monday, the 23rd (NS). All our parishioners should be aware of this, and make a special effort on this first week of the fast to even make it more severe than normal. For example, for those first five days, Monday through Friday, many pious do not eat cooked food; but just raw fruits and vegetables. Monastics try to keep the first three days without food of any kind, and without liquid of any kind. Everyone according to their strength.

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

In Christ,

+Bishop Gregory, and those with me

Грешник · Post by **Грешник** » Mon 23 February 2004 5:16 pm

The Homily for this week can be found Here.

Грешник · Post by **Грешник** » Wed 3 March 2004 4:00 am

This Week, the 1st Week of Lent and the Sunday of Orthodoxy, the Sermon from Dormition Skete can be found here.

The Saint Euphrosynos Cafe

Vladika's Homilies

January 12/25, 2004

Homily of the Publican and the Pharisee

Sunday of the Prodigal