Tuesday, February 19, 2019

Sunday of the Publican and the Pharisee by His Eminence Metropolitan Panteleimon of Antinoes


It was very characteristic of our Lord Jesus Christ that in order to teach the Divine Truth, He used examples taken from the daily life of His times. In this way He was able to help those who believed in Him to apply the Divine Truth in their own lives.

In the Parable of today's Gospel, our Lord showed us two different types of men, who both went up to the Temple to pray. He also mentioned a very significant point, their different religious and social class. The first was a Pharisee and the second a Publican.

Now, amongst the Jews of the time, there were different religious parties. The most important of these were the Pharisees, who were strict observer of the Law of Moses; the Sadducees who believed that there is no resurrection; the Ninevees, who were dedicated to God, and the Essenes, who were ascetics.

The Pharasees boasted that they followed the Law of Moses literally. They wore special clothes and could always be easily recognised in a crowd of people. Το use the words of our Lord, "they do all their deeds to be seen by men; for they make their phylacteries broad and their fringes long, and they love the place of honour at feasts and the best seats in the synagogues, and salutations in the marketplace, and being called rabbi by men" (Matt. 23:5-7). They separated themselves from the rest of the people, believing themselves to be the just in the Eyes of God. The Publican on the other hand, belonged to a group who were hated and despised by rich and poor alike.

Wednesday, January 16, 2019

The Divine Theophany by His Eminence Metropolitan Hierotheos of Nafpaktos


The Feast of the Theophany refers to the Baptism of Christ in the River Jordan by Saint John the Forerunner, who is called the Baptist. This took place when Christ reached the age of thirty (30) years, before He began His formal work (His earthly Ministry) of teaching and before His later Sufferings for the salvation of the human race.

The choice of thirty years for the beginning of Christ's formal activity in the world is related to the fact that the biological formation of the human organism reaches its fullness at that time. Moreover He would have been more acceptable to the Israelites at this time.

This event is described by the Holy Evangelists (Matthew 3:13-17; Mark 1:9-11; Luke 3:21-22; John 1:32-34). We shall not go into all its details, but will emphasize some basic theological and Christological Truths.

Not many events are mentioned in Holy Scripture in the interval between the Meeting of Christ and Baptism of Christ. What we know about are the flight into Egypt and the return from there, as well as the presence of Christ in the Temple when he was twelve years old.

This is not without reason and purpose. The Gospels were not written to describe the whole history of Christ, but to present the Incarnation Son and Logos/Word of God, and what Christ taught, what He did and what He suffered for the human race. In essence the Gospels were catechetical aids. So the historical events of Christ's life and the references to His childhood years were not needed. His appearance in the Temple was included in the Gospel because it was the early evidence that He was the Son of God.

The absence of the events of His childhood and adolescent age does not mean that Christ was absent from Judaea. Christ lived close to His mother and foster-father Joseph and was "subject to them" (St. Luke 2:51). The things that some people say without any evidence are not valid but are the invention of imagination, that Christ went to other countries, such as the Indies, and there spent his life until the age of thirty years, when He suddenly made His appearance in Nazareth and at the River Jordan. For if such a thing had happened, it would have made an enormous impression on His compatriots when He appeared.

Wednesday, December 19, 2018

The Christmas Tree and Orthodox Tradition by Metropolitan Hierotheos Vlachos of Nafpaktos


I suspect that the custom of decorating a tree at Christmas time is not simply a custom which came to us from the West and which we should replace with other more Orthodox customs. To be sure, I have not gone into the history of the Christmas tree and where it originated, but I think that it is connected with the Christmas feast and its true meaning.

First, it is not unrelated to the prophecy of the Prophet Isaiah: "There shall come forth a Rod from the stem of Jesse, and a Branch shall grow out of his roots" (Is. 11:1). St. Cosmas the Poet had this prophecy in mind when he wrote of Christ as the blossom which rose up out of the Virgin stem from the stump of Jesse. The root is Jesse, David’s father, the rod is King David, the flower which came from the root and the rod is the Theotokos.

And the fruit which came forth from the flower of the Panagia is Christ. Holy Scripture presents this wonderfully. Thus the Christmas tree can remind us of the genealogical tree of Christ as Man, the love of God, but also the successive purifications of the Forefathers of Christ. At the top is the star which is the God-Man (Theanthropos) Christ.

Then, the Christmas tree reminds us of the tree of knowledge as well as the tree of life, but especially the latter. It underlines clearly the truth that Christ is the tree of life and that we cannot live or fulfill the purpose of our existence unless we taste of this tree, "the producer of life". Christmas cannot be conceived without Holy Communion.

And of course as for Holy Communion it is not possible to partake of deification in Christ without having conquered the devil when we found ourselves faced with temptation relative to the tree of the knowledge of good and evil, where our freedom is tried. We rejoice and celebrate, because "the Tree of Life blossomed from the Virgin in the cave".

Excerpt from the book titled The Feasts of the Lord: An Introduction to the 12 Feasts and Orthodox Christology, 1993.

Monday, December 10, 2018

Why Are Prayers Said in Church Without Kneeling on All Sundays and from Pascha Until Pentecost?


As is evident from the Holy Scriptures, bows, kneeling and prostrations were employed during prayer even in the Old Testament. The holy Prophet King David refers to bowing down to God or to His temple in many of the psalms, for example: "Bow down to the Lord in His holy court" (Ps. 28:2); "I shall bow down toward Thy holy temple in fear of Thee" (Ps. 5:8); "O come, let us worship and fall down before Him" (Ps. 94:6); "Let us go forth into His tabernacles, let us bow down at the place where His feet have stood" (Ps. 131:7), etc.

About kneeling, it is known that the holy Prophet Daniel, for example, thrice daily "knelt upon his knees, and prayed and gave thanks before his God" (Dan. 6:10). Full prostrations are also mentioned in the books of the Old Testament. For example: the Prophets Moses and Aaron besought God, "having fallen on their faces" (Numbers 16:22), to be merciful to the children of Israel who had grievously sinned. In the New Testament also, the custom of performing kneelings, prostrations and, of course, bows had been preserved and still had a place at the time of the earthly life of our Lord Jesus Christ, Who sanctified this Old Testament custom by His own example, praying on bended knees and failing down upon His face. Thus, we know from the Holy Gospels that before His passion, in the Garden of Gethsemane, He "kneeled down, and prayed" (Matt. 26:39), "fell on the ground and prayed" (Mark 14:35). And after the Lord's ascension, during the time of the holy apostles, this custom, of which the Holy Scriptures also speak, existed unchanged. For example, the holy Protomartyr and Archdeacon Stephen "knelt down," and prayed for his enemies who were stoning him (Acts 7:60); the Apostle Peter, before raising Tabitha from the dead, "knelt down, and prayed" (Acts 9:40), etc. It is an indisputable fact that, as under the first successors of the apostles, so even in much later periods of the existence of the Church of Christ, kneelings, bows and prostrations upon the ground were always employed by true believers at domestic prayers and at the divine services. In antiquity, among the other bodily activities, kneeling was considered the outward manifestation of prayer most pleasing to God. Thus, St. Ambrose of Milan says: "Beyond the rest of the ascetic labors, kneeling has the power to assuage the wrath of God and to evoke His mercy" (Book VI on the Six Days of Creation, ch. 9).

The canons concerning bows and kneelings now accepted by the Orthodox Church and set forth in the books of the divine services, and particularly in the Church Typicon, are observed in monasteries. But in general, Orthodox Christian laymen who have zeal are, of course, permitted to pray on their knees in church and to make full prostrations whenever they wish, excepting only those times when the Gospel, Epistle, Old Testament readings, six psalms and sermon are read. The Holy Church lovingly regards such people, and does not constrain their devout feelings. However, the exceptions with regard to Sundays and the days between Pascha and Pentecost apply generally to everyone. According to ancient tradition and a clear church law, kneeling must not be performed on these days. The brilliant solemnity of the events which the Church commemorates throughout the period of Pentecost and on Sundays precludes, in and of itself, any external manifestation of sorrow or lamentation over one's sins: for ever since Jesus Christ, "blotting out the handwriting of the ordinances that was against us, ... nailing it to His Cross; and having spoiled principalities and powers, He made a show of them openly, triumphing over them in it" (Col. 2:14-15)—ever since then "there is, therefore, no condemnation to them who are in Jesus Christ" (Rom. 8:1).

Wednesday, November 28, 2018

Why the Nativity Fast Has Been Established


The Orthodox Church prepares its faithful to welcome the Nativity of Christ in a worthy manner by means of a 40-day Nativity fast, which lasts from November 28th to January 6th (by the new calendar).

Besides generally known reasons, the Nativity fast is also undertaken by Orthodox Christians in order to venerate the suffering and sorrow undergone by the Holy Mother of God at the hands of the scribes and the Pharisees just prior to the sacred event of Christ’s Nativity.

Holy Tradition tells us that shortly before the righteous Joseph and the Holy Virgin set off for Bethlehem, they were subjected to the following tribulation. A certain scribe by the name of Ananias, entering their home and seeing the Virgin pregnant, was severely distressed and went to the High Priest and the entire Jewish council, saying: “Joseph the carpenter, who has been regarded as a righteous man, has committed an iniquity. He has secretly violated the Virgin Who was given to him from the temple of God for safekeeping. And now She is with child.” Then the High Priest’s servants went to Joseph’s house, took Mary and Joseph, and brought them to the High Priest, who began to denounce and shame the Most-blessed Virgin Mary.

But the Holy Virgin, crying in deep sorrow, replied: “The Lord God is My witness that I am innocent and have known no man.” Then the High Priest accused the righteous Joseph, but the latter swore on oath that he was not guilty of this sin. Yet the High Priest did not believe them and subjected them to the trial that was customary in those times, (when a woman suspected of violation was given to drink bitter water that had been cursed by the High Priest). However, the trial just served to confirm the innocence of the Holy Virgin and the righteous Joseph. All those present were amazed at this, unable to understand how a Virgin could simultaneously be with child and yet remain inviolate.

Friday, October 26, 2018

Useless Knowledge and Idle Curiosity


Just as it is necessary to guard the mind from ignorance, so is it equally necessary to protect it from the opposite, namely from too much knowledge and curiosity. For if we fill it with a quantity of information, ideas and thoughts, not excluding such as are vain, unsuitable and harmful, we deprive it of force, so that it is no longer able to understand clearly what is useful for our true self-correction and perfection. Therefore, in relation to the knowledge of earthly things, which is not indispensable, even if it is permissible, your attitude should be as of one already dead. Always collect your mind within yourself, with all the concentration you can, and keep it free of thoughts about all worldly things.

Let tales of the past and news of the present pass you by, and let all the changes in the world and its kingdoms, be for you as though they did not exist at all. If anyone brings you such news, disregard it and turn it away from your heart and imagination. Listen to what St. Basil says: "Let listening to worldly news be bitter food for you, and let the words of saintly men be as combs filled with honey.” Listen also to the words of David: "The proud have digged pits for me, which are not after thy law" (Psalm 109:85). Love to hear only of spiritual and heavenly things and to study them, and wish to know nothing in the world except our Lord "Jesus Christ, and Him crucified" (I Corinthians 2:2), save His life and death and what He demands of you. Acting thus, you will act in a way pleasing to God, Who has for His chosen and beloved those who love Him and try to do His will.

All other inquiry and investigation is the offspring and food of self-love and pride. They are the nets and shackles of the devil; he sees the strength and firmness of will of those who pay attention to spiritual life, and strives to conquer their minds by means of such curiosity, in order to gain possession of their mind and will. For this purpose, he suggests to them thoughts that are lofty, subtle and wondrous, especially to those who are sharp-witted and quick to make lofty speculations.

Monday, September 3, 2018

On Struggling by Saint John of Kronstadt


Do not fear the conflict, and do not flee from it: where there is no struggle, there is no virtue; where there are no temptations for faithfulness and love, it is uncertain whether there is really any faithfulness and love for the Lord. Our faith, trust, and love are proved and revealed in adversities, that is, in difficult and grievous outward and inward circumstances, during sickness, sorrow, and privations.

You cannot conquer any passion, any sin without gracious help; therefore, always ask the help of Christ, your Saviour. It was for this that He came into the world, for this that He suffered, died, and rose from the dead, in order to help us in everything, to save us from sin, and from the violence of the passions, to cleanse us from our sins, to bestow upon us power in Holy Spirit to do good works, to enlighten us, to strengthen us, to give us peace. You ask how you can save yourself when sin stands at every step, and you sin at every moment? There is a simple answer to this: at every step, at every moment, call upon the Saviour, remember the Saviour, and you will save yourself and others.

Now we stand up and fall (in faith and virtue), but we hope for a time and condition when we shall no longer be able to fall, when we shall reach such a state of perfect safety from falling, as the angels have attained to, who are now inaccessible to evil, and when we shall become strengthened in holiness. In the meantime fight against sin, and hope that the time will at last come of perfect victory over sin and over death, which is its offspring. "The last enemy that shall be destroyed is death."[1160]

Everything is possible unto those who believe and trust. We must struggle and conquer.

Struggle against your infirmity, pray as much as you have the strength to, and the Lord will not despise the infirmity of your flesh and spirit.