Friday, September 9, 2011

Secularism in Pastoral care by Metropolitan Hierotheos Vlachos

Pastoral care is not unrelated to and independent of the Church and theology. Pastoral care is the work of the Church which aims at admitting man to her Body, at making him her true member. Pastoral care is Church's method to guide man to divinization. As we have said before, this is the Church's deeper objective. Further, pastoral care is not unrelated to theology, for the true theologians are true shepherds and those who shepherd in an orthodox way do so theologically. Therefore, what we have said so far about the Church and theology applies to pastoral care too. The true Shepherds of the Church are the deified, those who partake, to various degrees, to the deifying energy of God or those who accept the deified and follow their teaching. Therefore, we either are deified or accept them and exercise pastoral care by their aid.

Moses reached divinization by Grace, he saw God in His glory, and then undertook the heavy task of the pastoral guidance of the people. As St.Gregory of Nyssa says, before seeing God he was unable to separate two Hebrews fighting with each other; after the vision of God and His sending him to this task, Moses guided a difficult and uncompromising people. It is indicative that Moses passed the whole divinization experience on to the people through his guidance and the laws.

The same can be observed in all church life. St.Gregory the Theologian views pastoral care as the most difficult science, and he definitely ties it with man's divinization. For this reason he would like the shepherds to be previously cured in order to be able to guide their spiritual children to therapy and divinization.

The Sacred Canons of the Church present the pastoral method. If we view the Canons as legal schemes and structures, we fail to recognize their true place within the Church. As we have said elsewhere, the Sacred Canons are medicine to cure man. A careful examination of the Canons will lead us to the conclusion that they presuppose man's illness, which is the darkening of the nous, and they aim at man's health, which is the illumination of the nous and divinization. According to St.Basil the Great there are five stages for those who repent, namely, those who stay outside the Church, crying and asking to be forgiven by the Christians; those who attend and listen to the Divine Word but leave the Church at the time the catechumens do; those who stay at the narthex of the Church and attend the Divine Liturgy on their knees; those who stay within the main Church, remain there and pray with the rest of the faithful without however partaking in the holy Communion; and, finally, there are those who partake in the Body and Blood of Christ; these stages manifest that every sin, which constitutes the darkening of the nous, is a repetition of Adam's sin and a degradation from true life. Then man is no longer a living member of Christ's Church. They also show that repentance is but the struggle so that man becomes a member of the Church.

As stated before, the existence of the iconostasis should be viewed within this perspective. In older times there were no iconostases just some veils and everyone had a visual communion with the goings-on because the entire holy Temple was a place for the believers, for the true Church members. There was a substantial separation between the Narthex and the main Temple. When someone sinned, he could not attend the Temple nor pray with the believers. Thus there existed a class of repenters who were essentially in the catechumens state. Later though, as a consequence of secularism in faith, those in repentance were allowed in the Temple, but iconostases were erected.

Of course, we do not pay much attention to external manifestations such as the iconostasis. I would like to stress that the Church's pastoral care does not consist of external activities, of psychological rest and relaxation, but rather of an effort to purify the heart and illumine the nous.

Unfortunately, today things are presented on a different basis and we can talk about secularism in pastoral care too. There is an attempt to use modern psychology, among other methods, in the pastoral guidance of people. There are several who employ psychology's results to help people. It is not such a bad thing for someonne to know some psychological methods. I believe, though, that someone who knows himself and by God's Grace monitors the way his inner passions act, when he studies the Holy Scriptures and the holy Fathers, when he is guided by a deified Spiritual Father, he can obtain real knowledge about other people, for in essence the problems of all men are the same. Employing modern psychology to guide people is a secularized view of pastoral care and it is harmful for the following reasons.

It is harmful when, at the same time, our Church's entire ascetic and hesychastic method is ignored. We usually ignore the hesychastic tradition as expressed in ascetic writings, such as the Ladder of St.John the Sinaite. It is a pity for us to ignore a healthy tradition possessed by our Church which aims not at psychoanalysis but at psychosynthesis. For our psyche, through its fragmentation caused by the passions, experiences schizophrenia, its scattering around.

It is also harmful when we maintain an anthropocentric position and believe that man's health can be brought about by the method of listening and talking. For man's soul, which is created by God in order to attain divinization, does not find rest at a set of moralistic advices and a humane external support. As we have said, the illness lies deeper, in the nous. It does not consist in certain supressed and traumatic experiences of the past, but in the darkening and mortification of the nous. Therapy and illumination of the nous cannot be achieved by anthropocentric methods, advices, and psychoanalyses.

Furthermore, the employment of modern psychology creates problems to the extent that it is already considered a failure in the West. Many people discover that psychology cannot cure man effectively. This can be seen in two cases. The first is the development in the West of the so-called anti-psychiatry, which reacts to psychiatry because it realizes that psychiatry follows a wrong course, having set different assumptions about the illness. Anti-psychiatry claims that classical psychiatry is a form of social violence on man. The second case is psychiatrists' growing awareness of the failure of psychiatry and psychology to cure, and their subsequent abandonment of psychiatry and turning to neurology; for it is believed that many problems originate in man's neurological system which has its center in the brain. It is argued that several psychological abnormalities, like illusions, hallucinations, etc., have their origin in the illness of brain centers. Unfortunately, all new scientific discoveries come to Greece with a delay of thirty or fifty years.

In conclusion, we can say that secularism is the Church's gravest danger. It is what adulterates her true spirit, her true atmosphere. Of course we must repeat that it adulterates not the Church, for the Church is the real and blessed Body of Christ, but the members of the church. Therefore, we should more properly refer to the secularization of the members of the Church.

The Church is the jewel of the world, the charity of mankind. When, however, this jewel of the world is permeated by the so-called secular spirit, when Christians, the members of the church, instead of belonging to this jewel, instead of becoming the light of the world, are inspired by the world in the sense of passions and become the world, then they experience secularism. This secularism does not lead to divinization. It is an anthropocentric view of our life. The Church should enter the world to transform it rather than the world entering the Church to secularize it.

A secularized Church is completely unable and weak to transform the world. And secularized Christians have failed at all levels.


Wednesday, August 3, 2011

The Naked Public Square, Part Three: The Pro-Life Movement

Thank you Professor Carlton for this podcast! This is a short one everyone, give it a listen.

Friday, July 1, 2011

Listen to this podcast!

I listened to this again at work this week while stranded in my cublicle. I listen to this episode about once every 6 months or so and have for the last several years. It really picks up about 30 mins in. This episode is simple, concise, but cuts deep down into the heart. Two thumbs up!

Tuesday, May 17, 2011

The Inconsistency of the Rapture by By Fr. Dimitri Cozby

Some of our evangelical or pentecostal neighbors occasionally speak about "the Rapture" as one of the events leading up to Christ’s Second Coming. By this they mean the physical removal from earth of the true believers in Christ in preparation for the "Great Tribulation," a seven-year period of unparalleled calamity which will herald the end. (A few advocates say that the Rapture will follow the Tribulation. Most who believe in it, however, contend that it precedes the Tribulation.) The Rapture’s purpose, according to its advocates, is to safeguard the righteous during that horrible time. Its most familiar champions are Hal Lindsey (author of The Late, Great Planet Earth and other books), John T. Walvoord (of Dallas Theological Seminary), and the late Cyrus Scofield (author of The Scofield Reference Bible).

These ideas are popular with groups who are enchanted, even obsessed, with speculation about the Second Coming and who have convinced themselves that they see in current events signs that His return is near. These speculations form part of a broader ideology called "dispensationalism." Dispensationalists come in all shapes and sizes and what we say about one may not apply to all. Still we can list some general characteristics which virtually all dispensationalists share. The name comes from their division of history into eras or "dispensations." They believe that the Bible outlines the whole course of mankind’s religious history. Each stage in God’s program is a dispensation, and in each dispensation God relates to the world and His chosen peoples in a different way. Some dispensationalist schemes encompass all human history; others include only Christian history since the time of Christ. Most often these systems are based on a symbolic interpretation of the "letters to the seven churches" of Revelation 2 and 3, with each church standing for the Christianity of a particular period. Dispensationalism presents a detailed program of events leading up to the Second Coming. Two of the events in this master plan are the Rapture and the Great Tribulation.

Proponents of the doctrine of a pre-Tribulation Rapture claim that it rests on Scripture and has always been a part of Christian teaching. The truth is that it dates from about 1830 and was largely the creation of John Nelson Darby, a one-time Anglican priest and founder of a sect called the Plymouth Brethren. He contributed much to the dispensationalist scheme, and in particular he was the first to include the Rapture among the catalogue of phenomena of the last times. The Rapture’s recent origin is one of the things which should make us skeptical. Neither the Apostles nor the Fathers expounded any such teaching. Even Darby’s circle, although they claimed to find support for their teaching in the Bible, did not maintain that they had arrived at this doctrine through study of the Scriptures, but that they had received it through a revelation. According to its supporters the pre-Tribulation Rapture is an extremely important part of the Christian message. Yet it was unknown before 1830.

The Rapture’s supporters derive their opinions ultimately from a single Scripture verse, I Thessalonians 4:17, "Then we who are left alive will be carried off together with them in the clouds to meet the Lord in the air, and thus we shall always be with the Lord." Less popular but often cited is Matthew 24:40-42, "Then there will be two in the field. One will be taken and the other left. Two will be grinding at the mill. One will be taken and the other left. Therefore, be vigilant, for you do not know on what day your Lord will come."

The paragraph which contains the first verse quoted above, I Thessalonians 4:17, forms the Epistle reading for funerals in Orthodox worship. The passage begins with 4:13. In preceding verses St. Paul has spoken of the necessity for holiness of life and for brotherly love among Christians (4:1-12). With verse 13 he turns to another topic, the fate of Christians after death. Misunderstandings on this issue had apparently caused needless distress and apprehension in the church at Thessalonika. It seems that some people believed that Christians who died before Christ’s return would somehow miss out on that glorious event. St. Paul seeks to calm their fears (vs. 13). He points out that as Christ returned from the dead at His Resurrection, so also, at the end of time, His followers who have died in the interim will be restored through resurrection (vs. 14). At the Second Coming, the Christian dead will be raised (vs. 16). Then they and the faithful who are still alive will be caught up into the clouds to welcome Christ as He descends (verses 15,17). Paul then discusses other matters relating to the Second Coming, beginning with the date it will occur.

When we look at verse 17 in context, it is easy to see that is does not really support the doctrine of the Rapture. There is no reference to a Great Tribulation or to any other events preceding Christ’s Return. The verse refers to something that will happen as part of the Lord’s Coming. The course of events St. Paul presents is simple and straight-forward. At the time of the Second Coming, the dead will be raised, and all the faithful — the dead now restored and those still alive now transfigured — will ascend to be with Him as He comes down. This is the universal interpretation of the Fathers who see the verse as referring to the last days.

Why does St. Paul speak of an ascension of the righteous? The Fathers suggest at least three answers to this question. St. Gregory of Nyssa says that the ascension is a natural consequence of the purity of the transfigured resurrection body: "...this change which takes place...when the resurrection trumpet sounds which awakens the dead in an instant transforms those who are left alive to incorruptibility according to the likeness of those who have undergone the resurrection change, so that the bulk of the flesh is no longer heavy nor does its weight hold them down to earth, but they rise up through the air..." ("On the Making of Man" 22,6).

St. John Chrysostom and others say that it is to provide Christ with a proper escort for His appearance on earth and to demonstrate His favor toward the faithful. "If He is about to descend, why shall we be taken up? For the sake of honor. When a king enters a city, those who are in his favor go out to meet him, but the condemned await their judge inside. Or, when a loving father comes, his children, and also those worthy of being his children, are taken out in a chariot to see and kiss him, but the servants who have offended him remain indoors. So we are carried out upon a chariot to our Father...See how great our honor is? As He descends we go out to meet Him, and what is more blessed, we shall be with Him always" (Homily 8 on Thessalonians).

Let us summarize what we have found so far. St. Paul does speak of a sort of rapture, in the sense of a carrying up into the sky of the righteous at the time of the Second Coming. The Fathers generally agree on that. But St. Paul and the Fathers see this as an event which accompanies Christ’s return and immediately precedes the Judgment and the establishment of the Kingdom. The Rapture which Darby and Scofield taught and which Lindsey, Walvoord, and others still teach, is different from that. They talk about it as a separate happening, part of a decades long program of events leading up to Christ’s Coming. The dispensationalists see the Rapture as the disappearance of the faithful from the earth before the Great Tribulation and many years before the Judgment. This is foreign to the Apostle and to the Tradition. St. Paul mentions no period of affliction and persecution following the Rapture.

In an effort to forge a link between the Rapture and the Tribulation, supporters turn to Matthew 24:40-42, quoted above (in part 1, September’s Dawn). Certainly we have here references to a time of horror and suffering. Matthew 24 and 25 comprise a long discourse by Jesus. The occasion for this teaching is the first days of Holy Week, when Christ and His disciples were in Jerusalem on that last visit which ended in His death and resurrection. The Lord and His entourage have been in the Temple. As they leave, one of the company remarks on the structure’s splendor and grandeur (24:1-2). Jesus replies by prophesying its coming destruction, which took place some 40 years later (70 AD). The group proceeds to the Mount of Olives, across the Kedron Valley from the city. They halt at a place which even today offers an admirable panorama of the Old City and the Temple site. The disciples, perhaps alarmed by Christ’s words, ask when "these things," meaning the Temple’s destruction, will happen and what will be the signs of Christ’s return.

Christ’s sermon is His response to these questions. In order to understand it properly we must remember that there were two questions, one about disasters which would befall Jerusalem during the Roman-Jewish War of 66-72, the other about the end of time. Parts of the speech address one concern, some the other. Much of what Christ says is intended to keep His followers from confusing the two events, taking the horror of the Jewish War as a sign of the Second Coming. We see this in the warnings He gives: that the Gospel must be preached in the whole world before the end comes (vs. 8), that many deceivers will arise claiming to be Him (verses 23-26), that no one knows "the day or the hour" except the Father (vs. 36), and many more. Christ is concerned that His followers not confuse the impending disasters in Judea with the cataclysms of the end. To make His point clear He emphasizes the suddenness and unpredictability of His return.

We must interpret 24:40-42 in light of Christ’s insistence that He will return "at an hour you do not expect" (24:44). It would seem strange if Christ were to make this point over and over in the early verses of chapter 24, then in verses 40-42 describe an occurrence which would certainly tip everyone off that something was about to happen, and all the more peculiar if that tip-off were to happen seven years before His appearance, as the dispensationalists assert. The key to understanding the passage is the Greek word normally translated "taken." The word ("paralambano") has two meanings. The first we might render "to take," but not in the sense of "to lift up," the meaning which the dispensationalists give it. It means instead "to bring along," as in English we might say that someone takes a friend to the movies. That does not seem to fit the use of the word in Matthew 24, so we turn to the second meaning, "to accept" or "to choose." Either of these words would be better in these verses than the imprecise "take." This second meaning fits with what the Lord has been saying in the passage in question, that His followers must be ready for His coming lest they be caught off-guard like the world, unprepared for the Judgment. Some will have heeded His commandments, will face the Judgment in confidence, and will be "accepted" into the Kingdom. Others, though living and working with the first group, day by day, will not have lived the life of the Gospel and will not be chosen or accepted by Christ when He returns. These verses form part of Christ’s exhortation to all who hear Him to respond to His message and thereby avoid condemnation at the End. The verses do not supply the idea of the Rapture.


As we have seen, neither of the two passages upon which advocates of the Rapture rely mean what they say they do. Both refer to Christ’s final return. Those who support this doctrine neglect the context of the verses they use, distort the meanings of words and verses, and, in one case, take advantage of a loose translation. We must approach the Bible with more reverence. We must avoid pulling verses out of context. Instead, look at the surrounding verses to see what the Biblical writer is talking about and how that may affect your interpretation of a problem verse.

Beware, also, of interpretations which disagree with or attack the Tradition of the Church. As we saw in our discussion of 1 Thessalonians 4:17, the Fathers of the Church pointed the way to the proper understanding of the verse. We must investigate the origin of ideas which other groups advocate, especially when they seem to contradict Orthodoxy. The concept of the pre-Tribulation Rapture only appeared in England about 150 years ago. Orthodox Christians of great piety and learning have been reading the Scriptures for 2000 years. Would an important doctrine have escaped their notice? Very often these new doctrines do not really come from a careful reading of the Bible but from "special revelations"; their adherents have then ransacked the Scriptures for difficult or obscure verses which they can use to support them. Sometimes they arise when a reader tries to make sense out of hard-to-understand passages and does not succeed. Orthodox Christians have the living witness of the Holy Spirit who, as Christ said, will guide us to all truth (John 16:13), and we also have the tradition of the Fathers to help us in our search. These are not two different sources but one and the same thing. The Fathers knew and listened to the voice of the Spirit; they affirm that the Spirit lives in the Church even up to the present day; they are one of the ways the Spirit has chosen to continue His work of teaching and guiding. Trying to make the Bible support one’s own preconceived notions or insisting on one’s own limited understanding without seeking the guidance of Holy Tradition will not lead us to a true appreciation of what the Bible says or of what God says to us through it.

We must keep our perspective and not give less significant doctrines an importance they do not deserve. Dispensationalism generally places the greatest importance on the time-table of the Second Coming and on determining the order of events leading up to it.

This is not what is important to the New Testament authors or to Christ Himself, as His own words testify. Recall the passage discussed above from Matthew 24 and 25. Christ stressed that no one could predict when He would return. His primary concern was to exhort His followers (us) to be ready for His return. We must resist anything such as speculation about the end which distracts us from our salvation. Christ spoke often of the last days, but always with one purpose: to incite us to repentance and to encourage us to grow in His Gospel and to persevere in the Faith. If we respond to His exhortation, then, when He returns, we will go to meet Him in the clouds, escort Him to His Judgment Seat, and stand at His Right Hand with the prophets, the apostles, the martyrs and all the saints, ready to enter the glory of His Kingdom.

Monday, May 16, 2011

My Exodus from Roman Catholicism by His Grace Bishop of Nazianzus Paul de Ballester

As one who grew up Roman Catholic and slowly realized her errors, this hits home. It is a fairly quick read online and brings up some excellent points. It gets the ball rolling so to speak. It is more of a memoir with some great historical points and statements from the fathers. Not exhaustive, but to the point.


My post is not to inflame anyone who may be Roman Catholic, anything but that. However we should be honest in what we believe and if ignorant of what we ascribe to, we should have some knowledge as it pertains to our very salvation, a most precious gift.
Papal primacy is erroneous and especially today where Popes can speak, write and act in error and hide behind the fact that it was not an "infallible" statement just adds to the confusion. The blasphemous notions echoed in papism which eerily resemble perhaps the very pride of the evil one are too numerous to list, but here are a few:

"Though unworthy, We take the place of God on earth" - Pope Benedict XIV
 “Jesus has placed the pope higher than the prophets, than John the Baptist, and than all the angels”“Jesus has put the Pope on the same level as God Himself!”- John Bosco [1815-1888] Meditazioni, Vol. 1: 2nd ed., pp. 89-90.

'The pope is not only the representative of Jesus Christ, but he is Jesus Christ Himself, hidden under the veil of the flesh. Does the pope speak? It is Jesus Christ who speaks. Does the pope accord a favor or pronounce an anathema? It is Jesus Christ who accords the favour or pronounces that anathema. So that when the pope speaks we have no business to examine.' - Pope Pius X

"The Pope is...the man on earth who represents the Son of God, who 'takes the place' of the Second Person of the omnipotent God of the Trinity.”-Pope John Paul II, Crossing the Threshold of Hope

“We hold upon this earth the place of God Almighty." –Pope Leo XIII

Unfortunately these are not rare statements. Forgive me for being blunt, but the notion of the Pope being “the vicar of Christ” as interpreted by the west is not apostolic by any means.

Thursday, May 5, 2011

…And the Captives Are Set Free: A Brief Reflection by Father Maximos McIntyre

“O death, where is your sting? O grave, where is your victory? You are overthrown by the Cross; you are slain by Him who is the Giver of life; you are without breath, dead, without motion, even though you keep the form of a serpent lifted up on high on a pole.” - St Gregory the Theologian, in Oration 45:22

“The day of Resurrection, let us be radiant, O peoples! Pascha, the Lord’s Pascha; for Christ God has brought us over from death to life, and from earth to heaven, as we sing the triumphal song.” - From the Paschal canon

“O God of spirits and of all flesh, Who hast trampled down death, and overthrown the devil, and given life to Thy world” –from the Pannihida service

The word "Pascha," in its usage of the Church Fathers, means "Passover". More specifically it means that the grip of death and sin have "passed over" us, the children of God. On Pascha we celebrate the fact that Jesus Christ is risen from the dead. He sets the captives free from the power of death by his magnificent feat of His glorious resurrection. He bestows life on those who were ensnared by the grip of death. He humbly assumed flesh, willfully bore all the labors and troubles of man, all temptations and agony of existence and overcame the adversary for our sake. How majestic this is and truly life giving this is!

For such a gift was accomplished in love; love for us. Why do we not weep for our sins, our transgressions as we do not recognize this great gift which was freely offered for our sake? Why do we continue in unrighteousness, in fleshy passions, in wretched despair and in disobedience? Imagine Christ, who was an inseparable part of the creation of the cosmos, came among us as. Who with a word can move mountains, yet humbled Himself to be a servant. He was treated as a criminal, yet was pure innocence incarnate. How amazing this is!

Our Lord, Emmanuel, meaning God with us, promised also that He would be with us even unto the end of the world.” (Matt. 28:20). This promise was made not specifically to the world which rejects Him, but to the Church, the pillar and the ground of the truth (1 Tim 3:15).The renewal of our minds, hearts and souls can only occur in Christ, in His fullness. We must take heed that His words, His very commandments and His fullness are kept in His mystical body, the Holy Orthodox Church.

At the command of Christ the apostles despite their frailties went about per the command of Christ to go out and make disciples of all nations. This is life, the transforming power of Christ as made present in his abiding mystical body. We were once slaves of sin and corruption, subject to the power of evil and death. However if we abide in Christ fully, through repentance, heed his commandments, dwell with Him in love and humility, partake of Him as He commands we too can have life. It is ours to accept or deny as we are all ingrained with free will. Let us recognize the Truth which is Christ, which has been given to us all freely. Saint Basil’s first Paschal oration he states, “He died that He might save us; He ascended that He might draw to Himself us, who were lying low in the Fall of sin.” Also if Christ be not risen, then our preaching is in vain, and your faith is also vain (I Cor. 15:19).

Christ being God accomplished what no other could achieve, the restoration of creation which fell by its own devices. No prophet before him, no so-called god of the ancients had this power. Even today man seeks to be his own god or places false hope in the delusions of this world when Christ accomplished everything and for all who believe in Him and live by His commandments.

In Christ’s mystical body, the Holy Orthodox Church, we can participate in the mystical process of hope and healing of the soul unto life eternal. This is not an intellectual process nor is it just for academically learned scholastics. It is accessible to all theologians, those who humble themselves before Christ, those who pray; these are true theologians or friends of God. We must realize however that as Christ suffered, we to must suffer. Becoming partakers of the divine nature as Saint Peter taught is an unending process in the Church. God is an intimate, personal being, not some distant impersonal Creator. Unfortunately we are entrenched in American society in a fundamentalist Christian mindset and that of extreme atheism, humanism, new age practices and materialism which is so foreign to the mystical reality and experience of the ancient church.

Saint Innocent of Alaska stated: “Jesus Christ, the Son of God, came to this earth in order to return to us our lost capacity to spend eternity in the blissful presence of God. He revealed to people that all their evil lies in sin and that no one through their own efforts can overcome the evil within themselves and attain communion with God. Sin, ingrained in our nature since the fall, stands between us and God like a high wall. If the Son of God had not descended to us through His mercy for us, had not taken on our human nature, and had not by His death conquered sin, all mankind world have perished for ever! Now, thanks to Him, those who wish to cleanse themselves from evil can do so and return to God and obtain eternal bliss in the Kingdom of Heaven.” The resurrection of Christ is the transformation of all creation from the binding of sin, death and corruption to the gift of life, freedom from bondage, further access to the heavenly glory and hope of salvation. In death comes life for those who heed unto Christ. Through the death and resurrection of Christ the captives are set free.

So what does this all mean? Saint Kosmas Aitolos states, “If 'Christ died on our account in accordance with the Scriptures' (Rm 5:8; 1Co 15:3), and we do not 'live for ourselves', but 'for Him who died and rose' on our account (2 Co 5:15), it is clear that we are debtors to Christ to serve Him till our death. How then can we regard sonship as something which is our due?” The Holy Scriptures tell us, “Knowing this, that our old man was crucified with Him, that the body of sin might be done away with, that we should no longer be slaves of sin. For he who has died has been freed from sin. Now if we died with Christ, we believe that we shall also live with Him, knowing that Christ, having been raised from the dead, dies no more. Death no longer has dominion over Him. For the death that He died, He died to sin once for all; but the life that He lives, He lives to God.” (Romans 6:6-10).

We are transformed through the mystery of Pascha. When we take on the garment of salvation in Christ death no longer has dominion over us. As Saint John the theologian taught, let us be faithful unto death and He will give us the wreath of life” (Rev. 2: 10)

Thursday, February 3, 2011

Venerable Maximus the Confessor

Troparion, Tone VIII
O instructor of Orthodoxy, teacher of piety and purity,/ beacon for the whole world, divinely inspired adornment of monastics./ O most wise Maximus by thy doctrines thou hast illumined all.// O harp of the Spirit, entreat Christ God that our souls be saved.

Kontakion of the Venerable One, Tone VIII, "To thee the Champion Leader" —
With fitting hymns, O ye faithful, let us honor the great Maximus,/ the lover of the Trinity, who manifestly teacheth us the divine Faith,/ to worship Christ in two natures, volitions and activities;// and let us cry aloud: Rejoice, O preacher of the faith!

And this Kontakion, Tone VI, "When Thou hadst fulfilled Thy dispensation"
The thrice-radiant light which abode in thy soul showed thee forth as a chosen vessel, O most blessed one,/ revealing things divine to the ends of the earth./ O blessed Maximus, recount understandings of things hard to comprehend// and manifestly preach to all the transcendent and unoriginate Trinity!

Friday, January 14, 2011

Nativity of Our Lord in Parishes and Monasteries of the Eastern American Diocese 2011

Check out this link for various pictures from our parishes from the celebration of Nativity:

The media office did a great job with this!

Tuesday, January 11, 2011

Patriarch Kirill congratulates believers on the Nativity

*** Our whole life should become a joint prayer and joint work for realizing divine plan about the world and the man
Moscow, January 11, Interfax - Patriarch Kirill of Moscow and All Russia wished Orthodox believers all the best on the Nativity.

"With heart full of joy I congratulate you on the great and saving feast of the Nativity of Christ and New Year! I invoke God's blessing upon you and wish you success in all good undertakings and initiatives!" the Patriarch said in his Christmas message.

On the Nativity day, he reminds, "we need to think how much this day means in life of the whole humanity and each of us."

"Since the dawn of time people search for answers about the meaning of life, salvation, how to find hope and the divine truth opens to us through the events of the Nativity: Christ is the meaning of life and salvation and hope," Patriarch Kirill stresses.

According to him, the Savior showed what it means to be a real person, the one envisaged by God and "now there's a lighthouse, a bright light in our life."

"Ability to achieve this truth doesn't depend on wealth, social status, success in society, personal abilities, including intellect," the Patriarch said.

Addressing believers and atheists, he reminds that in "the world torn with hatred and enmity, Christ shows us God's love, way to salvation and way of truth."

"We follow this way when we answer God's appeal to righteous life, when we work for God not only with prayers and hymns, but with good affairs for our neighbors, hard work for the welfare of our people, for the welfare of the Church, for the welfare of the Motherland," Patriarch Kirill said.

Greek word "liturgy' that means the central church service is translated as "joint work", he reminds, saying that "our whole life should become a liturgy - joint prayer and joint work for realizing in life the divine plan about the world and the man."