Taken From http://www.monachos.net
Third Homily on Prayer – St Theophan the
Recluse
Delivered 29 November, 1864
I have explained to you briefly two aspects or two levels of prayer, namely: prayer which is read, when we pray to God with the prayers of others, and one’s mental prayer, where we ascend mentally to God through contemplation of God, dedicating all to God, and often crying out to Him from our hearts.[1]
The Sayings (51 – 75)
From: Mother Gabriel, The Ascetic of Love, by Sister Gabriel, publisher
www.toperivoli.gr
51. Our destination is to worship God and love our fellow-men.
52. We find happiness and peace only by living according to God’s Commandments.
53. The most essential act of Philanthropy is to speak well of our fellow-men.
54. I could not get worried, even if I tried. When we worry it is as if we say to God: “I do not agree. You don’t do things right”. Besides, this is sheer ingratitude.
55. To speak in the presence of Beauty is superfluous. It disturbs its harmony.
56. Through the invocation of the name of Christ, we batter our Ego.
57. It is the oil-lamp of our soul that must be always lighted, burning forever.
58. We are the first to feel the joy we give to others.
59. Better a prayer of the lips than no prayer at all.
60. Let God intervene between you and your purpose, instead of letting your purpose intervene between you and God.
61. The agony of dying is the effort made by the soul to free herself and run towards the Lord.
62. Correspondence is the only way that combines solitude and company.
63. Miracle is the normal course of events according to God’s Will. What we call a Miracle is only what is natural to God.
65. If we meet with an adversity, let us not ask who is to blame. Because the blame is only ours. We shall find the reason if we ask for it in our Prayer: perhaps we have not loved enough, or we have disobeyed another Commandment, or we have mishandled the situation, or we have moved faster than we should, or we have relied on the wrong person.
66. When we lose something, let us say: ‘In this manner, Lord, deliver me also from any evil thought I may have for my neighbour’.
67. Anxiety is for those who have no Faith.
68. Love is only on the Cross.
69. Human relationships become difficult when the “I” stands above the “You”.
70. God loves your enemies as much as He loves you.
71. Do you want to Pray? Prepare yourself to meet the Lord in secret.
72. By God’s Permission some people become instruments of the Power of Darkness for our own testing and progress.
73. You must not get upset, because a restless heart drives away all Help.
74. If one can live in the world and yet not mix with it – just as the oil and water do not mix in the oil-lamp – then he can live in God. He is in this world but not of this world.
75. We are all vessels, sometimes of Light and sometimes of Darkness.
Mother Gabriel
The Sayings (26-50)
From: Mother Gabriel, The Ascetic of Love, by Sister Gabriel, publisher
www.toperivoli.gr
26. A Christian must have reverence for the Mystery of Existence in everyone and everything.
27. To reach the state of non-existence, love and love and love until you identify yourself completely with the Other One, whoever this may be at the time. Then, at the end of the day you may ask yourself: Is there anything I want? No. Is there anything I wish ‘No. Is there anything I lack’ No… So, that’s it!
28. The spiritually advanced person is the one who has reached a state of "non-existence" and has deeply understood that whatever happens to him is either because God Wills it or because God Permits it.
29. True inner progress begins only when a person stops reading anything but the Gospel. It is only then that, united with God through the Jesus Prayer, he can hear God’s Will.
30. Never wish for anything but the Will of God and accept with love any trials that may come your way.
31. Never identify a person with the wrong way in which he is treating you, but see Christ in his heart.
32. Never ask: "Why has this happened to me" ‘When you see somebody suffering from gangrene or cancer or blindness, never say: "Why has this happened to him"’ Instead, pray God to grant you the vision of the other shore… Then, like the Angels, you will be able to see things as they really are: Everything in God’s plan. EVERYTHING.
33. A wise man said: If you are to live only for yourself, it would have been better if you had not been born.
36. A person’s most vulnerable spot is found in much talking and discussing.
37. To be meek is to wish never to have a guilty conscience.
38. When thoughts of passing judgement on another person cross your mind, pray God to take them away at once, so that you may love this person as He does. Then God will help you see your own faults. If Christ were visible, could you have such thoughts?
39. If you do not like somebody, think that you see Christ in that person. Then, you would not even dare utter a word of criticism.
40. We must love people and accept them in our hearts as God presents them to us. It has been thus ordained by the Lord Himself and by the Orthodox Tradition.
41. No one should become the servant of another man. We are only servants of God. ‘For ye are bought with a price’, says the Apostle (1Cor.6:20). Therefore, there should be no servility in human relations.
42. What we say remains in Eternity.
43. Only when you are perfected in Love can you reach the state of Dispassion (Apatheia).
44. Only those who act without true love face adversities.
45.The faculty of judgement (Krisis) comes naturally to man. Criticism (Katakrisis) and reproval spring from malice. Discernment (Diakrisis) is a gift from God and we should pray for it. It is essential to our protection and progress.
46. The life of the Church extends beyond moral discipline and religious duty. It is the transcendence of Morality to Spirituality.
47. An irresolute person does not participate in life.
48. When we must be helped, God will send someone to us. We are all fellow-travellers.
49. The voice of God is silence.
50. Whoever lives in the Past is like a dead man.Whoever lives in the Future in his imagination is naive, because the Future belongs to God. The Joy of Christ is found only in the Present, in the Eternal Present of God.
Second Homily on Prayer – St Theophan the Recluse
Delivered 22 November, 1864
Yesterday I showed you one method of establishing a prayerful spirit in yourselves [see homily 1], namely, how to pray in a way which corresponds to the meaning of the prayers. But this is only the beginning of the art (science) of prayer and it is necessary to go further. Consider the study of language, for example. First one studies words and phrases from books. But this is not sufficient, one must go further, and truly reach the point where he can correctly form phrases in the given language without the aid of the textbook. It is the same in the work of prayer. We get used to praying with prayer books, praying using prepared prayers given to us by the Lord and the Holy Fathers who were successful in prayer. But we should not stop at that, we need to continue on, and having accustomed ourselves to making petition to God for help with our minds and hearts, we must attempt to ascend to Him. We must strive to reach the point where our soul by itself begins speaking, so to speak, in a prayerful conversation with God and by itself ascends to Him and opens itself to Him and confesses what is in it and what it desires.
Taken From http://www.monachos.net
First Homily on Prayer – St Theophan the Recluse
Delivered 21 November, 1864
On the feast day of the Entrance into the Temple of the Most-holy Theotokos, I find it timely to give you instruction in prayer – the main work of the temple. A temple is a place of prayer and arena of prayer’s development. For us, entry into the temple is entry into a prayerful spirit. The Lord has the kindness to call our hearts His temple, where we enter mentally and stand before Him, ascending to Him like the fragrant smoke of incense. We are going to study how to attain this state.
Gathering in the temple, you pray, of course. And in praying here, you surely ought not abandon prayer at home. Therefore, it would be extraneous to speak to you about our duty to pray, when you already pray. But I do not think that it is extraneous in any way to give you two or three rules about how to pray, if not in the way of teaching, then simply as a reminder. The work of prayer is the first work in Christian life. If in everyday affairs the saying: “live and learn” is true, then so much more it applies to prayer, which never stops and which has no limit.
Read the rest of this entry »
SYNAXIS OF THE THREE HIERARCHS: BASIL THE GREAT, GREGORY THE THEOLOGIAN, & JOHN CHRYSOSTOM
Feast Day January 30
Apolytikion in the First Tone
The three most great luminaries of the Three-Sun Divinity have illumined all of the world with the rays of doctrines divine and true; they are the sweetly-flowing rivers of wisdom, who with godly knowledge have watered all creation in clear and mighty streams: The great and sacred Basil, and the Theologian, wise Gregory, together with the renowned John, the famed Chrysostom of golden speech. Let us all who love their divinely-wise words come together, honouring them with hymns; for ceaselessly they offer entreaty for us to the Trinity.
Kontakion in the Second Tone
Receive, O Lord, the Sacred Heralds who preached God, the pinnacle of Teachers, unto the enjoyment of Your riches and rest. You have received their labors and their suffering as being above and beyond all fruitful offering. For You alone glorify Your Saints.
Reading:
This common feast of these three teachers was instituted a little before the year 1100, during the reign of the Emperor Alexis I Comnenus, because of a dispute and strife that arose among the notable and virtuous men of that time. Some of them preferred Basil, while others preferred Gregory, and yet others preferred John Chrysostom, quarreling among themselves over which of the three was the greatest. Furthermore, each party, in order to distinguish itself from the others, assumed the name of its preferred Saint; hence, they called themselves Basilians, Gregorians, or Johannites. Desiring to bring an end to the contention, the three Saints appeared together to the saintly John Mavropous, a monk who had been ordained Bishop of Euchaita, a city of Asia Minor, they revealed to him that the glory they have at the throne of God is equal, and told him to compose a common service for the three of them, which he did with great skill and beauty. Saint John of Euchaita (celebrated Oct. 5) is also the composer of the Canon to the Guardian Angel, the Protector of a Man’s Life. In his old age, he retired from his episcopal see and again took up the monastic life in a monastery in Constantinople. He reposed during the reign of the aforementioned Emperor Alexis Comnenus (1081-1118).
Reading courtesy of Holy Transfiguration Monastery
Apolytikion courtesy of Holy Transfiguration Monastery
Kontakion courtesy of Narthex Press
Mother Gabriel
The Sayings (1-25)
From: Mother Gabriel, The Ascetic of Love, by Sister Gabriel, publisher
www.toperivoli.gr
1. Any place may become a place of Resurrection, if the Humility of
Christ becomes the way of our life.
2. You may sleep, as long as you are in a state of watchfulness.
3. There are some who stay awake for a few, and some who stay awake for
all.
4. Orthodox spirituality is knowledge acquired through suffering rather
than through learning.
5. Do not wish for many things, whether they are within or out of
reach. Instead, take care to sanctify the little you have.
6. To learn how to love God: this is the one and only Education.
7. There is nothing cheaper than money.
8. Better Hell in this world than in the other.
9. It is not what we say, but what we live. It is not what we do, but
what we are.
10. I put on the Rasson (Monastic habit) and do not speak unless I am
asked. The Rasson speaks.
11. If you have love for all the world, the whole world is beautiful.
12. Someone said that a Christian is he who purifies love and
sanctifies work.
15. Our purpose should be to have the Paraclete* in our heart, even
when we have the… Parasite in our head.
16. We become a reflection of Heaven by saying: ‘Thy will be done on
Earth as it is in Heaven’.
17. He who loves is not aware of it, as he is not aware of his own
breathing.
18. When doors are open in Heaven, they are also open on Earth.
19. When the mind is not distracted by worldly matters and remains
united to God, then even the ‘Good day’ that we say becomes a blessing.
20. By saying ‘no’ and by refusing, we forfeit our purpose.
21. We must not ‘exist’ in the presence of the other person, who is
God’s ‘image and likeness’.
22. In the early steps of our life we need the presence of someone we
love. As we advance, the One, God, fills us with His Love and Joy so
much that we no longer need anyone. The soul does this at the beginning
because she does not know yet Whom she loves, and thinks it is this or
that person.
23. Many times what God expects from us is the intention rather than
the act itself. Our readiness to follow His Commandment is enough for
Him.
24. Jesus Christ gave us the golden mean: both alone and with others.
25. When God created us, He gave us Life and breathed His Spirit into
us. This Spirit is Love. When love deserts us, we become as dead as
corpses. We are not alive any more.
Walk in the spirit, and ye shall not fulfill the lust of the flesh. For the flesh lusteth against the spirit, and the spirit against the flesh: and these are contrary the one to the other, so that ye cannot do the things that ye would.
Every Christian has a two-fold birth, the old one of the flesh, and the new spiritual one, as is said above, and the one is contrary to the other. The birth of the flesh is flesh; the spiritual is spirit. "That which is born of the flesh is flesh; and that which is born of the Spirit is spirit" (Jn. 3:6).
But since these two births are opposed to one another, there arises from this a conflict and struggle between the flesh and the spirit within the Christian: "for the flesh I lusteth against the spirit, I and the spirit against the flesh. "
The flesh wants to put the spirit to death; the spirit the flesh. The flesh wants to control the spirit, the spirit the flesh. The flesh wants to be proud, boast, be puffed up; the spirit does not want this, but desires to be humble. The flesh wants to be angry; irritable, argumentative, to take vengeance in word or deed; but the spirit does not want this, but wants to forgive in meekness. The flesh wants to commit fornication and adultery; but the spirit turns away from this and desires to be pure. The flesh wants to have what is someone else’s, to pilfer, to steal in every way; but the spirit turns away from this and wants to give away even what it has. The flesh wants to flatter, lie, cheat, swindle and be hypocritical; but the spirit hates this and wants to be truthful and to act straightforwardly. The flesh wants to hate another person, but the spirit wants to love him. The flesh wants to live in idleness, but the spirit turns away from this and wants to exercise itself in blessed labors. The flesh wants to have fun, get drunk, have banquets and dinners; but the spirit turns away from this and wants to live modestly or to fast. The flesh wants to seek out fame, honor, riches in this world; but the spirit despises all this and strives only for the good things of heaven, and so on. In this way the flesh lusts against the spirit and the spirit against the flesh.
The Orthodox Mind
I. Introduction
Imagine for a moment what this conference would be like and what we would be talking about if this were an Evangelical Missions conference rather than Orthodox. Aside from the obvious outward difference — the cleaner cut image, business suits… maybe we would have had a rock band lead us in the latest top 40 worship hits — but beyond that, the topics we would be discussing would be almost entirely different.
We would not be focusing on spiritual formation, and probably not much on worship — though certainly not on historic Christian worship. It’s unlikely that fasting, or spiritual discipline would come up as topics — more likely we would be talking about what we needed to do to accommodate our churches and worship to society, so as to make it more appealing and sellable. If it sounds to you like I’m being unfair, then you probably have not read much in the way of Protestant Church growth material.
Now suppose that an Evangelical were to leave a conference such as this and walk in on this one. Aside from being unfamiliar with the outward differences, such a person would not properly understand most of what has gone on here. It would not be out of stubbornness on his part — it would be because in a sense, we do not speak the same language. His entire frame of reference is alien to the Orthodox worldview. Certainly there are many points of contact between Protestantism and Orthodoxy — we use many of the same terms, we both use the Scriptures, speak of Jesus Christ, and of the Trinity — but these points of contact, in some ways, make it more difficult for a Protestant to understand and accept Orthodoxy — and perhaps to an even greater degree, are a huge stumbling block in the pathway towards developing a truly Orthodox mind.
A prayer rule for one who is on the path of a God-pleasing
life.
You ask about a prayer rule. Yes, it is good to have a prayer rule on
account of our weakness so that on the one hand we do not give in to
laziness, and on the other hand we restrain our enthusiasm to its
proper measure. The greatest practitioners of prayer kept a prayer
rule. They would always begin with established prayers, and if during
the course of these a prayer started on its own, they would put aside
the others and pray that prayer. If this is what the great
practitioners of prayer did, all the more reason for us to do so.
Without established prayers, we would not know how to pray at all.
Without them, we would be left entirely without prayer.
However, one does not have to do many prayers. It is better to perform
a small number of prayers properly than to hurry through a large number
of prayers, because it is difficult to maintain the heat of prayerful
zeal when they are performed to excess.
The Prayer of Saint Ephraim was the first orthodox prayer in
my daily prayers to gel with me. I found a refreshing view
point that I am a sinner that was lacking the last several years from
my spiritual life. It modern PC Christianinty we hear that God is not
mad at us which of course is true, but we need accountability in our
lives. We are always in need of where to turn next to develop a holier
life. There was no understanding of what to do after the prayer to ask
Jesus into our lives. I keep thinking of the story of the rich young
ruler. What must I do to be saved? When we ask Christ this question, we
also get answers, and like the rich young ruler we have to count the
cost. We are made to grow in the image of God. This prayer helps keep
me centered. Although traditionally it is a lenten prayer, it was
incorporated into the evening prayers of my first Orthodox Prayerbook.
It hits me everytime when I read and pray it. It gives me areas to work
on and virtues to strive for. I hope you enjoy.
O Lord and Master of my life,
Grant not unto me a spirit of idleness,
of discouragement,
of lust for power,
and of vain speaking.
But bestow upon me, Thy servant,
the spirit of chastity,
of meekness,
of patience,
and of love.
Yea, O Lord and King,
grant that I may perceive
my own transgressions,
and judge not my brother,
for blessed art Thou
unto ages of ages.
Amen.
Apolytikion in the Fourth Tone
With the rivers of your tears, you have made the barren desert fertile. Through sighs of sorrow from deep within you, your labors have borne fruit a hundred-fold. By your miracles you have become a light, shining upon the world. O Ephraim, our Holy Father, pray to Christ our God, to save our souls.
Kontakion in the Second Tone
At all times didst thou foresee the hour of reckoning, and pricked in thy heart, thou ever didst lament with tears; and, O righteous Ephraim, thou wast a mighty teacher in works and deeds. Hence, O Father for all the world, thou didst rouse the slothful unto change of heart.
Reading:
Saint Ephraim was born in Nisibis of Mesopotamia some time about the year 306, and in his youth was the disciple of Saint James, Bishop of Nisibis, one of the 318 Fathers at the First Ecumenical Council. Ephraim lived in Nisibis, practicing a severe ascetical life and increasing in holiness, until 363, the year in which Julian the Apostate was slain in his war against the Persians, and his successor Jovian surrendered Nisibis to them. Ephraim then made his dwelling in Edessa, where he found many heresies to do battle with. He waged an especial war against Bardaisan; this gnostic had written many hymns propagating his errors, which by their sweet melodies became popular and enticed souls away from the truth. Saint Ephraim, having received from God a singular gift of eloquence, turned Bardaisan’s own weapon against him, and wrote a multitude of hymns to be chanted by choirs of women, which set forth the true doctrines, refuted heretical error, and praised the contests of the Martyrs.
Of the multitude of sermons, commentaries, and hymns that Saint Ephraim wrote, many were translated into Greek in his own lifetime. Sozomen says that Ephraim “Surpassed the most approved writers of Greece,” observing that the Greek writings, when translated into other tongues, lose most of their original beauty, but Ephraim’s works “are no less admired when read in Greek than when read in Syriac” (Eccl. Hist., Book 111, 16). Saint Ephraim was ordained deacon, some say by Saint Basil the Great, whom Sozomen said “was a great admirer of Ephraim, and was astonished at his erudition.” Saint Ephraim was the first to make the poetic expression of hymnody and song a vehicle of Orthodox theological teachings, constituting it an integral part of the Church’s worship; he may rightly be called the first and greatest hymnographer of the Church, who set the pattern for these who followed him, especially Saint Romanos the Melodist. Because of this he is called the “Harp of the Holy Spirit.” Jerome says that his writings were read in some churches after the reading of the Scriptures, and adds that once he read a Greek translation of one of Ephraim’s works, “and recognized, even in translation, the incisive power of his lofty genius” (De vir. ill., ch. CXV).
Shortly before the end of his life, a famine broke out in Edessa, and Saint Ephraim left his cell to rebuke the rich for not sharing their goods with the poor. The rich answered that they knew no one to whom they could entrust their goods. Ephraim asked them, “What do you think of me?” When they confessed their reverence for him, he offered to distribute their alms, to which they agreed. He himself cared with his own hands for many of the sick from the famine, and so crowned his life with mercy and love for neighbor. Saint Ephraim reposed in peace, according to some in the year 373, according to others, 379.
Reading courtesy of Holy Transfiguration Monastery
Apolytikion courtesy of Narthex Press
Kontakion courtesy of Holy Transfiguration Monastery
Taken fromDynamis Yahoo Group Email List.
St. Mark 10:11-16 (1/30) For Wed of the 36th Week after Pentecost (Wed of 31st Week)
Becoming Little Children: St. Mark 10:11-16, especially vs. 15: ”…whoever does not receive the Kingdom of God as a little child will by no means enter it.” In this verse, the Lord declares what is required to have life in Him: if we would have Him take us in His arms, lay His hands on us, and bless us (vs. 16), we must, before all else, convert and “become as little children” (Mt. 18:3). In today’s Gospel, the Lord reveals how one may be transformed within to become an untainted child, handed over to Him and touched by Him (vs. 13). To be a child again within ourselves, it necessary to strip away all that has grown up in us to prevent our from coming in innocence to Him (vs. 14). For what could be of more worth than to receive His blessing and the laying on of His hands (vs. 16)!
St. John Chrysostom points out that “the soul of a little child is pure from all the passions.” Though we show “him the queen with a diadem, he prefers her not to his mother clad in rags…and nothing more than necessary things doth he seek.” Furthermore, “The young child is not grieved at what we are grieved, as at the loss of money and such things as that, and he doth not rejoice again at what we rejoice, namely, at these temporal things.” The Lord’s injunction to become as little children is given so that we “by choice should practice these things, which young children have naturally.”1 The secret of being little children lies in recovering our natural, God-given virtues.
Notice that this passage clearly states that children did not come to the Lord “on their own account.” They were “brought to Him” (vs. 13). To be “brought to Him” one needs “good” parents who can bring us to Christ. Thus, if we are not borne in the arms of our Mother the Church, then we shall pursue the virtues of the world – which are not virtues. Instead, we shall depend on our imperfect, rational minds, and we shall be led astray. To have good Fathers – which we require – St. Nil Sorsky declares that the Holy Fathers who followed the Apostles must be the ”main guide for those who wish to be saved and…attain Christian perfection.”2
The Lord sharply corrected His as-yet-unillumined disciples when they prevented children from coming to Him (vs. 13). Following His example, let us countermand in ourselves whatever prevents our coming to Him as innocents (vs. 14). Acquiring pure, simple, natural virtues requires diligent work directed against all that arises from the sinful self, the world, and the devils – the attractions that suggest that we should indulge ourselves. As Metropolitan Hierotheos Vlachos reminds us: “when a person struggles to subject his body to his soul and his soul to God, the virtues of body and soul are produced.”3 Let us begin this work, of restraining and retraining.
Consider: the Lord’s desire that “little children” come to Him (vs. 14)is truly a positive prompting to cultivate those godly virtues that the Church reveals. Metropolitan Hierotheos provides us with some obvious starting points: “Self-control and love rid us of impassioned thoughts. By controlling anger and desire we quickly do away with evil thoughts. Vigils also contribute a great deal….Let us receive everything with a good thought. Even if everything is ugly, let us receive it with equanimity, and then God will right the anomalies of things.”4
Every newly awakened Christian who addresses the negative and positive work spoken of above, discovers the monumental task of coming to Christ as a little child. Let us not imagine that we can accomplish purity of life and holiness in our own strength. That fatal delusion will eventually plunge us into certain despair. Rather, let us be dependent upon the Church to bring us to Christ, and there learn to receive the touch of the Lord Jesus’ hand, His healing, and His blessing (vs. 16). The Church gives us birth and helps us put on the new man. St. Gregory Palamas says, “the deified saints…are engendered by God, God gave them the power to become children of God.”
Burn Thou the thorns of all my transgressions, cleanse my soul, and hallow my thoughts.5
This article has appeared in Handmaiden and was taken from the August 2006 newsletter of St. John the Forerunner Orthodox Church.
By Kristen Michealis
In all the time that I’ve been Orthodox, I’ve only really ever been devoted to one saint – my patron, St. John the Wonderworker of San Francisco and Shanghai. All the other saints were just names listed on calendars whose stories I heard piecemeal.
Included in my lump of “other saints” was our most blessed Lady Theotokos and Ever-Virgin Mary. Oh sure, I understood much of her theological value. I understood the Church’s teachings and pious beliefs concerning her. But, I was not what I would call devoted. I might have thrown a random prayer her way on occasion in addition to the usual prescribed ones, hardly anything special. I just didn’t have a real relationship with her. I’d listen to liturgical music addressing her and think it lovely, but I didn’t own the words if I sang along. Anyhow, all that changed one Saturday afternoon not so long ago.
On that particular weekend my husband Steve and I were at his parent’s house to celebrate some family birthdays. With everyone there for so many days, it was inevitable that things would get tense. By everyone, I mean my husband and his sister. They really can’t be around each other for more than a day before she starts getting easily offended and flustered by virtually everything he says and d oes. S he‘s a sw eet woman, really. But she just d oesn‘t und erstand his hum or, and he doesn‘t understand her boundaries. They simply rub each other wrong.
On that afternoon, we were all lounging in the living room on the extraordinarily spacious leather furniture with the exception of Jill, who was napping. Perched in an inviting chair, I quietly read my book while keeping half an eye on my surroundings. Steve and his sister were kind of poking at each other on the couch in that warm, affectionate way that siblings do, and she saw that one side of my husband ‘s cross has the Theotokos on it.
“Who’s that on your cross?,” she asked.
“It’s Mary, the Mother of God.”
“Mary isn’t the Mother of God.”
I looked up from my reading.
“Oh, come now. Of course she’s the Mother of God,” my husband
began. “Is Jesus God?” he asked.
Read the rest of this entry »
– St. Nicodemos of the Holy Mountain
Unseen Warfare Chapter 12
Know, that in this unseen warfare two wills existing in us fight against one another: one belongs to the intelligent part of our soul and is therefore called the intelligent will, which is higher; the other belongs to the sensory part and is therefore called the sensory will, which is the lower. The latter is more frequently called the dumb carnal, passionate will. The higher will is always desiring nothing but good, the lower — nothing but evil. Each equally happens by itself; so that neither is a good desire in itself reckoned as good, nor an evil desire as evil. The reckoning depends upon the inclination of our own free will. Therefore, when our will inclines towards a good desire, it is reckoned in our favor; but when we incline towards an evil desire, it is reckoned against us. These desires follow one upon another: when a good desire comes, an evil desire immediately opposes it; and when an evil desire comes, a good desire at once rises against it. Read the rest of this entry »
This article can be found at Antiochian,org
By Fr. George Morelli
My reflection and meditation while writing this article: "Physician heal yourself" (Luke. 4:23).
A Short Overview of Stress
In psychological terms, stress is any circumstance or event that threatens (or is perceived to threaten) one’s usual adaptive functioning or lies beyond one’s perceived coping capabilities. In spiritual terms, stress is considered a threat to one’s spiritual well being and includes: interruption of prayer life, a sense of loss of God’s love and care, and a lack of trust in God and in His Church.
Generally speaking, stress is divided into two major categories: 1) traumatic and acute stress, and 2) chronic stress. Traumatic and acute stress is defined as a reaction to a specific trauma or stressor (American Psychiatric Association DSM-IV-TR). It is a diagnostic psychiatric category consisting of either Posttraumatic Stress Disorder (PTSD) or Acute Stress Disorder (ASD), and encompasses such events include as exposure to the serious injury and death during accidents, combat and disasters, physical attack, sexual assault, terminal illness, concentration camps and solitary confinement. The usual response is fear, helplessness, horror, imagery, or sensory re-experiencing of the event and increased agitation and arousal. This category lies beyond the scope of this essay.
Chronic stress is the everyday events that become stressors when they are repeatedly encountered (McEwen and Lasley, 2002). The long duration and ongoing repetition of these events sensitize the body stress reaction system and make the body more likely to trigger a stress reaction. The events include everyday occurrences and other common hassles, trials and tribulations of life (Kohn, Lafreniere, & Gurevich, 1991; Pillow, Zautra, & Sandler, 1996). Common events include family problems, health concerns, traffic, car breakdowns, missing appointments, and lateness. This type of stress in clergy life is the focus of this paper.
Orthodox clergy face the same chronic stress events as the general population. In addition they have the events common to a hierarchal church: the episcopacy (from above) and a parish council (from below) both often presuming they have control over the priest. (Specific circumstances are discussed below.) On the surface these common events may appear benign but when faced day after day for long durations they tend to have a cumulative effect (Delongis, Folkman & Lazarus, 1988; Seta, Seta & Whang, 1991). In fact, the physiological, psychological and spiritual effects are similar to the effects of PTSD and ASD mentioned above.
This article can be found at Antiochian.org.
-V. Rev. Fr. George Morelli Ph.D.
An early draft of this paper was presented at the Society of St. John Chrysostom — Western Region Meeting on "Healing in the Eastern and Western Church" at Prince of Peace Benedictine Abbey, Oceanside, California, November 18, 2006.
The Fall of Man
To understand healing we must first understand sin, illness, death and love, a task that brings us back to Genesis. Genesis reveals that God created the world as good. He set mankind as the crown of His creation. Genesis describes the creation of man in this way:
In the beginning God created the heavens and the earth (Genesis 1:1) … God created man in His own image; in the image of God He created him; male and female He created them" (Genesis 1:27) … the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living being (Genesis 2:7).
This article can be found atAntiochian.org
Parenting
Parenting is all it’s cracked up to be … and more. Personally, it took having children to help me to begin to understand my own parents. And I believe it took the blessing of children for me to better understand God. Honestly, children have helped me to better understand myself. As a priest, I learn lots about the human condition. That human condition always includes parents. We all have them, some of us are them. Regardless, as I’m sure you know, it ain’t easy.
The Lord knows our condition. He knows it’s not easy. It should go without saying that He, God the Father, knows is ain’t easy. Then again, he knows that in our fallen state we cannot properly appreciate the nature of parenting. Therefore He had to command us: “Honour thy father and thy mother” [Exodus 20:12; 10 Commandments].
When we see our children hurt, failing, humiliated – we can rest assured that God the Father knows what that’s like; God the Son has filled that child’s shoes. When we don’t understand why our children do the things they do, God the Father understands – even me and you. When we’re tempted and struggle and are at our wit’s end, God the Son’s been there before us and will be till the end. In all of these struggles, parents and children alike, we beg God the Holy Spirit to fill us and strengthen us for this long and worthy fight.
O God, our Father, bind together in Thine all-embracing love every family on earth. Banish anger and bitterness with homes, nourish forgiveness and peace. Bestow upon parents wisdom and patience that they may gently exercise the disciplines of love, and call forth from their children their greatest virtue and highest skill. Instill in children such independence and self-respect that they may freely obey their parents and grow in the joys of compansionship. Open the hearts to hear the truth within the words another speaks. Open the eyes to see the example of virtuous parents, open hearts to complete forgiveness and understanding of all things willed by Thee, O Creator and Sustainer of families.
– St Augustine
–
Fr Joseph Huneycutt
GREGORY THE THEOLOGIAN, ARCHBISHOP OF CONSTANTINOPLE
January 25
Apolytikion in the First Tone
The pastoral flute of your theology conquered the trumpets of orators. For it called upon the depths of the Spirit and you were enriched with the beauty of words. Intercede to Christ our God, O Father Gregory, that our souls may be saved.
Kontakion in the Third Tone
O Glorious One, you dispelled the complexities of orators with the words of your theology. You have adorned the Church with the vesture of Orthodoxy woven from on high. Clothed in this, the Church now cries out to your children, with us, "Hail Father, the consummate theological mind."
Reading:
This great Father and Teacher of the Church was born in 329 in Arianzus, a village of the second district of Cappadocia, not far from Nazianzus. His father, who later became Bishop of Nazianzus, was named Gregory (commemorated Jan. 1), and his mother was named Nonna (Aug. 5); both are among the Saints, and so are his brother Caesarius (Mar. 9) and his sister Gorgona (Feb. 23). At first he studied in Caesarea of Palestine, then in Alexandria, and finally in Athens. As he was sailing from Alexandria to Athens, a violent sea storm put in peril not only his life but also his salvation, since he had not yet been baptized. With tears and fervour he besought God to spare him, vowing to dedicate his whole self to Him, and the tempest gave way to calm. At Athens Saint Gregory was later joined by Saint Basil the Great, whom he already knew; but now their acquaintanceship grew into a lifelong brotherly love. Another fellow student of theirs in Athens was the young Prince Julian, who later as Emperor was called the Apostate because he denied Christ and did all in his power to restore paganism. Even in Athens, before Julian had thrown off the mask of piety; Saint Gregory saw what an unsettled mind he had, and said, "What an evil the Roman State is nourishing" (Orat. V, 24, PG 35:693).
After their studies at Athens, Gregory became Basil’s fellow ascetic, living the monastic life together with him for a time in the hermitages of Pontus. His father ordained him presbyter of the Church of Nazianzus, and Saint Basil consecrated him Bishop of Sasima (or Zansima), which was in the archdiocese of Caesarea. This consecration was a source of great sorrow to Gregory, and a cause of misunderstanding between him and Basil; but his love for Basil remained unchanged, as can be plainly seen from his Funeral Oration on Saint Basil (Orat. XLIII).
About the Year 379, Saint Gregory came to the assistance of the Church of Constantinople, which had already been troubled for forty years by the Arians; by his supremely wise words and many labours he freed it from the corruption of heresy, and was elected Archbishop of that city by the Second Ecumenical Council, which assembled there in 381, and condemned Macedonius, Archbishop of Constantinople, the enemy of the Holy Spirit. When Saint Gregory came to Constantinople, the Arians had taken all the churches and he was forced to serve in a house chapel dedicated to Saint Anastasia the Martyr. From there he began to preach his famous five sermons on the Trinity, called the Triadica. When he left Constantinople two years later, the Arians did not have one church left to them in the city. Saint Meletius of Antioch (see Feb. 12), who was presiding over the Second Ecumenical Council, died in the course of it, and Saint Gregory was chosen in his stead; there he distinguished himself in his expositions of dogmatic theology.
Having governed the Church until 382, he delivered his farewell speech – the Syntacterion, in which he demonstrated the Divinity of the Son – before 150 bishops and the Emperor Theodosius the Great; in this speech he requested, and received from all, permission to retire from the see of Constantinople. He returned to Nazianzus, where he lived to the end of his life, and reposed in the Lord in 391, having lived some sixty-two years.
His extant writings, both prose and poems in every type of metre, demonstrate his lofty eloquence and his wondrous breadth of learning. In the beauty of his writings, he is considered to have surpassed the Greek writers of antiquity, and because of his God-inspired theological thought, he received the surname "Theologian." Although he is sometimes called Gregory of Nazianzus, this title belongs properly to his father; he himself is known by the Church only as Gregory the Theologian. He is especially called "Trinitarian Theologian," since in virtually every homily he refers to the Trinity and the one essence and nature of the Godhead. Hence, Alexius Anthorus dedicated the following verses to him:
Like an unwandering star beaming with splendour,
Thou bringest us by mystic teachings, O Father,
To the Trinity’s sunlike illumination,
O mouth breathing with fire, Gregory most mighty.
Reading courtesy of Holy Transfiguration Monastery
Apolytikion courtesy of Narthex Press
Kontakion courtesy of Narthex Press
Before beginning my talk, a word or two on why it is important to have an Orthodox world-view, and why it is more difficult to build one today than in past centuries.
In past centuries—for example, in 19th century Russia—the Orthodox world-view was an important part of Orthodox life and was supported by the life around it. There was no need even to speak of it as a separate thing—you lived Orthodoxy in harmony with the Orthodox society around you, and you had an Orthodox world-view provided by the Church and society. In many countries the government itself confessed Orthodoxy; it was the center of public functions and the king or ruler himself was historically the first Orthodox layman with a responsibility to give a Christian example to all his subjects. Every city had Orthodox churches, and many of them had services every day, morning and evening. Read the rest of this entry »
“On Protecting the Mind From Too Much Useless Knowledge and IdleCuriosity”
– St. Nicodemos of the Holy Mountain
Just as it is necessary to guard the mind from ignorance, so is itequally necessary to protect it from the opposite, namely from too muchknowledge 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 longerable to understand clearly what is useful for our true self-correction and perfection. Therefore, in relation to the knowledge of earthlythings, which is not indispensable, even if it is permissible, your attitude should be as of one already dead. Always collect your mindwithin yourself, with all the concentration you can, and keep it freeof 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” (Psalms 109:85). Love to hear only of spiritual and heavenly things and to study them, and wish to know nothing in the world save 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 is wont to suggest to them thoughts that are lofty, subtle and wondrous, especially to those who are sharp-witted and quick to make lofty speculations. Attracted by the pleasure of possessing and examining such lofty thoughts, they forget to watch over their purity of heart and to pay attention to a humble opinion of themselves and to true self-mortification; and so they are enmeshed in the bonds of pride and conceit; they make an idol of their own mind and thus, little by little, without realizing it, they fall into the thought that they no longer need any advice or admonition from others, since they are accustomed in all cases to hasten to the idol of their own understanding and judgment.
This is a very dangerous thing and not easily cured; pride of mind is much worse than pride of will. For pride of will, being visible to the mind, can sometimes be easily cured by forcing it to submit to the yoke of what is good. But when the mind is firmly grounded in the self-relying thought that its own judgments are better than all others, who can cure it in the end? Can it ever obey anyone, if it feels certain that the judgments of others are not as good as its own? When this eye of the soul — mind — with whose help man could see and correct pride of will, is itself blinded by pride and remains uncured, who will cure the will? Then every thing within is so disorganized that there is neither place nor person for applying a healing poultice. This is why you must hasten to oppose this pernicious pride of mind, before it penetrates into the marrow of your bones. Resist it, curb the quickness of your mind and humbly subject your opinion to the opinions of others. Be a fool for the love of God, if you wish to be wiser than Solomon. “If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise.” (I Corinthians 3:18)
from “Unseen Warfare,” by St. Nicodemos of the Holy Mountain, revisedby St. Theophan the Recluse, (Crestwood, N.Y.: St. Vladimir’s SeminaryPress, 1978),pp. 92 – 94
So now that I have given a basic description of Theosis, let me explain Fr. Trader’s Second interpretation of the Gift of Tongues. It is simple but profound. It is the fulfillment of the command to pray without ceasing. Not in a prayer language uninterpretable, but in our own native languages. Internalizing the Jesus Prayer would be a example of this.
Where one who is in the stages of repentance and purification has on his lips, those beautiful words, Lord Jesus Christ Son of God have mercy on me a sinner. Remember, fear of the Lord is the beginning of wisdom. the closer one gets to God to more this will be on his lips. He desires mercy and he receives it. He becomes humble and acknowledges God as the center of everything. He roots out more of that which separates him from the Father and he grows more dependent on Him. Closer intimacy brings fuller revelation of the Truth. Unceasing Prayer from one who is full of Humility and is willing to understand the ways of God, leads to illumination of those around him. He begins to draw all men to Christ. This is how Theosis is used to develop and prepare oneself to receive the Gifts of the Spirit.
Fr. Trader goes through each passage of Holy Scripture for the Gift of Tongues and explains them according to these two interpretations. The outward gift exhibited on Pentecost to preach the Gospel and the internal Gift of Unceasing Prayer. It is a powerful book for any who are coming into the Orthodox Faith from a Charismatic Background.
Fr. Trader’s Book dealt primarily with two views from Church History that stood in contrast to the view held by evangelical charismatics.The first view I had known from growing up in a traditional evangelical protestant church. Chiefly that tongues, the chief sign for most Charismatics, was a the miraculous ability to transmit the Gospel in a human language that the speaker was untrained in. The second view was different and really spoke volumes to me as to the application of tongues and how the gift was to be obtained.
Before I explain this second view I have to delve a little into the Orthodox understanding of deification (Theosis) and synergy. At baptism, Orthodox believe that the image of God which has endowed to all humanity, is repaired and potential for growing in the image of God becomes possible to those who choose to do so.
While no man is perfect, he can become blameless. This comes through repentance, sanctification (purification), and illumination. There is a belief that God meets us where we are if we but accept it. That He is not surprised when we fall into error or sin, but that He is there to restore us again and again if we but accept it. This is the repentance. The accepting of our wills to His Grace. Now after repentance comes sanctification. Where we are tested and must try to the best of our ability to correct our lives. The Holy Spirit joins with our efforts if we but avail ourselves of His help, to help us uncover new areas in our lives that need attention. Through falling down and getting up over and over and learning in the process, we sin less. Through learning disciplines of self denial (fasting) and dedicating our selves to selflessness (good works) we learn to guard our hearts and become a capable of growing in the illumination of God.
This process will continue for all eternity as we are transformed glory to glory into His image.
To Be Continued
Before leaving the CEC and starting to look into Orthodoxy, I met with my CEC Bishop to kind of close out that chapter in my life. I told him the Jurisdiction I was looking at and so on. Having been a student of the Early Church his main concern was the role the Charismatic Gifts have within Holy Orthodoxy. I said I would take that into consideration as I went through the evaluation process.
The fact is. By the time I came in to Orthodoxy the Charismatic Doctrine and its importance had lessened in my life.
The Charismatic Doctrine I had been taught seemed tarnished and flakey. Years of seeing vague, fortune cookie, self help, predictable "prophecies" or "Words" just left a sickening feeling in my soul.
To question such things is blasphemy against the Holy Spirit, right? Well, I just put the issue to the backburner, not out of my mind, because when one comes into a new environment, one has many options of what to look at first.
I came across a bookstore order form from the Arch Diocese and was perusing it and noticed a book by Alexis Trader. "In Peace Let Us Pray to the Lord: An Orthodox Interpretation of the Gifts of the Spirit" This book really gave me a lot of perspective about the gifts and their life within Holy Orthodoxy.
To Be Continued …
Pray not to this end, that your own desires be fulfilled. You can be sure they do not fully accord with the will of God. Once you have learned to accept this point, pray instead that "Thy will be done" in me. In every matter ask Him in this way for what is good and for what confers profit on your soul, for you yourself do not seek this so completely as He does.
Many times while I was at prayer, I would keep asking for what seemed good to me. I kept insisting on my own request, unreasonably putting pressure on the will of God. I simply would not leave it up to His providence to arrange what He knew would turn out for my profit. Finally, when I obtained my request I became greatly chagrined at having been so stubborn about getting my own way, for in the end the matter did not turn out to be what I had fancied it would.
Evagrius of Pontus
On Prelest
Even a pious person is not immune to spiritual sickness if he does not have a wise guide — either a living person or a spiritual writer. This sickness is called prelest, or spiritual delusion, imagining oneself to be near to God and to the realm of the divine and supernatural. Even zealous ascetics in monasteries are sometimes subject to this delusion, but of course, laymen who are zealous in external struggles (podvigi) undergo it much more frequently. Surpassing their acquaintances in struggles of prayer and fasting, they imagine that they are seers of divine visions, or at least of dreams inspired by grace. In every event of their lives, they see special intentional directions from God or their guardian angel. And then they start imagining that they are God’s elect, and often try to foretell the future. The Holy Fathers armed themselves against nothing so fiercely as against this sickness – prelest.
Metropolitan Anthony Khrapovitsky
Taken From the Jordanville Prayerbook
CONCERNING THE JESUS PRAYER
In the First Epistle to the Thessalonians the Apostle Paul says: "Pray without ceasing."
How then, is one to pray unceasingly? By often repeating the Jesus Prayer:
"Lord Jesus Christ, Son of God, have mercy on me."
By becoming accustomed to this appeal, great consolation and the need to continually make this petition will be felt within, and it will be carried on, as if of itself, within one.
Although in the beginning the enemy of the human race will offer hindrances to this, by causing great weariness, indolence, boredom and overcoming sleep, having withstood all these with the help of God, one will receive peace of soul, spiritual joy, a benevolent disposition towards people, purification of thought, and gratitude towards God.
In the very Name of Jesus a great and graceful power is present. Many holy and righteous people advise repeating the Jesus Prayer as frequently as possible; without interruption. It is necessary for everyone, whether eating, drinking, sitting, serving, travelling, or in doing anything, to ceaselessly lament: "Lord Jesus Christ, Son of God, have mercy on me" in order that the Name of the Lord Jesus Christ, in descending into the depths of our hearts, may humble the serpent of destruction, and save and enlighten the soul.
St. Seraphim of Sarov: " ‘Lord Jesus Christ, Son of God, have mercy on me, a sinner.’ Let your attention and instruction be centered on this. Walking, eating, standing in church before the beginning of the service, continue with the prayer; on entering and departing keep this prayer on your lips and within your heart. In such a manner, with the invocation of the Name of God you will find peace, you will attain to purity of spirit and body; and the Holy Spirit, the Origin of all good, will make for Himself a dwelling within you and will guide you in all piety and purity."
Bishop Theophanes the Recluse: "To more conveniently become accustomed to remembering God, the fervent Christian has a special means, namely, to repeat ceaselessly a brief prayer of two or three words. Mostly this is ‘Lord, have mercy.’ or ‘Lord Jesus Christ, Son of God, have mercy on me, a sinner.’ If you have not yet heard of this, then hear it now, and if you have not done it, then begin from this hour to do it."
Those who have truly decided to serve the Lord God must train themselves in the rememberance of God and in unceasing prayer to Jesus Christ, saying mentally: "Lord Jesus Christ, Son of God, have mercy on me, a sinner."
Through such activity, and by guarding oneself from distraction, and with the preservation of peace in one’s conscience, it is possible to draw near to God and to be united with Him. For, according to the words of St. Isaac the Syrian, "Except for unceasing prayer we cannot draw near to God" (St. Seraphim of Sarov).
Fr. John of Kronstadt also counselled frequently the use of the Prayer of Jesus.
This was posted over at Steven Robinson’s Pithless Thoughts
More My Speed
When I became Orthodox the "Prayer Rope" was a cool new "Orthodox badge". I asked my spiritual father about owning one and he said sure… keep it in your pocket in public. I was sorely disappointed but obeyed. After a few years of seeing people with prayer ropes used as jewelry, bracelets, necklaces, and ropes as long as jumper cables dragging on the floor as someone conspicuously whispers "O,Ljshskshmshymeashnnr" over and over during the Liturgy, I got the message. Its tough to wear one or use one in public both piously and unvaingloriously… (at least for me. Forgive my presumption in projecting MY impiety and my desire for attention on those whom I’ve judged over the years.)
That said, after 8 years I now wear three prayer ropes on my wrist and I’m sure I’ll be judged according to the judgement with which I judge (sigh). Anyway, one was a gift from a dear friend from Mount Athos, a hundred tiny knots. The second was a gift too, a beautifully irregularly spaced twenty knot rope tied by the most innocent guileless young lady I know who had just begun tying prayer ropes and prayed for me while making it. But after ten years of trying to pray the Jesus Prayer, I have another gift. I finally own a prayer rope that actually represents the truth of my prayer life. It is my goal to truly use it once a day and actually say the Prayer without distraction, thoughts or an impure motive. Of course if I ever accomplish that, I suppose I couldn’t tell about it could I? Dang.
The Following was Published in Word Magazine. I found myself agreeing to many things I had yet realized in the Orthodox Church but nevertheless are true for me as well. Enjoy!!!
Read the rest of this entry »
I have been digesting when I have time this Canon of Prayer from The Jordanville Prayerbook
Song 1.
Eirmos: In the deep of old the infinite Power overwhelmed Pharoah’s whole army. But the Incarnate Word annihilated pernicious sin. Exceedingly glorious is the Lord, for gloriously has He been glorified.
Sweetest Jesus, save us.
Troparia:
Sweetest Jesus Christ, longsuffering Jesus, heal the wounds of my soul, Jesus, and make sweet my heart, O Most Merciful One, I ask Thee, Jesus my Saviour, that being saved by Thee, I may glorify Thee.
Sweetest Jesus, save us.
Sweetest Jesus Christ, Jesus, open to me the door of repentance, O Jesus, Lover of men, and accept me as I throw myself at Thy feet, Jesus, my Saviour, and fervently implore the forgiveness of my sins.
Sweetest Jesus, save us.
Sweetest Jesus Christ, Jesus, snatch me from the hand of deceitful satan, O Jesus, and make me stand on the Right of Thy glory, O Jesus my Saviour; from the Left deliver me.
Most Holy Mother of God save us.
Theotokion: O Lady who bore Jesus our God, pray for us worthless slaves, that by thy prayers, O immaculate one, we who are defiled may be delivered from torment, O spotless one, and enjoy everlasting glory.
I was born and baptized into a Bible (Baptist without the franchise fee) church where I spent life until the age of 13-17? I was there but …. From there I managed to screw life up whenever and however I could. After being all over the map for a couple of years I followed a girl I was dating into a Assembly of God Church. Was there a year and a half. Got serious about Christ, and went into the Charismatic Episcopal Church (Hereafter CEC). Read the rest of this entry »
