Psalms created on Truth – Orthodoxy & her Psalterion

Introduction
The Psalms are among the most hauntingly beautiful songs and prayers that this world possesses; they are poems whose appeal is permanent and universal.
As an anthology of 150 gems the Psalter is
a work of consummate art,
a thing of beauty which is a joy for ever;
its loveliness increases.
The most valuable thing the Psalms do for me is to express that same delight in God
which made David dance“,
said the late C. S. Lewis.

The Bible is a presentation of the Divine Drama in which we are all taking part.
The theme of the Drama is
the great acts and interventions of God,
past, present and future.
The Psalms are a distillation of the Old Testament and especially of the teaching
of the Hebrew Prophets.
They sum up
the whole Theology of the Old Testament.
They are the quintessence of the faith and devotion of Israel.
Yet they express the feelings and reactions
not only of one nation but of all mankind.
They reflect timelessly the universal hopes and fears, love and hate, joys and sorrows
of the human heart.
Individually they are the outcome of someone’s personal experience, though not perhaps all of them.
They reveal the varying moods of the human spirit from awestruck wonder at God’s mighty acts and the marvels of creation to groping perplexity at the apparent prosperity
of selfish scoundrels, from calm trust and deep certainty to cries of frustration
and desperation bordering on despair.
In these ancient poems we see the fundamental unity of mankind
and of the Old and New Testaments.
The unity is that of Promise and Fulfilment.

If the relic of a Saint or loved one is dear to us,
how much more precious is everything
connected with Jesus Christ, the Lord of Life.
The Psalter was both His Prayer Book and Song Book.
While dying on the Cross,
the only portion of Holy Scripture
that Christ quoted was the Psalter.
Of His seven last words, four of them are echoes from the Book of Psalms:
My God, My God, why have You forsaken Me?
[Psalm 21: 2; Matth.27:46; Marc.15: 34];
I thirst” [John.19: 28; Psalm 41: 2; 62: 2; 142: 6];
It is done, accomplished, finished” [Psalm 21: 32; John.19: 30];
“Into Your hands I entrust My spirit” [Psalm 30: 6; Luc.23: 46].

Fullness and Fulfilment
We only realize the full significance of the Psalms
as we read them in Christ, the Truth,
through His eyes, and in His Spirit.
Faith is vision. Unbelief is blindness.
If the Good News is veiled,
it is veiled only to those
who have lost their way.
When the Old Testament is read,
a veil lies over their minds.
Only in Christ is the veil removed.
The minds of unbelievers are so blinded by the god of this world
that the light of the glorious Gospel of Christ
cannot dawn upon them.
God Who told light to shine out of darkness
has shone in our hearts with the light of the knowledge
of the glory of God in the face of Jesus Christ [2Cor.4-6].
So let all Israel know for certain
that God has made Jesus Whom you crucified
both Lord and Messiah [Acts 2: 36].

Israel failed to respond to the Divine call
and commission to give God’s light and love to the world.
The vine lifted out of Egypt (Psalm.79: 9; Matth.2: 15) is Jesus; the True Vine [John.15].
As the true Israel He fulfils Israel’s mission,
so that from the Cross and Resurrection
the New and True Israel is the community of those
whose hearts receive by faith the Divine Word spoken in Him [Hebr.1: 2].
His life is offered that it may flow in our veins as the Blood of the New Covenant,
the fruit of the vine [Marc.14: 24],
the love that conquers death [1 Cor.15: 54-57].
When the risen Lord walked and talked
with Lucas and Cleophas:
He began with Moses and all the Prophets
and explained to them the passages
which referred to Himself in every part of the Scriptures
“.
And at Emmaus He added,
This is what I meant when I said, while I was still with you, that everything written about Me in the law of Moses
and in the Prophets and Psalms was bound to be fulfilled

Luc.24: 27, 44

The songs of Israel find their full meaning only in the New Adam.
The Psalmist’s voice is his Master’s voice.
It was the Spirit of Christ in the Prophets foretelling the sufferings in store for Christ and the Glories that would follow.
And it was revealed to them
that it was not for themselves
but for you that they were administering those very Mysteries,
Which have now been announced to you through those who preached the Gospel
to you in the Power of the Holy Spirit [1Petr.1: 11].
Christ’s Birth, Sufferings and Death,
His triumphant Resurrection and Ascension, and His coming in Judgment,
are all clearly portrayed in the Psalms,
not merely as historical events but as perpetual and saving realities.
The eternal Spirit transforms history into Theology.
Saint Athanasius the Great says that the line of the Psalmist,
Open your mouth wide
and I will fill it
[80: 11] refers
to receiving the Gift of the Holy Spirit
“.
The outpouring of the Spirit is the fulfilment of the Law, the Prophets and the Psalms.

Correspondence and Recapitulation
The Christian Church accepted the
Old Testament as sacred Scriptures.
The Apostles and Christian preachers and teachers cited passages of the Old Testament
as Prophecies of the events of the Gospel.
They also saw correspondences between things and events under the Old and New Covenants.
The Exodus from Egypt and the giving of the Law and the Covenant have their counterpart in the redemption of mankind through the death and Resurrection of Jesus Christ and the giving of the New Covenant in His blood [1Cor.11: 25]
and the new commandment which fulfils the Law [John.13: 34; Gal.5: 14; Rom.13: 10].
The temple at Jerusalem has its counterpart in the temple of the Church
composed of living stones [Eph.2: 20-22; 1Petr.2: 5].
The Heavenly Manna has its counterpart in
Jesus as the heavenly bread of life [John.6: 32-58].
The Creation of the earthly man has its counterpart
in the New Creation born in the death and Resurrection
of the Heavenly Man Who is the Lord from Heaven
[John.12: 24; 1Cor.15: 47-49; 2Cor.5: 17].
Adam, the head of a sinful race of mortals,
has his counterpart in Christ, the second Adam, the New Man,
the head of a race of immortals [1Cor.15: 45-49].
In all these ways the New Covenant recapitulates the Old Covenant.

Similarly Christ was seen to be both [High-]Priest and Victim [Hebr. 8: 1 – 9: 15].
He is the Sacrificial Lamb and also the Victorious King [John.1: 36; 18: 37].
He is the Good Shepherd and also the Lion of the tribe of Judah [Psalm. 22; John.10: 11; Rev.5: 5].
He is the Son of Man foreseen by the Prophet Daniel [7: 13,14] destined to receive an eternal Kingdom
and also the Son of God foreseen by the Prophet David [Psalm 2] destined to reign over all Creation.
Jesus fulfils the role of Israel by attaining
the Triumph of His kingdom and Exaltation through Humiliation and Obedience to the point of death [Marc.14: 21; Hebr.2: 5-9; Isaiah 53].

The Church also understood that Jesus was the Word
(John.1: 14; 1John.1: 1; Rev.19: 13].
He was Himself the utterance of God’s Love and Grace,
Light and Truth in the world.
The utterances of the Old Testament had been
partial, incomplete, fragmentary, preparatory, Prophetic.
In Jesus we have the fullness and finality of the Divine utterance.
Jesus embodies the Divine utterance both in His teaching and in Himself.
The Word and the Person are completely identical.
The Word Who became flesh [John.1: 14] was in origin and originally God [John.1: 1),
ever at work with the Father and the Spirit in the creation of the world [John.5: 17],
ever giving life and light to men and angels [John.1: 9].
And so we see that the Word is a Person.
Life is not something but Someone [Gal.2: 20; Phil.1: 21].
The whole pageant of the past is recapitulated
in the Gracious Personality of Jesus the Messiah.
He recapitulates in His Person the whole destiny of mankind [Eph.1: 10].
God has predestined men to become
conformed to the image of His Son [Rom.8: 29].

The Church and the Bible
Under both Old and New Covenants the Church preceded the Bible.
The essential role of the Church, as of the individual Christian,
is to bear witness to experience, to what has been seen and heard
[Acts 1: 8; 4: 20; 22: 15].
Man’s vocation and destiny are supernatural
[Hebr.3: 1; Rom.8: 29; 2Tim.1: 9; 1Cor.1: 2].
Scripture is a communication of Divine Light
to guide us in the way of perfection [Matth.5: 48].
To know Christ (Truth) is to love Him and be free [1John.4].
So a supernatural Revelation of God’s Nature, Will and Purpose is essential.
Such is the Word of God contained in the Bible.
It is a love-letter written by our Heavenly Father
and transmitted by the sacred writers to the human race
on our pilgrimage towards our Heavenly country [Saint John Chrysostomos].
Readers of the Bible have the Church to guide them.
No Prophecy of Scripture is a matter of private interpretation,
nor can it be understood by one’s own powers.
For no Prophecy ever originated in the human will,
but Holy men of God spoke as they were prompted by the Holy Spirit [2Petr.1: 20].
It is the Church’s mission to interpret the Bible.
People who live humbly and honestly in the fellowship of the Church
have their minds conditioned
and attuned to understand the Scriptures
as the Revelation of the mind of God
[1Cor.2: 16; Phil.2: 5; 2Petr.3: 1]

The Nature of the Psalms
It would be a mistake to think that the Psalms
are a beautiful expression of nature Mysticism,
inspired by the natural beauty of the countryside
and the soothing sounds of softly murmuring streams.
They are rather the war-songs of the Prince of Peace,
the vigorous shouts and cries of the whole man,
responding or reacting with his whole being to the One Who comes to him in all the circumstances of life.
Jesus Himself tells us that we shall never see Him
until we say in every situation:
Blessed is He Who comes in the Name of the Lord” [Luc.13: 35].
In this matter of the Sanctification of the total man
made to love God with His whole nature
” [Luc.10: 27],
Israel was unlike the religions of the world.
The New Israel, the Church of Christ, inherits and continues this Tradition and
should develop it in an even more thoroughgoing manner.

The Jews prayed and worshipped with spirit, soul and body.
They beat their breasts, clapped their hands, stretched out their arms,
fell prostrate on the ground; they sang, they shouted, they danced;
they used drums, tambourines, cymbals, castanets, bells, horns, trumpets, pipes,
and various stringed instruments.
We find these features in the Psalms.
Saint Isaac the Syrian says:
Every prayer in which the body does not participate
and by which the heart is not affected
should be reckoned as an abortion without a soul
“.

Varieties of prayer are found in the Psalms:
Worship and Bowing Down, Love and Adoration, Meditation and Contemplation,
Stillness and Watching, Waiting and Listening, Hope and Desire,
Acts of Faith and Trust, Praise and Blessing,
Exaltation and Magnification, Repentance and Confession,
Weeping and Groaning, Exultation and Thanksgiving, Joy and Gladness,
Vows and Affirmations, Exorcism and Adjuration, Surrender and Submission,
Petition and Intercession.
We need to learn afresh the Christian use of the Psalter.
One reason for the neglect of the Psalms
in our devotional life is the disproportionate attention given
to critical and historical research in modern biblical study,
to the almost total exclusion of the Vital meaning
and Purpose of the Word of God.
To be ignorant of Scripture is not to know Christ“, says St. Jerome.

Practical Use of the Psalter
The Church never merely studied the Psalms.
They were her chief book of devotion.
Her divine Founder had quoted them,
had used them in prayer,
had explained them to His disciples,
and had died with them on His lips.
The Apostles ordered the faithful to use the Psalms both in their personal lives
and in community worship [Jac.5: 13; Col.3: 16; Eph.5: 19].
Saint Jerome tells us that at Saint Paula’s funeral in 404,
the Psalms were sung now in Greek, now in Latin, now in Syriac;
and this not only during the three days that elapsed before she was buried,
but throughout the rest of the week.
He also says that the Psalms sung in churches were also sung in the fields:
The toiling reaper sings Psalms as he works,
and the vine-grower, as he prunes his vines,
sings one of David’s songs. [so what are we doing during our daily work???]

At first the Psalter was the only hymnbook available.
Many both of the clergy and laity knew it by heart.
Saint Germanus in Constantinople and Saint Gregory in Rome
refused to consecrate as bishops men
who were unable to recite the Psalter.
A disused canon so ruled.
Even when the Church Services began to be compiled,
the Psalter was the Church’s first Service Book,
and it retains that position to this day.
All the services draw heavily upon the Psalms.
The Psalter is a quarry and treasury of Christian prayer and devotion.

Poetic Characteristics
The Psalms are poetry and this version retains the original poetic form
by printing the lines as in the Septuagint.
Much is lost when the Psalms are printed as prose.
Hebrew verse does not rhyme except occasionally and accidentally.
It is based on what is called parallelism, and is mostly in the form of couplets.
The second line of the couplet may be a repetition of the theme in different words,
or a contrast, or a heightened emphasis.
There is rhythm, but little metre.
Often there is a play on words, or assonance, or alliteration, or some figure of speech.
These are not reproducible in translation.
But the parallelism is clearly retained.
If the line endings occasionally rhyme,
that is quite incidental as in the original Hebrew.

It must not be thought that the parallelism of Hebrew poetry
merely means that the second line of every couplet
simply repeats the thought of the first line in different words.
Far from it. It may enrich or amplify the thought of the first line,
or it may modify it in other ways.
For example, the Prophet Isaiah writes [55: 7]:
Let the wicked forsake his ways and the sinful man his thoughts.
Or take the opening words of that wonderful outburst of praise
which the Holy Spirit put on Mary’s lips [Luc.1: 46]:
My soul magnifies the Lord
and my spirit rejoices in God my Saviour
“.
This does not mean that soul and spirit are therefore identical [cp. 1Thess.5: 23].
Rather it indicates that the second half of the couplet is a result of the first.
With my soul I magnify the Lord
[soul including understanding, intellect, memory, imagination, desire, will].
As a result of my growing consciousness and realization of the greatness
and goodness and glory of God,
my spirit is filled with joy and I exult in God my Saviour.
So the inspired lines are found to contain a simple technique
for the praise of God.

Divergences
Every new translation of the Psalter
has been made primarily for use in the Services
of the Orthodox Church.
It will be found to follow closely and often word for word previous versions made from the Hebrew.
It will also be found to differ widely in many places.
This is because the Orthodox Church
is committed to the Septuagint version of the Bible,
which was the Bible of the whole Christian Church
during the first thousand years of its existence.
It is also the version of the Bible that was used
and quoted by our Lord Jesus Christ and the Apostles, though they also occasionally referred to the Hebrew.
That is why it will be found that this version of the Psalms tallies in almost every instance
with the Psalms quoted in the New Testament whereas the Hebrew Psalms are often widely divergent.
For example, Psalm 4:5,
Be angry, yet do not sin, is quoted word for word by the Apostle Paul [Eph.4: 26].
The Hebrew gives quite a different reading.

If it is asked why the Septuagint often differs
so totally from the Massoretic text,
the answer probably is that Hebrew was a kind of shorthand,
entirely without vowels when the Psalms were written.
It is easy to see that a word like brd could be rendered
bread, bird, bard, brayed, broad, beard, bored, breed,
broody braid, bride, bred, buried.
It is not surprising that there are variant readings.
What is surprising is that the Septuagint
reproduces a vast amount of the Hebrew text almost verbatim,
so that we can often check the Massoretic.
Another reason for differences in the Septuagint
may be that the Seventy translators used a Hebrew version
that differed in many respects from the Massoretic text.

We cannot give footnotes to explain
how we arrive at every puzzling rendering of the Greek,
as it is not within our scope.
If we take a single instance, it will be seen
how lengthy and complicated such explanations could be.
In Psalm 101: 27, change them like clothing could be rendered,
roll them like clothing.
Actually there is a variant reading at this point,
some texts reading roll, others change.
As the thought suggested is
that of a person rolling or stripping off a worn-out garment,
we believe that the word change
faithfully conveys the sense of either Greek word
and also the meaning of the Hebrew original.
In fact, the idea of change and renewal and the rebirth of the soul
as a New Creation is a basic concept throughout Holy Scripture
[cp. John.3: 3-5; 2Cor.5: 17; Gal.6: 15; Eph.2: 10; 4: 24].

Songs with a Difference
The Psalms provide food for the fed up
and Heavenly bread in the wilderness.
But what about the stone-age ethics?
How does King Og aid
our Sanctification or help our prayer?
In some of the Psalms we seem to be thirsting not for God
but for our enemies’ blood.
Sometimes we seem to be howling war-cries with a tribe of savages.
How can we speak the Truth in love with Hebrew tribal’s
who even sink to sacrificing their sons and daughters to demons? [Psalm 105: 37]

 

The purpose of God’s written word of which the Psalms are a part is
to make known to men the saving Truths
that God has revealed to us about Himself in His eternal Being
and about His action in time and place and His plan for the new world order.
Christian Theology is essentially the knowledge of God
and His will revealed to man through God’s action in history, which is truly His story.
Orthodox Theology as a unity of knowledge
is a means to an end that transcends all knowledge.
This end is Union with God.
The Psalms sum up the whole Salvation history and theology of the Old Covenant.
The Lights and shadows of the total panorama are all here.

So the Psalms are unlike the sacred books of the world religions.
The Bible is the record of the life of a community
offered by the Church as divine revelation.
We see the living God in the movement of events.
It is not merely the history of a progressive revelation,
but history as Revelation.
The meaning of the events lies in man’s meeting with God.
The Prophet, like the Priest, is a public person.
His encounter with God is not merely private experience,
like that of the mystics and sages of the world religions.
The pressure of public events
is the normal occasion of the Prophet’s meeting with God.
The Truth which the encounter reveals to his mind is public property.
God’s Choice of the Prophet is not an act of favouritism,
but an invitation or call to special responsibility [cp. Amos 3: 2].
The word of God which gives the vital meaning to history always has a twofold action:
– it is the word of crisis and judgment,
– and it is the creative word of renewal and regeneration.
If anyone is in the Truth, there is a New Creation [cp. 2Cor.5: 17].
Judgment is followed by the New Heavens and New Earth [2Petr.3: 13]
and the Universal Restoration of all things  {Acts 3:21].
The Light that judges us, Transfigures and Saves us” [John.12: 47].
In Your Light we see light” [Psalm 35: 10].
The supreme message of the Psalter is that the Vision of God,
to know and love Him, to trust and obey Him;
and to offer Him the Sacrifice of praise and thanksgiving
is eternal life and happiness [John 6: 40; 17: 3; Luc.10: 25- 28; 1Petr.1: 8f].

The Divine Initiative
The Psalms are the Bible in miniature.
By a kind of Divine tom-tom
they drum into our consciousness the Truth
that we meet God in the world of persons, things and events.
Here and now we are to pass through the visible
and transient to the Invisible and True.
Yet the initiative always rests with God.
The word of God comes out of the everywhere into the here
and breaks into our life from beyond us.
The Bible is a record of God’s search for man.
The people of God are not those
who have a special bent or natural genius for religion.
Far from it.
All the saints would agree
that they had a natural bent for unbelief and waywardness,
but for the Grace of God. “We love because He first loved us” [1John 4: 19].
When we were still sinners Christ died for us [Rom.5: 8].
It was when we were sick and powerless to help ourselves . . . . . when we were enemies
that we were reconciled to God by the death of His Son
” [Rom.5: 6, 10].
His was the first Birth out of death [Col.1: 18].
Last but not least, the Psalms remind us of our response
to God’s love which means life from the dead.
It is the response of obedient love and loving obedience.
“I love You, O Lord, my Strength [Psalm 17: 1].

In the Psalms David speaks as if he were not going to die,
as if God would not leave him in hell or allow him to see corruption [15: 10].
Yet David died and his Kingdom vanished.
Now hear the Apostle Peter at Pentecost:
Men and brethren, I can speak freely to you about the Patriarch David:
he died and was buried, and his tomb is with us to this day.
But being a Prophet, he foresaw and spoke of the Resurrection of Christ,
when he said that his soul would not be left in hell,
nor would his flesh see corruption.
This Jesus God raised to life
and we are all His witnesses
” [Acts 2: 29f].

The Psalms were the utterances of both David and Christ.
God Who spoke in David and Who became incarnate as the Son of David
was speaking of His own coming into visibility
as the Divine Messiah and of His plan of Salvation.
This plan is only fully revealed in its fulfilment,
when men are filled with the Holy Spirit of God.
The incarnation of the Word
as the visible image of the invisible God [Col.1: 15]
is the supreme demonstration of the Divine Initiative and Intervention.
It is the Climax of God’s search for man
and the discovery and redemption of the lost image
and likeness in the Saviour’s death and Resurrection.

The Messiah
A striking and mysterious figure looms larger and larger
and gradually takes shape, as we read and re-read the Psalms.
He is the Son of God, appointed King on Zion to rule the nations [Psalm 2].
He is addressed as God, His kingdom is to last for ever,
His Reign is gentle and just, yet strong as iron.
He is lovely with a Beauty beyond the sons of men
and because of His love of justice and goodness
He has a joy surpassing His fellow men [Psalm 44].
He is a King and Judge Who shares the Throne of God.
He is a Priest, not in the Levitical line,
but an Eternal Priest-King like Melchizedek [Psalm 109].
His reign will bring lasting Peace and Justice,
all kings and nations will worship Him,
He will take special care of the poor and destitute
and in Him all the families of the earth will be blessed [Psalm 71].
Yet this Sovereign Ruler of nations
Whom all mankind will worship will undergo terrible sufferings,
will be treated as an outcast, a worm
and not a man, will endure outrageous handling by men
who have become more like wild beasts: bulls, lions and dogs.
And they will strip Him and pierce His hands and feet
and will then stand and gloat over Him [Psalm 21].
Yet when He comes in Judgment to claim His Kingdom,
it will be a world-wide assembly, including rich and poor alike,
who will all worship Him and partake of
a sacrificial meal in His honour [Psalm 21, 93, 95].
Such is the King Messiah, portrayed especially in
5 Messianic Psalms: 2, 21, 44, 71 and 109.
They foretell the advent, Kingdom, Priesthood, sufferings, death,
Resurrection and Ascension of the coming Redeemer.
But different facets of the same Face and Person
are sprinkled throughout the Psalter
and we need them all to get the full Portrait.

Figures and Symbols
The Psalms foreshadow in figure and symbol,
the way of life and freedom
• fully revealed only in the New Adam
[Rom.5: 12f., 1Cor.15: 21f.],
the New Noah, father of the new race
• who rise from the baptismal waters [1Petr.3: 20f; 2Petr.2: 5],
• the Prophet like Moses [Deut.18: 15, 18; John 1: 21, 46; 6: 14, 32; Acts 3: 22].
• So He explains the miracle of the bronze serpent
which Moses fixed to a sign-post or standard
and which brought a change of heart [Num.21: 9]:
As Moses lifted up the serpent in the wilderness,
so must the Son of Man be lifted up,
that whoever believes in Him may not perish but have eternal life [John 3: 14].

But the crucial and decisive event of
the old Covenant history was the Exodus from Egypt,
which the Psalms mention so frequently.
Just as the Christian remembers and relives the Sacrifice of Christ
by the celebration of the Liturgy, so the Jew recalls and re-enacts the Exodus
by the celebration of the Passover.
This act of Worship is not just an escape from the present into the past,
but a means of actual experience.
The Passover ritual says:
In every generation it is a man’s duty to imagine
that he himself has escaped from Egypt” [cp. Ex.13: 8].

As Moses led the Hebrew slaves out of Egyptian bondage
through the Red Sea towards the Promised Land
and celebrated their escape or deliverance by the sacrifice of the Passover Lamb,
so Christ the True Lamb of God by His Sacrifice on the Cross
leads men through the red sea of His life-giving blood
out of the real slavery of sin
into the Glorious freedom of the Children of God,
Which is Heaven on earth or the Promised Land.
The Great theme of history is the conflict between belief and unbelief.
Human societies like human beings live by Faith
and die when Faith dies [Rom.1: 17; Jac.2: 20].
Faith is the light in which we see God.
As we grow in faith and love,
the Mystery and Unity of the Exodus
and Christ’s Passover becomes more and more
a matter of personal experience.
Yet the experience is not the essential reality,
but only an effect of the reality
which is infinitely beyond experience, namely God in us:
Christ in you [Col.1].

By faith in Christ [John 5: 24]
and by the New Birth [John 3: 3-5]
we enter a new dimension of life and become amphibians, living at once in time and eternity.
We are at the same time in the wilderness and in the Promised Land.
Our life is in Heaven [Phil.3: 20].
God has enthroned us with Christ in Heaven [Eph.2: 6].
The Songs of Zion will tell us again and again that by faith
we are Christ’s Body in this world [1Cor.12: 27]
and that He lives in us [Col.1: 27; 2: 6; Gal.2: 20].
– Be what you are! they keep saying.
– Be forgiven, be reconciled, be friends with God,
– be clean, be free, be filled with the Spirit,
– be whole, be Holy, be Children of God,
– be citizens of the Kingdom of Heaven! [Phil.3: 20].

Some Difficulties
Some people object to parts of the Psalms
because they seem to contradict
the Divine Law of Love taught by Christ.
But the Mystery of the Divine wrath and vengeance
reveals the total incompatibility of evil with the Divine Nature.
You who love the Lord, hate evil” [Psalm 96: 10; Rom.12: 9].
Judgment and vengeance belong to God and must be left to Him [Deut.32: 35].
God’s Judgment is His Appearance, Manifestation, Epiphany [Psalms 49: 1-4; 79: 2; 93: 1].
In its Fullness this appearing or manifestation refers to the Incarnation,
when Christ becomes the visible criterion in Whose Light we see light [Psalm 35: 10].
All the evil and malice of the world culminates in the Crucifixion of Christ.
When vengeance is left to God,
it takes the form of the agony and death of the God-man.
God takes His own medicine.
With Christ we are to hate the reign of evil, the vile spirits and passions
that prevent the reign of Christ in our hearts and in the world.
As we hate and forsake sin, we become free
to love and pray and labour for God’s Reign and Rule on earth.

Spiritual things must be spiritually understood.
People contrast spirit and letter.
But what letter is there in the Word of God
Who says Himself, My words are spirit and life? [John 6: 63].
Truly the letter kills [2Cor.3: 6].
To a literalist the message and meaning of the Bible
is bound to elude his most meticulous search.
The resident aliens whom God’s people are to drive out of Canaan
are the enemies of the human soul.
The harsh Psalms are the strong weapons used by the Church to exorcize
and drive out evil spirits from the souls and bodies of men.
The weapons of our warfare are not material,
but are powerful with God for the overthrow of the enemy’s strongholds [2Cor.10: 4].
The Word of God which is the Sword of the Spirit [Eph.6: 17]
is given us to expel evil and idle thoughts and replace them
by the Divine Light of the Beauty of Holiness and Truth.
Let the word of God dwell in you richly [Col.3: 16].

Other people object that they cannot sincerely say with some of the Psalms
that they are blameless, innocent, faithful, holy; it seems hypocritical.
Still others say that they do not share the agony and suffering of the Psalmist,
that their knees are not weak from fasting,
and how can they give thanks for joys and victories
they have never experienced?
The trouble with all these people is
that they have lost the sense of solidarity and unity with all mankind in Christ,
still less do they have a sense of the unity of all being in God.

After Pentecost when the Spirit restored men to unity, we read,
The whole Body of believers had one heart and soul, and none of them called any of his possessions his own, but everything was shared as common property“. Acts 4: 32
We cannot repeat too often that the Psalms refer to Christ and can be applied fully only to Him.
“But it is Christ in you Who is the hope of Glory for you”. Col.1: 27
He ever lives to make intercession in you,
with you, for you“. Hebr.7: 25
The Psalms teach us to enlarge our hearts or consciousness to embrace all mankind.
Remember those who suffer as if you shared their pain“.
Hebr.13: 3

Today we hear much of the priesthood of the laity.
The Psalms, if used aright, compel us to exercise our priesthood
and act as the voice of all mankind in Christ,
the one Mediator Priest and Intercessor.
We even act as the mouth of all dumb creation
to thank and glorify God for His Goodness.
The Angels in Heaven and all God’s creatures are invited to join the Divine praises.
To Him Who loves us and has washed us from our sins in His own blood
and made us a Kingdom of priests to serve His God and Father,
to Him be Glory and Triumph throughout endless ages [Rev.1: 5].
As we pray with and for all mankind,
we get a vision of hidden realities visible only to the eyes of faith
and we actually begin to see God’s New Creation taking shape.
When He appears, we shall be like Him,
for we shall see Him as He is [1John 3: 2].
If we are faithful, God will keep us till the end.
So Saint Athanasius explains Psalm 93:14 thus:
The Lord will guard His people in their troubles and afflictions
and He will direct and guide them until His Justice returns in judgment,
that is, until Christ judges the world;
for God has made Him our wisdom, our righteousness
,
our holiness and our redemption [1Cor.1: 30].
But disobedience always incurs God’s Judgment” [Jer.44].

The Cross is the Key
Og, Sehon, Pharaoh are so many troubles and trials.
“There is plenty of suffering and misery on earth”. 2Tim.3: 12
We make use of it aright when we offer it in union with the sufferings of Christ.
In union with Christ our sufferings assume infinite redemptive value,
just as a drop of water thrown into a great river does all that the river does“.
cf. Col.1: 24
In this way our sufferings are transformed into Light and Power and Joy.
We find true happiness by dying
because we can only enter Heaven
by dying to earthly things

cf. Acts 14: 22
That is why the Cross is the key to the Psalms, as it is the key to the Kingdom.
“Unless the grain of wheat falls into the ground and dies,
it remains alone, merely a grain of wheat”.
John 12: 24
It is when Christ is lifted up that He draws all to Himself into the Unity of the Spirit.
It is by dying that Jesus has drawn all into the triumph of His Resurrection.
So Caiaphas prophesied “that Jesus would die for the nation
and not for the nation only, but to re-unite into one family
the scattered children of God
“.
John 11: 51, 52

Importance of the Psalterion
All the Psalms have as their aim the Glorification of God.
They were sung in the Temple, in the Synagogues, and in Jewish homes.
Today they are used by both Jews and Christians, uniting us in praise.
The Psalter is the hymnbook of the universal Church.
It is difficult to overestimate the importance of the Book of Psalms.
The Hebrew poets took these timeless religious experiences
and made them the theme of their songs.
The Psalms are poems intended to be sung.
The Hebrew title means Songs of Praise.
But they can be read with a song in the heart,
they can be prayed in Spirit and Truth.
The inspired poets of Israel reflect the spiritual experience of the human soul.
So the Psalms belong to all mankind.
As there is no book in the New Testament corresponding to the Book of Psalms,
the Psalter belongs to both the New and Old Covenants
and forms a bridge linking the Old and New Testaments.
It is eloquent proof of the Unity of the Bible.
The Psalms constitute one of the most vital forms of prayer for men of all time.
Their Inspiration is expressly stated [2Sam.23: 1-5].

At the time when the Psalms were written they were not of such use
to those among whom they were written as they are to us,
for they were written to foretell the New Covenant among those
who lived under the Old Covenant [Saint Augustine].
The one great theme is Christ in regard to His inner life as the God-man
and in His past, present and future relations with the Church and the world.
The Psalter is the expression of the heart of the True man.
It is the Prophetic portrait [Icon] of the mind and heart of the coming Saviour.
God speaks to men in human words.
What wonderful Beauty there is in the words,
Let the lifting up of my hands be an evening Sacrifice [Psalm 140],
when applied to the one great Sacrifice of our Redemption
which was offered in the evening of the world
and on the eve of the Passover by the stretching out of the Saviour’s hands
to embrace all mankind on the Cross!
This we sing daily at Vespers.
What profound significance we can see in the words,
I will not die but live and proclaim the works of the Lord” [Psalm 117: 17],
when we refer them to the morning of the Resurrection and that first Easter Day
and the commission to the Apostles to make disciples of all nations!
This we sing daily at Matins. On Easter Day itself we sing.
This is the day which the Lord has made;
let us rejoice and be glad in it!
” [Psalm 117: 24].
And every day is the New day fresh from the and
in addition of the living God, so let us keep festival [1Cor.5: 8].

Inspiration
The inspiration of the Psalms as an integral part of inspired Scripture
is vouched for and guaranteed by Christ the Truth, Who asked the Pharisees:
How is it that David, inspired by the Spirit, calls Christ Lord, saying Psalm 109: 1:
The Lord said to my Lord: ‘Sit at my right hand till I put Thy enemies under Thy feet’“.
If David calls Him Lord, how can He be his son? [Matth.22: 43-45].
Christ classes the Psalms,
the chief book of the Chetubim or Hagiographa,
with the Law and the Prophets [Luc.24: 44].
Inspiration is explicitly defined in 2Tim.3: 16 and 2Petr.1: 20, 21.

Date and Authorship
The title of Psalm 89 attributes it to Moses.
The psalm itself recalls how the first generation of Israelites
were doomed to die in the wilderness
for their infidelity and disobedience.
So about 1280 B.C. some of the Psalms were probably being sung.
The titles ascribe 84 of the 150 to David, who lived about 1000 B.C.
So the earliest of the Psalms are well over 3000 years old
and the compilation covered perhaps 1000 years.
There are indications of editing at different dates.
For instance, after Psalm 71 an editor has added:
The songs of David the son of Jesse are ended.
But later we meet more Psalms attributed to David,
evidently inserted by other editors [90, 92, 93 etc.].
The Book of Psalms was perhaps completed
for the Jewish canon by about 300 B.C.
The Greek translation was made in Egypt
about 250 B.C. by Jews of the dispersion.

We cannot summarize the matter of authorship
better than by quoting the words of Saint Gregory the Dialogist:
Who was the author?
A very useless question as soon as we believe
that the book was the work of the Holy Spirit
Who dictated what was to be written.
If we received a letter from a Great Personage,
would we be curious to know what pen he used to write it?
“.

Historical Coverage
Besides studying the past, we can sing songs about it.
That is what the Psalmists did.
The whole History of the world as recorded in the Old Testament,
from the Creation of the universe till after the Babylonian Exile,
is put into poetry by the Psalmists.
Psalm 136 looks back to the Babylonian Exile
as a thing of the past [cp. also Psalm 125].

Unity and Divisions
The Psalms form a single book.
So our Lord refers to them [Luc.20: 42]
and so do His Apostles [Acts 1: 20].
The Orthodox Church has divided the Psalter
into 20 kathismas or sessions
[perhaps because it is customary to sit during the reading of a kathisma].
Each kathisma is further divided into 3 sections, marked by a Glory.
At each Glory it is customary to stand and sing as follows:

Glory to the Father, and to the Son, and
to the Holy Spirit,
now and ever, and to the ages of ages. Amen.
Alleluia. Alleluia. Alleluia. Glory to You,
O God.
Alleluia. Alleluia. Alleluia. Glory to You,
O God.
Alleluia. Alleluia. Alleluia. Glory to You,
O God.
Lord, have mercy. Lord, have mercy.
Lord, have mercy.
Glory to the Father, and to the Son, and to the Holy Spirit,
now and ever, and to the ages of ages.                                                                                            Amen
“.
Mp3:  Romanian Orthodox Chant – Psalm 1,2,3 at Putna Monastery

Effect of the Psalms
People talk of haunted houses.
The Psalter is a house of prayer haunted by the Spirit of Christ
Who inspired the Psalms.
Used aright, they cannot fail to lift us above and beyond ourselves.
They confront us with God and we find ourselves haunted
by His presence and gradually brought face to face with Him.
They bring our hearts and minds into the presence of the living God.
They fill our minds with His Truth in order to unite us with His Love.
The Saints and Holy Fathers of the Church,
like the Patriarchs and Prophets of Israel,
were haunted by the living reality of the Redeemer
revealed to the world in the Psalter.
He is the Word of God hidden in these words of God.
As you persevere in praying the Psalms,
you will be drenched with the Holy Spirit
as the trees are drenched with the rain [Psalm 103: 16],
you will be rapt in God and penetrated from time to time
with vivid intuitions of His action,
your mind and heart will be purified.
The pure in heart know God as the Father of mercies
Who has so loved the world as to give His only Son for their redemption [John 3: 16]
and they see Him making all things New [Rev.21: 5].
They see and know Him not merely by faith, still less by speculation,
but by Interior and incommunicable Experience.
As we sing His Glories, we are led by Faith to see His vast activity in every aspect of life.
By beholding the Glory of the Lord, we are transformed into His likeness
from Glory to glory by the Spirit of God [2Cor.3: 18].
But this will only happen if we see Christ
as the way, the truth and the life of the Psalms [John 14: 6],
the Great God in Whom we live and move and have our being [Acts 17: 28].
As we persevere in seeking His Face, we find that the Psalms stir and arouse in us
the will to Believe and the will to Love.
By Faith and Love we pass into the realm of Eternal Reality
and new vistas of experience open before us [John 5: 24].

The Voice and The Voices
The Church functions as a voice.
Its ministers are servants of the word [Luc.1: 2].
The Word of life was made visible. Life is a Person.
The eternal life that was with the Father was made visible to us.
What we have seen and heard we declare to you,
that you may share our fellowship,
the life we share with the Father and His Son in the unity of the Spirit,
that our joy may be complete [1John 1: 1-4].
In one who is obedient to His word,
the Divine love has indeed reached perfection [1John 2: 5].
In the Psalms many voices are audible:
• sometimes it is the Psalmist Who speaks,
• sometimes a fool, sometimes Israel,
• sometimes the soul, sometimes evil spirits,
• sometimes the Father, sometimes the Son, sometimes the Spirit;
• sometimes the Messiah seems to be identified with Israel,
as in the Suffering Servant of Isaiah.
With these swift transitions,
it is often difficult at first sight to tell who is the speaker.
As in the Psalms, so it is in our lives:
• “Be still and know I am” [Psalm 45: 11].
• “Speak Lord, for Your servant is listening” [1Sam.3: 9].
The good Shepherd says,
• “My sheep hear My voice” [John 10: 27].
• The voice of the Psalmist is the Voice of Christ.
• The Voice of the bride is the Voice of the Bridegroom.
“He who hears you, hears Me” [Luc.10: 16].

Come you also
– And the Spirit and the Bride say, ‘Come’.
– And let everyone who hears say, ‘Come’.
– And let everyone who is thirsty come,
– and let everyone who has the will to do so take the water of life as a free gift [Rev.22: 17].
– Here the Spirit of God and the Church with one voice
invite every living soul to come to the only fountain of life and happiness.
– Then every listening soul is told to cry out of the depths of his hunger and need, Come!
Finally the thirsty and needy and willing are told to come
and receive the Water of Life freely.

Here we have two comings:
– the final coming of Christ to the world and
– the coming of each soul to Christ.
In fact, Christ comes to us continually in all the changes and chances of our lives,
supremely in the Mystery of Communion [1Cor.11: 23-30; John.6: 31-58],
and in many special Manifestations of His real Presence [John.14: 19-23].
The Psalms tell us that we cannot find
satisfaction in sin or work or riches or culture or honour and glory.
But in Jesus we find here and now Satisfaction and Happiness, Pardon, Purity and Peace:
Happy are those who hunger and thirst for Righteousness [Christ],
for they will be satisfied [Matth.5: 6).
Pardon: In Him we have the forgiveness of our sins [Eph.1: 7].
Purity: He has washed us from our sins in His own blood [Rev.1: 5].
Peace: My peace I give you (Jn. 14:27). He is our Peace [Eph.2: 14].

And so we watch in eager expectation
for the coming of the Son of God in power and glory,
praying and working for that golden age foreseen and foretold
by the holy Prophets where God’s Will of perfect Love is done on earth
as it is in Heaven.
Let us take as our motto the words of the Psalmist:
I will live to please the Lord in the land of the living [Psalm 114: 9],
the Promised Land, the honeycomb of the earth [Ez.20: 6 LXX],
peace beyond all understanding [Phil.4: 7],
the joy of the Lord [Matth.25: 23],
Heaven within you [Luc.17: 21],
Divine life in the soul of man [2Cor.5: 15],
sharing the Divine Nature [2Petr.1: 4].
He who has the Son has the Life [1John 5: 12].
Come, Lord Jesus, come [Rev.22: 20].

Panegyric on the Psalms [from Saint John Chrysostom – Extract]
If we keep vigil in Church, David comes first, last and central.
If early in the morning we want songs and hymns, first, last and central is David again.
If we are occupied with the funeral solemnities of those who have fallen asleep,
or if virgins sit at home and spin,
David is first, last and central.
O amazing wonder!

Many who have made little progress in literature know the Psalter by heart.
Nor is it only in cities and churches that David is famous;
in the village market, in the desert, and in uninhabitable land,
he excites the praise of God.
In monasteries, among those holy choirs of angelic armies,
David is first, last and central.
In the convents of virgins, where are the communities of those who imitate Mary;
in the deserts where there are men crucified to the world,
who live their life in Heaven with God,
David is first, last and central.
All other men at night are overcome by sleep.
David alone is active, and gathering the servants of God into Seraphic bands,
he turns earth into Heaven, and converts men into Angels”.
cf. Father Lazaros Moore – 1st printed 1966

March 27th – Saint Matrona of Thessalonika [3rd-4th cnt.]

According to the early-Christian Martyrology,
Matrona was the Christian servant-maid of a Jewish mistress,
named Pantilla, the wife of the governor of Thessalonica.
Pantilla constantly mocked Matrona for her faith in Christ
and tried to convert her to Judaism.

Saint Matrona, who believed in Christ from her youth,
still prayed to the Saviour Christ
and secretly went to church
unbeknownst to her vengeful mistress.

Pantilla, learning that Saint Matrona had been to church, asked,
Why won’t you come to our synagogue,
instead of attending the Christian church?
“.
Saint Matrona boldly answered,
Because God is present in the Christian church,
but He has departed from the Jewish synagogue
“.
Pantilla went into a rage and beat Saint Matrona, tied her up
and shut her in a dark closet.
In the morning, Pantilla discovered
that Saint Matrona had been freed of her bonds
by an unknown Power.

In a rage, Pantilla beat the Martyr almost to death,
then bound her even more tightly and locked her in the closet.
The door was sealed so that no one could help her.
The holy martyr remained there for four days without food or water
and when Pantilla opened the door,
she again found Saint Matrona free of her bonds
and standing at prayer.

Pantilla flogged the Holy Martyr
and left the skin hanging in strips from her body.
She locked her in the closet again
where Saint Matrona gave up her spirit to God
and thus received the Crown of her confession.

Pantilla had the Holy Martyr’s body thrown from the roof of her house.
Christians took up the much-suffered body of Saint Matrona and buried it.
Later, Bishop Alexander of Thessalonica
built a church dedicated to the holy Martyr.
Her holy relics, glorified by many Miracles,
were placed in this church.

The judgment of God soon overtook the evil Pantilla.
Standing on the roof at the very place
where the body of Saint Matrona had been thrown,
she stumbled and fell to the pavement.
Her body was smashed
and so she received her just reward for her sin.

According to archaeological evidence and various written sources,
the monastery of Saint Matrona was
one of the first three monasteries of Thessaloniki.
The  historians have noted that until the beginning of iconoclasm [726],
there is reference to a “monastery of Saint Matrona,
located outside the walls of Thesssaloniki, with strong fortification.
It existed about the end of the sixth
and the beginning of the seventh century”.

The book of the Miracles of Saint Demetrius
mentions also a church dedicated to Saint Matrona.
This church, which was near the Via Egnatia in the old centre, is also mentioned by the Archbishop of Thessaloniki, Alexander.
In the account of the saint’s deeds we read:
Άθλησις της Αγίας Μάρτυρος Ματρώνης εκ πόλεως Θεσσαλονίκης. Αυτή θεράπαινα υπήρξε Παντίλλης τινός Ιουδαίας, γυναικός στρατοπεδάρχου εν τη Θεσσαλονικέων πόλει“; translated:
Miracle of the Holy Martyr Matrona of Thessaloniki.
She cured a Jewess named Pantilla,
the wife of a garrison commander
in the city of the Thessalonians
“.

Apolytikion       Tn 3
With undaunted spirit you preserved the Faith,
And your soul, Matrona, was not enslaved by the cruelty of your torturers.
You excelled in contest, slaying the crafty one
and were mystically wedded to the Lord of creation.
Fervently entreat him to deliver us from all harm!
“.

Kontakion          Tn 4
Filled with the light of the Spirit, O Matrona,
you regarded your prison cell as a bridal chamber;
and from it you hastened
to your radiant dwelling in the heavens, crying out:
‘In divine love for You, O Word,
I gladly endured scourging’s’“.

Orthodoxy & the visit at the home of the two sisters

“Trust in the Lord at all times;
people, pour out your heart before Him:
God is a refuge for us”.
Psalm 61: 8

In the Gospel of Lucas,
Jesus visits the home of two sisters
named Mary and Martha,
living in an unnamed village.
Mary is contrasted with her sister Martha,
who was “cumbered about many things
Luc.10: 40
while Jesus was their guest,
while Mary had chosen “the better part“,
that of listening to the master’s discourse.

Though they are not specifically named as such in the Gospels, the Orthodox Church counts Mary and Martha among the Myrrh-bearing Women.
These faithful followers of Jesus stood at Golgotha during the Crucifixion of Jesus
and later came to His tomb early on the morning following the Sabbath with myrrh,
according to the Jewish tradition, to anoint their Lord’s body.
The Myrrh-bearers became the first witnesses
to the Resurrection of Jesus, finding the empty tomb
and hearing the joyful News
from an angel.

Orthodox tradition also relates that Mary’s brother Lazaros was cast out of Jerusalem
in the persecution against the Jerusalem Church
following the Martyrdom of Saint Stephanos.
His sisters Mary and Martha fled Judea with him,
assisting him in the proclaiming of the Gospel in various lands.
The three later moved to Cyprus,
where Lazarus became the first Bishop of Kition [today Larnaca].
All three died in Cyprus.

You are the only one who makes the choice
Have you ever met an individual that just seemed to have God all over them?
It seemed that they possessed a walk with the Lord
that was head and shoulders above anything you have ever experienced yourself
and you wondered how they accomplished it.
Well, I have been there! I think the answer lies in what they have discovered.
It just seems to me that some people have learned
to abide at the feet of Jesus as they go through life
and this translates into peace of heart,
Power of life and Purpose before God.
I want that kind of life for myself! How about you?
I would like to be constantly and consistently filled
with the Holy Spirit of God
and I would like to be found at the feet of Jesus.

The Gospels mention a woman named Mary.
She was the sister of Lazarus and Martha
and she is mentioned 3 times in the Gospel account.
Every time Mary is mentioned, she is always found
at the feet of Jesus.
Her experiences there can teach us
all some valuable lessons about our own walk with the Lord.
Today, we want to take a few minutes
and join Mary at the feet of Jesus.

1.]. a place of stillness [Luc.10; 38-42]
Martha opened her home to Jesus and did her best to be a good hostess.
Mary, on the other had opened her heart to Jesus
and tried her best just to love the Lord.
She found a place where:
a.] She Could forget her Cares –
while Martha was “cumbered“,
Mary was sitting, calmly listening to the Words of Jesus.
When we come into His presence, [i.e., in prayer, Bible reading, worship, etc.],
the burdens of life tend to grow amazingly light.
It would do many Christians good to learn to sit in His presence and forget about the cares of the whole World.
Learn to love the Lord more than your worries
and you will be able to find that calm place
in His blessed Presence.
When we focus our attention on Him,
other things tend to become very shadowy [Phil.4: 6-9]

b.] She could feed her Soul
– Martha was worried over physical nourishment
while Mary was more concerned
with getting her soul fed.
In His presence, we will find food for our souls and strength for our journey.
It is no wonder that many Christians are weak and lacking in spiritual vitality.
They never take the time to just come into His Presence and feed on Him!
We need soul food, or we will dry up spiritually! [2Tim.2: 15; Job 23: 12; 1Petr.2: 2]

c.]. She could focus her priorities
– Looking in on this scene at Martha’s home,
we can tell what each sister’s priorities were.
Martha was concerned with preparing the meal and serving her guests.
Mary, however, was more concerned with being in the presence of the Lord Jesus Christ.
Often, the level of spirituality we are able to achieve in life is directly related to the time we are willing
to spend in His presence.
If everything in our lives takes
precedence over being with the Lord,
then we are in danger at the heart of our experience.
Even being overly busy in His work,
to the point where we have no time
to spend at His feet, is a bad thing.
[your first love – Rev. 2: 1-7]
The more time one spends at His feet,
the easier it is to make it a priority in life.
The larger He gets in our eyes, the smaller other things seem to become.
Ask yourself this question:
Is sitting at Jesus’ feet a priority in my life?
We need to seek this Place of stillness before the Lord!

d.] She could find herself
– In sitting at Jesus’ feet, Mary found fulfilment and contentment.
What she found at His feet was worth more than all the money in the world can buy.
In fact, in just sitting at the Lord’s feet,
Mary found something that millions live their entire lives and never discover.
She found acceptance and true contentment.
Those things alone are worth spending time in His presence.
If we as Christians could learn the value of spending time in at His feet,
a lot of psychiatrists and psychologists would have to go out of business.
God has promised us that we can find rest at His feet [2Tim.1: 17].

At the feet of Jesus we can see:
that next to a Place of stillness
and a Place of supplication [John 11: 32]
we can see:
That our Lord’s has interest in the need of His People
– When Jesus arrived in Bethany,
Martha ran out to meet Him.
In their conversation, Jesus demonstrated a great concern for and interest in their need.
After speaking with Martha, Jesus apparently calls for Mary.
He is concerned about the grief and pain that they are experiencing.

Every ‘child of God’ needs to understand
that Jesus cares about our need.
He is interested in what we are experiencing [Hebr.4: 15].
Never think for an instant that God does not care for you.
– That is the devil’s lie!
Jesus is extremely interested in everything
you are facing in life:
Though the Lord is high,
and He respect unto the lowly
“.
Psalm 137: 6
The word “respect” means “to see, discern, behold“.
This tells us that the Lord is looking down at our lives
and He misses nothing that affects His children:
Are not two sparrows sold for a farthing?
and one of them shall not fall on the ground without your Father.
But the very hairs of your head are all numbered.
Fear you not therefore,
you are of more value
than many sparrows
“.
Matth.10: 19-31

Our Lord’s Invitation To His People
– Jesus called for Mary
to come unto Himself.
She responded and came.
There, she was able to place
her burdens upon the Lord.
The Lord has invited
all His children to come unto Him and experience what He can do in a time of crisis
Cast your burden upon the Lord
and He shall sustain you:
He will never suffer
the righteous to be moved
“.
Matth.11: 28; 1Petr.5: 7; Isaiah 55: 22

Isn’t it amazing that the Person
Who can do the most, the quickest
is often the last One we turn
in a time of need.
=> Resources are to be used persistently,
without question in time of need.
Doctors are to be sent for in sickness.
Lawyers are to be consulted when property
or character needs defence.
The help of all friends is to be sought.
But still after all,
the first thing to be done is to cry to the Lord Jesus for help.
Whether or not you come to Him in a time of trouble,
His invitation is stands.

Mary heard that Jesus was calling her,
she ran to meet Him. What a lesson for God’s children!
When the time of crisis comes, Jesus is always near.
Run quickly to Him and He will meet your need!

Apolyticion        Tn 4
Today is the beginning of our Salvation,
The revelation of the eternal Mystery!
The Son of God becomes the Son of the Virgin
as Gabriel announces the coming of Grace.
Together with him let us cry to the Theotokos:
Rejoice, O Full of Grace,
the Lord is with You!

4th Sunday of Lent – Saint John Climacos – through prayer and fasting

Then one of the crowd answered and said,
“Teacher, I brought You my son, who has a mute spirit.
And wherever it seizes him, it throws him down;
he foams at the mouth, gnashes his teeth,
and becomes rigid.
So I spoke to Your disciples, that they should cast it out, but they could not.
He answered him and said,
“O faithless generation, how long shall I be with you?
How long shall I bear with you? Bring him to Me“.
Then they brought him to Him.
And when he saw Him, immediately the spirit convulsed him
and he fell on the ground and wallowed, foaming at the mouth.
So He asked his father, “How long has this been happening to him? “.
And he said,
“From childhood. And often he has thrown him
both into the fire and into the water to destroy him.
But if You can do anything, have compassion on us and help us“.
Jesus said to him, “If you can believe, all things are possible to him who believes“.
Immediately the father of the child cried out and said with tears,
“Lord, I believe; help my unbelief! “.
When Jesus saw that the people came running together,
He rebuked the unclean spirit, saying to it:
“Deaf and dumb spirit, I command you,
come out of him and enter him no more! “.
Then the spirit cried out, convulsed him greatly, and came out of him.
And he became as one dead, so that many said,
“He is dead“.
But Jesus took him by the hand and lifted him up, and he arose.
And when He had come into the house, His disciples asked Him privately,
“Why could we not cast it out? “.
So He said to them, “This kind can come out by nothing but prayer and fasting“.
Then they departed from there and passed through Galilee,
and He did not want anyone to know it.
For He taught His disciples and said to them,
“The Son of Man is being betrayed into the hands of men,
and they will kill Him.
And after He is killed,
He will rise the third day.
Marc.9: 17-31

As Christians, we often experience the same frustrations
that the father of the demon possessed child
and the disciples did in today’s Gospel.
Many times people come to the Church
seeking help from God in their prayers,
but their prayers go unanswered.
And many times we as Christians want to help
some family suffering in some great need,
and yet we are unable to provide the particular spiritual help they need,
and we see them languishing in their pain despite our best efforts to help them.

Jesus tells the disciples
that in the particular case brought to them
by the father in today’s Gospel Lesson,
that the only way to resolve the spiritual problem
is through prayer and fasting.
The Gospel Lesson is given to us
at this time of year because we are in Great Lent
that season where we are supposed
to  be engaged in intense prayer and fasting.
And in today’s lesson
we come to understand fasting and prayer
as an act of love for others.
For the ‘self-denial‘ of Lenten fasting
isn’t praised in today’s Gospel lesson
as a means for us to attain Salvation for our own souls,
but rather as a means to drive out evil spirits from the world.

We aren’t fasting for our own selfish interests
– to gain our own Salvation;
we are fasting to help liberate our fellow humans from demonic influence.
Fasting in this sense is not about “ME”.
It is about God’s love for the world
and that some of God’s Kingdom goals only can be accomplished
through intense prayer and fasting.
This of course presents to us the counter-intuitive notion
that for Christians to live for the world, means ‘to pray and fast’.

This 4th Sunday of Great Lent we remember Saint John Climacus
who wrote a book about a ladder reaching to Heaven.
It is a symbolic image which serves to remind us as Christians
that we are on a sojourn.
All of Great Lent is a journey, prayer, fasting, charity and repentance
are the ways we move along this journey toward our destination:
the Kingdom of God.

We are reminded through Lent that the world we live in is the world of the Fall,
a world in which sin and death are still dominant players.
We are reminded that the world we live in is not the Paradise
wherein God put the first human beings,
nor even is this the world into which Eve and Adam were expelled,
because our world is after the Great Flood
and so many things separate us from Paradise and Adam and Eve.
This world also is not the Kingdom of God:
death and corruption and suffering are the signs of this.

So we are sojourning through a time and place which are neither are original home nor our final destination.
We need to actively travel through this time and place and again I remind you this means repentance, going to confession,
being generous and charitable, forgiving others, asking forgiveness,
praying, studying the Scriptures, fasting
and focusing on loving God and neighbour.

The reality of our spiritual sojourn on earth is
that we don’t see the entire picture of what is happening,
what has happened, or what is yet to come.
We know that Jesus is the Son of God
Who came into the world and Who descended into Hades, the place of the dead.
He rose from the dead and ascended into Heaven.
Christ reveals to us that there is this greater reality:
that place from which He came and to which He returned after His life on earth.
And He revealed to us that the place of the dead is not our final destination either.
Christ reveals to us that we normally see
only a part the entire cosmos which God created.
This is why we are often troubled by our inability
to understand what is going on in the world.

We can observe only the world of the Fall,
a world in which death, earthquakes, tsunamis and nuclear melt downs take place.
It is a world in which the powers opposed to God still operate.
Hebrews 2:14 tells us that it is the devil who has power over death.
We cannot accomplish God’s will through death – not through abortion, capital punishment or bombing enemies into submission.
Death is an enemy of God and of humankind.
Death is not even the way to heaven:
the phrase “die and go to Heaven”
does not occur in the New Testament.

God is destroying both death and the devil.
The world of the Fall is not a world of Justice.
People die unfairly and due to events
that are no fault of their own.
It is a world in which humans afflict death on one another to try to gain control over each other,
even in Church.
That reminds us that we live in the world of the Fall,
for again as Hebrews 2:14 tells us,
the devil has the power of death.

We are sojourning through this world.
We have the power to transform our own lives through the Gospel
– to live not relying on the power of death,
but on that power which destroys death.

Orthodoxy & the departed Saints pray for us

This done, in like manner
there appeared a man with gray hairs
and exceeding glorious,
who was of a wonderful and excellent majesty.
Then Onias answered, saying,
‘This is a lover of  the brethren, who prays much for the people
and for the holy city, 
to wit, Jeremiah, the Prophet of God’“.
2Mac.15: 13-14

This was the vision which was seen by the courageous Judas Maccabee.
The first to appear to him from the other world was Onias the high priest and after that the holy Prophet Jeremiah.
Just as Moses and Elijah were seen in Glory by the apostles on Mount Tabor,
thus, at one time Judas Maccabee saw the Prophet Jeremiah in Glory.
Not even before the Resurrected Christ did God the Merciful
leave men without proof of life after death.
In Christian times, however, those proofs are without number and without end.
Whoever, even after all of this, doubts in life after death,
that one stands under the curse of his sin as under his grave stone.
As inanimate things cannot see the light of day,
so neither can he see who doubts life which is and to which there is no end.

But, behold with what kind of Glory is
the Prophet Jeremiah wedded in the other life! “Gray hairs and exceeding glorious“;
– around him a certain indescribable dignity,
– a certain bright aureole,
– a certain inexpressible pleasure
– and beauty.
He who was dragged and beaten by men
to whom he communicated and imparted
the will of God
– and who was a captive in prison
– and a martyr in a fetid hole
– and who was ridiculed as folly
– and was tried as a traitor
– and finally, as a transgressor,
was stoned to death.
However, one is the judgment of sinners,
another is the judgment of God.
The most humiliated among men became wedded with angelic Glory before God.

And yet behold how Heaven calls one,
whom the earth called false,
a traitor and a transgressor!
– “Lover of the brethren“;
this is how Heaven called him.
– “Lover of the brethren“;
who prays much for the people.
Finally, see how the Saints in Heaven pray to God for us!
Not sleeping, they are praying for us
– while we are asleep;
not eating, they are praying for us
– while we are eating and have over-eaten;
not sinning, they are praying for us
– while we are sinning.
O brethren, let us be ashamed before so many of our sincere friends.
Let us be ashamed,
let us be ashamed of so many prayers for us
by the Saints and let us join with their prayers.
O Lord All-wonderful,
forgive us our sinful slothfulness and dullness.
To You be glory and thanks always.
Amen“.
Saint Nicholai Velimirovich

When particularly dedicated Christians
consistently demonstrate throughout their lives
a great love for Christ and their fellow-man
and when they live and die in unusually vibrant Hope and Joy in Him,
they are remembered with special fervour
by their fellow Christians left behind on earth.
Accounts of their good deeds, their wise words, and very often,
miraculous events associated with their lives, are spread by word of mouth.
Miracles often occur at the graves of such individuals.
An excellent biblical account of such an occurrence
can be found in 2 Kings 13:20, 21.
Here, a man was raised to life merely
by coming into contact with the bones of Elisha.
In addition, miracles often occur in respect
to the earthly possessions of the Saints.
We are told in the New Testament that even Saint Paul’s handkerchiefs became instruments of God’s healing [Acts 19:11,12].
An example of such an event in recent times occurred at the death of Saint Nectarios.
Just after bishop Nectarios died, the nurses changing his clothing
threw his woolen undershirt onto the bed of a paralyzed man in the same room;
the invalid was healed, immediately standing up
and walking for the first time in many years [Chondropoulos, p. 265].
Knowledge of such events is further spread
when accounts of them are recorded and circulated.
This encourages more people
to ask the person for his or her Heavenly intercessions

[even though it’s not tolerated by a local archpriest,
who is behaving to be a staretz himself].

Thus the devotion to the person spreads in a very organic, spontaneous way.
Such developments usually lead the Church
to formally honour such particularly holy persons
through the process of canonization

[often called “Glorification” by the Orthodox]
.
Unlike the Roman Catholic Church,
which has a very detailed, step-by-step procedure for canonization, the Orthodox Church simply recognizes officially the popular devotion which has spontaneously surrounded the memory of the holy man, woman, or child.

[It is good to remember
that the canonized saints
are of all ages and from all walks of life,
from soldier to monk/nun,
from bishop to family father/housewife
]
.
Usually this is done at a regional or national level, where awareness of the saint’s life tends to be greatest, but the other Orthodox Churches may announce their recognition of the canonization as well.
All this is done so that the popular piety
surrounding the saint is channelled and safeguarded
under the protective mantle of the Church
and so that those living beyond the local area
where the saint lived can become aware of him or her.

We can say is that it is clear that the Jews of the diaspora;
1.]. believed the Saints were alive,
2.]. believed the Saints were able to hear their prayers, and
3.]. believed the Saints were able to respond.
Therefore, it is not much of a stretch to understand how the early Christian church, being comprised mainly of Jews,
did not have any problem with intercessory prayer to the Saints.

Historical Witness
A belief in prayer to the Theotokos appears to be a quite early development.
The John Rylands Papyrus 470 is a fragment dated to around 250 A.D.
and containing the following prayer to the Theotokos:
Under your Mercy we take refuge, Mother of God!
Our prayers, do not despise in necessities,
but from the danger deliver us, only pure, only blessed‘.
Tribe and Villiers 2011

Notice, if you will, the dating of this fragment
– well before the time of the edict of Milan in 313 A.D.;
this papyrus dates to the time of Emperor Decius,
under whose reign there was a persecution of Christian laity across the empire.
This prayer, dating from a time of great persecution,
is still contained in the Greek Orthodox “Book of Hours”,
where it is one of the concluding prayers of the evening services;
also, the Orthodox sing this Hymn as the last dismissal Hymn
of daily Vespers during Great Lent. [Orthodox Metropolitanate of Hong Kong and Southeast Asia 2011]
The prayer is also used in the Roman Catholic Church,
where it is known as the ‘Sub tuum praesidium‘.
Mathewes-Green 2007, 85-86

Shawn Tribe and Henri de Villiers provide us
with the following theological analysis of this prayer.
Three fundamental Theological Truths are admirably synthesized:
– The special election of the Theotokos by God [“only blessed”].
– The perpetual Virginity of the Theotokos [“only pure”].
– The Divine Motherhood [“Theotokos”; “Mother
may be considered as a poor translation of Genitrix.
Tribe and Villiers 2011

We should also add the idea that the Theotokos hears our prayers
and, in some sense, answers them.
Thus prayer to the Theotokos,
along with a belief in her remaining ‘ever-virgin’,
is an expression of ante-Nicene Christianity,
rather than [as some suggest] a syncretic grafting of paganism
onto Christianity by a post-Constantine, apostate church.

Witness of the fathers [& others]
Saint John of Kronstadt waxes lyrical on this topic.
Pray, my brethren, to the Mother of God
when the storm of enmity and malice bursts forth in your house.
She, Who is all-merciful and all-powerful,
can easily pacify the hearts of men.
Peace and love proceed from the one God, as from their Source, and Our Lady
– in God, as the Mother of Christ the Peace, is ardent,
and prays for the peace of the whole world,
and above all of all Christians.
She has the all-merciful power of driving away from us
at Her sign the sub-celestial spirits of evil
–  those ever-vigilant and ardent sowers of enmity and malice amongst men,
whilst to all who have recourse with faith
and love to Her powerful protection,
She soon speedily gives both peace and love.
Be zealous yourselves also in preserving faith and love in your hearts;
for if you do not care for this,
then you will be unworthy of the intercession for you
– of the Mother of God;
be also most fervent and most reverent worshippers
[excerpt from the diary of Saint John of Kronstadt].
of the Mother of the Almighty Lord;
for it is truly meet to bless Her–the ever-blessed;
the entirely spotless Mother of our God,
the highest of all creatures,
the Mediatrix for the whole race of mankind.
Strive to train yourself in the spirit of humility,
for She Herself was more humble than any mortal,
and only looks lovingly upon the humble”.
He hath regarded the low estate of His handmaiden” [said She to Elisabeth],
of “God, Her Saviour.”
Saint John of Kronstadt 2010, Kindle Locations 3050-3059

The Sub tuum praesidium [written between 250 and 280]
precedes by several centuries
the Ave Mariain Christian prayer.

On the papyrus, we can read:
.ΠΟ
ΕΥCΠΑ
ΚΑΤΑΦΕ
ΘΕΟΤΟΚΕΤ
ΙΚΕCΙΑCΜΗΠΑ
ΕΙΔΗCΕΜΠΕΡΙCTAC
AΛΛΕΚΚΙΝΔΥΝΟΥ
…ΡΥCΑΙΗΜΑC
MONH
…HEΥΛΟΓ
That is this greek text:
Ὑπὸ τὴν σὴν
εὐσπλαγχνίαν
καταφεύγομεν
Θεοτὸκε· τὰς ἡμῶν
ἱκεσίας μὴ παρ-
ίδῃς ἐν περιστάσει
ἀλλ᾽ ἐκ κινδύνου
λύτρωσαι ἡμᾶς
μόνη ἁγνὴ
μόνη εὐλογημένη.
A literal Latin version might be:
Sub tuam
misericordiam
confugimus,
Dei Genitrix ! nostras
deprecationes ne des-
picias in necessitatibus
sed a perditione
salva nos
sola pura,
sola benedicta.
And an English translation could be: 
Under your
mercy
we take refuge,
Mother of God! Our
prayers, do not despise
in necessities,
but from the danger
deliver us,
only pure,
only blessed.

the hymn is chanted in the context of a Vespers Service for Great Lent:
MP3: Χορός Ψαλτών Οι Κρήτες Μαΐστορες κατανυκτικός

The Saints are living,
– are aware of us
[as seen in the conversations between
Moses, Elijah, and the Transfigured Christ],
– fellowship with us,
– worship with us at the heavenly altar
[of which the earthly altar is but a shadow]
– and are able to speak with Jesus.
The author of Hebrews charges us
to keep in mind the Saints in Heaven,
the ‘Great Cloud of Witnesses’ [Hebr.12: 1]
– of whom constant mindfulness in some way helps us
avoid sin and keep us on the path towards Salvation.

For what purpose are you coming to Church?

To whom will I have respect,
but (save?) to the humble and meek
and the man that trembles at my words.
For all those things My hand has made
and all those things have been’,
said the Lord:
‘but to this man will I look,
even to him that is poor,
of a contrite spirit,
and trembles at My Word’“.
Isaiah 66: 2

“Awake, O sleeper
and Christ shall shine upon You”.
Eph.5: 14

We know from the life of Saint Arsenius the Great
that after entering upon a life of solitude and prayer
he constantly asked himself,
Arsenios, to what purpose have You gone out?

We as Orthodox Christians, similarly
must ask ourselves each and every time
we approach our Parish church,
for what purpose am I coming to church?

Surely, we attend church for our own spiritual profit.
One might say, yes.       But what is our goal?
We know from many sources
– one of which is the Conversation of Saint Seraphim of Sarov with Moltivilov –
that the reason that we labour at any of the virtues and the ultimate purpose of Christian life is for us to become partakers of the Grace of the Holy Spirit.
But as we know from this same discourse,
one can labour at the virtues to no purpose as the foolish virgins did,
receiving no oil for their lamps, that is,
receiving no Grace for their labours.
It follows that,
yes, we can labour to attend church
and gain nothing.

As Saint Seraphim explains in the same Conversation
and the Lord says:
Not every one that said unto Me: Lord, Lord shall be saved,
but he that does the will of My Father
“.
Matth.7: 21
– that is,
he who does the work of God
and, moreover,
does it with reverence,
‘for cursed be he that does the work of God negligently’
Jer.31: 10, LXX

For this reason the Saints sought to cultivate a reverent fear of God.
Saint David of Thessalonica prayed and fasted for three years while enduring the ascetical feat of dwelling in an almond tree,
in his wisdom he all the while entreated God for this Gift of reverent fear.
As it is recorded in the Life of the Saint,
“When the three years had passed,
a holy angel appeared unto him saying,
‘David,
the Lord has heard your supplication
and grants unto you this favour for which you have asked many times,
that is, that you be humble-minded and modest,
and that you fear Him and worship Him with proper reverence’.
We know from his life that this “Mother Virtue”

[to borrow a term from Saint John Climacus]
gave birth to many spiritual “daughter virtues”
and Saint David was manifested
to all as a clairvoyant wonderworker
“.
from Orthodox Word 1970 May/June, vol. 6 No. 3, pg.123

If one reads the church Service books, one can see
that this reverence and fear of God
is an intrinsic part of the Church’s understanding.
As it is proclaimed in the Great Ektenia:
For this Holy House, and for them that with faith,
reverence, and fear of God enter herein,
let us pray to the Lord
“.

After the Our Father when the deacon commands,
bow your heads unto the Lord“!

[why nobody in Church is bowing?
– indeed, when you only come to Church to hear nice old Greek or Russian words on a nice sound,
you will never understand the background; you even don’t know
you have to bow!!!
]

the priests secret prayer reads as follows:
We give thanks unto You, O invisible King,
Who by Your measureless power hast created all things,
and in the multitude of Your Mercy has out of nothing
brought all things into being.
Do You Yourself, O Master,
look from Heaven upon them
that have bowed down their heads to You:
for they have bowed them not to flesh and blood,
but to You, the dread God . . . . .

In the holy Liturgy we encounter our awesome and terrible God,
Who created all things by His measureless Power
and Who came in Meekness and Humility
in order to gather us
as a hen does her chicks.
A strange and unheard of paradox
which is beyond the mind of man.
[so next Sunday you bow all your heads ???]

Saint Pachomius the Great explains the awesomeness of the New Covenant
and the fearful world – transcending Divine Liturgy.
As a monk describes the words of Saint Pachomius in his life,
“. . . . . He explained the Holy Place and the Holy of Holies,
applying the explanation to the two peoples,
‘For the first people’, he said is the outer Tabernacle,
whose service consisted in animal sacrifices, visible loaves,
the lamp stand and the lamps, and some other things.
But the calling of the Nations is the Holy of Holies,
that is, the fulfilment of the Law.
And everything in the Holy of Holies
is more glorious than the outer Tabernacle.
For instead of animal sacrifices it has a censer of incense;
instead of a table, the Ark of the Covenant with the spiritual loaves,
the book of the Law and all that is to be found there,
and instead of the light of the lamp stand,
the Mercy Seat where God appears as a consuming fire,
that is, God the Incarnate Word
Who was made propitiation for us by appearing in the flesh
“.

In every Divine and Sacred Liturgy
fearful and awesome things are accomplished,
God appears as a consuming fire
to sanctify the gifts and overshadows all of the faithful.
Let us not draw nigh carelessly.
It is our Father’s house and
He calls us all to the banquet,
but let us with fear of God, faith,
and love draw nigh.

Treasures of Orthodoxy:
The fear of the Lord is
the beginning of Wisdom;
and there is good understanding
to all that practice it:
and piety toward God
is the beginning of discernment;
but the ungodly will set
at nought wisdom and instruction
“.
Prov.1: 7

Fear is the paternal rod which guides our way until we reach the spiritual Paradise of good things.
When we have attained there to,
it leaves us and turns back.
Saint Isaac the Syrian, ascetical Homily Forty-Six

What children should be given to read
Father Ambrose:
“It is my opinion that a young mind should first of all
be occupied with sacred history and readings of the Lives of Saints
of your choice,
which will unnoticeably sow the seeds of the fear of God
and Christian life.
You especially need to make them understand, with God’s help,
how important it is to keep God’s commandments
and what disastrous consequences follow breaking them.
All of this will lead them away from the example set by our first parents,
who ate the forbidden fruit and were therefore exiled from Paradise.
You can put Krylov’s fables away until later
[Иван Андреевич Крылов 1769 – 1844, Russian translator and imitator of existing fables],
for now teaching your child some prayers by heart,
like the Symbol of Faith and certain Psalms, for example:
He that dwells in the help of the Most High” [Psalm 90];
The Lord is my Light” [Psalm 26], and the like.
The main thing is that the child himself
be occupied according to his strength
and directed toward fear of God.
Everything good and kind comes from this.
while, to the contrary, idleness and not being instilled with the fear of God
are often the cause of all evil and misfortune.
When the fear of God is not instilled,
children will not bring forth the desired fruits of good morals
and a well-ordered life, no matter what you occupy them with.
When the fear of God is instilled,
all occupations are good and profitable”.
Elder Ambrose of Optina – Амвросий Оптинский [1812-1891]

And they put the ark of the Lord on a new wagon,
and took it out of the house of Aminadab who lived on the hill:
and Oza and his brethren the sons of Aminadab drove the wagon with the ark,
and his brethren went before the ark.
And David and the children of Israel were playing before the Lord
on well-tuned instruments mightily,
with songs, with harps, with lutes, with drums,
with cymbals, and with pipes.
And they come as far as the threshing floor of Nachor;
and Oza reached forth his hand to the ark of God to keep it steady,
and took hold of it; for the ox shook it out of its place.
And the Lord was very angry with Oza;
and God smote him there:
and he died there by the ark of the Lord
before God
“.

Certainly, the idea of conforming one’s actions,
one’s approach to living and thinking,
and even the eye of one’s noetic heart
to live chiefly to glorify God
runs completely contrary to what “the World” values today,
especially in its prevailing secular outlooks of modernism and relativism,
which challenge and question the very concept and existence of objective Truth.
This is why the True heart of the Christian Gospel appears
“as foolishness to those who live
and think and have their being in and of the world,
outside of a yearning for God”.
cf. 1Cor.1: 18-25
Indeed, Saint John the Theologian, beloved apostle of the Lord,
reminds us that our love, if truly selfless,
is something the world not only often fails to understand,
but indeed, because it is selfless, is something the world often despises:
“Wonder not, brethren,
if the world hates you.
We know that we have passed from death to life,
because we love the brethren.
He that loveth not, abideth in death”.

1John 3: 13-14

 

March 25th – Annunciation, Christ’s Birth announced to the Theotokos

Christ expounded unto the Disciples,
walking to Emmaus
in all the Historical Scriptures
the things concerning Himself“.
cf. Luc.24: 26-28

Man would never come to know the True God unless God Himself first became man,
thus the Coming of Christ has been foretold.

The promise that Christ would come can be read in:
Gen. 3: 15, 22: 18, 26: 4, 49: 10;
Num. 21: 6-9, 24: 17, Deut. 18:15;
Psalm 15: 8-10, 21: all, specifically: 21: 14-16-18, 131: 11;
Isaiah 7: 14, 9: 6-7, 40: 10-11, 50: 6, 52: 13-15, 53: all, 60: 21;
Jer 23: 5, Jer 33: 14-15, Ezek 34: 23, Ezek 37: 25;
Dan. 9: 25, Mic.5: 2 & 7: 20;
Zach.6: 12, 9: 9, 9: 10, 12: 8-10, 13: 7;
Mal.3: 1-4 & 4: 2-6.
This list is not complete by any means and if one were to take into account
the more complicated Scriptures, the compound Scriptures,
one would be able to enlarge this list geometrically, for the Old Testament
was a promise of that which was to come.
Jesus was that Promise Which did in fact come,
and the New Testament is the record of the Promise fulfilled
and the future Promises yet to come,
but they all revolve around Almighty God’s plan, purpose
and consummation of the eternal Union
between His children and Himself
through Jesus Christ, our Lord.

Today’s Feast is indeed the Feast of
the True knowledge of God,
as foreseen by the Fore-fathers.
This is the Feast of the Formation of Christ in the flesh, announced by the Archangel Gabriel
and accepted by the Virgin,
and it occurs therefore nine months
before the Birth of Christ at Christmas.
It is, as the hymns of the Church tell us,
the Crown of our Salvation,
the beginning of everything.
This is why its Greek name is ‘Ευαγγελισμος’ [Evangelismos],
which comes from the word ‘Ευαγγελίων’ meaning ‘Good News’.
This is the feast of the Good News, the Feast of the Gospel.
Without this Feast, there would have been
no Good News, no Gospel.

Its usual English name is the Annunciation.
For it is the Feast not of an announcement,
but of the Announcement.
It is the ultimate Announcement, for it is the Announcement that God has become man,
the Announcement of the Presence of
the Wisdom of God amongst us,
not of the wisdom of man as before Christ,
but of the Wisdom of God.
It changes everything in World’s History,
overshadowing and surpassing all
that old human wisdom
of Ancient Greece, Egypt, India and China.

But however Divine this Highfeast is, it is also human.
The humanity of this Feast is not only in that today God becomes an embryo,
it is also in that today the Virgin becomes a Mother.
This is why today the Church is in blue,
the colour of the Virgin-Mother
and why this Feast is also known as ‘Lady Day’ in England.
Today, in accepting the announcement of the Archangel Gabriel, in accepting the Will of God, the Virgin becomes the most high of all mankind,
‘More honourable than the Cherubim
and more glorious beyond compare than the Seraphim’
.
Mp3: Megalynarion of Orthros [Greek & English]
She exceeds in her sacrifice all other men and women in human History,
past, present and future.
She becomes linked with all eternity
and surpasses humanity while remaining human.
In a word,
this earthly being becomes through her sacrifice the Mother of God,
which is why we, though still on earth,
commemorate her in Heavenly blue.

In accepting this cross of sacrifice,
the Mother of God also accepts
the approaching Cross of Victory of Her Son.
This is a very significant fact
and indeed this is a spiritual law.
For every sacrifice, for every cross
that we take on ourselves according to God’s Will,
we receive a spiritual reward.
It may not come at once, but it will inevitably come.
This is a spiritual law, just as, in the same way,
if we fail to make a sacrifice and take up our cross
when God calls us to do that,
there is also a price to pay,
the price of spiritual defeat.
Mp4: Anaphora – Divine Liturgy [English]

For example, at this moment,
and in more than one part of the world,
men are fighting, men are slaughtering one another.
This is because they are blind to Christ.
For when we are blind to Christ,
then we are also blind
to the meaning of Christ’s Cross.
Thus people make war, instead of making Peace.
For people cannot make Peace because
that involves a sacrifice,
the sacrifice of sharing.
If there is no Cross of Sacrifice,
then there is
– no Cross of Victory,
– no Cross of Resurrection,
just the constant cycle of wars.

The sacrifice of the Mother of God
in accepting to bear and nourish God,
giving Him her blood, bones and flesh,
and raise Him as a man is such
that she alone among all mankind
can take us outside the cycle of wars
and can lead us,
if we wish to follow her,
into Eternity,
to the Resurrection of Christ.

“Most Holy Mother of God, save us!”

And the Scripture is fulfilled which said,
Abraham [man] believed God,
and it was imputed unto him [us] for righteousness:
and he [we] is [are] called the friend[s] of God“.
cf. James 2: 23

Orthodoxy & Memorial service

Memorial service Mp4
•  Greek μνημόσυνον “memorial“:
ΕΙΣ ΜΝΗΜΟΣΥΝΟΝ ΑΙΩΝΙΟΝ ΗΧΟΣ Α Δ ΠΑΙΚΟΠΟΥΛΟΣ
• Slavonic: панихида, panikhída, from Greek παννυχίς, pannychis, “vigil“:
Panakhida Memorial Saturday Services Вечная память Vechnaya Pamyat
• Romanian: parastas, from Greek παραστάς, parastas
[Traditional folk funeral ritual [Transylvania, Sibiu county 1937]:
Cocosdaiul _ Funeral ritual
is a liturgical solemn service for the repose of departed
in the Orthodox Church.

Burial is a time-honoured and ancient Christian custom.
The modern multi-billion death industry is a historical novelty.
Today the usual burial involves practices with the deceased that are not traditionally Christian.
The loving care of the departed is an act of real Love.
As the Body of the Lord Jesus was cared for
by Saints Joseph and Nicodemos and the Myrrhbearing women,
washed, anointed, clothed and placed with prayer into a tomb,
so Orthodox Christians have traditionally buried their loved ones.
After Burial the Orthodox Church has her own Tradition:

Saturday is generally
a day dedicated to prayer for the departed,
because Christ, our Lord,
lay dead in the Tomb on a Saturday.
In some monasteries and large churches,
it is customary to serve a Panikhida on every Saturday.

The various prayers for the departed
have as their purpose to pray for the repose of the departed,
to comfort the living and to remind those who remain of their own mortality.
For this reason, memorial services have an air of penitence about them.

The Church’s prayers for the dead begin at the moment of death,
when the priest leads the Prayers at the Departure of the Soul,
consisting of a special Canon and prayers for the release of the soul. Then the body is washed, clothed and laid in the coffin,
after which the priest begins the First Panikhida [prayer service for the departed].
After the First Panikhida, the family and friends
begin reading the Psalter aloud beside the casket.
This reading continues until the funeral begins
[usually on the third day after death],
being interrupted only by more Panikhidas
[at least one per day].

Orthodox Christians offer particularly
fervent prayers for the departed
on the first 40 days after death.
Traditionally, in addition to the service on the day of death,
the memorial service is performed at the request of the relatives
of an individual departed person on the following occasions:
– 3rd day after death
– 9th day
– 40th day
– 1rst anniversary of death
– 3rd anniversary (some will request a memorial every year on the anniversary of death)

In addition to Panikhidas for individuals,
there are also several days during the year
that are set aside as special general commemorations of the dead,
when all departed Orthodox Christians will be prayed for together
[this is especially to benefit those who have no one on earth to pray for them].
The majority of these general commemorations
fall on the various “Soul Saturdays” throughout the year [mostly during Great Lent].
On these days, in addition to the normal Panikhida,
there are special additions to Vespers and Matins,
and there will be proper’s for the departed added to the Divine Liturgy.
These days of general memorial are:

Meatfare Saturday [two Saturdays before Great Lent begins]
– in some traditions families and friends will offer Panikhidas
for their loved ones during the week,
culminating in the general commemoration on Saturday
– The second Saturday of Great Lent
– The third Saturday of Great Lent
– The fourth Saturday of Great Lent
– Radonitsa [the second Tuesday after Easter]
– The Saturday before Pentecost
– in some traditions families and friends will offer Panikhidas
for their loved ones during the week,
culminating in the general commemoration on Saturday

Demetrius Saturday
[the Saturday before the feast of Saint Demetrius, Oct. 26th].
In the Bulgarian Orthodox Church
there is a commemoration of the dead
on the Saturday before the feast of Saint Michael,
the Archangel, Nov. 8th,
instead of the Demetrius Soul Saturday.

The most important form of prayer for the dead
occurs in the Divine Liturgy.
Particles are cut from the prosphoron during the Proskomedie at the beginning of the Liturgy.
These particles are placed beneath the Lamb [Host] on the diskos, where they remain throughout Holy Liturgy.
After the Communion of the faithful,
the deacon brushes these particles into the chalice, saying,
“Wash away, O Lord,
the sins of all those here commemorated,
by Thy Precious Blood,
through the prayers of all thy saints”.
Of this action, Saint Mark of Ephesus says,
We can do nothing better or greater for the dead than to pray for them,
offering commemoration for them at Holy Liturgy.
Of this they are always in need . . . . .
The body feels nothing then:
it does not see its close ones who have assembled,
does not smell the fragrance of the flowers,
does not hear the funeral orations.
But the soul senses the prayers offered for it
and is grateful to those who make them
and is spiritually close to them
“.

Normally, candidates for sainthood,
prior to their Glorification [Canonization] as a Saint,
will be commemorated by serving Panikhidas.
Then, on the eve of their Glorification
will be served an especially solemn Requiem,
known as the “Last Panikhida“.

• Saint Basil the Great [† 379], a saint of undivided Christianity, writes in his Third Kneeling Prayer at Pentecost:
O Christ our God . . .
[Who] on this all-perfect and saving Feast,
art graciously pleased to accept propitiatory prayers
for those who are imprisoned in hades,
promising unto us who are held in bondage great hope of release
from the vileness that does hinder us and did hinder them . . . . .
send down Your consolation . . . . .
and establish their souls in the mansions of the Just;
and graciously vouchsafe unto them Peace and pardon;
for not the dead shall praise You, O Lord,
neither shall they who are in Hell make bold
to offer unto thee confession.
But we who are living will bless You,
and will pray, and offer unto You
propitiatory prayers and sacrifices for their souls
“.

• Saint Gregory Dialogos [† 604]
in his famous Dialogues [written in 593] teaches that,
“The Holy Sacrifice [Eucharist] of Christ, our saving Victim,
brings great benefits to souls even after death,
provided their sins [are such as] can be pardoned in the life to come”.
However, Saint. Gregory goes on to say,
the Church’s practice of prayer for the dead
must not be an excuse for not living a godly life on earth.
“The safer course, naturally,
is to do for ourselves during life
what we hope others will do for us after death”.

• Father Seraphim Rose [† 1982] says,
The Church’s prayer cannot save anyone
who does not wish salvation,
or who never offered any struggle [podvig]
for it himself during his lifetime
“.

Remember, O Lord, the God of Spirits and of all Flesh,
those whom we have remembered
and those whom we have not remembered,
men of the “True Faith, from Righteous Abel unto to-day;
do You Yourself give them rest there in the land of the living,
in Your Kingdom, in the delight of Paradise,
in the bosom of Abraham, Isaac and Jacob, our Holy fathers,
from whence pain and sorrow and sighing have fled away,
where the Light of Your countenance visited them
and always shines upon them
“.
Prayer for the departed – Liturgy of Saint James

3rd Sunday in Lent – Veneration of the Cross

Christ is the only sacrifice worthy to praise God
Our life sacrificed
is with our neighbour.
If we gain our brother,
we have gained God,
but if we scandalise our brother,
we have sinned against Christ“.
Saint Antony the Great

If any man will come after Me,
let him deny himself and
take up his cross and follow Me
“.
Matth. 16: 24

Here lies the great difference between the world’s Gospel and the Lord’s Gospel.
The world says, when it bids you goodbye,
Take care of yourself“.
The Lord says,
Let yourself go, and live for others and the Glory of God“.
The world says,
Have a good time. Look out for number one“.
Church says,
When something is bothering you,
say it with confidence, we are used to this
and this has do not be responded anyway
After all, we have the power and
require the letters that are sent to us
as not to be answered
“.

Man that lets go gets all and
man who holds fast
loses what he has and
the Lord’s words will come True:
Whosoever shall save his life shall lose it and
whosoever shall lose his life for My sake
shall find it“.
Matth. 16: 25

The law of Sacrifice is the greatest law in church
on earth and in Heaven.
It is written in every department of nature.
We tread on the skeletons of thousands of generations
that have lived and died that we might live.
The very heart of the earth itself is the wreck of ages and
the buried life of former generations.
All nature dies and lives again, and
each new development is a higher and larger life
built on the ruins [the death of the ‘wealthy’ church] of the former.
A grain of wheat must fall into the ground and die, or else be a shrivelled seed,
but as it dies it lives and multiplies and grows into the beautiful spring,
the golden future autumn
and the multiplied sheaves.
And so it is in the higher world as
you rise from the natural to the spiritual.

Everything that is selfish
is limited by its selfishness.
The river that ceases to run becomes a stagnant pool,
but as it flows it grows fresher, richer, fuller.

If you turn your natural eye upon yourself,
you cannot see anything.             It is as you look
out that the vision of the world bursts upon you.
The very law of life is Love,
caring for others by giving away and letting go.
It is self-destruction to be selfish.
The law of Sacrifice is the law of God and
so the church [by their clergy] is allowed to punish her people.
God, who lived in supreme self-sufficiency
as the Father, Son, and Holy Ghost, gave Himself
and the clergy take the honours.
God’s glory was giving Himself, and
so He gave Himself in creation,
in the beauty of the universe,
so formed that every possible sort of happiness
could come according to a natural law.
An the clergy, they destroyed it,
because they are white stucco tombs.
so, be attentive,
when you enter a community
you will suffer!!!

God gave Himself in Jesus Christ;
God so loved the world that He gave“.
He gave His best, gave His all,
gave His only begotten Son.
The law of God is Sacrifice.
He so loved that He gave.
It is the law of Christ Himself.
He came through God’s sacrifice,
and He came to sacrifice.
He laid His honours down,
left the society of heaven for a generation,
and lived with creatures farther beneath Him
than the grovelling worm is beneath man.
He made Himself one of us, and
became a brother of this fallen race.
Christ was always yielding and letting go,
always holding back His power and not using it.
When people mistakenly treat Him, then He walks between them,
He goes up the mountain and prays to His father.
He was always being subject to the will of the men beneath Him,
until at last they nailed Him to the Cross.
His whole life was a continual refusing of Himself,
carrying our burdens and sharing our sorrows.
And so Sacrifice is the law of Christ,
Bear ye one another’s burdens and
so fulfil the Law of Christ, our Lord“.
The law of Christ is the bearing of others’ burdens,
the sharing of others’ griefs,
sacrificing yourself for another.

It is the law of Christianity.
It is the law of the saints of the Church.
It is the only way for the Church to be saved.
And the clergy?; they do it their own way.
From the beginning it has always been so.
It was so on Mount Moriah, where Abraham, the father of the faithful, gave up
his only child, the child of Promise.
All along the way was marked
by Blood and Sacrifice.

Not only did Abraham give up Isaac,
but Isaac gave up his life,
andall through his life he laid himself down for others.
We know how Jacob served for his wife,
and then did not get the one of his choice.
His was a suffering life, a passive life,
a patient life,
only in his solitude he could flourish.

And so Joseph died to his circumstances.
Because he was to rise so high he must go down as low;
down not only into banishment,
but into shameful imprisonment and almost into death.
When Joseph was out of sight,
and all God’s promises concerning him seemed lost,
and his prospects seemed hopeless,
then God picked him up and set him on the world’s throne.

Moses had to be a fugitive.
Moses had to try and then fail, and for forty years
God had to teach him and train him;
and when at last Moses was out of sight,
God gave him his desire.
At the very last moment, Moses had to let go
the prospect of entering the Promised Land,
but he didn’t lose communion with God.

The Master’s last message to Peter was,
When you was young you girded yourself, and
walked whither thou would; but when you shall be old, you shall stretch forth your hands and another shall gird you, and carry whither you would not.
This He spoke, signifying by what death
He should Glorify God
“.
And Jesus sent him to a life of crucifixion, to be yielded, submissive, surrendered and led about by others against his natural choice,
till at last he should be crucified with downward head upon his Master’s Cross.

It is so easy to talk about this, even in church
but a few are able to practise this.
The longer I live, the longer I know myself and
who are my friends, the more thoroughly I am satisfied
that this is the great secret of failure in our Christian life.
We go a little way with Jesus, but we stop at Gethsemane and Calvary.
They followed Him in His ministry in Galilee.
The Sermon on the Mount was a splendid morality.
They loved the feeding of the five thousand, and said:
“What a blessed King He would be!”
They would not have to work as they used to do.
But when He talked about Calvary and the Cross, for them as well as for Him,
and how they must go with Him all the way,
they said:
This is a hard saying; who can bear it?
And a few days after you could count them on your fingers, because most authorities do not do what they preach themselves.
They have nice words and wear nice clothes,
but when it comes firm down to, they let it fail.
They are not willing to go to the Cross;
they are silent.

I am sure this is where multitudes have stopped short.
They say “yes” to self and “no” to God and neighbours,
instead of “no” to self and “yes” to God.
Oh, it is so much easier to talk than to live!
A writer has said that there are three baptisms to be baptized with.
► First, the baptism of Repentance,
when we turn from sin to God.
► Second, the baptism of the Holy Spirit,
when we receive the Holy Spirit to live in us.
► Third, the baptism into death,
after the Holy Spirit comes in.
The Holy Spirit makes your heart His home,
and then you have to go with Christ into His own dying.
If any man will come after Me,
let him deny himself and take up
his Cross daily and follow Me
“.
And so He said about Himself,
I have a Baptism to be baptized with,
and how am I straitened until it be accomplished“.
He was going out into deeper death, and
His heart was all pent up with it,
until He went down into Gethsemane,
down to Joseph’s tomb, down into Hades
and passed through the regions of the dead
and opened first the gates of Heaven.
That is what Jesus saw before Him
after He was baptized
on the banks of the Jordan.

Who have received
the Baptism of the Holy Spirit,
it is you who have to go down into His death.
I know that in a sense we take all that by Faith
when we consecrate ourselves to Christ,
and we count it all real and God counts it all real too;
but now we have to go through it
step by step.
I know God treats us as though it was accomplished
and we were sitting yonder on the throne.
But we must go through the narrow passage
and the secret place of the stairs;
silent, in the back of the church and
let every man take its own course.
There must be no trifling here.
You may count it all done by Faith,
but step by step it must be written
on the records of your heart
and you will feel it.

Now, what does all this mean in our practical life?
First, it is dying to self-will.
After you consecrate yourself to God,
then will come the tug of war,
and tomorrow morning you will have the battle of your life.
Just because you have given up your will
the devil will want you to take it back.
He will try to show you how unreasonable it is,
how right it is that you should have your Christian way.
It will be a life-or-death struggle,
perhaps, for days, for years until physical death do us depart.
Jesus went into the wilderness for forty days.
The devil tried to have Him choose His own way,
but He stood the test. He let His own will go.
I came not to do Mine own will,
but the will of Him that sent Me“.

God could make Him a leader because He had been led.
No man can govern until he has been governed.
If God is going to make anything of you,
you must let your will go into His hands.
You will find a good many tests after the first surrender,
but these are just opportunities for allowing the work to be done.

Then comes self-indulgence [pleasure-seeking], doing a thing because you like to do it.
No man has a right to do a thing because he enjoys it.
I have no right to take my dinner merely because I like it.
This makes me a beast. I take it because it nourishes me.
Doing things because they please you,
seeking your own interest, is wrong.
Seek all first the Kingdom of God and His righteousness
Matth.6: 33
We have no divine warrant to seek ourselves in anything.
Seek God, and God will seek your good.
Take care of the things of God and He will take care of you.
Look not any man on his own things, but every
man also on the things of others
“.
Again, there is self-complacency [self-satisfaction],
dwelling on the work that you have done.
How easy, after performing some service or gaining some victory,
to think, “How good!”
How quickly this runs into vainglory!
How many are more interested in what people think and
say of them than of what they are themselves!

In the work of God there is nothing we need so much to guard against as vanity.
The Seraphim covered their faces with their wings;
they covered their feet with their wings.
They covered their faces
because they did not want to see their beauty, and
their feet because they did not want to see their service,
nor did they wish that any one else should see them.
They used only two to fly.
Take care how you put temptation in another’s way.
It is all right to encourage the people with a “God bless you and go all in peace”.
But don’t praise. God does not say, How beautiful! how eloquent! how lovely! how splendid!
That is putting on a human head the Crown that belongs to Jesus.
We have no more right to take Christ’s honours here
than we have to sit on His throne and let angels worship us.
We have to be careful when God uses us to bless human souls.
Philip, as soon as he led the eunuch to Jesus, got out of the eunuch’s way.
There are subtle spells that come between man and man,
and between woman and woman, and between man and woman.
They seem sweet and right,
but you need much of the Holy Spirit to keep your spirit pure.
I am not talking here of sinful love.
Surely, it is not needful to speak of that.
I am thinking of a far more subtle and refined spell,
which is at once dishonouring to God and dangerous to you.
God keep us from every service, and every friendship, and
every thought that is not in the Holy Spirit
and not to the honour of Jesus alone.

Then there is self-confidence [self-assurance], that which feels its strength,
spiritual or mental self-righteousness, power to be good or do good.
We must lay all that aside and realize our utter nothingness.
There is the self-life of sensitiveness, susceptibility to be wounded.
There is selfish affection, wanting people to love you
because you like to be loved.
Divine Love loves that it may bless and do good.
You ought to love others, not because it pleases you
but because it blesses them.

Paul could say,
I am glad to spend and be spent for your sakes;
notwithstanding the more earnestly I love you,
the less I be loved“.
2Cor.12: 15
He does not say
I will help you as long as you love your tears.
You are weeping because you say
I will help you as long as you love me.
No, I gladly spend my last drop of blood to bless you at any cost,
even when I know you do not appreciate me the least bit.
That is what is the matter with you.
People and the clergy will hurt you;
they do not appreciate you.
Well, spend and be spent all the more
when you are the less loved.

Time would fail to tell of selfish desires, covetousness,
selfish motives, selfish possessions,
our property, our children, our friends and
they give us loads of trouble, and care, and worry,
just because we insist on owning them.
There are selfish sorrows.
There is nothing more selfish than the tears we often shed.
When God saw Israel weeping, He was angry, and said,
You have polluted My altar with your tears.
You are weeping because you have not better bread.
You are weeping because something else is dearer to you than God.
You are weeping because you are not pleased or gratified
“.
John 16: 16-33
Even our sacrifices and self-denials may be selfish.
Yes, our sanctifications may be selfish.
A sarcastic friend of mine used to say
when he heard people testifying about their sinlessness:
Poor old soul, she committed the greatest sin of her life,
she foretold the biggest lie
“.
Self can get up and pray, and sit down and say,
What a lovely prayer!
Self can go to church and say,
What an Angelic service!, what a beautiful sound of the Choir“.
Self can preach a sermon and save souls and go home,
pat itself on the back and say, or let the devil say through him,
You did it splendidly; what a useful man you are!
Self can be burned to death and be proud of its fortitude.
Yes, we can have religious selfishness as well as carnal selfishness.

How can we get rid of this?
Well, above everything else,
we must see the reality of the thing,
we must see its danger, we must see that it is sin.
We must look at it frankly and choose that it shall go.
The worst is that it deceives us. It says,
“How that fits somebody else, not me”. God means you.
Pass sentence of death upon it, or else it will pass sentence on you.
You may keep it as long as you like.
It is like the lovely little serpent with little spots on it like jewels.
Ah, at the last, how it stings!

May God show us everything in us that will not stand the searching flames.
Above everything, do not let us have a larger Gospel than we have a life.
Having passed sentence of death upon ourselves,
then let us take Jesus Christ and the Holy Spirit to do the work.
Don’t try to fight it yourself.
And then, when the test time comes, and
God leads you out to meet it, be True.
The test will come, but when the battle comes
do not defend yourself, but say,
Lord let me die, let me suffer“.
Perhaps some one will try to provoke you.
Perhaps someone will try to praise you.
Just say again, “ Lord let me die, let me suffer
The Holy Spirit is able to take everything we dare to give,
and give everything we dare to take.
Shall we dare to take Him for the death of our subtlest foe,
and truly pray:
Jesus, slay the self in me
By Your consuming breath;
Show me Your Heart, Your Wounds,
Your Shame and love my soul to death.
When the Shekinah flame came down,
[When the tabernacle was ready, Moses consecrated it, together with all its fittings, with holy myrrh. While this was taking place, the glory of the Lord covered the tabernacle in the form of a cloud
which accompanied the Hebrews on their journey through the desert]
and Moses could not stay;
so let Your Glory fill my heart,
and self for ever slay
“.

Or like we are used to pray in our silent chamber:
Lord, Jesus Christ, Son of the living God, have mercy upon me, simple sinner“.

March 19th – Saint Hilaria, Martyr under Roman Emperor Numerian [†3rd Cnt.]

The Holy Martyrs Hilaria, her husband Claudius the Tribune,
and their sons, Jason and Maurus,
Diodorus the Presbyter and Marianus the Deacon,
suffered with Saints Chrysanthus and Daria in Rome
under Emperor Numerian in the third century.

Claudius came to believe in Christ and accepted holy Baptism
together with his wife, Hilaria, their sons, Jason and Maurus,
and all his household and soldiers.
When news of this reached Emperor Numerian,
he ordered that they be executed.
Claudius was drowned in the sea,
and his sons and soldiers were beheaded.

Christians buried the bodies of the holy martyrs in a nearby cave, and
Saint Hilaria constantly went there to pray.
The pagans followed her and led her off for torture.
The saint asked that they give her a few moments to pray, and as soon as she finished, she gave up her soul to God.
A servant buried Saint Hilaria in the cave beside her sons.

Troparion                           Tn 1
Let us honor the like-minded pair of Martyrs Hilaria, scion of purity,
and supremely her modes husband Claudius.
United in holiness of faith,
they shone forth as communicants of God the Word.
They fought lawfully for Him and now save those who sing:
“Glory to Him who has strengthened you!
Glory to Him who has crowned you!
Glory to Him who through you grants healing to all!”

Kontakion                          Tn 1
In the sweet fragrance of holiness, Claudius,
you drew Hilaria to saving knowledge.
Together in contest you routed the serpent,
the author of all evil,
and were worthily taken up to the heavenly realms.