Wishful to be a saint, by Saint Silouan, the Athonite

Saints were just people like all of us.
Many of them started with grievous sins
but through repentance they attained to the Kingdom of Heaven.
And everyone who reaches the Kingdom of Heaven does so through repentance,
which the Merciful Lord granted us by His sufferings.

In the Kingdom of Heaven where dwell the Lord
and His most pure Mother, abide all the Saints.
There live our Forefathers and Patriarchs
who valiantly carried their faith before them.
There dwell the Prophets who received the Holy Spirit,
and by their exhortations called the people to God.
There dwell the Apostles who died
that the Gospel might be preached.
There dwell the Martyrs
who gladly gave their lives for love of Christ.
There dwell the holy Prelates
who followed the Lord’s example
and took upon themselves the burden of their spiritual flock.
There dwell the holy Fathers
who lived lives of prayer and fasting,
and those who assumed folly for Christ’s sake,
all of whom fought the good fight
and thereby overcame the world.
There dwell all the Righteous
who kept God’s commandments
and vanquished their passions.

That place aspires my soul
– to that wondrous holy assembly
which the Holy Spirit has gathered together.
But woe is me!
Inasmuch as I lack humility,
the Lord does not grant me the strength to fight,
and my feeble spirit flickers out like a tiny candle,
whereas the spirit of the Saints burned with a bright flame,
which the wind of temptation not only failed to extinguish
but set burning more fiercely than ever.
They trod the earth and worked with their hands
but their spirits continued with God,
of Whom they were ever mindful.
For the love of Christ they endured
every affliction on earth and feared no suffering,
and thus glorified the Lord.
Wherefore the Lord loved them and glorified them,
and granted them the eternal Kingdom with Him.
Saint Silouan, the Athonite‘,
published by Archimandrite Sofronios

Guidelines to grasp Salvation – Elder Paisios

– Seek for a lifeline near to God.
Contain your material needs,
because they create huge burdens and anxieties.

– Do not envy people that have money,
comforts, fame and power,
but rather those who live with virtue,
reason and piety.

– Do not ask God for things
that only support your body,
but especially what is good
and beneficial for your soul.

– Change your life,
discover the meaning of life,
gain the time lost in this process
so far on earth.

– Do not trust the mind-sets of secular people.

– Be healed of the illnesses
that dominate the lives of people
that did not learn to fast,
to be chaste,
to pray,
to hope.

– Do not despair.
God is omnipresent
and loves humanity.

– Cut off every relationship with evil,
live freely,
according to the will of the Lord.

– Prove your faith with works of love
toward your neighbour.

– Decide what you want most:
the sympathy of the world
or a return near to God?

– Almost all problems start from the mouth [what you say]
and, likewise, by the amount
you depend on your passions.

– Love your wife more than yourself.
With works, not with words.
And do not ever talk to her badly,
because sometimes the tongue kills
and destroys love.
Also, be careful,
because some parents spoil their children very much
and always do them favours.
And when a child is too spoiled,
they will become selfish
and take a crooked path.
Many parents care more about
providing material things for their children.
This is wrong.
The body has many material desires,
but a short life.
The soul continues
along another course.
The soul does not end up in the dirt,
but with God.
Today everyone deals with their body,
not with the needs of their soul.

– The needs of the soul are different.
The joys of the soul are different
from the joys of the body.
The body is easily managed,
not the soul.
If you have money and enter a big store,
the body is all set.
But what can you find in a,
what do you call those big stores,
yes, a supermarket,
for your soul?
The soul needs other things.
The soul has need of peace,
quiet, communion with God.
To sustain the body,
you need silver and daily bread.
To sustain the soul,
divine talents
and heavenly Bread
are needed.

Father Paisios – cf. ‘Four Hours with Father Paisios,
[Τέσσερις ώρες με τον π. Παίσιο]

March 11th – Saint Sophronius, Patriarch of Jerusalem [560-638]

Saint Sophronius [Gr. Άγιος Σωφρόνιος ]
was the Patriarch of Jerusalem from 634 until his death,
and is venerated as a Saint in the Latin
and the Orthodox Churches.
He was born 560 in Damascus and died
on March 11th in 638 in Jerusalem.
Before rising to the primacy of the see of Jerusalem,
he was a monk and theologian
who was the chief protagonist for orthodox teaching
in the doctrinal controversy on
the essential nature of Jesus
and His volitional acts.

Sophronius was of Arab descent an a teacher of rhetoric.
Sophronius became an ascetic in Egypt about 580
and then entered the monastery of Saint Theodosius near Bethlehem.
Traveling to monastic centres in Asia Minor, Egypt, and Rome,
he accompanied the Byzantine chronicler Saint John Moschus,
who dedicated to him his celebrated tract on the religious life,
Leimõn ho Leimõnon [“The Spiritual Meadow”]
and whose feast day in the Orthodox Church,
is shared with Sophonius on March 11th .
On the death of Moschus in Rome in 619,
accompanied the body back
to Jerusalem for monastic burial.
Sophronius traveled to Alexandria, Egypt,
and to Constantinople in the year 633 to persuade
the respective patriarchs to renounce Monothelitism,
a heterodox teaching that espoused a single,
divine will in Christ to the exclusion
of a human capacity for choice.
Sophronius’ extensive writings
on this question are all lost.

Although unsuccessful in this mission,
Sophronius was elected patriarch of Jerusalem in 634.
Soon after his enthronement he forwarded
his noted synodical letter to Pope Honorius I
and to the Eastern patriarchs,
explaining the orthodox belief in the two natures,
human and divine, of Christ,
as opposed to Monothelitism,
which he viewed as a subtle form of heretical Monophysitism
[which posited a single [Divine] nature for Christ].
Moreover, he composed a Florilegium [“Anthology”] of some 600 texts
from the Greek Church Fathers in favour of the orthodox
tenet of Dyothelitism [positing both human and Divine Wills in Christ].
This document also is lost.

In his Christmas sermon of 634,
Sophronius was more concerned with keeping
his clergy in line with the Chalcedonian view of God,
giving only the most conventional of warnings
of the Muslim-Saracen advance on Palestine,
commenting that the Saracens already controlled Bethlehem.
Sophronius, who viewed the Muslim control of Palestine
as “unwitting representatives of God’s inevitable chastisement
of weak and wavering Christians
“,
died soon after the fall of Jerusalem to the caliph Umar I in 637,
but not before he had negotiated the recognition of civil and religious liberty
for Christians in exchange for tribute – an agreement known as Umari Treaty.
The caliph himself came to Jerusalem,
and met with the patriarch at the Church of the Holy Sepulchre.
Sophronius invited Umar to pray there, but Umar declined,
fearing to endanger the Church’s status as a Christian temple.

Beside polemics, Sophronius’ writings
included an encomium on the Alexandrian martyrs Cyrus and John
in gratitude for an extraordinary cure of his failing vision.
He also wrote 23 Anacreontic [classical metre] poems on such themes
as the Saracen siege of Jerusalem and on various liturgical celebrations.
His Anacreontica 19 and 20 seem to be an expression of the longing desire
he had of the Holy City, possibly when he was absent from Jerusalem
during one of his many journeys.
The order of the two poems has to be inverted
to establish a correct sequence of the diverse subjects.
Arranged in this way, the two poems describe a complete circuit
throughout the most important sanctuaries of Jerusalem at the end of 6th century,
described as the golden age of Christianity in the Holy Land.
Themes of Anacreonticon 20 include the gates of Jerusalem [or Solyma],
the Anastasis, the Rock of the Cross, the Constantinian Basilica,
Mount Sion, the Praetorium, Saint Mary at the Probatica, and Gethsemane.
The Mount of Olives, Bethany, and Bethlehem come next in Anacreonticon 19.
Sophronius also wrote down the Life of Saint Mary of Egypt,
which is read on the fifth Thursday Lent in Orthodox Churches.

In 637, after the conquest of Jerusalem by Muslim armies,
the Muslim caliph Umar ibn al-Khattab came to Jerusalem
and toured the city with Sophronius.
During the tour of the Church of the Holy Sepulchre,
the time for Muslim prayer came,
and despite Sophronius’s offer to Umar to pray inside the Church,
Umar chose to pray outside.
The caliph’s reason for declining to pray there
was because in the future Muslims might say
that Umar prayed here and use it
as an excuse to build a mosque there.
Therefore Muslims are not allowed to build a mosque there.
So appreciating the caliph’s intelligence he gave the keys of the church to him.
Unable to refuse it the caliph gave it to a family of Muslims from Medina
and asked them to open the church and close it;
the keys of the Church of the Holy Sepulchre
still remain with this Muslim family.

Troparion           Tn 5
Patriarch Sophronius, you were glorious in the splendor of sobriety,
and through the radiance of your words
you revealed ineffable enlightenment from heaven.
For by your life you attained wisdom
and now you confirm the Church
as an illustrious hierarch
and intercessor for us with the Lord
“.

Kontakion          Tn 8
You were most wise among patriarchs, Sophronius of Jerusalem.
You struggled with divine zeal,
spreading the commandments of Truth with your lips.
You set right the foundations of the Church
and firmly established the monastic order.
You brought to light wise sermons,
and instructed by them,
therefore we cry out to you:
‘Rejoice, splendid boast of the Orthodox“.

 

2nd Sunday Of Lent – Sunday Saint Gregory Palamas

On the Second Sunday of Lent
the Orthodox Church commemorates
our Holy Father Gregory Palamas,
Archbishop of Thessalonica, the Wonderworker.
The feast day of Saint Gregory Palamas
is November 14th,
however, he is commemorated on this Sunday
as the condemnation of his enemies
and the vindication of his teachings by the Church [14th cnt] was acclaimed
as a second triumph of Orthodoxy.

The Life of this Saint
Our holy Father Gregory was born in Constantinople in 1296 of aristocratic parents who had emigrated from Asia Minor in the face of the Turkish invasion, and were attached to the court of the pious Emperor Andronicus II Palaeologus [1282-1328].
Despite his official duties, Gregory’s father led a life of fervent prayer.
Sometimes as he sat in the Senate, he would be so deep in prayer as
to be unaware of the Emperor addressing him.
While Gregory was still young, his father died after
being clothed in the monastic habit; and his mother for her part
wanted to take the veil, but delayed doing so in order to
take care of the education of her seven children.

Gregory, the eldest, was instructed by
the most highly reputed masters of secular learning and
after some years, was so proficient in philosophical reasoning that
on listening to him, his master could believe he was hearing Aristotle himself.
Notwithstanding these intellectual successes,
the young man’s real interest lay only with the things of God.
He associated with monks of renown in the city and
found a spiritual father in Theoleptus of Philadelphia, who
instructed him in the way of holy sobriety and of prayer of the heart.

About the year 1316, Gregory decided to abandon the vanities of the world.
His mother, two sisters, two brothers and a great many of his servants
entered upon the monastic life with him.
He and his two brothers went on foot to the holy Mountain of Athos,
where they settled near the Monastery of Vatopedi under the direction of the Elder Nicodemus,
who came from Mount Auxentius.
Gregory made rapid progress in the holy activity of prayer,
for he had put into practice since childhood the fundamental virtues of
obedience, humility, meekness, fasting, vigil and the different kinds of renunciation
that make the body subject to the spirit.
Night and day he besought God ceaselessly with tears saying,
Lighten my darkness!
After some time, the Mother of God, in Whom he had put his trust since his youth,
sent Saint John the Theologian to him with the promise of her protection
in this life and in the next.

After only three years, the early death of his brother Theodosius, followed by that of the Elder Nicodemus,
led Gregory and his second brother, Macarius,
to attach themselves to the Monastery of the Great Lavra [Athos].
Gregory was appointed chanter.
His conduct in the cenobitic life was beyond reproach,
and the brethren admired his zeal for putting into practice all the Holy Evangelic virtues.
He lived with such abstinence as to appear unburdened
by the flesh to the extent of being able
to go three months without sleep.
At the end of three years of common life,
his soul thirsting for the sweet waters of the wilderness,
he retired to the hermitage of Glossia, under the direction
of an eminent monk called Gregory of Byzantium.
With the passions purified, he was now able to rise up in prayer
to the contemplation of the mysteries of the Creation.
Solitude and inner stillness enabled him to keep his intellect
fixed at all times in the depths of his heart,
where he called on the Lord Jesus with compunction,
so that he became all prayer,
and sweet tears flowed continually from his eyes as from two fountains.

The incessant raids of Turkish pirates soon obliged
Gregory and his companions to leave their hermitage.
Together with twelve monks, he wanted to make the pilgrimage to the Holy Places
and to seek refuge at Mount Sinai; but this did not prove feasible.
Instead, he spent some time in Thessalonica,
where he joined the group around the future Patriarch Isidore,
who was endeavoring to spread the practice of the Jesus prayer among the faithful
so that they might profit from the experience of the monks.
In 1326, Gregory was ordained a priest,
having understood in a vision that this was indeed the will of God.
He then departed to found a hermitage in the area of Beroea,
where he practiced an even stricter Ascesis than before.
For five days of the week he remained alone,
fasting, keeping vigil and praying with abundant tears.
He only appeared on Saturdays and Sundays
to serve the Divine Liturgy, share a fraternal meal and converse on some spiritual subject with his companions in the ascetic life.
He continued thus to rise up in contemplation
and to enter into closer union
with God in his heart.

When his mother died,
he went to Constantinople to fetch his sisters,
whom he settled in a hermitage near his own.
But as Serbian raids in the region became more and more frequent, he decided to go back to Mount Athos.
He settled a little above the Lavra in the hermitage of Saint Savas,
where he lived in greater seclusion than before, and could converse alone with God.
He went to the monastery only infrequently and
would receive his rare visitors on Sundays and feast days.
Going on from that contemplation which is still outward,
Gregory then attained to the vision of God in the Light of the Holy Spirit
and to the Deification promised by Christ to His perfect disciples.

One day in a dream, he saw that he was full of a milk from heaven which, as it overflowed,
changed into wine and filled the surrounding air with a wonderful scent.
This was a sign to him that the moment had come to teach
his brethren the mysteries that God revealed to him.
He wrote several ascetic treatises at this time, and,
in 1335, was appointed Abbot of the Monastery of Esphigmenou.
But the two hundred monks who lived there understood
neither his zeal nor his spiritual expectations
so, after a year, he returned to his hermitage.

At that time, Barlaam, a monk from Calabria, won a great name for himself
as a speculative thinker in Constantinople.
He was particularly fond of expounding the mystical writings of Saint Dionysius the Areopagite,
which he interpreted in an entirely philosophical way,
making knowledge of God the object of cold reason and not of experience.
When this refined humanist learned of the methods of prayer of some simple monks of his acquaintance, who allowed a place to the sensory element in spiritual life,
he was scandalized.
He took occasion to calumniate then and to accuse them of heresy.
The hesychast monks appealed to Gregory
who then wrote several polemical treatises in which
he answered the accusations of Barlaam
by locating monastic Spirituality in a dogmatic synthesis.

He showed that Ascesis and prayer are the outcome of the whole mystery of Redemption,
and are the way for each person to make the Grace given at Baptism blossom within himself.
He also defended the authenticity of the methods which the Hesychasts used
to fix the intellect in the heart;
for since the Incarnation we have to seek the Grace of the Holy Spirit in our bodies,
which are sanctified by the Sacraments and grafted by the Eucharist into the Body of Christ.
This uncreated Grace is the very Glory of God which,
as it sprang forth from the body of Christ on the day of the Transfiguration,
overwhelmed the disciples [Matth.17].
Shining now in the heart purified from the passions, it truly unites us to God,
illumines us, deifies us and gives us a pledge of that same Glory
which will shine on the bodies of the Saints after the general Resurrection.
In thus affirming the full reality of deification,
Gregory was far from denying the absolute transcendence and
un-know-able-ness of God in His essence.
Following the ancient Fathers, but in a more precise manner,
he made a distinction between God’s imparticipable essence and
the eternal, creative and providential energies
by which the Lord enables created beings to participate in
His being, His life and His light without, however,
introducing any division into the unity of the Divine Nature.
God is not a philosophical concept for Saint Gregory:
He is Love, He is Living Person and consuming fire,
as Scripture teaches [Deut.4: 24],
Who does everything to make us godlike.

Saint Gregory’s brilliant answer to Barlaam was first accepted
by the authorities of Mount Athos in the Hagiorite Tome and
then adopted by the Church, which condemned Barlaam
[and with him the philosophical humanism
that would soon inspire the European Renaissance
],
during the course of two Councils at the Church of Saint Sophia in 1341.

Barlaam’s condemnation and his departure for Italy
did not bring the controversy to an end.
No sooner had Gregory returned to his Athonite hermitage from Thessalonica
where he had been writing his treatises in seclusion than Akindynos,
an old friend of his, restated the substance of Barlaam’s arguments
and condemned Gregory’s distinction between essence and energies as an innovation.
Akindynos, who at first aspired to be an umpire between Barlaam and Gregory,
was the kind of rigid conservative who does no more than repeat set phrases
without seeking to enter into the spirit of the Tradition.
At the same time, a dreadful civil war broke out
as a result of the rivalry between the Duke Alexis Apokaukos and
Saint Gregory’s friend, John Cantacuzenus (1341-47).
The Patriarch, John Calecas, sided with Apokaukos and
encouraged Akindynos to bring a charge of heresy against Gregory,
which led to the excommunication and imprisonment of the Saint.

During the four years of Gregory’s confinement, there was no slackening of his activity.
He carried on a huge correspondence, and
wrote an important work against Akindynos.
When John Cantacuzenus gained the upper hand in 1346,
the Regent, Ann of Savoy, came to the defense of the Saint
and deposed the Patriarch on the eve of Cantacuzenus’ triumphal entry into the City.
He nominated Isidore as Patriarch (1347-50), and
summoned a new Council to vindicate the Hesychasts.
The controversy was not finally resolved until 1351,
at a third Council which condemned the humanist Nicephorus Gregoras.
In the Synodal Tome the doctrine of Saint Gregory on the uncreated energies
and on the nature of Grace
was recognized as the rule of faith of the Orthodox Church.

Among Isidore’s new episcopal appointments,
Gregory was named Archbishop of Thessalonica in 1347; but
he was unable to take possession of his see as the city was in the hands of the Zealots,
the party opposed to Cantacuzenus.
After finding shelter for a while in Lemnos, where
he showed heroic devotion during an epidemic,
Gregory was eventually able to enter the city acclaimed
as if Christ Himself were coming in triumph,
with the chanting of Paschal hymns.

During a voyage to Constantinople, he fell into the hands of some Turks,
who held him for a year in Asia Minor (1354-55), but allowed him a measure of freedom.
This, and his openness of spirit, enabled him to engage in amicable theological discussions
with the Muslim doctors of religion and with the son of the Emir Orkhan.
When he was set free, thanks to a ransom from Serbia,
he returned to Thessalonica to take up his activity again
as pastor and wonderworker.
He suffered a long illness and some time before his death,
Saint John Chrysostom appeared to him with the invitation
to join the choir of Holy Hierarchs immediately after his own feast.
And, indeed, on November 14, 1359 the Saint gave up his soul to God.
When he died, his countenance was radiant with a light like
to that which shone on Saint Stephanos [Acts 6: 15].
In this way God showed, through the person of His Servant,
the Truth of his doctrine on the reality of deification
by the uncreated Light of the Holy Spirit.
The veneration of Saint Gregory was approved by the Church in 1368.
The Saint works many miracles even to the present day and,
after Saint Demitrios, he is regarded as the Protector of Thessalonica.

Orthodox Commemoration – on The Sunday Of Saint Gregory Palamas
The feast day of Saint Gregory Palamas is November 14, the day of his repose,
however the Orthodox Church commemorates the Saint on the Second Sunday of Lent.
As a Sunday of Great Lent, the commemoration is celebrated
with the Divine Liturgy of Saint Basil the Great,
which is preceded by a Matins [Orthros] Service.
A Great Vespers is conducted on Saturday evening.

Hymns Of The Feast:
MP3:  Απολυτίκιο Β΄ Κυριακής Νηστειών – Γρηγορίου του Παλαμά
Apolytikion       plagal 4th Tn
Gregory the Miracle Worker,
light of Orthodoxy,
support and teacher of the Church,
comeliness of Monastics,
invincible defender of theologians,
the pride of Thessalonica,
and preacher of Grace,
intercede forever
that our souls may be saved
“.

Kontakion          plagal 4rth Tn
With one accord, we praise you
as the sacred and divine vessel of wisdom
and clear trumpet of theology,
our righteous Father Gregory of Divine speech.
As a mind that stands now before the Primal Mind,
do you ever guide aright and lead our mind to Him,
that we all may cry:
Hail, herald of Grace Divine
“.

March 8th – Saint Felix, Apostle of East Anglia, first bishop of East Anglia

Come up to Me, 
on the mountain
“.
Ex.24: 12

Saint Felix, the Apostle of East Anglia,
was the first bishop of East Anglia.
He died March 8, 647, at Dunwich, [translated to Soham, Cambridgeshire];
He is also known as Saint Felix of Dunwich and as Saint Felix of Burgundy

Saint Felix is commemorated in both the Anglican and Orthodox traditions,
with an Orthodox Church dedicated jointly
to Saint Felix and Saint Edmund in Felixstowe.

Saint Felix [meaning happy or joyful] came to East Anglia from Burgundian territory
[probably from one of the monastic houses
founded by the Irish missionary, Saint Columnbanus]
in the company of Sigbert [Sigeberht] the Learned,
whom he had converted to Christianity (while Felix was still in seminary).
Sigbert would later become an East Anglian King.
[In the eighth century a number of the English, most famously Boniface and Willibrord, would return to the continent to convert the heathen on the mainland].
Felix is renowned as a great missionary and
became the first Bishop of the East Angles.
He is said to have founded a monastery at Soham about A.D. 630.

Felix, having been consecrated about 631 A.D. by Saint Honorius,
held the first bishopric of the East Angles at Dommoc [Dunwich] for seventeen years.

Saint Honorius [c.630-653], was the fourth archbishop of Canterbury
in line from Saint Augustine who had brought Christianity from Rome
to King Aethelberht of Kent in 597.
Honorius sent Felix on to East Anglia, which had switched between Christianity and paganism several times since the East Anglian king Raedwald became a Christian at the Kentish court in the first decade or so of the seventh century.
[Bede tells the story that when Rædwald got home, his wife convinced him not to abandon his old gods so easily, so Raedwald had shrines to his heathen gods and the Christian god in the same temple].
Raedwald’s son Eorpwald succeeded sometime after 616, initially as a pagan but he was converted by the Northumbrian king Edwin sometime around 630.
Shortly after Eorpwald became Christian, he was killed, and the country turned pagan again.

It was after Eorpwald’s reign that Eorpwald’s brother Sigeberht came to the throne.
Sigeberht had grown up in exile in Gaul, and become a Christian there,
and returned determined to turn East Anglia into a thoroughly Christian kingdom.
According to legend, Felix landed at what is now Felixstowe
before going on to establish a Cathedral and school at Dommoc, or Dummoc-ceastre,
generally accepted as Dunwich, a seaport on the coast of Suffolk.
Dummoc had been a Roman station and, besides the advantage of its port, its walls may still have been strong enough to afford some protection for the new Bishop.
It was, moreover, connected with the interior by ancient roads, which led in one direction toward Bury St. Edmunds and in another toward Norwich.

At Dummoc, King Sigebert built a palace for himself and a church for Felix.
Elsewhere, says Bede, “desiring to imitate those things which he had seen well arranged in Gaul, he founded a school in which boys might be taught letters, with the aid of Felix, the bishop….who furnished them with pedagogues and masters, after the Kentish fashion“.
Bede gives no locality for this school; yet the passage, without the slightest reason,
has been looked upon as recording the foundation of the University of Cambridge,
a place which, at that period, was not even within the borders of East Anglia.

Four years after the establishment of the see,
the King resigned his crown in favour of his cousin, Egric,
and retired to a monastery which he had founded with the Irish monk, Fursey, at Burgh Castle.
Felix founded a third monastery at Soham
and it was here that he died, on 8th March AD 647, and was buried.
His relics were later translated to Ramsey Abbey (Hunts).

From Dommoc (Dunwich) Felix set about missionary throughout East Anglia, establishing churches and founding the monastery at Bury St Edmunds.
In 630 he founded another monastery, this time at Soham.
Bede records the success of Felix’s work in East Anglia,
known for his great piety and hard work, as both a missionary and educator,
Felix, in Bede’s words “delivered” East Anglia
from long-standing unrighteousness and unhappiness.
As a pious cultivator of the spirited field,
he found abundant faith in a believing people.
In no part of England was Christianity more favourably introduced
“.

According to the chronicler of the times the episcopate of Felix
was full of happiness for the cause of Christianity
and the admirable historian, Bede, described his work
with an allusion to the good omen of his name.
Bede wrote that St. Felix:
delivered all the province of East Anglia from long-standing unrighteousness and unhappiness.
As a pious cultivator of the spirited field, he found abundant faith in a believing people.
In no part of England was Christianity more favourably introduced
“.

Bede continues: “He [Saint Felix] did not fail in his purpose and like a good farmer reaped a rich harvest of believers.
He delivered the entire province from its age-old wickedness and infelicity and brought it to the Christian faith and works of righteousness, and in full accord with the significance of his own name, guided it towards eternal felicity
“.

By his presence at Soham all those decades ago
the town can take pride in its former importance
as a renowned Christian centre.
The great evangelist and educator
died on March 8th, 647 A.D.
and he was buried in his own city of Dunwich.
He is commemorated in the seaside town of Felixstowe
and also of a Yorkshire village, Feliskirk
[the church of Felix].
The mortal remains of St. Felix were later
exhumed from Dunwich and brought to Soham monastery which he had founded.
This was a precautionary measure for fear
that heathen flames would take possession of them.
In King Canute’s time, about 1031 A.D. the relic was removed a second time
for the same reason by a monk named Etheric to Ramsey in Huntingdonshire,
and there solemnly enshrined by Abbot Ethelstan.
While the relic was being carried across the water a miracle is said to have happened.

A chronicler at Soham or Ramsey wrote:
In those days [circa 1020] Saint Felix, formerly Bishop of East Anglia
lay buried in the royal manor of Soham for at this place the saint
while still alive had built and dedicated a beautiful church
and gathered together a goodly company of monks.
These monks subsequently, after their good father was dead . . .
carried away his precious remains from Dunwich
and laid them with great honour in their own church at Soham.
Afterwards, however, when this same church [or monastery] had been utterly destroyed
and the monks killed by the Danes, this saintly man had met with less reverence and honour.
This continued up to the time of King Canute, when Etheric, hearing of it,
pointed out to Abbot Athelstan and the monks of Ramsey how,
by the expenditure of a little labour, they might win for themselves inexhaustible riches
and so urged them by the spur of self-interest to carry out his purpose
“.

Athelstan therefore taking with him Agerinus,
his prior, set out by water for Soham which possessed the relic of such value,
and overawing by the combined authority of the King and bishop the resistance of those
who were for opposing him, he placed the sacred remains and bones of the saint on board
and began his voyage homeward to Ramsey amid the strains of joyous psalmody.
The men of Ely, however, on hearing of this, grudging us so valuable a relic,
manned their boats with a strong band, hoping by their large numbers to carry off
from the smaller party the remains which they had removed from Soham
“.

In order that it might be clearly seen
that the removal was taking place
by Divine than by human wishes,
it came to pass that just as the ships
of either party were approaching one another
under a bright and cloudless sky, suddenly,
to the discomfiture of the large force and the benefit of the smaller,
a dense fog arose which separated the two parties.
And so, while their adversaries were vainly wandering in different directions,
our boat was carried onward in a straight course
and safely deposited by the aiding waters on the bosom of our native shore
“.

You may find it hard to believe this miracle …
yet, reader, you are compelled to suspect it by no necessity
as long as you are at all events convinced of the undoubted fact
that the remains of Saint Felix were, on King Canute’s yielding to the prayers of Bishop Etheric, transferred from the aforesaid town of Soham to the church at Ramsey
and reburied with great reverence;  and there, even to this day,
does that holy man bestow on worshippers many benefits.

If you desire further to learn anything of his origin, his life or his good deeds,
you must consult Bede who has composed a history of the English in admirable style,
and among other men of the highest sanctity whom he there commends,
has deemed the praise of our Saint worthy of praise
“.

Holy Services at the Orthodox church:
Pdf
March 8th
– Commemoration of
the Holy Bisshop FELIX,
Apostle of East Anglia

0n the 8th of March 2014
we celebrated the nameday
of our grandson Felix,
born at february 17th 2014,
the heir of our family.
– Bearer of God, Felix
intercede to Christ, our Lord,
for the Salvation of his soul?

 

February 26th -Saint Photini [Svetlana (Russian), Ellen (Dutch)], the Great-Martyr and those with her

Today we celebrate the Great-Martyr, }
and Equal-to-the-Apostles,
Saint Photini, together with her family martyred with her.
Saint Photini was the Samaritain Woman who spoke
to Christ at Jacob’s Well
(told in John 4, and also celebrated the Fifth Sunday of Pascha).

quote on the Gospel of Saint John:
“The woman then left her water pot,
and went her way into the city,
and saith to the men,
Come, see a Man which told me all things
that ever I did;
is not this the Christ?”
Saint John Chrysostom

1.] We require much fervour and uproused zeal,
for without these it is impossible to obtain the blessings promised to us.
And to show this, Christ at one time saith,
Except a man take up his cross and follow Me, he is not worthy of Me”.
Matth.10: 38
at another,
I am come to send fire upon the earth, and what will I if it be already kindled?”.
Luc. 12: 49
by both these desiring to represent to us a disciple full of heat and fire,
and prepared for every danger.
Such an one was this woman – Saint Photini.
For so kindled was she by His words, that she left her water pot and
the purpose for which she came, ran into the city,
and drew all the people to Jesus.
Come”, she said,
see a Man which told me all things that ever I did”.

2.] Observe her zeal and wisdom. She came to draw water,
and when she had lighted upon the true Well,
she after that despised the material one;
teaching us even by this trifling instance when we are listening to spiritual matters
to overlook the things of this life, and make no account of them.
For what the Apostles did, that, after her ability, did this woman also.
They when they were called, left their nets;
she of her own accord, without the command of any, leaves her water pot,
and winged by joy performs the office of Evangelists.
And she calls not one or two, as did Andrew and Philip,
but having aroused a whole city and people,
so brought them to Him.

3.] “Observe too how prudently she speaks; she said not,
“Come and see the Christ,”
but with the same condescension by which Christ
had netted her she draws the men to Him; “Come,” she saith“,

see a Man who told me all that ever I did”.
She was not ashamed to say that He “told me all that ever I did”.
Yet she might have spoken otherwise,
“Come, see one that prophesieth”;
but when the soul is inflamed with Holy fire,
it looks then to nothing earthly, neither to glory nor to shame,
but belongs to one thing alone, the flame which occupieth it“.
Saint John Chrysostom – Homily 34

She left her sinful life and immediately preached Christ to her family and community.
After Pentecost, she, her five sisters [Anatole, Phota, Photis, Paraskevi, & Kyriaki]
and her two sons (Victor, who later was renamed by Christ “Photinos”, and Joses] were baptized.
They all became great preachers of Christ
in many different places, including Smyrna in Asia Minor, Carthage in North Africa, and finally in Rome, where they stood up to the Emperor Nero’s endless tortures
[including beatings, poisonings, blindings, imprisonment, temptations, crucifixion, burning in a furnace, etc.],
all while managing to convert one of his Dukes [Saint Sebastian], his daughter [Saint Anthousa], and his magician [Saint Theoklitos],
who all were martyred and are celebrated also on this day.
Their entire Martyrion is found in the Neon Eklogion by
Saint Nikodemos of the Holy Mountain, and
most of the important details can be found in various places.
Saint Photini is considered a Patron Saint for those repentant and those suffering carnal temptations, for those with physical or spiritual blindness, and
for those suffering diseases of the head and trembling disorders.
The people of Smyrna in Asia Minor have great love and devotion to the Saint,
so much so that they constructed her magnificent Metropolis Church in only 40 days.
She has worked and continues to work endless miracles
throughout the world by the Grace of Christ.

Apolytikion      3rd Tone
All illumined by the Holy Spirit,
You did drink with great and ardent longing of the waters.
Christ Saviour gave unto you;
and with the streams of Salvation was you refreshed,
which you abundantly gave to those a-thirst.
O Great Martyr and True peer of Apostles,
Photine, entreat Christ God to grant
great mercy unto us.

Απολυτίκιο
Θείω Πνεύματι καταυγασθείσα,
και τοις νάμασι, καταρδευθείσα, παρά Χριστού του Σωτήρος,
πανεύφημε, της σωτηρίας το ύδωρ κατέπιες,
και τοις διψώσι αφθόνως μετέδωσας,
Μεγαλομάρτυς και Ισαπόστολε Φωτεινή,
Χριστόν τον Θεόν ικέτευε, σωθήναι τας ψυχάς ημών.

Kontakion       3rd Tn
Photini the glorious, the crown and glory of the Martyrs,
hath this day ascended to the shining mansions of Heaven,
and she calleth all together to sing her praises,
that they might be recompensed with her hallowed graces.
Let us all with faith and longing extol her gladly
in hymns of triumph and joy.

Sunday of cheese- fare, the expulsion of Adam from Paradise & Forgiveness Sunday

“Blessed are the Merciful,
for they shall obtain Mercy”.
Matth.5: 7

Lord, we were estranged before from Paradise, because of eating from the Tree.
Therefore, lead us into it again by Your Cross and by Your Passion,
my Saviour and my God.
Fortify us therein that we may fulfil our fast
with becoming purity, and
worship Your Divine Resurrection and Passover of Salvation,
by the intercessions of Your Mother
“.
from Orthros       Tn 2

For those observing the Lenten Fast,
Cheese-Fare Sunday is the last day on which eggs and dairy are eaten before Pascha.

On Cheese-Fare Sunday, we also commemorate
the expulsion of Adam and Eve from Paradise,
entering into the Lenten fast in
remembrance of mankind’s separation from God through disobeying his commandment to
fast from the fruit of the Tree.
Furthermore, many faithful attend Forgiveness Vespers on Sunday evening, asking forgiveness from each other in accordance with the Lord’s words:
If you forgive men their trespasses,
your Heavenly Father will forgive you;
but if you do not forgive men their trespasses,
neither will your Heavenly Father forgive
you your trespasses
“.
Matth.6: 14

What is the first step in forgiveness?
To pray as Christ did on while on His Cross.
Christ prayed for those who crucified Him:
Father, forgive them;
for they know not what they do“.
Luc.23: 34
To the confession of the good thief next to Jesus on the Cross,
saying of himself and his fellow criminal of their crucifixion:
And we indeed justly;
for we are receiving the due reward of our deeds;
but this man has done nothing wrong
“.
And he said,
Jesus, remember me when you come into your Kingdom“.
And Jesus said to him,
Truly, I say to you,
today you will be with me in Paradise
“.
Luc.23: 41-43
Throughout His public life Jesus also preached forgiveness:
“. . .bless those who curse you,
pray for those who mistreat you
. . .”
Luc.6: 28
He practiced his own preaching
while enduring the agony on the Cross
to conquer sin and death for Salvation.
Is it any wonder Saint Isaac of Syria comments:
As a grain of sand cannot counterbalance a great quantity of gold,
so in comparison God’s use of justice cannot counterbalance His mercy
“.
In this context the words of Saint James are so compelling:
For judgment will be merciless to
one who has shown no mercy;
Mercy triumphs over Judgment
”.
Jac.2: 13
As Christ himself said:
“If anyone has ears to hear, let him hear”.
Marc.4: 23

Let us remind ourselves again of
the necessity to follow Our Lord’s injunction
to pray for those who offend us.
As the Evangelist records:
But I say to you, Love your enemies and
pray for those who persecute you. . . .
“.
Matth.5: 44
It just so happens that praying for someone
who has offended us may be both
the first act of forgiveness some may be capable of
in the beginning of the forgiveness process and
at the same time lead to a deeper level of forgiveness.

Any prayer for one who has offended us has to
conform to the love that God has for all of us.
All prayer for forgiveness must be done with
purity of heart and with the fullness of God’s love.
This is to say, we must pray that
– they reach out to God,
– Glorify His Holy Name and
– in turn God embrace them in His Bosom.
It is so easy to pray with conditional or impure prayer.
I will only forgive if the other person fulfils some condition.
This may be to ask or beg forgiveness.
It may be to say or pray:
“God send them to hell”.
To do this would be to forget
the spiritual insight of Saint Silouan the Athonite
[written by father Sophrony Sacharov, 1999].
– To someone who
declared with evident satisfaction
that ‘God will punish all
[sinners].
They will burn in everlasting fire“.
– Saint Silouan replied:
Tell me, supposing you went to Paradise and
there you looked down and saw someone burning in hell-fire
– would you feel happy?
“.
It can’t be helped. It would be their own fault” [was the response].
– The Staretz answered him in a sorrowful countenance.
Love could not bear that“, he said.
We must pray for all“.

Prayer for others in general will increase
selfless concern for others and simultaneously enhance forgiveness.
For Orthodox Christian these results should not be surprising,
since Grace builds on nature
“.
Morelli

The shared common goal for all mankind is that they be enlivened by Christ and
that all be with Him in Paradise.
We share the knowledge that we are all made in God’s image, called to be like Him, have been re-born and put on the robe of salvation and light by our baptism, and
can receive Christ, indwelling in us by
receiving His Body, Blood, Soul and Divinity.
“. . . the more you are in suffering and difficulties and
are ‘desperate’ for God, the more He is going to come to your aid,
reveal Who He is and show you the way out . . .

Seraphim Rose

We who are members of Christ’s Body,
the Church, have been offered
the fullness of His gifts.
Let us recall Our Lord’s own words:
Everyone to whom much is given,
of him will much be required
“.
So, when you are suffering in any way,
pray to the Lord and say:
Thanks to You, my Lord,
that I may bear Your Mercy“.

Saturday of cheese-fare – commemorations of all monks & nuns

To the souls of the Righteous,
whose memory abided
forever, do I offer these my words
as abiding oblations
“.
Having led us gently through the preceding Feasts, the God-bearing Fathers have prepared us for the arena of Lent and  led us away from luxury and satiety.

They have instructed us with fear of the future Judgment and have skill-fully cleansed us by anticipation during Cheese-fare week,
having placed two fast days in the middle of the preceding week,
in order gradually to rouse us to fasting.
Behold, they now set in our midst
those who lived lives of sanctity,
through their many labours and toils, both men and women, so that,
by reminding us of their struggles,
they might make us more vigorous for the contest, and so that,
having their lives as an example and guide, and
eliciting their alliance and aid,
we might disrobe for spiritual exertions,
taking it into account that they shared in
the same nature as ourselves.
For, just as generals, when their armies are arrayed and
are already standing in line, stir up their own troops by
recounting examples and memories of men of old who
fought with distinction and valour, and the troops,
stimulated thereby with the hope of Victory,
set out wholeheartedly for combat, so
also do the God-bearing Fathers wisely act in our case.

Encouraging both men and women to spiritual contests through the example of those who have lived in holiness,
in this way they bring them to the arena of great Lent, in order that,
looking to their lives as an excellent prototype,
we might attain to the many different kinds of virtue, as each of us is able:
first, love, and then conscious abstinence from unseemly works and deeds, and
fasting itself, that is, not just from food, but also
from the sins of the tongue, anger, sins of the eyes, and,
to put it simply, refraining from all that is evil.
For this reason, the Holy Fathers appointed the present commemoration of
all the Ascetic Saints, adducing those who were well-pleasing to God
for fasting and other good works,
urging us to proceed, in their image, to the arena of the virtues, and
exhorting us to arm ourselves valiantly against the passions and
the demons,
reckoning that if we show zeal equal to theirs, there is no impediment
to our achieving all that they achieved and
being vouchsafed the same rewards;
for, they shared in the same nature as ourselves.

Concerning Cheese-fare week,
when it was previously permitted to eat meat, some say that
Emperor Heraklios decreed its present form.
After campaigning against Chosroës and the Persians for six years,
he vowed to God that, if he prevailed against them,
he would alter this week and make it intermediate between fasting and feasting,
which he did.
In my opinion, although this may have been the case,
the Holy Fathers devised this week as kind of preparatory cleansing,
lest we should become disgruntled at being led straight from consuming meat and overeating to
extreme abstinence from food and damage our physical health,
and so that, by abstaining gently and gradually from rich and delectable foods, we might, like recalcitrant horses, through
a reduced intake of food, accept the bridle of fasting.
That which they devised for the soul through Parables,
they also did for the body, little by little
removing impediments to fasting.

Kontakion          Plagal 4rth Tn
As preachers of true piety who silenced all impiety, Lord,
You have made the whole host of God-bearing Saints
shine forth with splendour on the world.
By their prayers and entreaties,
keep all them that extol and sincerely
magnify You in perfect peace,
to chant and to sing to You:
Alleluia
“.

Never, never, never let anyone
tell you that, in order to be Orthodox,
you also have to be a-look-alike to those believers
from other [
eastern] countries.
The West was Orthodox for thousand years and
her venerable Divine Liturgy is far older
than any of her heresies
“.
Saint John Maximovitch of Shanghai and
San Francisco

“. . . . . By the intercessions of all Your Ascetic Saints,
O Christ our God, have mercy on us, sinners . . . . .

Preparing to receive Holy Communion

The most important element
in the spiritual renewal of
the Orthodox Christian is the Mystery [lat.Sacrament] of Holy Communion.
It is the one Mystery that transcends all other Mysteries.
When we receive Holy Communion we receive Jesus Himself into us.
So great is this Mystery that we are left without any possible response which would express what God has done.
Therefore, we offer the only answer we can give,
Thank you‘.

The Greek word for Thanksgiving is “Ευχαριστω” [“Eucharisto”].
We refer to Holy Communion as “the Unity with God” and
offer thanksgiving to God for this great Mystery
whereby God not only sanctifies the bread and wine,
but also changes them into the Body and Blood of Jesus Christ, our Lord.
The bread and wine do not change into the body and blood of Jesus Christ
until the blessing and thanksgiving has been completed.
This happens at every Divine Liturgy.
We praise Thee,
we bless Thee,
we give thanks to Thee, O Lord,
and we pray to Thee, O our God
“.
While the choir sings the above hymn,
the priest prays for the descent of the Holy Sprit,
Who transforms the elements on the altar
into the Body and Blood of Christ.

Most assuredly, I say to you,
unless you eat the flesh of the Son of man and drink His blood,
you have no life in you…
For My flesh is food indeed,
and My blood is drink indeed
“.
John 6:53, 55

Therefore, if receiving the Eucharist is receiving Jesus Christ, our Lord
we must take care to approach the Eucharist in a proper manner.
The way we approach this awesome mystery determines
whether our participation will be a blessing in our lives,
or whether we are condemning ourselves.

Fasting
– Fasting is a spiritual discipline which was and is
intended to enhance our participation in the Eucharist
– it is not to be seen as an excuse
to keep away from the Chalice.
– Fasting is a discipline which is not restricted only to food.
It is more than simply not eating.
It is also not lying, stealing, cheating, committing adultery,
gossiping, quarrelling etc.
We must abstain from all forms of evil.
To think that by only setting a few days aside
to omit certain foods from our diet
makes us worthy to receive the Eucharist
is to be spiritually naive.

It is not uncommon to hear Orthodox Christians say
they are fasting on Wednesday and Friday
because they plan to take Communion at Sunday Liturgy.
In reality, the practice of Wednesday and Friday fasting
has never been purposefully linked to participation in the Eucharist.
Orthodox Christians are required to fast on those two days of the week
regardless if they are going to take Holy Communion or not.
The Holy Apostles Sixty-Ninth Canon of the Church
This same Canon requires that fasting be maintained throughout Great Lent also.
No mention is made of the Eucharist.
In other words, regular fasting must be a way of life.

Many Orthodox Christians extend the Wednesday and Friday fast to Saturday.
They reason that if they fast on Wednesday and Friday in preparation for the Eucharist on Sunday,
it does not seem right not to fast on Saturday, the day prior to receiving Communion.
However, in so doing, they violate
the sixty fourth Canon of the Holy Apostles
which specifically forbids ever fasting on Saturday,
the day God rested after creation.
Exceptions to this Canon
– Holy Saturday and a few other major feast days
should they fall on a Saturday.

The Eucharistic Fast involves total abstinence from any food or drink
in the morning prior to receiving the Eucharist.
If therefore, you keep the Eucharistic Fast, and
there exists no moral reason for you to stay away from Chalice,
you become obligated to come forward
and receive Christ as He is offered at the liturgy.

To assert that one has not fasted on the previous Wednesday and Friday
and therefore cannot come forward for Communion,
is, by itself, an insufficient cause to abstain from the Eucharist.

So strongly did the Church feel about this
that we find in the ninth Apostolic Canon of the Holy Apostle,
the following:
“All those faithful who enter and listen to the Scriptures,
but do not stay for prayer and Holy Communion must be excommunicated,
on the grounds that they are causing the Church a breach of Order”.
The early Orthodox Church attended liturgy for one reason – the Eucharist.

Saint John Cassian, writes,
We must not avoid Communion because we deem ourselves to be sinful.
We must approach it more often for the healing of the soul
but with much humility and faith considering ourselves unworthy.
Otherwise it is impossible to receive communion once a year,
as certain people do such people manifest
more pride than humility for when they receive,
they think of themselves as worthy
“.

Fasting was never intended to be a barrier to keep us from Christ,
but a bridge to lead us to fuller participation in the life of Christ.

Confession
In general, two views emerge concerning Confession and the Eucharist.
– The first sees Confession as necessary before each participation in the Eucharist.
– The second sees Confession as a periodic practice not required
before every participation in the Eucharist.

The result of viewing Confession as a pre-requisite to every participation in the Eucharist
is that it does not enhance one’s spiritual life but hinders it.
It hinders it because Confession becomes an excuse not to take Holy Communion,
much like fasting becomes
an excuse to stay away from the Chalice.

Confession itself, of course, is not a hindrance, but people [even priests] make it a hindrance.
It is not uncommon to hear from individuals
that they are not regular participants in the Eucharist
because they have not been to Confession.

The Church, does not require a Confession
from her people every time they wish to partake of the Eucharist.
However, if it is your practice to receive the Eucharist
only a few times per year at certain times,
your Priest may rightfully insist that you go to Confession !!!
If it is your practice to partake of the Eucharist rarely,
it is probable that your whole approach to the Eucharist could,
and should, be questioned.

If you resolve to be a regular participant in the Eucharist,
as every Orthodox should be, you should plan on periodic Confession.
This is defined by your Parish-priest [not the bishop!!!]
and usually it means anywhere from once a month
to once every six months.

It is not acceptable in the tradition of the Church
to keep away from the Eucharist using Confession as an excuse.
The Mystery [lat.Sacrament] of Confession exists
to enhance our approach to the Eucharist,
not to impede it.

Frequency of Participation
Did you know that the first Orthodox Christians
took Holy Communion every day?
That’s right, they could not think of going through a day
without taking the Eucharist.
So strongly did the early Orthodox Christians feel about this
that they introduced the 9th Apostolic Canon
that anyone who did not stay for prayer and Holy Communion
must be excommunicated.
This shows how seriously the Eucharist
should be taken when offered on Sundays.
Those who attend Sunday liturgy
and do not take Holy Communion regularly
should consider not going at all
unless their intention is to receive the Eucharist.

Christians sin constantly. Sin is part of our life. Everybody is a sinner, the clergy also.
Therefore forgiveness must also be a part of our life.
Constant sin requires constant forgiveness.
If we say we have no sin,
we deceive ourselves,
and the truth is not in us
“.
John 1: 8

The Eucharist, approached in the correct manner,
takes away our sin and gives us the strength to draw closer to God.
What is the correct manner?
The answer is found in the liturgy itself
when the Priest presents the Chalice and intones,
With the fear of God, faith and love, draw near“.
Therefore, if you do not have a valid reason for not partaking,
you are obliged to receive the Eucharist.

If you have kept the Eucharistic Fast
[ie – not eaten or drunk anything after waking up in the morning],
and if you approach with “fear of God, faith and love“,
and there is no moral or canonical reason to impede you
– you must go forward when you hear the call.

To live a life of infrequent participation in the Eucharist
means spiritual sickness.
It may be you fail to be regular in your partaking of the Eucharist
because you feel unworthy.
In this case, the question must be asked;
when will you be worthy?
Of course, if you wait until you are worthy,
forget it, you will never be able to approach the Chalice.
One of the reasons we must constantly go forward
is precisely because we are unworthy.

Should you still not be able to accept the fact
that you should be a regular participant in the Eucharist,
you must question yourself.
Why do you feel this way?
Are you aware that there does exist someone
who stands to gain by your staying away from the Chalice?
That person is the devil.
The longer you stay away from the Eucharist,
the stronger the devil’s influence in your life.
Do you want to overcome the devil?
Than receive Jesus Christ.
– The Body of God both deifies and nourishes.
– It deifies the spirit and nourishes the mind.
– It heals, purifies, enlightens and sanctifies the body and soul.
– It helps us to turn away from every fantasy,
evil practice and diabolical activity which work subconsciously in our members.
– It increases virtue and perfection for Communion
with the Holy Spirit as a provision of salvation and eternal life.

If you know that you will receive the body and blood of Christ on Sunday
then during the week you will begin to discipline yourself
and make a determined effort to overcome your passions.
– You will make every effort not to sin.
– You will pray and fast with relative ease
for you are preparing your body and soul to receive Christ.
– You clean and tidy your house [your heart] to receive the King
to whom no other King can be compared.
And once you receive the Eucharist,
Christ gives you the spiritual gifts to ward off the temptations of the devil
which war continuously against you
and assist you to climb the ladder of Divine Ascent.
This especialy during the preparation of Pascha,
which we call Great Lent.
Prayers for preparation Holy Communion

Sunday of the Last Judgment – Sunday Meat-fare

But You, O Lord, are a shield for me,
my Glory and the One
Who lifts up my head“.
Psalm 3: 3

What fear is there in this life,
to the man whose Guardian in
this life is God?
“.
Saint Cyprianos

The previous two Sunday-Parables
– especially that of the Prodigal Son –
have presented to us
God’s extreme Goodness and Love for manhood.
But lest certain persons, putting their confidence in this alone,
live inaccurately, extravagant upon sin the time
given them to work out their salvation, and
death suddenly snatch them away.
Most of the Holy Church-fathers have appointed this day’s feast
commemorating Christ’s impartial Second Coming,
through which we bring to mind that God is not only the Friend of man, but
also the most righteous Judge, Who recompenses to each according to his deeds.
Most of us have the idea that by doing good works, the balance of God’s opinion upon us
will be tilt in the right direction.
But by doing good works humans feelings will be growing but
it’s the questions or God’s opinion upon us will change.
God is a father and not a commercial dealer, so
He is looking for love and not for money or things like that.

It is the aim of the holy Fathers, through bringing to mind that fearful day, to
rouse us from the slumber of carelessness unto the work of virtue, and
to move us to that Love and compassion for Him through our brethren.
Besides this, even as on the coming Sunday of Cheese-fare we commemorate Adam’s exile from the Paradise of delight
– which exile is the beginning of life as
we know it here & now –
it is clear that today’s is reckoned the
last of all feasts, because
on the last day of judgment, truly,
everything of this world will come to an end.

Besides for those
who are grown up and able to do this
all foods, except meat and meat products,
are allowed during the week
that follows this Sunday.

On Last Judgment
The day of the Last Judgement!
That day no one knows – only our Father, our God knows – but
its signs are given in the Gospel and
in the Apocalypse of the holy Apostle John the Theologian.
Revelation speaks of the events at the end of the world and of the Last Judgement primarily in images and in a veiled manner.
However, the Holy Fathers have explained these images, and there is an authentic Church tradition that speaks clearly concerning
the signs of the approach of the end, and concerning the Last Judgement.

Before the end of life on earth
there will be agitation, wars, civil war,
hunger, earthquakes…
Men will suffer from fear, will die from expectation of calamity.
There will be no life, no joy of life but a tormented state of falling away from life.
Nevertheless there will be a falling away not only from life, but from faith also, and
When the Son of Man cometh,
shall He find faith on the earth?
“.
Luc.18: 8

Men will become proud, ungrateful, rejecting Divine law. Together with the falling away from life will be a weakening of moral life.
There will be an exhaustion of good and an increase of evil.
Of these times, the holy Apostle John the Theologian speaks in
his God-inspired work, the Apocalypse.
He says that he “was in the Spirit” when he wrote it;
this means that the Holy Spirit Himself was in him, when
under the form of various images,
the outcome of Church and world was opened to him, and
so this is a Divine Revelation.

The Apocalypse represents the fate of the Church in the image of a woman who hides herself in the wilderness:
she does not show herself in public life, as
today she is hidden not able to show
her real face.
In public life, forces that prepare
the possibility for
the appearance of Antichrist
politicians, journalists, public opinion, backbiting,
will play the leading role.

Antichrist will be a man, and not the devil incarnate.
Anti” means “old” [“from the past“] and
it also signifies “in place of” or
against[“in contrast to the original Icon”].
Antichrist is a man who desires to be
in place of Christ, to occupy His place and
possess what Christ should possess
[“to be the ruler of the world“].
He desires to possess the attraction of Christ and
authority over the whole world
[“in word, deed, and through manipulation“].
Moreover, Antichrist will receive that authority
before man’s destruction and
the destruction of the world,
[in such a way that leaders in Church and world
are not anymore able to find solutions;
everyone is in despair over what he beholds].

What is known of this man — Antichrist?
His precise ancestry [heritage] is unknown:
his father is completely unknown, and
his mother a foul pretended virgin.
He will be a Jew of the tribe of Dan.

According to the Torah,
the tribe consisted of descendants of Dan, a son of Jacob and Bilhah,
Rachel’s maidservant [Gen.30: 4). In the biblical account,
Dan is one of the two children of Bilhah,
the handmaid of Jacob’s wife Rachel,
the other child of Bilhah being Naphtali.
Scholars see this as indicating that the authors saw
Dan and Naphtali as being not of entirely Israelite origin
living in the North & North-west
[being descendants of handmaids rather than of full wives].

This man – the Antichrist – will be very intelligent and
endowed with skill in handling people.
He will be fascinating and kind.
The philosopher Vladimir Soloviev worked a long time at
presenting the advent and person of Antichrist.
He carefully made use of all material on this question,
not only Patristic, but also Muslim, and he worked out a brilliant picture.

Before the advent of Antichrist, there was a preparation in the world,
the possibility of his appearance.
The mystery of iniquity doth already work” [2Thess.2: 7].
The forces preparing for his appearance
fight above all against the lawful Imperial authority.

The holy Apostle Paul says
that Antichrist cannot be manifested until
what with-hold is taken away” [2Thess.2: 6-7].
Saint John Chrysostom explains that the “withholding one” is the lawful pious authority: such an authority fights with evil.
For this reason the “mystery” already at work in the world, fights with this authority; it desires a lawless authority.
When the “mystery” decisively achieves that authority, nothing will hinder the appearance of Antichrist any longer.

Fascinating, intelligent, kind, he will be merciful
– he will act with mercy, fascination  and goodness;
– but not for the sake of mercy and goodness,
– but for the strengthening of his own authority.
When he will have strengthened it to the point
where the whole world acknowledges him,
then he will reveal his face.
We see it around us every day,
sports, magical computer-games, horrible television etc.

For his capital, he will choose Jerusalem, because it was here that the Saviour revealed His Divine teaching and His person.
It was here that the entire world was called to the blessedness of Goodness and Salvation.
The world did not acknowledge Christ and crucified Him in Jerusalem;
whereas, the whole world will acknowledge the Antichrist’s authority and Jerusalem will become the best-known capital of the world.

Having attained the pinnacle of authority,
Antichrist will demand the acknowledgement that
he has attained what no earthly power had ever attained or
could attain and then demand the worship of himself as
a higher being, as a god.

Vladimir Soloviev describes the character of
his activity well,
as “Supreme Ruler“, organizing the country,
using attractive things like
television, sports, money,
without accepting any resistance.
He will do what is pleasing to all –
on the condition of being recognized as
Supreme Authority.
He will allow the Church to exist, permit her Divine services, promise to build magnificent churches…,
on the condition that all recognize him as
“Supreme Being” and worship him; even Churchleaders and priests are trapped!!!
Antichrist will have a personal hatred for Christ; he will visit him in church but
he will see Him as a rival and look upon Him as a personal enemy.
He will live by this hatred and rejoice in men’s apostasy from Christ.

Under Antichrist, there will be an immense falling away from the faith.
Many bishops will change in faith and in justification will point to
the brilliant situation of the Church.
The search for compromise will be the characteristic disposition of men.
Straight-forwardness of confession will disappear.
Men will cleverly justify their fall, and
gracious evil will support such a general disposition.
There will be the habit of apostasy from truth and
the sweetness of compromise and sin in men.

Antichrist will allow men everything,
as long as they “fall down and worship him” and
the whole world will submit to him.
Then there will appear the two righteous men,
who will fearlessly preach the faith and
accuse Antichrist.

According to Church tradition,
they are the two Prophets of the Old Testament,
Elijah and Enoch“,
who did not taste of death, but will taste it now for three days, and in three days they must rise.
Their death will call forth the great rejoicing of Antichrist and his servants.
Their resurrection will plunge them into great confusion and terror.
Then, the end of the world will come.

The Apostle Peter said that the first world was made out of water
– an image of the primordial chaos, and perished by water – in the Flood.
Now the world is reserved unto fire.
The earth and the works that are therein shall be burned up [2Petr.3: 5-7, 10].
All the elements will ignite.
This present world will perish in a single instant.
In an instant all will be changed.

Moreover, the Sign of the Son of God, the Sign of the Cross, will appear.
The whole world, having willingly submitted to Antichrist, will weep.
Everything is finished forever:
– Antichrist killed,
– the end of his awful kingdom of warfare with Christ,
– the end, and one is held accountable;
– one must answer to the true God.

The end of the world” signifies not:
– the annihilation of the world, but its ‘transformation’.
– everything will be transformed suddenly, in the twinkling of an eye.
– the dead will rise in new bodies:
their own, but renewed, just as the Saviour rose in His own body and
traces of wounds from the nails and spear were on it,
yet it possessed new faculties, and in this sense it was a new body.
It is not clear whether this new body will be the same as Adam was made, or
whether it will be an entirely new body.

Afterward, the Lord will appear in Glory on the clouds.
Trumpets will sound, loud, with Power!
They will sound in the soul and conscience!
All will become clear to the human conscience.

The Prophet Daniel, speaking of the Last Judgement,
relates how the Ancient of Days, the Judge sits on His throne, and before Him is a fiery stream [Dan.7: 9-10].
Fire is a purifying element; it burns sin.
Woe to a man if sin has become a part of his nature:
then the fire will burn the man, himself.

This fire will be kindled within man:
– seeing the Cross, some will rejoice
– others will fall into confusion, terror and despair.
Thus, men will be divided instantly.
The very state of a man’s soul casts him to
one side or the other, to right or to left.

The more consciously and persistently
man strives toward God in his life,
the greater will be his joy when he hears:
Come unto Me, you blessed“.

Conversely:
the same words will call the fire of horror and
torture to those who did not desire Him, who
fled and fought or blasphemed Him during their lifetime!

The Last Judgement knows of no witnesses or written protocols!
Everything is inscribed in the souls of men and these records, these “books” are opened at the Judgement.
Everything becomes clear to all and to oneself.

Moreover, some will go to joy, while others — to horror.

When “the books are opened”
it will become clear that the roots of all vices lie in the human soul.
Here is a drunkard or a lecher:
when the body has died, some may think that sin is dead too. No!
There was an inclination to sin in the soul, and
– that sin was sweet to the soul, and
if the soul has not repented and
has not freed itself of the sin;
– it will come to the Last Judgement with
the same desire for sin;
– it will never satisfy that desire and
in that soul there will be the suffering of hatred;
– it will accuse everyone and everything in its tortured condition;
– it will hate everyone and everything.
there will be gnashing of teeth” of powerless malice and
the unquenchable fire of hatred.
A “fiery gehenna” — such is the inner fire.
“There will be wailing and gnashing of teeth”.
Such is the state of hell.
Cf. Saint John [Maximovich] of Shanghai and San Francisco;
one of the greatest Saints of the 20th Century.

Vesperal stichera
Righteous Judge of all mankind!
Every man will stand in fear before Thee,
Trembling at the river of fire flowing past Thy throne,
As each one wait to hear the sentence he deserves.

On that awesome day have mercy on us as well, O Christ;
Count us worthy of salvation,
For, worthless as we are, we turn to Thee in faith,
Compassionate and merciful Lord!

The books will be opened and the works of all men laid bare:
The value of tears will echo with gnashing of teeth;
The sinners will mourn in vain, as they depart to eternal damnation.
Thy judgements are just, O Lord Almighty!

We beg Thee, Master, full of goodness and compassion:
Take pity on us who sing to Thee, most merciful One!

The trumpet shall sound and the graves shall be opened:
All mankind will arise in trembling;
The righteous will rejoice, as they receive their reward,
But the wicked will depart to eternal fire with wailing and horror.

Lord of Glory, have mercy on us!
Number us with those who love Thee, Master,
For Thou alone art good!

I shudder in terror when I think of that dreadful day;
I weep as I consider the darkness that will never see light:
There the worm shall not cease, or the fire be quenched;
The pain of those who reject Thee will never end.

Save me, Thy most worthless servant, Righteous Judge,
For Thy mercy and compassion are my only hope!

When the thrones are set in place and the books are opened,
Then God will take His place on the judgment-seat.
What a fearful sight,
As the angels stand in awe and the river of fire flows by:
What shall we do, who are already condemned by our many sins,

As we hear Christ call the righteous to His Father’s Kingdom,
And send the wicked to eternal damnation?
Who among us can bear that terrible verdict?

Hasten to us, Lover of mankind and
King of the universe:
Grant us the grace of repentance
before the end and
have mercy on us!
“.

Doxastikon of Matins   Tn 1
Let us go before, O brethren, and
cleanse ourselves for the Queen of virtues;
for behold she hath come bringing to us fortune of good deeds,
quenching the uprisings of passion and
reconciling the wicked to the Master.
Let us welcome her, therefore, shouting to Christ God,
You Who arose from the dead, keep us un-condemned, who Glorify You,
You who alone art sinless
“.

Kontakion          Tn 1
When You comes, O God, upon the earth with Glory, the whole world will tremble.
The river of fire will bring men before
Your Judgment Seat,

the books will be opened and the secrets disclosed.
Then deliver me from the unquenchable fire, and count me worthy to
stand on Your right hand,
Judge most righteous
“.