Поучение на день Пятидесятницы

По благодати Пресвятого Духа мы сподобились праздновать Святую Пятидесятницу — Сошествие Святого Духа. О Его Сошествии Иисус Христос сказал: Уне есть не только вам, но и всему миру, да Аз иду, — да приидет Дух Святой. Аще бо не иду Аз, Утешитель, (т. е. Дух Святой), не приидет к вам аще ли же иду, послю Его к вам. Егда же приидет Он, наставит вы всяку истину (Ин. 16, 7,13). Это обетование и благодеяние Его столь велико, что мы и понять Его не можем: ибо Господь обетовал послать не Ангела, не человека, но Самого Соестественного Духа.

Итак, Единородный Сын Божий, исполнив Отеческое дело, восходит на Небеса, а Дух Святый нисходит: не иной Бог (да не будет!), — но иной Утешитель, как написано. О, неизреченное человеколюбие! Сам Бог соделался Утешителем нашим. Так Он, подлинно, утешает отягченных несчастиями, предохраняя их от изнеможения духом, как свидетельствует об этом святой Апостол, говоря: внеуду брани, внутрьуду боязни, но утешаяй смиренныя, утеши нас Бог… (2 Кор. 7, 5). Он утешает устрашенное демонскими страхованиями сердце, возводя его через дерзновенное упование к непобедимому мужеству, как свидетельствует святой Давид: «яко Ты, Господи, помгл ми, и утешил мя еси» (Пс. 85, 17). Он утешает, воодушевляя мятежный ум, что ему дан был пир с Богом и покой, как свидетельствует Апостол, говоря: по Христе молим, яко Богу молящу нами; молим по Христе, примиритеся, т. е. имейте мир, с Богом (2 Кор. 5, 20).

Видишь неисследимое снисхождение? Видишь дар несравненный? Горе — на Небесах, Единородный Сын ходатайствует о нас пред Отцом, как написано: «Иже есть одесную Бога, Иже и ходатайствует о нас» (Рим. 8, 34). Долу — на земле, Дух Святой утешает нас многообразно.

Что же мы воздадим Господеви о всех сих дарованиях, яже воздаде нам (Пс. 115, 4)? Не то ли, о чем говорит псалом: «Вся кости моя рекут: Господи, Господи, кто подобен Тебе? избавляяй нища из руки креплъших его, и нища и убога от расхищающих его» (Пс. 34, 10). И еще: «Помощь моя от Господа, сотворшаго небо и землю» (Пс. 120, 2). «Аще не Господь помог бы ми, вмале вселилася бы во ад душа моя» (Пс. 93, 17), «Господь мне Помощник, и не убоюся, что сотворит мне человек» (Пс. 117, 6).

Имея такого Утешителя, Духа Святого, Непобедимую Силу, Великого Защитника — Бога и Споборника, не убоимся страха вражия и не устрашимся сопротивных сил, но мужественно и твердо поспешим на подвиги, переживая в них дни за днями, не прельщаясь обольщениями змия, и не изнемогая под непрестанными его нападениями; греховное пожелание — не удовольствие и радость, а опасная и лютая болезнь, — не сласть, а умоисступление и злое омрачение. Знают сие укротившие неистовство плоти, омывшие скверны ее и всем сердцем прилепившиеся к Единому Богу. Такой образ жизни есть приятнейший и счастливейший: ибо тогда человек, хотя находится в плоти и в мире, но духом обитает в невидимом, упокоеваясь духом от благодатного дыхания Духа Святого.

Зачем же мы попускаем, чтобы сластолюбие, победив нас, до того извращало и таким изменениям подвергало нас, что мы, долу поникши к земле, к плоти и крови, совсем отчуждаемся от Всеблагого Бога нашего? Бежим, братие, от всякой страсти: бежим сребролюбия, которое есть корень всех зол; бежим всякой другой страсти, какая поборает душу нашу, — гнева, зависти, ненависти, самолюбия, своеумия, чтобы смерть не застала нас неготовыми и не удалила нас от Бога; отчуждение же от Бога есть отчуждение и от Царства Небесного. Суд и воздаяние вечное тому, кто не сотворит угодных Богу дел; такого суда не перенесет никакая плоть, ибо и помыслить об этом в уме своем, прежде нежели подвергнуться истязанию, есть уже мучение.

Дабы нам возможно было избежать гнева Божия, грядущаго на сыны непокоривыя (Еф. 5, 6), будем совершать добрые дела, да возвеселится Господь о делех Своих (Пс. 103, 51).

Начнем же неотступно благоугождать Богу, очистим себя и обновим души свои. Дерзайте: «Близ Господь всем призывающим Его во истине» (Пс. 144, 18). Будем ежедневно каяться, и Бог простит нам грехи, утешит нас и дарует нам Жизнь Вечную, которую да сподобимся получить о Самом Христе Господе нашем, Ему же подобает слава и держава со Отцем и Святым Духом ныне и присно и во веки веков. Аминь.

ЖМП, 1980 г., № 6, с.27-28

Преподобный Феодор Студит

http://www.pravoslavie.ru/put/1726.htm

The Great Feast of Pentecost

O heavenly King, the Comforter, Spirit of Truth, Who art in all places, and fillest all things, Treasury of good things, and Giver of life, come, and dwell in us, and cleanse us from every stain; and save our souls, O good One. + Doxasticon of the Feast, Tone 6

The spring of the Spirit hath come to those on earth, dividing noetically into fire-bearing rivers, moistening the Apostles and illuminating them. The fire hath become to them a dewy cloud, lighting, and raining flames upon them, from whom we received grace by the fire and the water. Verily the fire of the Comforter hath come and lighted the world. + Orthros of the Feast


http://www.antiochian.org/pentecost

ТРАДИЦИИ И СОВРЕМЕННОСТЬ, - МНЕНИЯ СВЯЩЕННОСЛУЖИТЕЛЕЙ

Папа Римский Бенедикт XVI в Португалии на встрече с представителями интеллектуальной элиты Португалии, заявил, что культура нашего времени абсолютизирует современность и вступает в конфликт с традицией. Он пояснил, что для нынешнего культурного сознания все современное хорошо уже тем, что оно современно, а всякая традиция, наоборот, подозрительна. "Церковь выступает как великая защитница здоровой и высокой традиции, чей богатый вклад она ставит на службу обществу", - подчеркнул Бенедикт XVI.

Утеря традиционных ценностей может пагубно отразиться на судьбе народа, предостерег понтифик. "Народ, который перестал понимать, в чем его правда, теряет себя в лабиринтах времени и истории, оставаясь без ясно выраженных ценностей, без ясно заявленных грандиозных целей", - констатировал глава Римско-католической церкви.

«Согласны ли вы со словами понтифика? Ощущается ли, на ваш взгляд, такое преклонение перед современностью в нашей стране? Есть ли у нашего народа «ясно выраженные ценности и ясно заявленные грандиозные цели», о которых говорит Папа?» - с такими вопросами корреспондент Regions.Ru обратился к священнослужителям.


Протоиерей Максим Первозванский, клирик храма Сорока мучеников Севастийских у Новоспасского моста, главный редактор журнала "Наследник", духовник молодежной организации "Молодая Русь", считает, что с 1960-х годов прошлого столетия во всем мире самоутверждение современного общества происходит через отрицание традиционных ценностей.

«Действительно, последние 50 лет идет абсолютизация современности, которая вступает в конфликт с многовековыми традициями, передающиеся из поколения в поколение. Сегодня собственная свобода, независимость и значимость человека подтверждается в его отрыве от традиционных ценностей», - сказал он.

По словам священника, в России же в плане традиционности «сегодня ситуация несколько отличается от стран Запада, потому что после распада Советского Союза у нас все-таки происходит возрождение прежних ценностей. Правда, пока это возрождение проходит не в общенациональном масштабе, а среди значительного числа христианских, исламских, иудейских и буддистских групп, ориентирующихся на традиционные ценности». «Те же, кто ориентирован на современную массовую культуру, конечно, нацелены на отрыв от этих ценностей, что, безусловно, губительно для всего российского народа», - добавил он.

Клирик считает, что у нынешнего народа России нет на сегодняшний день ясно заявленных грандиозных целей. «Целями общества сегодня объявлены очень меркантильные вещи: повышение благосостояния и жизненного уровня. Эти потребности не могут являться целью в масштабе нации. Это – текущие задачи, но никак не цели! Более того, заявленные таким образом цели разобщают общество, приводят к шкурничеству, поскольку людям сегодня кажется, что достичь благосостояния в одиночку проще, чем всем вместе. Поэтому отсутствие цели – это одна из главных трагедий и ошибок российских властей и самого общества в целом», - отец Максим.


Священник Александр Парфенов, клирик рыбинского Спасо-Преображенского собора, считает, что традицию нужно передавать с учетом современных реалий.

«Конфликт традиции и современной культуры неоднозначен. Новое поколение, конечно, плохо знакомо с традициями и увлечено технологиями, связанными со средствами общения. Старшее поколение ностальгирует по традиции, хотя тоже в свое время переживало конфликт с нею. И здесь выходом из ситуации было бы овладение средствами современной культуры и технологий в целях передачи духовной традиции», - заметил священник.

«Что же касается современных ценностей нашего народа, то они весьма меркантильны. То же самое могу сказать и о его целях, которые сиюминутны. Ведь мы, похоже, уже не ставим перед собой даже цели выжить как народ, что очень печально», - заключил отец Александр.

Неясной счел мысль понтифика муфтий Ростовской области Джафар Бикмаев.

Муфтий рассказал, что сам он был воспитан в духе «без настоящего нет будущего». «Не будет никаких проблем, если культура, традиции, ценности и современность будут идти вместе. Мы не должны терять их. Иначе в ближайшем будущем стоит ожидать чреватых последствий», - отметил он.

«Безусловно, и ценности, и цели у россиян есть. Однако они не настолько выраженные и не настолько грандиозные как того хотелось бы. В частности, наши цели больше амбициозные, чем грандиозные, поскольку до сих пор в России нет каких-либо глобальных национальных программ. И над этим надо работать», - заключил Джафар-хазрат.


Заместитель муфтия Татарстана по религиозным вопросам Сулейман-хазрат Зарипов отметил, что традиция – это основа любого нормального общества.

«Безусловно, надо принимать традицию с ее богатым накопленным опытом. Нужно сохранять то хорошее и благое, что содержится в культурном багаже народа. Но нельзя также отвергать и современность с ее новыми задачами и целями»,- сказал муфтий.

«Мы, мусульмане, как и христиане, основываем свою религию и, следовательно, поведение, на традициях, но не пренебрегаем и современной действительностью. Но надо быть объективными и видеть, что нынешние моральные нормы и ценности ущербны. Они порывают с религиозной традицией и ведут общество к гибели», - подчеркнул он.

«Сейчас мы видим, как Запад, перепробовавший многое, пытается ради самовыживания вернуться к своим культурным истокам. Я думаю, что это произойдет в конце концов и с Россией», - подытожил Сулейман-хазрат.

Тагир-хазрат Саматов, заместитель председателя ЦДУМ РФ, муфтий Ханты-Мансийского округа, считает, что Россия в меньшей степени преклоняется перед современностью, чем Европа.

«Безусловно, современность надо удерживать, а традиционные ценности сохранять. Хотя в России, в отличие от Запада, люди все-таки больше отдают предпочтение именно ценностям, нежели современности», - сказал он.

Конечно, отметил муфтий, «от современности никуда не убежать; глобализм все время наступает. Однако, на мой взгляд, традиционные ценности всегда будут в почете, особенно такие, как создание семьи, воспитание детей. Даже Европа, которая в свое время отошла от них, отдавая предпочтение, в частности, однополой любви, сегодня понимает, что необходимо возвращаться к традиционным ценностям».

«В России современность более сдержана, поскольку люди больше уважают культуру и традиции. Наша страна не настолько впала в этот поток глобализма, как Европа. У современных россиян в отличие от европейцев все еще присутствует дух веры. В этой связи можно сказать, что у российского народа присутствуют ярко выраженные ценности, в частности, любовь к Родине, патриотизм. Что же качается грандиозных целей, то у европейцев, в отличие от наших соотечественников, они более меркантильные», - заключил Тагир-хазрат.


Вице-президент, ректор Северо-Кавказского университетского центра исламского образования и науки Максуд Садиков считает, что подлинные достижения современности могут сослужить добрую службу традиции.

«К сожалению, в словах понтифика есть горькая правда. Отходить от традиции опасно. Но она тоже должна адаптироваться к условиям современности, к конкретным ситуациям. В религии заложены механизмы саморазвития, позволяющие избежать статического законсервированного состояния. А следовательно, необходимо находить компромисс между современными условиями жизни и традиционными ценностями. При отсутствии такого диалога проблемы неизбежны», - заметил он.

«И духовным лицам, и политикам, всем людям, активно влияющим на общественную жизнь, нужно работать над сохранением традиции и приведением ее в соответствующие современности формы. То есть, не отторгая новое, использовать его в целях развития традиции», - подытожил Максуд Абнугаджарович.

Глава департамента общественных связей Федерации еврейских общин России Борух Горин считает, что органичное преобразование настоящего с помощью традиции – объективный процесс жизнедеятельности общества.

«Высказывание Папы о том, что культура нашего времени абсолютизирует современность, кажется слишком общим и расплывчатым. Здесь коренное отличие между христианством и иудаизмом. Вера иудаизма связана с тем, что мы живем здесь и сейчас, занимаясь преобразованием современности. В этом заключается наша миссия, где традиция – лишь средство, в то время как современность – это объект», - заметил он.

«Традиция, в нашем понимании, не может конфликтовать с современностью, поскольку ее внутренний смысл лишь в преобразовании современности, в использовании накопленного опыта для изменения мира к лучшему в настоящем. И если смысл высказывания понтифика в том, что традиция не может выполнить сегодня свою миссию успешно, и религия в каком-то смысле капитулирует, то это - позиция отчаяния. Такой религиозный взгляд в корне противоречит иудейскому миропониманию», - подчеркнул раввин.

«Для иудеев постоянно изменяющаяся реальность подчеркивает роль традиции как бесценного опыта предыдущих поколений и инструмента преобразований в современном мире», - подвел итог Борух Горин.

Раввин Зиновий Коган, председатель конгресса еврейских религиозных организаций и объединений в России (КЕРООР), видит в высказывании понтифика Бенедикта XVI «осмысленные и разумные предостережения».

«Я в большой мере разделяю озабоченность Папы. Однако хотелось бы отметить, что религия – это часть культуры живых людей. Культуры, которая всегда должна соответствовать времени. Следовательно, какие мы, такая и религия», - сказал он.

Раввин глубоко убежден в том, что «нельзя плестись в хвосте и все время оглядываться назад». «Человечество должно быть мотором культуры и религии. Хотя при этом не стоит забывать, что религия – это своеобразный клапан предохранения человека от гордыни, от стяжательства, предательства, от любой зависимости», - отметил он.

По его словам, «на сегодняшний день, конечно, преклонение перед современностью ощутимо во многих сферах жизни: и в религии, и в культуре, и в искусстве. Более того, есть и перегибы». «Однако, несмотря на это, у российского народа есть и ясно выраженные ценности, и ясно заявленные грандиозные цели, о которых говорит понтифик. И, прежде всего, у россиян есть соборность и коллективизм, которые всем нам позволяют выжить», - заключил Зиновий Коган.

Игорь Попов, дьякон Церкви евангельских христиан-баптистов, главный редактор журнала "Христианское слово", напомнил, что церковь и ее ценности всегда были не от мира сего.

«Современное общество потеряло нравственные ориентиры. К концу двадцатого века стало модно говорить об обществе постмодерна, который, на мой взгляд, сейчас уже доведен до абсурда. И здесь главным показателем является культура, которая, как лакмусовая бумажка, показывает уровень духовно-нравственного дисбаланса в обществе», - подчеркнул он.

«Сама по себе культура – явление многоплановое. Она включает народную и государственную культуры, и даже посткультурные или мультикультурные элементы. Если говорить об общественной культуре, которая складывается под влиянием массмедиа, то здесь я с понтификом согласен: Церковь, отстаивающая традиционные ценности, которые передавал людям Иисус Христос, вступает в конфликт с сиюминутными культурными ценностями. И здесь ничего нет удивительного. В этом плане Церковь всегда будет восприниматься как нечто консервативное», - заметил дьякон.

«По сути позиции Церкви никогда не были популярны в обществе. Вначале она была против язычества, потом против подчинения религии государству, затем противостояла безбожной идеологии, сейчас она против безнравственной идеологии. Поэтому христианство с его традиционными ценностями будет всегда вступать в конфликт с окружающей действительностью», - подытожил он.

Полностью согласен со словами главы Римско-католической церкви член Общественной палаты РФ и руководитель православного корпуса движения "Наши" Борис Якеменко.

«Понтифик подметил очень точно: действительно, все новое считает хорошим лишь потому, что это просто новое. При этом о качестве этого «нового» никто не говорит и не думает. А старое отчего-то все чаще и чаще преподносится в черном свете. В этой связи можно смело заявлять, что во всем мире, в том числе и в России, существует проблема преклонения перед современностью», - сказал он.

Член ОП РФ с сожаление отметил, что «в России сегодня очень легко столкнуться с пренебрежительным отношением к традициям, поскольку якобы они мешают развиваться и двигаться вперед. Однако такая логика сродни той, что если бы дерево сказало: мне для развития мешают корни». «Традиции – это история и памятники истории, поэтому без них никак нельзя», - подчеркнул он.

Что касается наличия у российского народа «ясно выраженных ценностей и ясно заявленных грандиозных целей», о которых говорит Бенедикт XVI, то, по словам Якеменко, «у нашего народа есть и цели, и ценности. Особенно ценности, которых предостаточно, в частности, Россия не раз давала миру имена блестящих и выдающихся ученых, деятелей культуры, искусства, религии и в других областях. Без них мировая культура просто не состоялась бы».

«У России также есть и великолепные традиции гостеприимства. Кроме того, мы умеем не только прощать и выдерживать испытания, но и преодолевать совместно трудности, живя традициями коллективной жизни. А что касается целей, то и они, безусловно, сегодня присутствуют у российского народа. Хотя, к сожалению, в 90-е годы прошлого века наша страна была сосредоточенна на каких-то сиюминутных целях, что сразу сказалось на качестве жизни и качестве сознания российского человека, который испокон веков привык ставить себе очень серьезные цели и задачи и впоследствии решать их. А когда ему даются примитивные точки, то он сразу начинает мельчать. Сегодня же Россия всеми силами пытается избавиться от этого примитива, ставя перед собой грандиозные цели в различных жизненных сферах, например, намереваясь создать в Сколкове инновационный центр», - заключил Борис Григорьевич.

http://www.regions.ru/news/2290387/

THE DOGMATIC FORMULATION OF THE CHRISTIAN FAITH: THE ECUMENICAL COUNCILS

1.The Ecumenical Councils
2.Formulation of the Dogma of the Blessed Trinity
3.The First Council of Nicaea (325) and the Formulation of the Nicene Creed
4.The First Council of Constantinople
5.The Humanity and Divinity of Jesus Christ
6.The Council of Chalcedon

In the centuries following the conversion of the ancient world, precise definition was given to Christian teaching on basic truths of faith — on the Blessed Trinity, on the mysteries of Christ and on the question of grace.

1. The Ecumenical Councils


The Roman Empire, Third Century

The Christian-Roman period was extremely important from the point of view of doctrine. Now that the Church was free, the historic moment came for it to give precise formulation to orthodox teaching on basic questions of Christian faith — the Blessed Trinity, the mystery of Christ, and the question of grace. The definition of catholic dogma occurred in the context of heated theological battles against heresies which led to schisms in the Church, some of which are still with us.

The ecumenical councils played an important role in this task of defining catholic dogma. Eight ecumenical councils, between the fourth and ninth centuries, constituted the first cycle of councils in Church history. The First Council of Nicaea (325), which defined the consubstantiality of the Son with the Father; The First Council of Constantinople defined the divinity of the Holy Spirit (381). The Council of Ephesus (431) proclaimed the Divine Maternity of Mary; that of Chalcedon (451) defined the doctrine of the two natures in the one person of Christ. The Second Council of Constantinople (553) condemned Nestorianism, and the Third Council of Constantinople (680-681) formulated the doctrine of the Two Wills of Christ.

In the two early councils, the theological doctrine of the Blessed Trinity was defined and the four next councils formulated the fundamental Christological truths. Two other ecumenical councils were also held in the East: The Second Council of Nicaea (787), which formulated the orthodox doctrine on iconoclasm. Upon closer look at their historical and doctrinal context, the first seven ecumenical councils actually defined the Trinitarian and Christological doctrines of the Orthodox Catholic faith.

2. Formation of the Dogma of the Blessed Trinity

The fourth century saw the formulation of dogma concerning the Trinity, with catholic orthodoxy having to confront Arianism. Arianism can be traced back to certain early doctrines which overemphasized the oneness of God, to the extent of obliterating the distinction of persons in the Blessed Trinity (Sabellianism) or of 'subordinating' the Son to the Father, making him inferior to the Father (subordinationism). A radical subordinationism inspired the teaching of Arius, an Alexandrian priest (c. 250-336), who not only held that the Son was inferior to the Father, but went as far as denying that Jesus was God. The absolute oneness of God which Arius proclaimed led him to see the Word as simply the noblest of all created beings, not as the natural Son of God: Christ was God's adopted son and therefore only in an improper sense could he be called God.

Arian teaching was clearly influenced by Greek philosophy with its notion of the Supreme God — Summus Deus — and a concept of the Word very akin to Plato's demiurge, a being intermediate between God and the universe who was the shaper of creation. This connexion between Arianism and Greek philosophy accounts for its rapid spread and for its being welcomed by rationalist intellectuals involved with hellenism. Arianism had very serious consequences on Christian teaching, affecting as it did the dogma of the redemption: for if the incarnate Word, Jesus Christ, were not God, then redemption would be ineffective. The Church of Alexandria realised the seriousness of the problem and, after attempting to dissuade Arius of his error, it proceeded to condemn him at a synod of the bishops of Egypt (318). But Arianism was already a world-wide problem and it led to the convoking of the first ecumenical council in history.



3. The First Council of Nicaea (325) and the formulation of the Nicene Creed

St. Constantine Burning Arian Books At Nicea

The first council of Nicaea (325) was a clear victory for the defenders of orthodoxy, two of the most outstanding of whom were bishops — Ossius of Cordova (Spain) and a deacon (and later bishop) of Alexandria, St. Athanasius the Great. The council defined the divinity of the Word, using an unambiguous term to describe his relationship with the Father — homoousios, 'consubstantial.' The Nicene symbol or creed proclaimed that the Son, Jesus Christ, 'God from God, Light from Light, true God from true God, begotten, not made,' is 'consubstantial' with the Father.

Orthodoxy's victory at Nicaea was followed, however, by a post-council period of a radically opposed viewpoint, which constituted one of the most surprising episodes in Christian history. The pro-Arian party, led by Eusebius, Bishop of Nicomedia, managed to exert a decisive influence at the imperial court and in the last years of St. Constantine's reign and during the reigns of his successors it looked as if Arianism was going to prevail. The most outstanding of the Nicene bishops were exiled and, as St Jerome graphically put it, 'the whole world groaned and discovered to its surprise that it had become Arian.'

4. The First Council of Constantinople

Page depicting Constantinople in the Nuremberg Chronicle

From the middle of the fourth century on, Arianism was divided into three factions: the radical Anomoeans, who laid emphasis on the dissimilarity of the Son with respect to the Father; the Homoeans, who regarded the Son as homios — that is, 'like to' — the Father; and what are called semi-Arians — those nearest Orthodoxy — for whom the Son was 'substantially like' the Father.

The theological work of what are called the Cappadocian Fathers developed the teaching of Nicaea and attracted many supporters of the more moderate tendencies in Arianism, with the result that in a very short time Arianism disappeared from the horizon of the universal Church, surviving only as the form of Christianity professed by most of the Germanic nations who had invaded the empire. The theology of the Trinity was completed at the First Council of Constantinople with the definition of the divinity of the Holy Spirit (in reaction to another heresy — Macedonianism).

Thus, by the end of the fourth century, Catholic doctrine on the Blessed Trinity had been fixed in the form of Niceno-Constantinopolitan Creed. However, there was one aspect of Trinitarian theology not expressly dealt with in the Creed — the relationships between the Holy Spirit and the Son. This would later give rise to the blasphemous [as in blasphemy of the Holy Spirit] Filioque heresy, which was to become an apple of discord between the Orthodox Christian East and the heretical Latin West.

5. The Humanity and Divinity of Jesus Christ

Once the doctrine of the Blessed Trinity had been defined, theology had to deal with the mystery of Christ, not in relation to the other divine persons, but in regard to the nature of Christ himself. The basic problem was this: Christ is perfect God and perfect man; but how do divinity and humanity combine in man? On this question, the two great theological schools of the east took opposite sides.

The Alexandrian School laid emphasis on the perfect divinity of Jesus Christ: his divine nature so penetrates his human nature — like fire heating an iron — that an internal unity results, a kind of 'mixture' of natures taken to extreme formulations. The Antiochene School stressed, instead, the perfect humanity of Christ: the unity of the two natures in him is only external or moral in such a way that rather than speak of 'incarnation' it would be more correct to speak of the 'indwelling' of the Word, who 'dwells' in the man Jesus as inside a garment or a tent.

This Christological problem came out in the open when Nestorius, the Bishop of Constantinople, who belonged to the Antiochene school, preached in public against the divine maternity of Mary, refusing to give her the title of Theotokos, 'God-bearer,' Mother of God; she was, he said, only the Christotokos, 'Mother of Christ.' This led to popular demonstrations and the denunciation of Nestorius' doctrine by St Cyril, the Patriarch & Pope of Alexandria. Pope Celestine I asked Nestorius to retract his innovation and error, which he refused to do.

The Council of Ephesus (431), now summoned by the Emperor, Theodosius II, had a very rough passage due to rivalry between Alexandrine and Antiochene bishops; but eventually agreement was reached and a profession of faith was composed for which was formulated the doctrine of the 'hypostatic union' of the two natures in Christ and Mary was acknowledged as Mother of God, ie THEOTOKOS. Nestorius was deposed and sent into exile; however, groups of his followers continued to exist in the near east forming a Nestorian church which carried out a great deal of missionary work, over a number of centuries, primarily in Central Asia but as far East as Mongolia and China.

6. The Council of Chalcedon

By the first half of the fifth century the Patriarchate of Alexandria had grown in power and many of its bishops took an active part in the internal affairs of the Church of Constantinople itself. It also happened that after the death of St Cyril extremist tendencies gained the upper hand in Alexandria. The Alexandrian theologians were unhappy about the Ephesus teaching on the two natures in the one person of Christ, due to their understanding two natures as being equivalent to two persons: they claimed that there was only one united nature in Christ, because in the incarnation the human nature had been absorbed in the divine.

When this doctrine — monophysitism — was preached in Constantinople by the Archimandrite Eutyches, Flavian the patriarch deprived Eutyches of his office. The Patriarch of Alexandria, Dioscorus, then intervened, with the support of Emperor Theodosius II. An robber council was held at Ephesus (449) under the presidency of Dioscorus; the Patriarch of Constantinople was deposed and exiled; a dogmatic letter sent to Flavian by the Pope, by the hand of two papal legates, was prevented from being read, and the doctrine of the two natures in Christ was condemned. The Pope, Leo the Great, gave this council a name which was passed into history — the 'latrocinium of Ephesus.'

As soon as Emperess Pulcheria and Emperor Marcian succeeded Theodosius II, Pope Leo asked that a new ecumenical council meet: this, was the Council of Chalcedon (451). This council adhered unanimously to the Christological teaching contained in Leo the Great's letter to Flavian: 'Peter has spoken through the mouth of Leo', the fathers proclaimed. Chalcedon's profession of Faith recognized that there were two natures in Christ 'without their being any confusion or division or separation between them.'

But monophysitism, far from disappearing, put down deep roots in various parts of the east, at times representing vast majorities of the population who upheld its "Orthodoxy", especially in Egypt, where it was used as a secessionist banner against the authority of the empire. The condemnation of monophysitism was taken as an attack on the Orthodox doctrine of Saints Athanasius and Cyril. A Monophysite Patriarchate grew up in Alexandria (supported by the monks and the indigenous Coptic population) in opposition to the Melkite or Imperial Patriarchate, where the Monophysite party severed Communion with the Church in erroneous affirmation of what it believed to be "Orthodoxy".

Mosaic of St. Justinian. Church of San Vitale in Ravenna, Italy

This historical context explains why the succeeding emperors strove to find compromise formulas which, without contradicting the Symbol of Chalcedon, would be more acceptable to the monophysites and would thereby assure the loyalty of the population of these areas to the empire. Examples of this were the Henotikon — an edict of Emperor Zeno (482) — and the famous question of the 'Three Chapters,’ proposed unsuccessfully by Holy Emperor Justinian, which produced unfavourable reactions in the West.

At the Fifth Ecumenical Council, the Orthodox Church clarified the meaning of the word "hypostasis" used in the Chalcedonian definition and elucidated that the Ephesian christology of "one nature of the Word Incarnate" uniting "two perfect natures of Christ in one 'person' or 'nature'" was the same as the definition of Chalcedon of "two perfect natures of Christ" in one person. Disagreements and misunderstandings over the use of the term "hypostasis" were reconciled in accordance with the theological formulations of the Cappadocian Fathers. While seemingly reconciling Cyrillian (Ephesine) and Chalcedonian Orthodoxy, the Anti-Chalcedonian camp for the most part still refused to be reconciled with the Orthodox Church, where issues of the Constantinopolitan versus Alexandrian primacy in the East remained unsettled and an era of cultural differentiation and rejection of Byzantine Orthodoxy for Alexandrian (local) antiquity and Orthodoxy poisoned by Imperial persecution destroyed the chances for reconciliation of the Anti Chalcedonian parties. The Fifth Ecumenical Council settled the issues of "Orthodox christology" vis a vis the natures of Christ, which had fuelled the Anti Chalcedonians in their "resistance" and breach of Eucharistic Communion with the Orthodox Church.

A most serious effort in this direction was further backed by Emperor Heraclius, an energetic defender of the Christian East against the Persians and Arabs. Sergius, Patriarch of Constantinople, thought that, without denying Chalcedonian teaching on the two natures, it could be held that, by virtue of the hypostatic union, there was in Christ only one divine-human activity (monoenergism) and that Christ had only one will (monothelitism). Heraclius sanctioned this doctrine by his dogmatic decree Ecthesis (638). But Ecthesis solved nothing, neither in the field of religion nor in that of politics. The monophysites rejected it, and in a very short time Palestine, Syria and Egypt were in the hands of the Arabs, where the Copts of Egypt welcomed their Islamic conquerors as the new rulers of Egypt and fought with them to expel Imperial troops and Orthodox Christian rule.

The Christological debate came to an end when the Third Council of Constantinople (the Sixth Ecumenical Council), on the basis of letters sent by Pope Agatho in affirmation of the Orthodoxy of St. Maximus the Confessor, completed the Symbol of Chalcedon with an express profession of Faith in the two perfect activities and two wills of Christ. Monophysite heresy (or Anti Chalcedonian schism ) still lives on in Egypt and Ethiopia and throughout the Middle East.

The Triumph of Orthodoxy at the Seventh Ecumenical Council

The Seventh Ecumenical Council proclaimed:

"We define that the holy icons, whether in color, mosaic, or some other material, should be exhibited in the holy churches of God, on the sacred vessels and liturgical vestments, on the walls, furnishings, and in houses and along the roads, namely the icons of our Lord God and Savior Jesus Christ, that of our Lady the Theotokos, those of the venerable angels and those of all saintly people. Whenever these representations are contemplated, they will cause those who look at them to commemorate and love their prototype. We define also that they should be kissed and that they are an object of veneration and honor (timitiki proskynisis), but not of real worship (latreia), which is reserved for Him Who is the subject of our faith and is proper for the divine nature. Veneration of an icon is in effect transmitted to the prototype; he who venerates the icon, venerates in it the reality for which it stands."

This reality is veneration of the Divine Prototype, Christ the God-Man, in him who has been deified. Thus it is by Christ that the Saints and Holy Relics, the Gospel, the Cross, etc. are deified and veneration of them is affirmation of the christological reality of our salvation in Christ Jesus.

http://www.earlychristians.org/fathers_church/ecumenical_councils.html

The First Ecumenical Council

Fathers of the First Ecumenical Council

He [The Holy Emperor Constantine]...wanted a gala occasion and rejoicing;
as he said in his speech to the assembled
bishops on the opening day, disputes were
"more dangerous than war and other conflicts;
they bring me more grief than anything else."

Today we remember the Fathers of the First Ecumenical Council, convened at Nicaea in 325. The results of the Council were very important, but so was its personal meaning for those who attended, as Father Alexander Schmemann described:

For the first time, after centuries of semi-subterranean existence, prelates gathered from all parts of the Church, many still with the marks of wounds and mutilations received under [the persecutions of the emperor] Diocletian. The unprecedented magnificence of their reception and the hospitality and kindness of the emperor [Constantine] confirmed their joyous assurance that a new era had begun and that Christ was indeed victorious over the world. Constantine himself was the first to interpret the council in this way.

The great accomplishment of the Council was to refute Arianism, a widely-held heresy that threatened to divide the Church. It was a dispute, as the emperor said, that was "more dangerous than war and other conflicts" because it called into question Jesus' ability to be our Savior.

The Arians claimed that Jesus was not eternal, not equal to His Father, but a created being. The Church insisted that He had to be the divinely powerful Son of God in order to be able to save us. So, opposing Arianism, the Fathers of the Council at Nicaea proclaimed that Jesus Christ is of the same substance as His Father, and there was never a time when He did not exist. His perfect divinity, therefore, was able to assume perfect humanity, and save all who are human.

This teaching is squarely Biblical. In one verse of the reading chosen for this day, John 17:5, Jesus prays, "And now, Father, glorify me in thy own presence with the glory which I had with thee before the world was made." Father and Son have the same glory, and have had it forever.

Today we remember the Fathers of the First Ecumenical Council, convened at Nicaea in 325. The results of the Council were very important, but so was its personal meaning for those who attended, as Father Alexander Schmemann described:

For the first time, after centuries of semi-subterranean existence, prelates gathered from all parts of the Church, many still with the marks of wounds and mutilations received under [the persecutions of the emperor] Diocletian. The unprecedented magnificence of their reception and the hospitality and kindness of the emperor [Constantine] confirmed their joyous assurance that a new era had begun and that Christ was indeed victorious over the world. Constantine himself was the first to interpret the council in this way.

The great accomplishment of the Council was to refute Arianism, a widely-held heresy that threatened to divide the Church. It was a dispute, as the emperor said, that was "more dangerous than war and other conflicts" because it called into question Jesus' ability to be our Savior.

The Arians claimed that Jesus was not eternal, not equal to His Father, but a created being. The Church insisted that He had to be the divinely powerful Son of God in order to be able to save us. So, opposing Arianism, the Fathers of the Council at Nicaea proclaimed that Jesus Christ is of the same substance as His Father, and there was never a time when He did not exist. His perfect divinity, therefore, was able to assume perfect humanity, and save all who are human.

This teaching is squarely Biblical. In one verse of the reading chosen for this day, John 17:5, Jesus prays, "And now, Father, glorify me in thy own presence with the glory which I had with thee before the world was made." Father and Son have the same glory, and have had it forever.

Despite its clear Biblical basis, there are many who don't accept the Church's teaching, including Unitarians, Jehovah's Witnesses, Muslims, and the Mormons whose work is so generously supported by the devout Marriott family's hotel empire. Even immediately after the decisive declarations of Nicaea, there was conflict. Saint Athanasius was the hero of the Council because he formulated the term "homoousion" (meaning "of one substance" and referring to Christ and His Father.) But Athanasius was hounded ever after by his Arian enemies; they managed to get him condemned and exiled.

The truth established at Nicaea remains basic to our faith. But then, as now, truth was accompanied by deceitfulness and the persecution of truth tellers. We must take comfort, as fourth century Orthodox Christians also had to do, in another verse (16:33b) from John's Gospel: "In the world you have tribulation; but be of good cheer, I have overcome the world."

http://dce.oca.org/assets/templates/bulletin.cfm?mode=html&id=27

A PRESCRIPTION TO TREAT SIN

A certain person entered a monastery dispensary and asked the doctor, an elder:

— Do you have a medicine [to treat] sin?

— Yes, he replied. Here is the prescription:

1. Heat up roots of obedience.
2. Gather flowers of spiritual purity.
3. Pick leaves of patience.
4. Gather flowers of sincerity.
5. Do not become intoxicated with adultery.
6. Dry them all with the fast of abstinence.
7. Put them into a pot of good deeds.
8. Moisten them with tears of repentance.
9. Season them with the salt of reverent awe.
10. Add the bounties of virtues,
11. And to everything add the powder of humility
12. And bending of the knees.
13. Each day, take three spoonfuls of the fear of God.
14. Clothe yourself in the clothing of righteousness
15. And don’t engage in idle talk, or you will again be chilled by, and become sick with, sin.


http://www.stjohndc.org/Russian/fathers/e_0310_prescrp_sin.htm

From the Prayer of Jesus to Prayer of the Heart

Written by the Very Rev. John Breck

Archimandrite Placide Deseille is Higoumen of the Monastery of Saint Anthony the Great, St.-Laurent-en-Royans, France, and professor at the St. Sergius Theological Institute in Paris. The following thoughts are adapted from a talk he gave at a local parish on 6 March 2008, originally published by the Service Orthodoxe de Presse (SOP), supplement no. 327, April 2008.

The expressions "Prayer of the Heart" and "Prayer of Jesus" or "Jesus Prayer" are often used as equivalents. They should, however, be clearly distinguished one from the other. According to a person's degree of spiritual maturity, the "Jesus Prayer" can be either active or contemplative. In the latter case, it becomes a true "prayer of the heart."

The Jesus Prayer is composed chiefly of the name of Jesus. Athonite monks pray continuously: "Lord Jesus Christ, have mercy on me!" It can begin with a confession of faith: "Lord Jesus Christ, Son of God." The cry for "mercy" is then uttered as a call for God to pour out His grace upon us ("mercy" is closely related to the Greek term for "oil," which in Hebrew usage was a symbol of blessing). The Jesus Prayer is thus a "verbal icon" of Christ, which communicates to us the deifying grace or energy of the Risen Lord.

This invocation becomes true "prayer of the heart" only under certain conditions. The 19th "Spiritual Homily" of St. Macarius of Egypt says this: "When persons draws near to the Lord, they must first do violence to themselves in a strenuous effort to await His grace with unshakeable faith... They must struggle to pray even when they lack 'spiritual prayer.' When God sees how just how they persevere in the struggle, even when their heart is not in it, God will grant them the gift of true spiritual prayer, true charity, true tenderness and compassion. In a word, God will fill them with the gifts of the Holy Spirit." ...

This struggle involves us in the active phase of prayer. It is not, however, a "method" that will lead us deeper into the spiritual life. That can only occur when we respond with humility to the grace of God. Repeating the prayer constantly has special value insofar as it leads us beyond discursive reasoning and other forms of mental reflection. It leads to simplicity and openness of heart that focuses the soul uniquely on Christ. Humility is the key to this inner movement. It enables us to sense God's Presence and help, and to welcome His gift of salvation. It promotes confidence in God, trust that He will see us through times of chaos and tumult, that He will be our Light when we walk through darkness, that He will comfort us in times of illness, spiritual struggle and distress. All of this God offers us through the Prayer of Jesus.

Once this prayer has taken root within us, our heart is illumined by a deep confidence, in which we are spared of the former blindness that allowed us to pray only with the lips. Now we welcome prayer as an ineffable treasure. As spiritual guides have so often declared, "the Prayer of Jesus is a joy that elicits a response of thanksgiving."

At this point in the spiritual pilgrimage, the heart becomes transformed by grace. Nevertheless, God allows us again and again to be tempted, to teach us that it is in Him alone that we can find our strength and the fulfillment of our hope. This is why it is so necessary that we learn to accept our weakness and frailty with a spirit of genuine humility. No one can acquire humility other than by using the appropriate means, means that lead to a humble and broken heart and the elimination of our presumptuous thoughts. For all too often the Enemy discovers the weak points within us, and that allows him to turn us from the way that leads to Life.

Without humility, it is impossible for a person to attain spiritual "perfection." We learn by trials, and without them, no one can acquire true humility.

That acquisition necessarily involves a "broken heart" and ardent prayer. Such humility allows those who love us to draw near to us and to manifest that love. However great the trials and temptations, they can always become, by the grace of God, the means by which we attain genuine humility and thus gain the Kingdom of Heaven. Those trials may involve our inner life: assault by corrupting thoughts, or surges of pride (which is so often a manifestation of our shame and woundedness). They may also involve attacks against our body: illness, old age, neglect on our part or the part of other people. Sometimes they come, too, from overt attacks by others: by abuse or abandonment. In any case, such trials are needed, in order to lead us into a state of true humility.

It is in that state of humble acceptance of our trials -- constantly remitting them into the loving hands of God -- that the Prayer of Jesus can become true Prayer of the Heart.


http://www.oca.org/CHRIST-life-article.asp?SID=6&ID=197&MONTH=May&YEAR=2010

Are you saved? - an Orthodox Christian answer.

Белые ризы Вознесения Господнего

Ныне вся полнота Святой Христовой Православной Церкви торжественно совершает воспоминание славного и дивного события, которое произошло в 40 день после Воскресения Христа.

Именно в этот день Господь, взяв Своих учеников, взошел с ними на вершину Елеонской горы и, преподавая им Свое благословение, стал удаляться от них, возносясь на небо. И в этот самый момент апостолам явились Ангелы, которые возвестили им, что ныне возносится Христос на небо, но наступит время, когда Он придет на землю судить род человеческий.

Дороги без конца не бывает

«По Вознесении апостолы с радостью вернулись в Иерусалим» (24, 52). А где же печаль расставания? Если мыслить категориями земными, то после проводов и прощаний особой радости не бывает, другие чувства переполняют нас при расставаниях. Почему же Вознесение радостно? Почему грусть уходящих с горы Елеонской апостолов была светлой, а в словах евангельских мы не слышим трагических ноток? Да потому, что Господь Своим Вознесением открыл дверь каждому из нас. Дверь в жизнь вечную, в рай.

Когда-то праотец Адам своим грехом распахнул другие ворота, широкие ворота греха, ведущие туда, где мрак и скрежет зубов. Под хохот диавола ринулись топтать новый путь тысячи и миллионы.

И вот показано другое направление, другая дорога, где слово бессмертие стало осознанной реальностью, возможной для всех.

Идет третье тысячелетие после открытия этого пути, но как часто мы, зная о нем, все же сворачиваем на широкий «грехобан», где звучит музыка сиюминутной радости земных удовольствий, где движение украшено разносольными яствами придорожных чревоугодий, где освящение красными фонарями столь ярко, что иногда кажется обложкой очередного «Плейбоя», где стражники, регулирующие движение своими габаритами и красивым убранством, заслоняют ту дорогу, впереди которой - свет Вечности и Любви, иногда и различаемый чрез толщу соблазнов, но тут же пропадающий из-за новых и новых греховных искушений.

Любой путь имеет свое завершение. Дороги без конца не бывает. И как же томительно горько и ужасно будет тому, кто на конечной станции услышит: «Больше пути нет. Ты больше никому не нужен. Ни людям, ни Богу». И сколь радостна будет остановка тех, кого встретят с любовью и ликованием и он услышит: Войди в радость Мою.

Мы часто повторяем эти слова: «предстанем пред Господом», но столь же часто отказываемся применить их к сегодняшней реальности. Раз за разом приходится на погребениях напоминать, что, братия и сестры, у вас нет воли на завтрашний день. Нельзя жить завтраками и откладывать самое главное на потом, когда что-то сделаем, кто-то вырастет, чего-то получим. Ожидаемое «потом» может просто-напросто не стать реальностью, и наше личное вознесение придет неожиданно, как неожиданно быстро проходят и годы.

Кажется, вчера школу закончили, а сегодня внуки в неё поступают. Главное же дело жизни своей опять передвинуто на завтра. Мы полностью поверили старому и опытному лгуну, который ежеминутно обещает тебе завтрашний день, хотя о том, проснешься ли ты завтра в своей кровати или на «том свете», никто не ведает. Не в его это силе и не в его воли.

Ныне модно говорить о приоритетах разума и логике жизни, на этом разумении построенной. Трактаты пишут, докторские защищают, целые академии основывают. Даже у нас в филиале педагогического один из факультетов этой «наукой» начал заниматься. «Валеологией» ее назвали.

Уж столько перьев сломано и нервов потрачено, все религии мира, традиционные и не очень, вся история человеческая говорят о том, что «наукой о здоровье» годы жизни не продлишь и бессмертным не сделаешь. Каким бы докой в искусстве быть здоровым ты не был, злополучную банку с подсолнечным маслом уже купили в магазине, и она обязательно разобьется в том месте, как это было в булгаковском романе.
Не мы решали, когда нам рождаться, и не нам решать, когда нам умирать.

Случай из жизни

Вот недавно хоронил я молодую женщину. Жить бы ей, да и жить. Прибрал Господь. Видно, исполнила эта раба Божья все свое предназначение или не исполнила и катилась дальше по пути греха, кроме себя и других смущая. После погребения в новостях услышал о очередном землетрясении в Китае и массе погибших людей, а к концу дня передали о гибели в шахте знакомого горняка.

И вот, видя все это, что мы безвольны пред смертью, и боясь за себя, мы пытаемся взять на себя прерогативу Бога. Сочиняем науку, где Богом становится сам человек, а для того, чтобы объяснить духовные переживания и искания, вводим в эту науку оккультный бред, типа Лазарева, Иванова или мракобесие гностиков с Блаватской и Рерихами. Ну а затем преподаем богозаменяющий предмет в школах.

Результат? Масса ранних смертей и непонятные болезни. Зачем же Всевышнему сатанинские пляски на уровне человеческого разума, им созданного?

Именно духовная слепота, не увидевшая открытую Господом в праздник Его Вознесения дверь, и стала причиной того, что многие из нас входят в смущение, видя на похоронах священника в белых ризах. Да и слова в молитвенном последовании об усопших для нас иногда кажутся странными. Режут нам слух выражение «Радуйся» и «Возрадуемся», да и тон (глас) песнопений на погребение какой-то не трагичный. Куда им до иудейского завывания труб и хлопанья африканского барабана!

В великом дерзновении просит священник, молящийся у гроба с усопшим, даровать покойному причаститься небесной радости, просит снизойти до немощи ушедшего и милосердием покрыть его грехи. Будут ли услышаны эти молитвы? Да. Проститься ли жизненный путь по неверной дороге? Не знаю. Знаю лишь то, что белые одежды духовенства, как и праздник Вознесения, соединивший небо и землю, дал нам такую надежду и упование.

Помнить лишь об истинной дороге надо. И сверяться о правильности пути необходимо. Для этого вокруг и храмы стоят. Ждут.

С праздником Вознесения Господнего!


http://orthodoxy.org.ua/tn/node/5337

Mystical Music for the Christian Soul

Metropolitan Kallistos (Ware): Mystical Theology of the Eastern Fathers

DIVNA LJUBOJEVIC / KIRIE ELEISON / LORD HAVE MERCY

The Northern Jewel of the Church. music by Granados

Feast of the Ascension of Our Lord Jesus Christ

As the angels, O Savior, wondered at Thy strange elevation, and the Disciples were amazed at Thy dread rising, Thou didst ascend in glory, being God, and the gates were lifted up for Thee. Wherefore, the heavenly powers were surprised, shouting, Glory to Thy condescension, O Savior; glory to Thy reign; glory to Thine Ascension, O Thou Who alone art the Lover of mankind.

--Orthros of the Feast

On the fortieth day after Jesus was resurrected from the dead, He was taken up into the heavens in a cloud.

http://www.antiochian.org/ascension



The Ascension: An Excerpt from The Year of the Grace of the Lord

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By A Monk of the Eastern Church

Published by SVS Press

The Wednesday which follows the fifth Sunday after Easter is the day when, in liturgical terminology, we ‘take leave’ of the Easter feast. We commemorate the last day of the physical presence of the risen Christ amongst his disciples; and to honour this presence, to honour the Resurrection once more, the church on this Wednesday repeats the service for Easter Sunday in its entirety. And now we have come to the fortieth day after Easter, the Thursday on which the Church celebrates the feast of the Ascension.

Three lessons from the Old Testament are read at vespers for the Ascension, on the Wednesday evening. The first lesson (Isa. 2:2-3) speaks of a mountain: ‘It shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains…and all nations shall flow until it…. Come ye, and let us go up to the mountain of the Lord’. This alludes to the Mount of Olives, from which Jesus ascended to his Father. The second lesson (Isa. 62:10-63; 3, 7-9) was chosen because of the following words: ‘Go through, go through the gates; prepare ye the way of the people…. In his love and in his pity he redeemed them; and he bare them, and carried them…’. Jesus, ascending to heaven, opens the gates to his people, he prepares a way for them, he carries them and raises them up with him. The third lesson (Zech. 14:1, 4, 8-11) also speaks of the mountain which was the scene of Jesus’s final triumph: ‘Behold the day of the Lord cometh…. And his feet shall stand in that day upon the Mount of Olives, which is before Jerusalem on the east…. And it shall be in that day, that living waters shall go out from Jerusalem.’

The chants at matins for the Ascension are already filled with allusions to the Spirit, the Comforter, whom Jesus will send. Ascension is the prelude to Pentecost.

At the liturgy, the beginning of the Book of the Acts (1:1-12) is read. Jesus, after a last meeting with His apostles, is taken up, and disappears in a cloud. The gospel for the liturgy (Luke 24:36-53) takes up the account of events from the first appearance of the risen Jesus to the assembled disciples and continues with it right up to the Ascension itself.

It is rare, if one has lived through the joy of Easter time sincerely, that one does not experience a certain constriction of the heart when the day of the Ascension comes. We know perfectly well that it is one of the very great Christian feasts, and yet, despite ourselves, it seems like a parting, a separation, and that after it, our Lord is not with us in quite the same way any longer. The disciples did not react like this. They could have been overwhelmed with grief, but, on the contrary, they ‘returned to Jerusalem with great joy’. We, too, can try and enter into this joy of the Ascension. Why does the Ascension bring joy to Christians?

First of all, the glory of our Lord must be very precious to us, and the Ascension is the crown of his earthly mission. He has accomplished on earth the whole mission which he had received from the Father. It is to the Father that his whole being reaches out. Now he will receive from the Father the welcome that his victory over sin and death—a victory gained so grievously—has merited for him. Now he will be glorified in heaven. The glory and the desire of our Lord are surely more important to us than the sort of ‘perceptible consolations’ that we might receive from his presence. Let us know how to love our Lord enough to rejoice in his own joy.

Then the Ascension marks God’s acceptance of the Son’s whole work of reparation. The Resurrection was the first dazzling sign of this acceptance, and Pentecost will be the last sign. The cloud which today envelopes Jesus and ascends with him to heaven represents the smoke of the sacrifice rising from the altar to God. The sacrifice is accepted, and the victim is admitted to God’s presence where it will continue to be offered in an eternal and heavenly manner. The work of our salvation has been accomplished and is blessed.

Jesus does not return to his Father in isolation. It was the incorporeal Logos which came down among men. But today it is the Word made flesh, both true God and true man, who enters the kingdom of heaven. Jesus brings into it the human nature which he had assumed. He opens the door of the kingdom to humanity. As if by proxy, we take possession of the benefits which are offered and made possible to us. ‘[God] hath raised us up together, and made us sit together in heavenly places in Christ Jesus’. There are places destined for us in the kingdom, if we are faithful. Our presence is desired and awaited.

The Ascension makes thoughts of heaven more immediate, more actual to us. Do we think of our permanent home often enough? For most Christians, life in heaven is no more than a supplement—of which they have but a very hazy notion—to life on earth. Life in heaven is seen somewhat as a postscript, an appendix, to a book whose text is formed by earthly life. But it is the opposite which is true. Our earthly life is but the preface to the book. Life in heaven will be its main text, and this text is endless. To make use of another image, our earthly life is but a tunnel, narrow, dark—and very short—which opens onto a magnificent, sunlit landscape. We think too much of what our life now is. We do not think enough of what it will be. ‘Men have not heard, nor perceived by the ear, neither hath the eye seen, O God…what he hath prepared for him that waiteth for him.’ At matins for this feast, we sing: ‘We who live in this world, let us feast like the angels…’. That is to say: let us open our minds more to the angels, and try to enter into their feelings, experiencing something of what they experience when the Son returns to the Father; let us go ahead in spirit and be near the Blessed Virgin Mary and the glorified saints, who will be our true co-citizens: ‘For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ’. Our lives would be transformed if, from now on, we threw our hearts over the barrier, beyond this world, into the kingdom where is found not only our own true good but also the good of those whom we love.

When the disciples had been separated from Jesus, they remained full of hope, for they knew that they were to receive the Spirit. ‘[He] commanded them that they should not depart from Jerusalem, but wait for the promise of the Father’. The cloud surrounds Jesus, but this cloud is coloured already by the fire of Pentecost. Jesus, in going away from us, leaves in us an attitude which is one not of regret, but rather of joyous and trustful awaiting.

Jesus’s departure has been both an act of benediction and an act of adoration, the one corresponding to the other: ‘And it came to pass, while he blessed them, he was parted from them, and carried up into heaven. And they worshipped him, and returned to Jerusalem with great joy’. This is what the feast of the Ascension should be to us. If Jesus withdraws with an act of blessing, and if we adore Jesus as he withdraws (we speak figuratively), we will get up filled with new power—which comes from this adoration, this blessing—and we, like the apostles, will return ‘with great joy’.

http://www.antiochian.org/node/17789

Sunday of the Blind Man

Who shall declare Thy might, O Christ? And who shall number the multitude of Thy wonders? For as Thou wast doubly seen in Thy goodness on earth, so didst Thou doubly grant healing to the sick; for not only didst Thou heal the bodily eyes of the man born blind from the womb, but the eyes of his soul also. Wherefore, he confessed that Thou art a hidden God, granting all the Great Mercy.

--Doxasticon of the Feast, Tone 8

On this day, the sixth Sunday of Pascha, we celebrate the miracle wrought by our Lord and God and Savior Jesus Christ upon the man who was blind from his birth.



O Bestower of light, Who art Light coming forth from Light,
Thou dost give eyes to the man who was blind from his birth, O Word.

The Savior met this man, born blind and incurable after every human effort, while leaving the Temple on the Sabbath. Jesus spat into the dirt, made clay, rubbed it in his eyes and told him to wash in the pool of Siloam, a famous water spring in Jerusalem. The Savior did not send him there because his eyes were covered in clay, nor did the pool have healing power, but instead to test his faith and obedience. The blind man proclaimed that Jesus healed him, but this confession caused him to be cast out by the enemies of the truth. Even his own parents would not defend him. However, the blind man followed Jesus from that moment forward.

By Thy boundless mercy, O Christ our God, Giver of light, have mercy on us. Amen.

Since my soul’s noetic eyes are blind and sightless, I come unto Thee, O Christ, as did the man who was born blind. And in repentance I cry to Thee: of those in darkness Thou art the most radiant Light.

Grant me a stream of ineffable wisdom and knowledge from on high, O Christ, Thou Light of them that are in darkness and Guide of all them that are gone astray, that I may tell of those things that the divine book of the Gospel of peace hath taught, to wit, the miracle that was wrought upon the blind man; for though blind from birth, he receiveth the physical eyes as well as the eyes of the soul, as he crieth out in faith: of those in darkness Thou art the most radiant Light.

--Kontakion and Oikos of the Feast


http://www.antiochian.org/node/22826

Sunday of the Samaritan Woman

O Almighty Savior, Who didst pour forth water for the Hebrews from a solid rock, Thou didst come to the land of Samaria, and addressed a woman, seeking of her water to drink, whom Thou didst attract to faith in Thee, and who hath now attained life in the heavens everlastingly.

--Exaposteilarion of the Feast, Tone 2

On this day, the fifth Sunday of Pascha, we celebrate the feast of the Samaritan Woman.

When thou camest to obtain corruptible water, O woman,
Thou didst draw forth living water that washeth away the soul’s stains.

The Samaritan woman—the holy, glorious Great-martyr Photeini—met Jesus at midday at Jacob’s Well, which was located in the city of Sychar. And being tired from travel and the heat, Jesus sat at Jacob’s Well. A little after, the Samaritan woman came to draw water, and had a long conversation with Him (it is the longest recorded discourse between Christ and a human in the entire Bible). Photeini did not want to talk to Jesus, because the Samaritans did not have any dealings with Jews; Jews considered her people heretics because Samaritans kept only the first five books of the Old Testament. However, the Lord talked with her anyway, read her heart, revealed her secrets and gave her the “Living Water”—the grace of the Holy Spirit that leads to eternal life and flows to all humanity—to drink. Photeini immediately ran throughout the city to proclaim Christ. Through her, many other Samaritans believed in Jesus.

By the intercessions of Thy Martyr, Photeini, O Christ God, have mercy on us. Amen.

Having come to the well in faith, the Samaritan woman beheld Thee, the Water of Wisdom; whereof having drunk abundantly, she, the renowned one, inherited the Kingdom on high forever.

Let us hear of the august mysteries, as John teacheth us what cometh to pass in Samaria: how the Lord speaketh unto a woman, asking water of her, even He that gathered the waters into the places where they are gathered, and Who is of one throne with the Father and the Spirit; for He, the renowned One, came, seeking out His image forever.

--Kontakion and Oikos of the Feast


http://www.antiochian.org/node/22799

St. Justin Popovich: On How to Read the Bible

The Bible is in a sense a biography of God in this world. In it the Indescribable One has in a sense described Himself.

The Holy Scriptures of the New Testament are a biography of the incarnate God in this world. In them it is related how God, in order to reveal Himself to men, sent God the Logos, Who took on flesh and became man-and as man told men everything that God is, everything that God wants from this world and the people in it.

God the Logos revealed God's plan for the world and God's love for the world. God the Word spoke to men about God with the help of words insofar as human words can contain the uncontainable God.

All that is necessary for this world and the people in it--the Lord has stated in the Bible. In it He has given the answers to all questions. There is no question which can torment the human soul, and not find its answer, either directly or indirectly in the Bible.

Men cannot devise more questions than there are answers in the Bible. If you fail to find the answer to any of your questions in the Bible, it means that you have either posed a senseless question or did not know how to read the Bible and did not finish reading the answer in it.

What the Bible Contains In the Bible God has made known:

1) what the world is; where it came from; why it exists; what it is heading for; how it will end;

2) what man is; where he comes from; where he is going; what he is made of; what his purpose is how he will end;

3) what animals and plants are; what their purpose is what they are used for;

4) what good is; where it comes from; what it leads to; what its purpose is; how it is attained;

5) what evil is; where it comes from; how it came to exist; why it exists--how it will come to an end;

6) what the righteous are and what sinners are; how a sinner becomes righteous and how an arrogant righteous man becomes a sinner; how a man serves God and how he serves satan; the whole path from good to evil, from God to satan;

7) everything--from the beginning to the end; man's entire path from the body to God, from his conception in the womb to his resurrection from the dead;

8) what the history of the world is, the history of heaven and earth, the history of mankind; what their path, purpose, and end are.

The Beauty of the Bible

In the Bible God has said absolutely everything that was necessary to be said to men. The biography of every man--everyone without exception--is found in the Bible.

In it each of us can find himself portrayed and thoroughly described in detail; all those virtues and vices which you have and can have and cannot have.

You will find the paths on which your own soul and everyone else's journey from sin to sinlessness, and the entire path from man to God and from man to satan. You will find the means to free yourself from sin.

In short, you will find the complete history of sin and sinfulness, and the complete history of righteousness and the righteous.

If you are mournful, you will find consolation in the Bible; if you are sad, you will find joy; if you are angry--tranquility; if you are lustful--continence; if you are foolish-wisdom; if you are bad--goodness; if you are a criminal--mercy and righteousness; if you hate your fellow man--love.

In it you will find a remedy for all your vices and weak points, and nourishment for all your virtues and accomplishments.

If you are good, the Bible will teach you how to become better and best; if you are kind, it will teach you angelic tenderness; if you are intelligent, it will teach you wisdom.

If you appreciate the beauty and music of literary style, there is nothing more beautiful or more moving than what is contained in Job, Isaiah, Solomon, David, John the Theologian and the Apostle Paul. Here music--the angelic music of the eternal truth of God--is clothed in human words.

The more one reads and studies the Bible, the more he finds reasons to study it as often and as frequently as he can. According to St. John Chrysostom, it is like an aromatic root, which produces more and more aroma the more it is rubbed.

Prayerful Preparation

Just as important as knowing why we should read the Bible is knowing how we should read the Bible.

The best guides for this are the holy Fathers, headed by St. John Chrysostom who, in a manner of speaking, has written a fifth Gospel.

The holy Fathers recommend serious preparation before reading and studying the Bible; but of what does this preparation consist?

First of all in prayer. Pray to the Lord to illumine your mind--so that you may understand the words of the Bible--and to fill your heart with His grace--so that you may feel the truth and life of those words.

Be aware that these are God's words, which He is speaking and saying to you personally. Prayer, together with the other virtues found in the Gospel, is the best preparation a person can have for understanding the Bible.

How We Should Read the Bible

Prayerfully and reverently, for in each word there is another drop of eternal truth, and all the words together make up the boundless ocean of the Eternal Truth.

The Bible is not a book, but life; because its words are spiritual life (John 6:63). Therefore its words can be comprehended it we study them with the spirit of its spirit, and with the life of its life.

It is a book that must be read with life-by putting it into practice. One should first live it, and then understand it.

Here the words of the Saviour apply: Whoever, is willing to do it--will understand that this teaching is from God (John 7:17). Do it. so that you may understand it. This is the fundamental rule of Orthodox exegesis.

At first one usually reads the Bible quickly. and then more and more slowly, until finally he will begin to read not even word by word, because in each word he is discovering an everlasting truth and an ineffable mystery.

Everyday read at least one chapter from the Old and the New Testament; but side by side with this put a virtue from each into practice. Practice it until it becomes a habit to you.

Let us say, for instance, that the first virtue is forgiveness of insults. Let this be your daily obligation. And along with it pray to the Lord: "O gentle Lord, grant me love towards those who insult me!"

And when you have made this virtue into a habit, each of the other virtues after it will be easier for you, and so on until the final one.

The main thing is to read the Bible as much as possible. What the mind does not understand, the heart will feel; and if neither the mind understands nor the heart feels, read it over again, because by reading it you are sowing God's words in your soul.

And there they will not perish, but will gradually and imperceptibly pass into the nature of your soul; and there will happen to you what the Saviour said about the man who casts seed on the ground, and sleeps and rases night and day. and the seed sprouts and grows, while the man does not know it (Mark 4:26-27).

The main thing is: sow, and it is God Who causes and allows what is sown to grow (I Cor. 3:6). But do not rush success, lest you become like a man who sows today, but tomorrow already wants to reap.

Seed in Our Souls

By reading the Bible you are adding yeast to the dough of your soul and body, which gradually expands and fills the soul until it has thoroughly permeated it and makes it rise with the truth and righteousness of the Gospel.

In every instance, the Saviour's parable about the sower and the seed can be applied to every one of us. The Seed of Divine Truth is given to us in the Bible.

By reading it, we sow that seed in our own soul. It fails on the rocky and thorny ground of our soul, but a little also falls on the good soil of our heart--and bears fruit.

And when you catch sight of the fruit and taste it, the sweetness and joy will spur you to clear and plow the rocky and thorny areas of your soul and sow it with the seed of the word of God.

Do you know when a man is wise in the sight of Christ the Lord?--when he listens to His word and carries it out. The beginning of wisdom is to listen to God's word (Matt. 7:24-25).

Every word of the Saviour has the power and the might to heal both physical and spiritual ailments. Say the word and my servant will healed (Matt. 8:8). The Saviour said the word--and the centurion's servant was healed.

Just as He once did, the Lord even now ceaselessly says His words to you, to me, and to all of us. But we must pause , and immerse ourselves in them and receive them-with the centurion's faith.

And a miracle will happen to us, and our souls will be healed just as the centurion's servant was healed. For it is related in the Gospel that they brought many possessed pro-pie to Him, and He drove out the spirits with a word, and healed all the sick (Matt.8:16).

He still does this today, because the Lord Jesus is the same yesterday and today and forever, (Heb. 13:8).

Beware

Those who do not listen to God's words will be judged at the Dreadful Judgment, and it will be worse for them on the Day of Judgment than it was for Sodom and Gomorrah (Matt. 10:14-15).

Beware--at the Dreadful Judgment you will be asked to give an account for what you have done with the words of God, whether you have listened to them and kept them, whether you have rejoiced in them or been ashamed of them, the Lord will also be ashamed of you when He comes in the glory of His Father together with the holy angels (Mark 8:38).

There are few words of men that are not vain and idle. Thus there are few words for which we do not mind being judged (Matt 12:36).

In order to avoid this, we must study and learn the words of God from the Bible and make them our own; for God proclaimed them to men so that they might accept them, and by means of them also accept the Truth of God itself.

Words of the Word

Great is the mystery of the word--so great that the second Person of the Holy Trinity, Christ the Lord, is called "the Word" or "the Logos" in the Bible.

God is the Word (John 1:1). All those words which come from the eternal and absolute word are full of God, Divine Truth, Eternity, and Righteousness. If you listen to them, you are listening to God. If you read them, you are reading the direct words of God.

God the Word became flesh, became man (John 1:14), and mute, stuttering man began to proclaim the words of the eternal truth and righteousness of God.

The Grace-Filled Word

In every word of the Saviour there is much that is supernatural and full of grace; and this is what sheds grace on the soul of man when the word of Christ visits it.

Therefore the Holy Apostle calls the whole structure of the house of salvation: the word of the grace of God (Acts 20:32).

Like a living grace-filled power, the word of God has a wonder-working and life-giving effect on a man, so long as he hears it with faith and receives it with faith (I Thess. 2:13).

Everything is defiled by sin, but everything is cleansed by the word of God and prayer--everything--all creation from man on down to a worm (I Tim 4:5).

By the Truth which carries in itself and by the Power which it has in itself, the word of God is sharper than any sword and pierces to the point of dividing soul and spirit, joints and marrow, and discerns the thoughts and intentions of the heart (Heb. 4:12). Nothing remains secret before it or for it.

The Birth-Giving word

Because every word of God contains the eternal Word of God--the Logos--it has the power to give birth and regenerate men. And when a man is born of the Word, he is born of the Truth.

For this reason St. James the Apostle writes to the Christians that God the Father has brought them forth by the word of truth (I:18), and St. Peter tells them that they have been born anew--by the word of the living God, which abides forever (I Peter 1:23)

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