My beloved spiritual children in Christ Our Only True God and Our Only True Savior,
CHRIST IS IN OUR MIDST! HE WAS, IS, AND EVER SHALL BE. Ο ΧΡΙΣΤΟΣ ΕΝ ΤΩ ΜΕΣΩ ΗΜΩΝ! ΚΑΙ ΗΝ ΚΑΙ ΕΣΤΙ ΚΑΙ ΕΣΤΑΙ.
THE HOLY WRITINGS OF SAINT NEKTARIOS OF AEGINA THE CHURCH
The term church, according to the strict Orthodox Christian view, has two meanings, one of them expressing its doctrinal and religious character, that is, its inner, peculiarly spiritual essence, and the other expressing its external character. Thus, according to the Orthodox confession, the Church is defined in a twofold manner: as a religious institutions, and as a religious community (koinonia).
The definition of the church as a religious institution may be formulated thus: The Church is a divine religious institution of the New Testament, built by our Savior Jesus Christ through His incarnate Dispensation, established upon faith on the day of Holy Pentecost by the descent of the All-Holy Spirit upon the holy Disciples and Apostles of the Savior Christ, whom He rendered instruments of Divine grace for the perpetuation of His work of redemption. In this institution is entrusted the totality of revealed truths; in it operates Divine grace through the Mysteries; in it are regenerated those, who with faith, approach Christ the Savior; in it has been preserved both the written and the unwritten Apostolic teaching and tradition.
The definition of the church as a religious community may be formulated thus: The church is a society of men united in the unity of the Spirit, in the bond of peace.
The right view of the church is that the church is distinguished into the Militant and the Triumphant; and that it is Militant so long as it struggles against wickedness for the prevalence of the good, the Triumphant in the heavens, where there dwells the choir of the Righteous, who struggled and were made perfect in the faith in God and in virtue.
Holy Tradition is the very church; without the Holy Tradition the church does not exist. Those who deny the Holy Tradition deny the church and the preaching of the Apostles.
Before the writing of the Holy Scripture, that is, of the sacred texts of the Gospels, the Acts and the Epistles of the Apostles, and before they were spread to the churches of the world, the church was based on Holy Tradition...The holy texts are in relation to Holy Tradition what the part is to the whole.
The church Holy Fathers regard Holy Tradition as the safe guide in the interpretation of Holy Scripture and absolutely necessary for understanding the Truths contained in the Holy Scripture. The church received many traditions from the Holy Apostles...The constitution of the church services, especially of the Divine Liturgy, the holy Mysteria (Sacrament) themselves and the manner of performing them, certain prayers and other institutions of the Church go back to the Holy Tradition of the Holy Apostles.
In their conferences, the Holy Synods draw not only from Holy Scripture, but also from Holy Tradition as from a pure fount. Thus, the Seventh Ecumenical Synod says in the 8th Decree: "If one violates any part of the church Holy Tradition, either written or unwritten, let him be anathema."
It is evident that unbelief is an evil offspring of an evil heart; for the guileless and pure heart everywhere discovers God, everywhere discerns Him, and always unhesitatingly believers in his existence. When the man of pure heart looks at the World of Nature, that is, at the sky, the earth, and the sea and at all things in them, and observes the systems constituting them, the infinite multitude of stars of heaven, the innumerable multitudes of birds and quadrupeds and every kind of animal of the earth, the variety of plants on it, the abundance of fish in the sea, he is immediately amazed and exclaims with the Prophet David: "How great are Thy works, O Lord! In wisdom Thou made them all." Such a man, impelled by his pure heart, discovers God also in the World of Grace of the Church, from which the evil man is far removed. The man of pure heart believes in the Church, admires her spiritual system, discovers God in the Mysteria (Sacraments), in the heights of the theology, in the Light of Divine Revelations, in the Truths of the teachings, in the Commandments of the Law, in the achievements of the Saints, in the very good deed, in every perfect gift, and in general in the whole of the creation. Justly then did the Lord say in His Beatitudes of those possessing purity of the heart: "Blessed are the pure of heart, for they shall see God."
He who does not know himself does not know God, either. And he who does not know God does not know the Truth and the nature of things in general...He who does not know himself continually sins against God and continually moves farther away from Him. He who does not know the nature of things and what they truly are in themselves is powerless to evaluate them according to their worth and to discriminate between the mean and the precious, the worthless and the valuable. Wherefore, such a person wears himself out in the pursuit of vain and trivial things, and is unconcerned about and indifferent t the things that are eternal and most precious.
Man ought to will to know himself, to know God, and to understand the nature of things as they are in themselves, and this becomes an image and likeness of God.
Man is a composite being, made up of an earthly body and celestial soul….The soul is closely united with the body, yet wholly independent of it.
Man is not only reason but also heart. The power of these two centers, mutually assisting one another, render man perfect and teach him what he could never learn through reason alone. If reason teaches about the natural world, the heart teaches us about the supernatural world...Man is perfect when he has developed both his heart and his intellect. Now the heart is developed through revealed religion.
IMMORTALITY OF THE SOUL
The rational soul of man has supernatural, infinite aspirations. If the rational soul were dependent upon the body and died together with the body, it should necessarily submit to the body and follow it in all its appetites. Independence would have been contrary both the laws of nature and to reason, because it disturbs the harmony between the body and the soul. As dependent upon the body it should submit to the body and follow in all its appetites and desires, whereas, on the contrary, the soul masters the body, imposes its will upon the body. The soul subjugates and curbs the appetites and passions of the body, and directs them as it [the soul] wills. This phenomenon comes to the attention of every rational man; and whoever is conscious of his own rational soul is conscious of the soul's mastery over the body.
The mastery of the soul over the body is proved by the obedience of the body when it is being led with self-denial to sacrifice for the sake of the abstract ideas of the soul. The domination by the soul for prevalence of its principles, ideas, and views would have been entirely incomprehensible if the soul died together with the body. But a mortal soul would never have risen to such a height, would never have condemned itself to death along with the body for the prevalence of abstract ideas that lacked meaning, since no noble idea, no noble and courageous thought has any meaning for a mortal soul.
A soul, therefore, which is capable of such things, must be immortal.
LIFE AFTER DEATH
The Teachers of the Eastern Orthodox Church, having Holy Scripture as their foundation, teach that those who die in the Lord go to a place of rest, according to the statement in the Revelation (Apocalypse): "Blessed are the dead who die in the Lord from henceforth. Yea, saith the Spirit, that they may rest from their labors; and their works do follow them" (Revelation 14:13). This place of rest is viewed as spiritual Paradise, where the souls of those who have died in the Lord, the souls of the righteous, enjoy the blessings of rest, while awaiting the day of rewarding (Second Coming of Christ) and the prize of the high calling of God in Christ Jesus...
About the sinners, they teach that their souls go down to Hades (Hell), where there is suffering, sorrow, and groaning, awaiting the dreadful Day of Judgment.
The Holy Fathers of the Orthodox Church do not admit the existence of another place, intermediate between paradise and Hades, as such a place is not mentioned in Holy Scripture.
After the end of the General (Final) Judgment, the Righteous Judge (God) will declare the decision both to the righteous and to the sinners. To the righteous He will say: "Come, ye blessed of My Father, inherit the Kingdom prepared for you from the foundation of the world;" while to the sinners He will say: "Depart from Me, ye cursed, into everlasting fire, prepared for the devil and his angels." And these will go away to eternal Hades, while the righteous will go to eternal life. This retribution after the General Judgment will be complete, final, and definitive. It will be complete, because it is not the soul alone, as the Partial Judgment of man after death, but the soul together with the body, that will receive what is deserved. It will be final, because it will be enduring and not temporary like that as Partial Judgment. And it will be definitive, because both for the righteous for the sinners it will be unalterable and eternal.
Our Church honors Saints not as gods, but as faithful servants, as holy men and friends of God. It extols the struggles they engaged in and the deeds they performed for the glory of God with the action of His Grace, in such a way that all the honor that the Church gives them refers to the Supreme Being. Who has viewed their life on earth with gratification. The Church honors them by commemorating them annually through public celebrations and through the erection of Churches in honor of their name.
The holy men and women of God, who were magnified on earth by the Lord, have been honored by God's Holy Church from the very time it was founded by the Savior Christ.
Two factors are involved in man's salvation: the grace of God and the will of man. Both must work together, if salvation is to be attained.
Repentance is a Mystery (Sacrament) through which he who repents for his sins confesses before a Spiritual Father who has been appointed by the Church and has received the authority to forgive sins. He receives from this Spiritual Father the remission of his sins and is reconciled with God, against Whom he sinned.
Repentance signifies regret, change of mind. The distinguishing marks of repentance are contrition, tears, aversion towards sin, and the love of good.
We ought to do everything we can for the acquisition of virtue and moral wisdom (phronesis), for the prize is beautiful and the hope great.
The path of virtue is a path of effort and toil: "Straight is the gate, and narrow is the way, leadeth unto life, and few there be that find it;" whereas the gate of wide and the way spacious, but lead to perdition.
(To be continued)
MY BLESSING TO ALL OF YOU
The Grace of Our Lord Jesus Christ, and the love of God and Father, and the communion of the Holy Spirit be with you all. Amen.
"Glory Be To GOD For All Things!"--Saint John Chrysostom
With sincere agape in His Holy Diakonia,
The sinner and unworthy servants of God