My beloved spiritual children in Our Only True God and Our Only True Savior,
CHRIST IS IN OUR MIDST! HE WAS, IS, AND EVER SHALL BE.
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THE INTERCESSIONS OF THE SAINTS (Part II)
As evidenced by the earliest surviving liturgical texts from throughout the world, the Church consistently and universally entreated the martyrs--often recent martyrs from the local region--for their intercessions (prayers) on behalf of those Christians still racing toward the finish. In particular, the memory of the martyrs was kept on the date of their martyrdom, when the Church gathered to celebrate their birth into eternal life. We have direct testimony of this practice from the middle of the second century in an eyewitness account of the martyrdom of Saint Polycarpos (Polycarp), Bishop of Smyrna, an 86 years old disciple of the holy Apostle John. After his remains were burned by the centurion, we hear the following from the account:
"Accordingly, we later took up his bones, more precious than costly stones and finer than gold, and deposited them in a suitable place. And there, in so far as it is possible, the Lord will grant that we come together with joy and gladness and celebrate the birthday of his martyrdom both in memory of those who have contended [for the faith in martyrdom] in former times and for the exercise and training of those who will do so in the future." (Apostolic Fathers, p. 148)
In the Apocalypse (Revelation) of Saint John, we have given a glimpse of the active concern shown in heaven by the martyrs for their persecuted brethren below, for they cry to the Lord for His swift intervention, saying, "How long, O Lord?" (Revelation 6:10). It is not an accident that, in this same passage, the souls of these interceding martyrs are found "under the altar." Here we see the testimony of the Church's ancient practice of placing the bone of a martyr inside the altar on which the Divine Eucharist will be offered. It also reveals the continuity of heavenly and earthly worship of the Church.
The practice of requesting the intercessions of departed Christians is also attested to by the inscription on tombs in the catacombs, both those of martyrs and those of other departed Christians, including children and even baptized infants. The fact that the intercessions of the departed existed in the Eucharistic prayers of local churches in every region of the Roman Empire suggests that the source of this practice is that oral instructions passed down by the Holy Apostles themselves.
Saint Augustine provides a theological explanation of the Church's liturgical practice:
"Neither are the souls of the pious dead separated from the Church which even now is the kingdom of Christ. Otherwise there would be no remembrance of them at the altar of God in the communication of the Body of Christ" (The City of God 20:9:2 [AD 419].
At the Lord's table, we do not commemorate martyrs in the same way that we do others who rest in peace so as to pray for them, but rather that they may pray for us that we may follow in their footsteps" (Homilies on John [AD 416].
Clarifications
Orthodox Christians do not pray to the saints as Protestants understand this phrase. Rather, we ask the Saints in Heaven to pray for us to our Lord and Savior Jesus Christ. In Old English the word pray can mean to "ask imploringly", to "request," or in general to communicate. For example, "Pray tell me, where you are going?" Praying to Saints does not imply worship or the kind of prayer that is offered to God. Prayer in this sense means asking those departed in Christ to pray for us before God.
In the Orthodox Church, we affirm the truth that all those who believe and are united to Christ in Holy Baptism are indeed holy. But we simultaneously embrace what became the practice in the early centuries of the Church, to refer to those who excelled in holiness among the Saints as "saints" in a more particular sense. Note that in the Divine Liturgy the priest invites the faithful to Holy Communion with the words, "Holy things are for the holy" (i.e., the saints, referring to all Christians who have not disqualified themselves from Holy Communion through sin). (Source: Know the Faith. A Handbook for Orthodox Christians and Inquirers by Rev. Michael Shanbour)
(To be continued)
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"Glory Be To GOD For All Things!" - Saint John Chrysostom
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With sincere agape in His Holy Diakonia (Ministry)
The sinner and unworthy servant of God
+Father George