As Orthodox Christians we believe that Sunday, the Lord's Day (Κυριακή ή Ημέρα Κυρίου), is a special day consecrated to the service and worship of the Almighty God. It is a unique Christian celebration. It is "the day the Lord has made" (Psalm 117 (118):24). Its nature is Holy and joyful. Sunday is the day on which we believe God the Creator acted decisively to liberate the world from the tyranny of sin, death, and corruption through the Holy Resurrection of Jesus.

Let us listen to the Divine words of our Lord and Savior Jesus Christ on forgiveness. "Therefore I say to you, what ever things you ask when you pray, believe that you receive them, and you will have them. And whenever you stand praying, if you have anything against anyone, forgive him, that your Father in Heaven may also forgive you your trespasses. But if you do not forgive, neither will your father in heaven forgive your trespasses" (St. Mark 11:24-26).  

"Magnify O my soul, the honorable Translation (Metastasis) of the Mother of God from earth to heaven." (Refrain for the 9th Ode of the Canon)

When was such a wonder of wonders ever seen by men? How does the Queen of all lie breathless? How has the Mother of Jesus reposed? Thou, O Virgin, wast the preaching of the Prophets; thou art heralded by us. All the people venerate thee; the Angels glorify thee. Rejoice, thou who art full of grace, the Lord is with thee, with the Angels we glorify thee; and with the Prophets, we praise thee, for they announced thee.

A great deal is made nowadays of "the technological revolution," as seen from both sides, those in favor and those who are very much against it. In the realm of Orthodox Christian Theology, however, is there really any essential difference between the age-old problem of technology and today's reality? We could, of course, talk about the last century with the industrial revolution and all its consequences: social, political, moral, religious and so on. When people speak of a new era in the history of mankind, of the third, technological revolution, are they not perhaps exaggerating the extent of the undoubted change in the condition under which we live? Would it not be more realistic, instead of talking about a revolution, to recognize a process which began long before the industrial revolution and reached its culmination in the developments and consequences thereof?

We can understand the term "freedom" either relatively or in an absolute sense. Absolute freedom places man's "ego" in the center of the universe. The exercise of absolute freedom distances man from his very own nature, it alienates him, for man, according to the Orthodox Christian faith, is not an egoistic being but a communion of persons. This idea means that our neighbor is a partaker and sharer of the very same nature in which we partake; he is relevant to us; he is not something separate from us, someone other. This means that he constitutes together with us and all our fellow men the one humanity, the one mankind, the one man with myriads of hypostases, i.e., persons.