Death, The Threshold to Eternal Life (Part II)

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.

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DEATH, THE THRESHOLD TO ETERNAL LIFE (Part II)

The strongest affirmation of an Everlasting Life is drawn from the Holy Bible and especially from the teaching and example (paradigma) of Jesus Christ. His Divine preaching throughout His earthly life was penetrated by the strong presupposition of the Living God and an Everlasting Life as well as the way whereby men can share them forever. There are many references in the Holy Bible to emphasize this, not only the Divine words of Our Lord and Savior Jesus Christ but also the strong belief of the Holy Apostles and the early Christian Church. The Holy Apostle Paul is especially - the herald of an everlasting life as a hope and reward of our faith in the Living God. The question of the young man, "What shall I do to inherit eternal life?" (Luke 10:25), indicates not only a strong belief in it but especially a strong desire to inherit it. The answer is to be found in St. John 10:28, when Jesus Christ, the Author of Life, said, "I give unto them eternal life". For a Christian, the beginning of eternal life is the beginning of his belief in our Lord and Savior Jesus Christ. For him a promise has been given, a reward for eternity because, "whosoever liveth and believeth in me, shall never die" (St. John 11:26). In John 17:3 it is stated that "That is Life-Eternal, that they might know Thee the only true God, and Jesus Christ whom thou hast sent". This kind of 'knowledge' was not the cause of the exile of Adam from Paradise but it is the cause for the evaluation of the Divine Gift, the faith in the True God. The Holy Apostle Paul was bound to say to the Corinthians that, "the mortal must put on immortality" (1 Corinthians 15:53).

The faith and belief in an everlasting life is so strong in the mind of the faithful that, on one hand, it makes no difference whether he is living on earth or is departed, and, on the other, there is an unfailing connection between this life and the hereafter. The Holy Apostle Paul assures us on this point by declaring: "for to me, to live is Christ and to die is gain" (Philippians 1:21). There is one Church, consisting of the people on earth and the souls of the ones who have departed from the earth. The Church is one because her head is one, Jesus Christ, the second person of the Holy Trinity. A living God is not a God of the dead, but the God of the living whether on earth or in heaven. The human soul never dies, it is immortal. Once it becomes a member of the Church by believing in Jesus Christ, it will remain as such forever. By virtue of Jesus Christ, it is enlisted in the ranks of His Kingdom forever. The nature of the soul as pure spirit is to live forever and not disappear. The only question here is whether it will live eternally with Christ or eternally without Christ, that is "unto the resurrection of life" or "unto the resurrection of damnation" (St. John 5:29). This will be decided on earth and will be determined by God's judgment at the very important time of the separation of souls and body - called death.

The Role of Repentance  

"Jesus began to preach: repent, He said, for the Kingdom of Heaven is at hand" (St. Matthew 4:17).

The theme of the divine preaching of Jesus Christ our Lord, is the interrelation of the Kingdom of God and the repentance of man. The proclamation of the emancipation from the bondage of sin, fear and superstition is uttered by Our Lord and Savior Jesus Christ calling everyone throughout the centuries to, "Repent; for the Kingdom of heaven is at hand" (St. Matthew 5:17) in his earthly life, man is able to use his moral abilities to choose between good and evil, and to effect a change from bad practices to Christian ones. The Kingdom of God, or of Heaven, is the realm of everlasting life in the presence of the countenance of God - the realm to which Jesus Christ is leading the lost sheep. Repentance (metanoia) is the exercise of the free will of man, without which there is no salvation. Repentance is not merely penance and regret for bad or evil actions. Repentance is, rather, the human reaction to the appeal of Jesus Christ, and its result is joy over a new birth. It is a unique transformation (metamorphosis) from a valued belief to a firm faith in the true God and His Kingdom. By such a repentance the adherent attains a communion (koinonia) with God on earth which is destined to endure forever. His repentance is a constant working for the establishment of the Will of God among his fellow men and love of God and love of neighbor in everyday life, without discrimination and distortion, are the nourishment of repentance in relation to the kingdom of God. By fulfilling the Will of God, and with His inspiration and His help, the penitent learns the language of the future land and studies the map of that kingdom. 

Faith can change the appearance of death. With this understanding of repentance in relation to the Kingdom of God and in the Name of our Lord and Savior Jesus Christ, the faithful (Christian believers) can change the power and fear of death. It is true that death was the cause of fear in the past because people did not believe in the hope of the resurrection and salvation. But faith can change the dreadful appearance of death, to do this the individual believer must prepare himself for the glorious departure from this earth. To neglect such a preparation is either atheism for a giving up of all genuine, active faith in God. In both cases, the Christian is not worthy of his claims, and it would better for him to deny his Christian heritage entirely. Lukewarm faith is not much better than no faith at all, "so then because thou art lukewarm and neither cold nor hot, I will spew thee out of My mouth" (Revelation 3:16). [Source: Greek Orthodox Archdiocese of America]

(To be continued)

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Please note: Orthodox Christianity is the authentic Church of Christ. There is only one true Church. The Orthodox Christian Church possesses the fullness of truth. It is complete in every possible way and needs no additions or subtractions. It is a Treasure Chest which we have, by the grace of God, inherited. In this Treasure Chest, there are kinds of precious jewels, diamonds, gold, pearls, rubies, etc. that if used properly can change and enrich our lives forever. We only need to open the Treasure Chest and use these precious stones. It is not enough to claim what is in it is ours but to be willing to open it and use its content with prudence. The Treasure Chest is non-other than the Orthodox Church which is filled with the Gifts of the Holy Spirit our God. Gifts which lead to the Everlasting Life and the Kingdom of Heaven. 

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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

Death, The Threshold to Eternal Life (Part I)

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.

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DEATH, THE THRESHOLD TO ETERNAL LIFE

Death constitutes the last chapter of the history of our human life. In many cases, the understanding of death penetrates the whole life and is the red thread throughout the activities and volition of human beings. Death is a unique episode at the end of the life of man, and as such, it is the object of important studies by the philosopher, the scientist, and the ordinary man. No other episode of human life as death equalizes the aspirations, demands, and ranks of men - as the Prophet cries - I meditate among the tombs -- and I say, who is a king, or rich, or poor, or just, or a sinner?"

Death is a mystery, and only in the light of Everlasting Life, in the Name of Jesus Christ, has its dreadful threat been transformed into a happy and victorious event for the believer.

The Christian should not neglect his earthly life. The Christian belief in everlasting life does not mean that our earthly life has no meaning and should be neglected. On the contrary, the truth is that the Everlasting Life of a Christian begins with his earthly life. This earthly life of ours has the merits, gifts, and purposes which the Creator has bestowed on it. Especially after the enlightenment brought about by the teaching of Jesus Christ and His Gospel, the earthly life of a Christian is the workshop of his future life. The main question is: Is the Christian working in the realm of his salvation? Is his moral stature growing? His task on earth is to progress from God's image to God's likeness.

The Christian should nourish his body, too. To attain this goal and fulfill this mission, the Christian must nourish his spirit as well as his body. It is an error and the outcome of heresy when the Christian does not maintain the theory of the co-existence of his body and soul. The Christian believes this theory because it tends to make the human body more acceptable, for the body is neglected, misunderstood, and misconstrued by individuals and groups. The soul that their separation means the earthly departure of human beings. Without the body, the soul of the human being cannot fulfill the mission that God the almighty has planned for it. The importance of the body is evident, moreover, by the fact that Jesus Christ's Body rose after His death. The Apostle Paul stresses the point that without the Resurrection of the body of Jesus Christ and the Resurrection of the bodies of the Christians, the Gospel and Faith are in vain, saying: "But if there is no resurrection of the dead, then Christ has not been raised; if Christ has not been raised, then our preaching is in vain and your faith is in vain" (1 Corinthians 15:13-14).

The human body was honored at the time of its creation and, after the Ancestral Sin ("Original Sin"), was restored again at the time of the incarnation of the everlasting Son of God Who became the God-Man, "for us men and for our salvation." The Divine Message was brought to mankind through chosen personalities, that is, through men and women who devoted their body and soul, together and in one entity, for the mission of God' Will among men. In short, the Divine Message is Truth through personalities. God has greatly honored the human body and as His creatures should respect His Will by protecting our own body and leading our steps to the fulfillment of our duty towards a better Christian Society.

Two directions are important in keeping our bodies in good condition. First, we must nourish it properly, not only with material things but also with a spiritual direction because the physical well-being of our body depends on our spiritual well-being. Secondly, to safeguard our body from physical ills. The human body is a complicated mechanism, and it is important to consult, from time to time, the special ministers of the body - that is, the medical doctors. It is very erroneous to think that the physician has no place in our faith and that the pains and ills of our body are merely a state of our mind. When we realize the role of the body in the fill of our ancestors and in our sins, we can understand the role of nature in physical living and our need for the physician to aid us throughout our life. Physicians are God's servants, and we accept their services as such - being, nevertheless, thankful to Almighty God for His Providence.

It is most profitable for all Orthodox Christians to know, on the one hand, the teaching of the Church on the existence and the substance of the hereafter, and, on the other hand, the contents of the prayers for the departed one and the teaching for the comfort of those left behind.

It is proper to examine the question of Everlasting Life in the light of the unfailing sources from which we derive our information and establish our belief in this truth. The belief in God is a belief in the living God forever. A Living God forever is the substance and the cause of everlasting life. Eternal Life has no value without a living God. The human conscience so consistently and unfailingly believes in this truth, without further aid from the physical and spiritual world, that it can be stated that the belief in God in the internal life of men, is an innate impulse of our nature, and only by distortions can it be diverted or uprooted. The fact that atheism is rather an exception under the pressure of stubborn presuppositions and the temptations of independent knowledge is proof in itself that the belief in the existence of God and eternal life cannot be destroyed or substituted by any other product of knowledge, art, or science.

The belief in the existence of God is fortified by the classical proof provided by the existence of the universe and its purpose. By obvious reasoning, we believe in the existence of a watchmaker by examining the mechanism of a watch. We cannot understand the verse without its Creator; we do not understand the existence of the purpose of the world without the mind behind it. The law of cause and effect is most convincing to human understanding and reasoning, and by it the human mind arrives at very definite conclusions. The Philosopher Kant, in the 18th century, stressed the ethical proof of the existence of God and asserted there is a Super Judge and an Everlasting Life to judge human events and activities and to reward each human being according to his deeds. To him the existence of God and an Everlasting Life and reward, along with the free will of man, were strong, self-evident demands of the human mind. As Saint Paul states:

"Because that which may be known of God is manifest in them; for God hath shewed it unto them. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even His eternal power and Godhead; so that they are without excuse."

(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

The Memory of Death

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.

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WE SHOULD REMEMBER DEATH

The Christian soul that lives with a profound hope of life beyond the grave and the sweet anticipation of the most desirable Paradise attempts to maintain a vivid memory of death. The Wisdom of Sirach says: "In all you do, remember the end of your life, and then you will never sin" (7:36). The Christian knows that he will live after death and, therefore, should constantly be aware of his present mortality, keeping before him his exodus from the present world, the Second Coming, the future judgment, and his endless Eternity. For this reason Saint Gregory the Theologian often repeats the saying of Plato which suggests that the present life ought to be "a meditation upon death." He advised his friend Philagrios to live "instead of the present the future and to make this life a meditation and practice of death." To the priest Photios he wrote: "Our cares and our attention are concentrated on one thing only our departure from this world. And for this departure, we prepare ourselves and gather our baggage as prudent travelers would do." Also, Saint Athanasios advises in his treatise On Virginity: "Recall your exodus every hour; keep death before your eyes on a daily basis. Remember before whom you must appear." Saint John of Sinai advises: "Let the memory of death sleep and awake with you."

Someone perhaps could object: "Is it not a morbid condition to be remembering constantly our exodus from this life? Would not this memory stifle our activities? Would not such a stance despise the present life which is a gift of God? Certainly, people who are far from Christ and who do not believe in life beyond the grave are usually panic-stricken by the memory of death. This is the reason that all of them avoid speaking about death. Even the word "death" itself is sufficient to upset them. Because of this, they give themselves over to entertainments, dances, and banquets: "Let us eat and drink, for tomorrow we die" (Isaiah 22:13). With all these, they attempt to forget that there is death! Even "those great words that are heard often about the prolongation of life, about the imminent overcoming of death; the desperate attempts of many persons for some security indicate without a doubt their agonizing attempt to escape from the very experience of insecurity." Because sin has become over-abundant "contemporary man is haunted by an unconscious absence of security and he stubbornly refuses to open a dialogue with death." For this reason "when strong thoughts or external events bring upon his cheeks the breath of death," modern man is shaken to his very foundations.

But for the man of God, who sees and examines everything under the prism of eternity, the memory of death is an essential presupposition for genuine spiritual life. It is the constant kindling for the battle against sin. This memory of death helps him to hate sin, to evaluate correctly and positively the things of the present; to evaluate appropriately the value of the "future age," which he desires with all the power of his soul. Saint Maximos the Confessor teaches that the memory of death, when accompanied by the memory of God, is very helpful to the believer in his life in Christ: "Nothing is more fearful than the thought of death, and nothing is more marvelous than the memory of God." For, as he says, the memory of death "produces in the soul salutary sorrow," while The memory of god produces in the soul "joy and gladness." This is why the Prophet said, "I remembered God and was pleased" (Psalm 76:4:), while the wise man of the Old Testament was advised, "Remember the end of your life, and then you will never sin" (Wis.Sir. 7:36). For it is impossible to keep oneself unfounded by sin if one does not experience the salutary "sourness" of the memory of death.

But, why should we seek the words of holy men when the Lord Himself repeatedly recommends the memory of death? It is worthy of note that the note of His voice on this Truth was one of command: "Watch, therefore, and pray, for you do not know on what day your Lord is coming" (Matthew 24:42; 26:41). A hieromartyr of our Church comments on these words of the Savior: "Through these words, the God-Man was giving a warning to us all about the remembrance of death, so that we should be prepared to offer a defense, grounded in works and attentiveness, that will be acceptable to God."  

(To be continued)

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Please note: The coronavirus has forced people to face reality and to think of his/her mortality. We all know that death is inevitable and inescapable. This life is transient and all of us are passing through. Our earthly life is brief and temporary. As Christian believers, we must use the gift of life to prepare ourselves spiritually for eternity. It is up to us to decide here and now where we want to spend eternity. Saint Isaiah the anchorite, a contemporary of Saint Makarios the Great, advises: "He who ponders each day and say to himself that he has just today to remain in the world, will never sin against God." Saint Pahomios, wrote in his Catechesis: "Brothers, let us struggle with all our heart to keep in our mind at all times both death and the fearful hell...When man remembers the time of death and the tribunal of the impartial Judge, he is protected from a multitude of sins and becomes (indeed a true temple of God), in which case, (what satanic machinations can deceive us?"

Saint John Chrysostom himself did not overlook the value of this salutary truth. He says: "Death both as a present and anticipated reality helps us very much. To look upon death or to anticipate it and to remember it convinces us to be humbly and modest. It also helps us to live with prudence and to be kept from sin and, generally speaking, to be spared from every evil."

Not thinking of death does not make it go away or escape it. The decision of how long we are to live on earth is God's alone. His decision is not negotiable but rather final. Repentance can take place here and now. There is no repentance after death. Knowing that none of us are ready spiritually it is imperative that we use the time we have prudently and prepare for this one-way journey. We definitely know that by not living a life of righteousness, of holiness, of obedience, of virtue, of faith, of love, of purity, we have acquired or accumulated heavy baggage of mistakes, sins, transgressions, etc. It is therefore necessary to remove and free ourselves from this heavy burden before we depart this life. For the Orthodox Christian believer, it means to repent of one's sins and to seek absolution of them. This is done through the Mysterion (Sacrament) of Repentance and Confession. The penitent who truly and sincerely repents will be granted forgiveness by Our Lord and Savior Jesus Christ. All sins confessed with tears will be cleansed and the image of God within him or her, will once again be bright and pure. We cannot enter into the Kingdom of God with a dirty, filthy, and stained robe.  

Saint Paul in his First Epistle (Letter) to the Corinthians 15:54 writes, "When the perishable puts n the imperishable and the mortal puts on immortality, then shall come to pass the saying that is written: "Death is swallowed up in victory."

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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

Timely Prophesies

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.

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TIMELY PROPHESIES

How will the clergy and monks be in the latter days? What do our Saints say?

Saint Hippolytus of Rome: "The shepherds will be like wolves; the priests will embrace falsehood; the monks will lust after the things of the world."

Saint Kosmas Aitolos: "A time will come when the harmony that exists now between clergy and laymen will not be. Clergymen will become worse and more impious than anyone."

Abba (Father) Pambo: "And I'll tell you this, my child, that the days will come when the Christians will add to and will take away from, and will alter the books of the Holy Evangelists, and of the Holy Apostles, and of the Divine Prophets, and of the Holy Fathers. They will tone down the Holy Scriptures and will compose troparia, hymns, and writings technologically. Their nous (souls) will be spilled out among them and will become alienated from its Heavenly Prototype. For this reason, the Holy Fathers had previously encouraged the monks of the desert to write down the lives of the Fathers not onto parchment, but onto paper, because the coming generation will change them to suit their own personal tastes. So you see, the evil that comes will be horrible."

Saint Nilus the Myrrhstreamer of Mount Athos: "When the advent of Antichrist draws near, people's reasoning will be obscured because of carnal passions while profanity and indecency will prevail. People will become unrecognizable; people's faces will be disfigured; men will not be distinguishable from women because of their shameless garments and the hair on their heads. Then they will become wild and will resemble the beasts because they will be seduced by the antichrist...The Churches of God will be deprived of God-fearing and pious pastors (priests), and woe to the Christian remaining in the world at that time; they will completely lose their faith because they will lack the opportunity of seeing the light of knowledge from anyone at all...the Christians' shepherds, archpriests, and priests will be conceited and will no longer recognize the right path from the left...

Abba (Father) Moses: "In those days...in the Church will prevail abbots and shepherds without any practice in a life of virtues, lacking faith...unable to distinguish a righteous path from the wrong one, complacent and preoccupied with the daily cares...having attained their position via bribes...not knowing how to catechize and lead the flock. The ignorance, negligence, scorn, and disdain of shepherds shall result in the abandonment and loss of many brethren."

Saint Cyril of Jerusalem: "We seek out our own sign of His coming; we Churchmen seek a sign proper to the Church. And the Savior says, "And then shall many be offended, and shall betray one another, and shall hate one another" (Matthew 24:10). If you hear that bishops advance against bishops, and clergy against clergy and laity against laity even unto blood, be not troubled for it has been written before."

Saint Ambrose of Optina (also known as Starets Ambrose): "Hard times will come; and as the Apostle says, behold due to poverty in piety heretics and schisms will appear in the Churches; and as the Holy Fathers foretold, then on the thrones of hierarchs and in monasteries there will be no men to be found that are tested and experienced in the spiritual life. Wherefore, heresies will spread everywhere and deceive many. The enemy of mankind will act skillfully, and whenever possible he will lead the chosen ones to heresy. He will not begin by discarding the dogmas on the Holy Trinity the Divinity of Jesus Christ, or the Theotokos, but will unnoticeably start to distort the teachings of the holy fathers, in other words, the teachings of the Church herself. The cunning of the enemy and his ways will be noticed by very few -- only those that are most experienced in spiritual life. Heretics will take over the Church, everywhere, and they will appoint their servants, and spirituality will be neglected. But the Lord will not leave His servants without protection. Truly, their real duty in the persecution of true pastors (priests) and their imprisonment; for without that, the spiritual flock may not become captured the heretics. Therefore, my son, when you see in the churches mocking of the divine act, of the teachings of the Holy Fathers, and of God's established order, know that the heretics are already present. Be also aware that, for some time, they might hide their evil intentions, or they might covertly deform the Divine Faith, so that they better succeed by deceiving and tricking the inexperienced. (Source: Orthodox Heritage)

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Please note: There is no question or doubt that humanity has entered in Apocalyptic times but we must not be afraid but spiritually prepared. There will be many unfounded speculations, as in every century, about the end of the world but we must not allow those false rumors to create fear and panic in us. Our Lord and Savior Jesus Christ is in complete control of the world and of humanity. There is no greater power than that of the Almighty God.  

In times of distress and danger Christians turn always to our Creator and seek His protection and guidance. Our greatest weapon against any kind of evil is prayer. Christians are people of faith! True Christians who practice their Christian faith daily and live a virtuous life, life in the Holy Spirit, never fear. However, Christian imposters, or who pretend to be Christians, live in constant fear and hysteria. 

Don't trouble yourselves with what will happen in the future. Be concerned about your own spiritual condition, of your personal commitment to our Savior, to the spiritual health of your soul, to your salvation. Ask our Lord to show you the path to salvation and to His Heavenly Kingdom. Pray for the salvation of the world and of mankind. Repent of your sins!

Do not listen to the self-declared 'theologians' who deceive you to believe that they can interpret the Holy Scripture and they know what is coming. Instead, stay close to your Church, to Christ.  

Predictions of the future by unscrupulous men have always failed. You are wasting precious time that can be used to help your fellow man who needs your compassion and love.

Attend and participate in the worship of our Church, participate in the Sacrament of Repentance and Confession, receive Holy Communion as often as possible, have a prayer life and discipline, stay away from useless and unprofitable discussions, gossip, slander, hateful feelings, evil thoughts, evil acts, and criticism of others...

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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,
The sinner and unworthy servant of God

+Father George

July 11 - St. Euphemia the Great Martyr and the Repose of Holy Archimandrite Sophrony of Essex, England

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.

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ON JULY 11th OUR HOLY ORTHODOX CHRISTIAN CHURCH COMMEMORATES THE GREAT MARTYR EFEMIA (EUPHEMIA) AND THE HOLY ARCHIMANDRITE SOPHRONY OF ESSEX, ENGLAND.

Repose of Archimandrite Sophrony of Essex, England (+1993)

This holy modern-day elder has not been formally glorified by the Church, though many are confident that in time he will be. He was born in Russia in 1896. As a young man, he lived an artist's life, trying to succeed as a painter while engaging in a wide-ranging spiritual search which included the study of the Eastern religions. He fled to Paris during the Russian Revolution. There he rediscovered the Orthodoxy of his childhood and gave his life wholly to repentance and prayer, often spending hours at a time prostrated and weeping on the floor of his Paris apartment. In 1925 he moved to Mt. Athos in Northern Greece, where he lived as a monk for more than twenty years. On the Holy Mountain, he became the spiritual child of the holy Elder Silouan. After Saint Silouan's repose, his own health badly damaged by living in a damp cave, he was granted permission by his Monastery to leave the Holy Mountain and write the life of Saint Silouan. This is Saint Silouan of Mt. Athos, a great spiritual treasure that includes the writings of the Saint as well as Father Sophrony's profound reflections on his life. (It was largely through Father Sophrony's work that Saint Silouan, who lived an almost completely hidden life, was glorified by the Church).

In 1959 Father Sophrony founded the Monastery of Saint John the Baptist in Essex, England, where he lived until his repose. He was a spiritual father to Metropolitan Hierotheos of Nafpaktos, Greece, one of present-day Orthodoxy's most profound and prolific spiritual writers, who has said this about him: 'I ascertained from almost our first meeting...that Father Sophrony was a theologian of our Church, a God-seer. I realized, that is, that the Elder had seen the Uncreated Light...I had discerned that he was truly a God-seer, because otherwise his whole life, his whole demeanor, the words he said, the counsels, and in any case his whole personality, could not be justified. He was literally altered by the Uncreated Grace of God.' At Essex, he was known as a spiritual and holy father to many and (little publicized) as a wonderworker (miracle-worker) and intercessor; He reposed in peace in 1993.  

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Saint Efemia (Euphemia) the Great Martyr

Life

Saint Efemia (Euphemia) lived in the 3rd century A.D. She was the daughter of pious parents. Her father was a Senator named Philophronos and her mother was Theodosia. She was born in Chalcedon, located across the Bosporus from the city of Byzantium or Constantinople (modern-day Istanbul). From her youth, she dedicated her life to Christ and practiced the virtues of prayer, fasting, and chastity.

The governor of Chalcedon, Priscus, had made a decree that all of the inhabitants of the city take part in sacrifices to the pagan god Ares. Efemia was discovered with other Christians who were hiding in a house and worshipping the Christian God, in defiance of the governor's orders. Because of their refusal to sacrifice, they were tortured for a number of days, and handed over to the Emperor for further torture. Efemia, the youngest among them, was separated from her companions in the hope that she betray Christ if she was on her own. She was promised worldly riches but refused to deny Jesus Christ. She was subjected to particularly harsh tortures, including the wheel, in hopes of breaking her spirit but the wheel miraculously stopped and an Angel of the Lord ministered to her wounds.

The governor then ordered that the Saint be cast into a fiery furnace. Two soldiers, Victor and Sosthenes, led her to the furnace, but seeing to fearsome Angels in the flames, refused to carry out the order of the governor and became believers in the God Whom Efemia worshipped. Boldly confessing that they too were Christians, Victor and Sosthenes bravely went to their suffering. They were cast into the arena to be devoured by wild beasts. During their martyrdom, they cried out for mercy to God, asking Him to receive them into the Heavenly Kingdom. A heavenly Voice answered their cries, and they entered into Eternal Life. The beasts, however, did not even touch their holy bodies.

Saint Efemia, cast into the fire by other soldiers, remained unharmed. Ascribing this to sorcery, the governor gave orders to dig out a new pit, and filling it with knives, he had it covered over with earth and grass so that the martyr would not notice the preparation for her execution but here too she remained unhurt.

Finally, they sentenced her to be devoured by wild beasts at the circus. Before her martyrdom, Saint Efemia implored God to deem her worthy to suffer terribly for His Name but when she was cast into the arena, none of the wild beasts attacked her. Finally, one of the she-bears gave her a small wound on the leg, from which flowed the pure blood of the Martyr, and immediately the holy Great Martyr Efemia gave her spirit to the Lord. During this time there was an earthquake, and both the guards and the spectators ran in terror, so that the parents of the Saint were able to take up her holy body and reverently bury it not far from Chalcedon.

Miracle during the Council of Chalcedon

The Fourth Ecumenical Council (Synod) convened in the city of Chalcedon in the year 451 A.D. The 630 delegates gathered in the church of Saint Efemia where her holy relics were housed. The Council repudiated the Eftychian (Eutychian) heretical doctrine of Monophysitism, (one nature), and set forth the Chalcedonian Creed, which describes the "full humanity and full Divinity" (The Two Natures of Jesus Christ), the Second Person of the Holy Trinity.

Both the Monophysite and Orthodox parties were well-represented at the Council so that the meetings were quite contentious, and no decisive consensus could be reached. The holy Patriarch Anatolius of Constantinople proposed that the Council submit the decision of the Church dispute to the Holy Spirit, through His undoubted bearer Saint Efemia the All-Praised. The Orthodox hierarchs and their opponents wrote down their confessions of faith on separate scrolls and sealed them with their seals. The opened the tomb of the Saint and placed both scrolls upon her bosom. Then, in the presence of Emperor Marcian (450-457 A.D.), the participants of the Ecumenical Council sealed the tomb, putting on it the Imperial Seal and setting a guard to watch over it for three days. During these days both sides imposed upon themselves strict fasting and prayer. After three days the Patriarch and the Emperor, in the presence of the Council, opened the tomb and found the scroll with the Orthodox confession was held by Saint Efemia in her right hand, while the scroll of the heretics lay at her feet. Saint Efemia, as though alive, raised her hand and gave the scroll to the Patriarch. As a result of this miracle, many of the heretics accepted the Orthodox Confession of faith, while those remaining obstinate in their heresy were consigned to the Council's condemnation and excommunication.

This miracle is attested by a letter sent by the Council to Pope Leo I:

"For it was God who worked, and the triumphant Efemia who crowned the meeting as for a bridal, and who, taking our definition of the Faith as her own confession, presented it to her Bridegroom (Jesus Christ) by our most religious Emperor and Christ-loving Empress, appealing all the tumult of opponents and established our confession of the Truth as acceptable to Him, and with hand and tongue setting her seal to the votes of us all in proclamation thereof."

Feast Days

The feast-day of Saint Efemia (Euphemia) is September 16 in commemoration of her holy Martyrdom. Her miracle at the Council of Chalcedon is commemorated on July 11th.

The 'Oriental Orthodox churches' as they are known and who continue to adhere to Monophyticism are the following: the Coptic, the Armenian, Ethiopian, and Indian churches. There has not been communion with them from the year 451 A.D. Efforts have been made over the centuries to reach an agreement with the dogma of the Orthodox Church but sadly without any real results thus far.

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DIVINE SERVICES TO BE CONDUCTED ON JULY 11th:

Orthros at 9:00 a.m.
Divine Liturgy at 10:00 a.m.

Please note: All our high risk parishioners are encouraged to attend the Divine Liturgy Saturday since there are only a few people present and have less exposure to others.  

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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

An Introduction to Orthodox Christian Spirituality

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.

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AN INTRODUCTION TO ORTHODOX CHRISTIAN SPIRITUALITY
By George C. Papademetriou

Introduction

The sources of Orthodox Christian spirituality are the Holy Scripture, Holy Tradition, the Dogmatic Definitions of the Ecumenical Synods (Councils), and the spiritual teachings of the Greek Orthodox Holy Fathers. Orthodox spirituality is mainly through prayer, daily Christian living, and worship, which ultimately lead to union with the Divine Uncreated Light.

Man and His Purpose as a Creature of God

Before we enter into a discussion of the spirituality of the Orthodox Church, let us see what is man's purpose as a creature of God. Man is created in the image and likeness of God. The human destiny is not to achieve mystical union with the essence of God, but rather to attain moral and spiritual perfection by participation in the Divine Uncreated Energies. Man, according to the Orthodox Holy Fathers, was not created perfect from the beginning. Rather he was created with the potential to achieve perfection through grace. This, of course, was not realized because of the Fall. In the fullness of time, God sent our Lord and Savior Jesus Christ to become man, and through His Suffering and Resurrection from the dead, restored man to his original state of grace and enabled him to attain perfection. Christ says: "Be perfect as your Father in Heaven is perfect." The ultimate purpose of man, therefore, is to become perfect in God, through love (agape). That is, to attain perfect, selfless love of God and one's fellow human beings.

The Christian Commitment

The life of moral perfection, according to our Holy Bible and the Holy Fathers of the Church, is a call to a life in Christ, that is, a Christ-like life. Consequently, the spirituality of the Orthodox Christian is portrayed as a life in Christ, a life of commitment to the Lord, and a complete submission to His will. One lives only to do everything for Christ's sake, as Christ wants it and as Christ would do it.

The Christian commitment to Christ must be made by an inner, free act, and is not compelled by any external force.

Moral Perfection Is Life in Christ

Orthodox Christian spirituality is described throughout the centuries as life in Christ, striving for moral and spiritual perfection. The Mystical union in Orthodox spirituality is not the "devout life" is a sentimental and emotional relation to 'Divinity." The Orthodox Church rejects this concept in favor of one, which envisions the meeting of man with the Divine Person in a mystical way. Orthodox spirituality is union with Christ, with God. A spiritual person is one who purifies himself of all worldly and moral defects in order to be united with the love of Christ. The mystical experience takes place in this world, yet the cause, God, is from beyond the material world. Orthodox spirituality, as well as the whole thought of the Church, is based on the revelation found in the Old and New Testaments. Studying the Patristic (writings of the Holy Fathers of the Church) interpretation of the Christian Truths can see this. In the mystical vision of the Divine Energies of the advanced Christian, he experiences the Divine Presence within himself, a vision of the Uncreated Light, and of the Energies of God. It is especially through the Mysterion (Sacraments) of the Holy Eucharist (Holy Communion) that we experience mystical union with our Lord.

Three Ways Upwards

The Holy Fathers of the Church suggest three ways to make progress in the spiritual life and attain spiritual perfection:

1. The way of catharsis (cleansing) or purification

2. The way of illumination, and

3. The way of perfection by total Union with God.

These ways can bring the Christian who cooperates with the Divine Grace to perfection. Synergy of the individual effort with the help of the Grace of God brings us to our ultimate destiny of perfection. Our Lord's death and Resurrection achieve for us our end in attaining the presence of the Holy Spirit within us.

The Philokalia speaks of "the increasing knowledge of God decreases knowledge of all else. In other words, the more a man knows God; he knows less of other matters. Not only this, but he begins to realize more and more clearly that neither does he know God." This point is of fundamental importance to Orthodoxy that declares the total mystery and unknowability of the Divine Essence.

The purpose of man is to achieve moral perfection through the acquisition of the Holy Spirit. In the teachings of Saint Seraphim of Sarov, the Holy Spirit leads the individual through the steps outlined above in order to attain union with the Spirit of Truth.

Monasteries Are Spiritual Centers of Orthodox Spirituality

The spirituality of the Orthodox Church is best exemplified in its spiritual centers, the monasteries. The monk is a "martyr" or "witness" to Christ, the Son of the Living God. Dostoyevsky's The Brothers Karamazov is an excellent example of this Spiritual Model in the person of Father Zosssima. This monastic model eloquently portrays the spirituality of the Orthodox Church. Dostoyevsky distinguishes between worldly freedom and the spiritual person. He says that the worldly or secular people "maintain that the world is getting more and more united, more and more bound together in brotherly community, as it overcomes distance and sets thoughts flying through the air." But in reality, the opposite is true, as is evident in international conflicts and wars. This famous Orthodox novelist expressed eloquently the Orthodox view that in spiritual subjugation, that is, in absolute obedience to Christ, one finds limitless freedom. This is especially in Monasteries where spirituality is nurtured.

Illumination

God's act is pure Light, and when the Lord appears to us, He always appears as Light. In Holy Scripture, we read: "In Your Light, we shall see light." Only in the state of illumination, does Divine Grace makes possible the contemplation of the Divine Light. The hidden Truths of Holy Scripture are not revealed to everyone since illumination comes through the special Divine Gift of revelation. For this reason in the early Church, the Holy Bible was read-only in the Church and only by a charismatic person. In the Orthodox Church, we have never experienced "bibliolatry" or "worship of the book", as in some sects. The Church holds fast to the unadulterated spirit of the Holy Bible as it was delivered to the Saints, and through them, to us.

Spiritual Warfare

We are saved by Christ and in Christ. Yet we are still subject to temptation and to sin. Therefore, it is important to mention the fact to acquire spirituality or moral perfection, we must wage war against the "enemy" that is, sin, and the devil. Saint Makarios said: "I have not yet seen a perfect Christian man, one completely free (from the devil and sin)". And although one is at rest in grace and enters into mysteries and revelations and into the sweetness of grace, still sin is yet present within." Consequently, as long as we live, we must be ready to fight against the dark powers of the devil. And "Satan is never quiet from warring. As long as a man lives in this world and wears the flesh, he has to war." The Holy Bible is the most necessary means of spiritual warfare against the devil; it is also the chief means of acquiring knowledge of the Divine will.

The Role of the Mysteria (Sacraments)

We must further emphasize the role and purpose of the Holy Mysteria (Sacraments) in attaining spirituality. In the Mysteria (Sacraments), we receive Divine grace, and in the case of the Holy Eucharist (Holy Communion), Christ Himself, Who aids us in waging war successfully against the satanic powers. As Father Sergius Bulgakov says: "The heart of Orthodoxy lies in its rites." All the Orthodox Rites and Mysteries are meant to combat the powers of evil. The Mysteriaki Zoee (Sacramental life) of the Church is the chief means toward the attainment of spirituality and of ultimate salvation.  

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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