The Dormition of the Most Holy Theotokos

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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THE DORMITION OF THE MOST HOLY THEOTOKOS
St. Tihkon's Seminary

Liturgically, the most important feast of the Theotokos is that of her Dormition or Falling-Asleep. Prior to this feast, there is a strict two-week fast, beginning on August 1st, which is broken only by the feast of the Transfiguration on August 6th. This Feast possesses two distinct aspects inseparably linked in the mind of the believer. On the one hand, there is death and burial and, on the other, resurrection and assumption of the Mother of God. As part of the Inner Tradition of the Church, this event was a mystery that was not designed for the ears of the outside world, but which was revealed to the faithful within the Church.

True believers know that insofar as the Son of God assumed human nature in the womb of the Virgin, she who was the means of His Incarnation was resurrected and taken up into Heaven in the Divine Glory of her Son. "Arise, O Lord, and go to Thy resting place, Thou and the ark of Thy might" (Psalm 132:8). The Son transported His Mother to the eternity of the life to come, "for being the mother of Life she was translated to life by the One Who dwelt in her virginal womb" (from the Kontakion hymn of the Feast). Thus, if every year we commemorate the anniversaries of the deaths of the Saints--the Martyrs, Apostles, Sainted Hierarchs, Venerable Fathers and Mothers, etc--so much the more we do commemorate the death of the Most Holy Theotokos who did not see the corruption of the grave common to all humanity. And not only did her soul ascend to heaven but her body also. As she was the perfect example of obedience which all Christians are called upon to exercise, and as she alone was the Mother of God, her body did not see the natural corruption which follows death, but was raised from the dead and carried to the glory of the King of All in the heavenly mansions.

According to the inner tradition of the Church, the Dormition of the Most-Holy Theotokos took place in the following manner: Having reached an advanced age, the Most-Pure One wished to leave the body and go to God as soon as possible, since the one increasing desire of her soul had always been to see the sweet face of her Son sitting at the right hand of the Father in Heaven. Many tears she shed as she prayed to the Lord to take her from this present vale of sorrows.

The All-Chaste One lived in the house of Saint John Divine on Zion and often she went to the Mount of Olives, which was nearby, offering there, in solitude, for fervent prayers to her Son. Once, as she was praying alone on the Mount, the Archangel Gabriel appeared to her and announced that soon (after three days) she would depart and be with Christ. The Archangel told her that she should not be troubled, but should receive his words with joy as she was being called to immortal life and to the eternal King of Glory.

As a sign of the triumph of the Mother of God over death--that bodily death would not have power over her, just as spiritual death had not had dominion over her, and that she would merely fall asleep for a short time and then, as if waking from sleep, she would rise and shake off death like sleep from the eyes and would see in the Light of the Lord's face the immortal life and glory to which she would go with shouts of joy and spiritual happiness--the Archangel handed the Most-Holy Virgin a branch from Paradise.  The Most-Blessed Mother of God was filled with unspeakable joy and, falling down on her knees, she fervently thanked her Creator.

Before her departure from this life, the Most-Pure Lady wanted to see the Holy Apostles who were already scattered all over the world for the preaching of the Gospel. On her knees she prayed that this might be possible and that at the hour of her death she might not see the Prince of Darkness and his terrible servants, but that her Son and God Himself would fulfill His promise and come and receive her soul into His Holy hands. As she knelt, the olive trees growing on the mountain bent, as if they were animate, and when the Pure-Theotokos rose they straighten themselves out again, honoring her as the Mother of God.

Returning home, the Most-Blessed Lady showed the branch from Paradise to Saint John and fold him to carry it before her bed. Then she began to make preparations for her burial. Saint John sent word to Saint James (Iakovos), first Bishop of Jerusalem and the brother of the Lord, and also to all other relatives and neighbors, informing all the Christians living in Jerusalem and surrounding towns. With weeping they came to the home of the Pure Virgin to await her death.

As the multitude gathered at the home of the Theotokos, suddenly there was heard a loud sound, like thunder, and a cloud encircled the house of Saint John the Theologian. At the command of God Angels seized the Apostles that were scattered to the ends of the earth and, bringing them on the clouds to Jerusalem, placed them on Zion before the door of the house. Saint John greeted them and told them of the speedy departure of the Most-Holy Mother of God. Later the Apostle Paul, accompanied by his close disciples, Dionysius the Areopagite, Hierotheos and Timothy, as well as the Seventy Apostles arrived at the home.

On the fifteenth day of the month of August, as all were awaiting the final hour there suddenly shone in the room an ineffable Light of Divine Glory which dimmed the lamps that had been lit in the house. The inhabitants saw the roof of the house opened and the Glory of the Lord descending from Heaven--Christ the King of Glory Himself with the hosts of Angels and Archangels, with all Heavenly Powers, with the Holy Fathers and Prophets who of old prophesied about the Holy Virgin and all the righteous souls, approached His Immaculate Mother.

After her Son, the Virgin surrendered her pure soul into His hands. She felt no pain whatever, for the end was as if the she had fallen into a sweet sleep. At once there began Angelic singing and with triumphant songs the heavenly Hosts accompanied the soul of the Mother of God as she went in the arms of the Lord to the dwelling on High.

After her death, the Apostles bore the Most-Pure body of the Mother of God to the Garden of Gethsemane, where she was placed in a tomb. The Holy Apostles stayed at the tomb of the Most-Pure One without leaving the Garden for three full days, singing psalms day and night. In addition, for all this time there was heard in the air the wonderful singing of the heavenly Hosts praising God and blessing His Immaculate Mother.

By God's arrangement, one of the Apostles, Saint Thomas, was not present at the glorious burial of the body of the Immaculate Mother of God and he only arrived at Gethsemane on the third day. Grieving that he had not been granted the last greeting and blessing of the Most-Pure One, Thomas wept bitterly. Taking pity on him, the Holy Apostles decided to open the tomb so that he might at least see the sacred body of the Blessed Mother. But when the tomb was opened, the body of the Mother of God was not there, but only the burial clothes, giving off a wonderful fragrance.

With weeping and reverence the Holy Apostles kissed the burial clothes, praying that the Lord would reveal to them where the body of the All-Pure One had disappeared to. Later after having eaten a meal in the Garden, the Holy Apostles suddenly heard Angelic singing. Looking up, they saw standing in the air the Immaculate Mother of God surrounded by a multitude of Angels. She was enveloped in an ineffable Light and she said to them, "Rejoice, for I am with you always!" Filled with joy, instead of the usual. Lord Jesus Christ help us!" the Holy Apostles cried "Most Holy Mother of God, help us!" From that time they taught the Holy Church to believe that the Immaculate Mother of God on the third day after her burial was raised by her Son and taken with her body to Heaven.

Thus, the Lord by His special Providence, delayed the arriveal of Saint Thomas until the third day of the Falling-asleep of the Mother of God so that the tomb might be opened for him, so that the Church, in this way, might believe in the resurrection of the Mother of God just as previously through the same Holy Apostle's unbelief the Church had come to believe in the Resurrection of Christ. Thus were accomplished the Fall-asleep of our Most-Blessed Lady the Mother of God, the burial of her undefiled body, her glorious resurrection and the triumphant assurance regarding her ascension to heaven in the flesh.

(Source: Dormition Orthodox Monastery)

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DIVINE SERVICES AT THE HOLY DORMITION CHAPEL:

32365 Chicago Trail, New Carlisle, IN

Friday Evening, August 14th: Great Vespers and the Epitaphios Threnos of the Theotokos at 7:00 p.m.

Saturday, August 15th: Orthros at 9:00 a.m. and Divine Liturgy at 10:00 a.m.

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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

Revelation 1:20-2:2 - The Lampstands and the Seven Stars

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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REVELATION 1:20-2:2 - THE LAMPSTANDS AND THE SEVEN STARS
By Archimandrite Athanasios Mitilinaios

Accordingly here in the book of Revelation (Apocalypse) He says the seven stars are the bishops of the seven churches (the word Angel in this context is the bishop.) and the seven lampstands are the seven churches in Asia Minor. After explaining these two points, He does not explain the rest of the book of Revelation. He does not explain it, but he gives the key to Saint John to enable him to interpret the visions. Saint John then passes this same key to every reader in the Church throughout the centuries. So, my friends, the Lord gives the key to Saint John, and through him, to all of us. However, even if we happen to hold the key of interpretation, (and you can see how emphatic I am on this matter) we have an entire book before us with a plethora of images. How will explain all these even if we are holding the key of interpretation? It is not enough if the reader, the interpreter, does not have the spirit of God. Nor only the book of Revelation, but every word of the Lord remains sealed the seven seals in the absence of the Holy Spirit.

So, the Seven Lampstands according to the Lord's interpretation are the seven churches of Asia Minor. They are gold like the seven-light lampstand of the Old Testament. In the Old Testament, this signifies the chosen people; and in the New Testament, it signifies the new Israel of grace, the Christians. The seven stars are the seven angels, and the seven angels are the seven bishops of the seven corresponding churches of reference. These seven bishops are the representatives of the one Church. In the book of the Revelation, one of the definitive characteristics of the Lord and His relationship to the bishops and churches is that we see Him walking among the lampstands, among His churches. This shows maneuverability and power; it also shows that He exercises direct supervision over His churches.

The Lord governs His Churches regardless of the savage attacks of the powers of darkness in history, such as heresies -- and to use a contemporary term, all Zionist masterminds who have never stopped undermining the Church, day in and day out, in its two thousand year history. From the moment of the Lord's death the Jews of the dispersion or of the diaspora, those who believed in Christ comprised the people of grace. They became the new Israel along with the gentiles. They formed the Church. Those that did not believe, however, always turned against the Church...

"...Another definitive characteristic of the Lord's relationship to the bishops and the churches is that the Lord holds seven stars in His hand. He holds the seven stars in His right hand, which means that He holds the seven bishops in His right hand. Consequently, the bishops do not govern the Church as representatives of Christ, but Christ governs the Church and the bishops govern in the presence of Christ. The Greek word for spokesperson is ekprosopos, while the word for representative is antiprosopos. We need to make this distinction and to plainly see the spirit of Orthodoxy and compare it to the spirit of the West or the church of Rome. According to Roman papist thought, Christ governs in heaven and the pope governs on earth. He is in heaven and the pope of Rome serves as his representative here on earth. But, does this not contradict everything that we study in the book of Revelation? Christ holds the seven stars in His right hand and walks among the lampstands, the churches. That He holds the stars in his right hand is a clear indication that the bishops do not govern the church. Christ governs it.

The spirit of Orthodoxy is this: the bishop, the priest, etc. is not the representative, antiprosopos, of Christ but the spokesperson, ekprosopos. He serves in the Person of Christ or from the Person of Christ. The Greek prefix ek or ex- can be translated as from. Therefore, the spirit of Orthodoxy is that the bishops and the priest serve in the Person of Christ and in the presence of Christ. Christ is present. Christ is present when for example a priest celebrates the Divine Liturgy. He gives his hand to Christ. He offers his hand to be used by Christ. In one of the prayers, the priest says to inscriptional outline -- verses four and six of the first chapters, and from the introductory lines of the vision -- verses eight through twenty. For example, "These things says the true witness, the first-born from the dead, the ruler of the kings of the earth. All these things says He who is the alpha and the omega," the beginning and the end and so on. (Source: Homilies on the Book of The Revelation, Vol. pp. 114-118)

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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

Revelation 1:11-19 - The Vision of the Seven Golden Lampstands - Seven Stars and the One Walking Among the Lampstands

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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REVELATION 1:11-19. THE VISION OF THE SEVEN GOLDEN LAMPSTANDS - SEVEN STARS AND THE ONE WALKING AMONG THE LAMPSTANDS
By Archimandrite Athanasios Mitilinaios (Homily was given December 7, 1980)

The One - the Lord Jesus Christ - Who appeared to Saint John told him to "write what you see to the seven churches." These are seven historical, actual churches of Asia Minor. Obviously, they were not the only churches in Asia Minor, nor were they the greatest or largest of the churches compared to those established by the Holy Apostles. There were churches like the church of Jerusalem, Antioch, or Rome, or Corinth, but initially, these seven churches were in the visual spectrum of Saint John the Evangelist whose home base was Ephesus.

Saint John was exiled from Ephesus to the island of Patmos in Greece. Patmos almost directly across the sea is a relatively short boat ride from the city of Ephesus. These seven churches were under the supervision of Saint John. However, as we will see, they simply represent folds of the historical reality of the One, Holy, Catholic, and Apostolic Church. They do not exhaust the geographical and historical local churches of the first century. However, they also describe the historical journey through the centuries of the One, Holy, Catholic, and Apostolic Church.

"Then I turned to see the voice that was speaking to me" (1:2). The voice was behind him, as he had to turn around. This is significant because the One speaking was not in front of him; only by turning around could he see the entire awesome and frightful image that would leave him terrified. The Evangelist says: "I turned to see the voice," an interesting expression because we usually turn to hear a voice, not see it. Here the Evangelist turned around to see the Person that the voice was coming from. However, we can also find this expression used by the Israelites in the desert.

Moses records, "Nto all the people saw the voice, the lightning flashes, the sound of the trumpet, and the smoking mountain and stood afar off" Exodus 20:18 - Septuagint (Old Testament). So, all the people saw the voice of God. Can a voice be seen? No, but this expresses the vivacity of the vision where between the voice and the person, between hearing and vision, a confusion takes place and it is only because the vision under these circumstances is dominant over hearing.  A voice cannot be seen. It is simply a method of expression used to vivify the image...

"...The golden lampstands symbolize those seven churches of Asia Minor or the entire Church. Again, we must mention that Asia Minor did not only have seven churches. It had many more. When we say church, we do not mean the building (the temple) but the area overseen by a bishop. So, we are talking about episcopates or bishoprics. These were regional churches, with their bishops. Thus, although there numerous churches, the number seven represents the fullness of the One, Holy, Catholic, and Apostolic Church. At the same time, the seven churches correspond to actual historical churches. They are not allegorical or mythical but real churches.

"...So the seven golden lampstands, are those seven churches of Asia Minor or the One, Holy, Catholic, and Apostolic Church. And in the midst of the seven lampstands, he says "like a Son of Man," he means not exactly a man, but something like a man; there was something supernatural about this man. So, this man was seen in the midst of the seven lampstands. The lampstands were arranged in such a way that "the One like a Son of Man" could walk among them, walk about and not simply stand. Here we have the image taken from Daniel, of the Messiah as a Son of Man. This image serves to fulfill the prophecy of Daniel and to identify Him, as the gospels already portray the Messiah as one hundred percent human. Saint John the Evangelist is very clear on this matter; "the Logos/Word became flesh and dwelt among us" (John 1:14). He does not use the word, man; he insists on the word, flesh. Saint John wants to make especially clear the human nature of Christ, while at the same time accentuating the divine nature of Christ; for he writes that He is the "Logos/Word who was with the Father". In other words, He always existed; the beginning of all things exists in the Son. The Son was when the beginning of all creation took place both visible and invisible.

Since Saint John shows, within infinity and eternity, God the Logos/Word, Who is the very God and consubstantial with the Father, he will at the same time show the human nature. The Evangelist wants to take every precaution so that the reader will reject any possible [docentist] notion that the human nature was imaginary or anything else, so Saint John writes in this verse, "like a human being." Again, he wants to avoid any notions about an imaginary or surreal human nature, so he purposely states, "the Logos/Word became flesh" to show the reality of the Incarnation of God the Logos/Word. Therefore, in the Gospels, we have the actual Jesus - the One Who drank, walked, talked, slept, became tired, hungry, thirsty, felt pain, was crucified. His blood ran out of His Body. All prove that the One on the Cross was a real human being, one hundred percent human.

Now in the book of the Revelation (Apocalypse), the Incarnate Logos/Word is elevated above time and history; He appears triumphant over history. This is why He is human, but more precisely He is God-man, Theanthropos. The God-human nature is revealed from both views. While in His earthly life, only His human nature was more obvious, much more so than the Divine. His Divine nature was camouflaged or somehow hidden, having emptied Himself, taking the form of a slave. Slave generally means man. He emptied Himself. This does not mean that He was emptied of or separated from Divine Glory. This is never possible. However, He simply hid His Divine glory. Every year we celebrate the birth of Christ. This feast is nothing less than the emptying of the Logos/Word. (Source: Homilies on the Book of The Revelation, Vol. One)

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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

Revelation 1:4-6: "The One Who is and Who was -- grace and peace from the Triune God"

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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Revelation 1:4-6 - "The One Who is and Who was -- Grace and Peace from the Triune God".
By Archimandrite Athanasios Mitilinaios (The Homily was given November 9, 1980)

What we have here is a wonderful reference to the Holy Triune God.

Saint Andrew of Caesarea writes on this verse, "Grace to you and peace from the Three Persons of the Holy Trinity, explaining that "the One Who Is" refers to the Father." "The One Who was" reminds us of some key verses of Saint in his Gospel where he says, "In the beginning was the Logos/Word" (John 1:1)-in the beginning of the creation that is. So, this "Who was" refers to the Son. And "the One Who is coming" refers to the Paraclete/tos or the Holy Spirit. Who came and stays in the Church and sanctifies the children of God through Holy Baptism.

"...Since God is everywhere, He fills everything. His presence covers every single point in the universe. It is not possible for Him to move. Moreover suggests the occupation of a new area of space that was not previously occupied. I moved from point A to point B. I traveled from my house to get to my job. I walk. I come. I go. But as we all understand, God is Omnipresent. He is everywhere, so He does not come and go. This come and go refers to the Incarnate Son of God, the God-man.

Therefore, the "One Who is coming," refers to the Divine Logos/Word Who assumes the human nature, God the Logos/Word becomes man. This is just like the phrase in the Gospel of John when Christ tells the disciples: "I am going and I will come back". This come and go of God in history always refers to the human nature of God. What is noteworthy here as well is that in the Greek, the original text says "the One Who is coming, O Erhomenos (ερχόμενος) meaning the One Who is always coming. That is just like the One who is, O Ων, the One Who always exists, Who was; Who always was, and is therefore, the One Who is always coming. Thus the Pre-eternal God Who is always present, always coming, has never left history. He never took a break from history...

"...Another name of God is the Alpha and the Omega (1:8) which means that anything that has a beginning or an end is in God. So, everything that has a beginning exists in God and everything that has an end exists in God. Everything begins in God and finishes in God. Therefore, in reality, if this entire phrase refers to the Father, "then peace from" God means the One Triune God with the differentiation of the Three Persons.

We see immediately after the reference to the Father, the One Who is, Who was and Who is coming reference is made to the seven spirits, in other words, the Holy Spirit and to the Lord Jesus Christ, as we will see. "From the seven spirits who are before His throne," what still echoes is the greeting, "Grace to you and peace from God the Father and from the seven spirits who are before His throne" (1:4-5).

This greeting refers to the Third Person of the Holy Trinity Who precedes the second Person. What is notable here is that the First and Third Persons are mentioned first, and the Second Person is mentioned afterward, last. The holy Evangelist gives priority to the two Persons and leaves the Incarnate Person last since this Person will serve as the center of this entire book.

So, here the Holy Spirit is called "the seven spirits before the throne of God." The throne of God obviously refers to God the Father while the number seven reveals the fullness and the perfection of the Holy Spirit. This is beautifully expressed by the Prophet Isaiah in his sevenfold declaration of the attributes or the gifts or the energies of the One Holy Spirit. The Prophet Isaiah writes: "Spirit of wisdom, spirit of understanding" (cf. Isaiah 11:2). All the attributes of the Holy Spirit are reflected in the prayers and hymns for the day of Pentecost, to honor the Holy Spirit. The same Holy Spirit, the undivided Holy Spirit, divides the gifts. But the Spirit remains One and indivisible. So, the Holy Spirit is expressed with the term "the seven spirits" but again as we can see, it is One Holy Spirit.

At this point, I will refer to the method of interpretation used by the Church Holy Fathers. They let Holy Scripture interpret Holy Scripture. Are the words "seven spirits mentioned elsewhere in the Scripture, and how are they used? This is how we can interpret the word of God with accuracy. Now why is the Holy Spirit called the seven spirits? First and foremost, it shows readiness, because it is in front of the Father; it shows readiness for a mission; it shows readiness to be sent off for the purpose of sanctification. In other words, this spirit of God waits from one moment to the next to rush out. Pentecost: "Suddenly a sound like the blowing of a violent wind came from Heaven" (cf. Acts 2:1). Therefore, the Spirit is ready to rush to the world and to give the gifts from the tremendous love that He has for the world.

Now, what holds the Spirit back? He awaits the will of God, the Father, and the path that will be opened by the Son. The Three Persons of the Holy Trinity work out the salvation of the world. We mentioned this in the past, how the Spirit of God was moving above the waters, above the abyss and the face of the waters (cf. Genesis 1:2). Why is it just the Spirit of God? Just as the Spirit took the form of a dove later in history, now it gives us the image of a giant bird that incubates life out of the waters. So, the Spirit of God was embracing the waters, so to speak, to keep them warm much like a bird that sits on its eggs to incubate them; and life springs forth out of the waters. How beautiful. (Source: Homilies on the Book of The Revelation, Vol. One)

(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
The sinner and unworthy servant of God

+Father George

Holy Icons of the Feast of the Dormition (Koimisis) of the Theotokos

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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HOLY ICONS OF THE FEAST OF THE DORMITION (KOIMISIS) OF THE THEOTOKOS

Holy icons of the Feast of the Dormition (koimisis) of the Mother of God depict Christ in Glory, surrounded by a mandoria, looking at the body of His Mother stretched on a litter, which is a richly draped bier. The Virgin is clad in her red blued garments. We see Christ holding, in His arms, a small figure of a child clothed in white and crowned with a halo; it is the all-luminous soul of Mary, represented as a newborn infant, that He has just taken to Himself.

By the end of the 11th century, the Dormition (Koimisis) scene had begun to appear in representations of the Orthodox Church cycle of feasts, which adorn the walls and vaults of Byzantine churches. Some of the earliest wall paintings of this feast may be seen above the entrance of the Monastery of Daphne and the Perivlepto of Mystra, which date from the 14th century. As in the Monastery of Chora (Kariye Djami), the holy icon usually took its place on the west wall of the nave above the entrance door. A in so much of Christian art, the iconography of the Dormition is based upon literary sources, of which the most important in the Greek Apocryphal text of the 4th and 5th century, entitled, The Discourse of Saint John the Theologian Concerning the Dormition of the Holy Mother of God.

The Queen goes to dwell with her Son and to rule with Him forever.

It is noteworthy that the zealous pastor, Saint Gregory of Tours (538-594 A.D.), in his Book of Miracles, testifies to his belief in the Dormition of the Virgin--the first of its kind in the West. "Finally when Blessed Mary having completed the course of this life, and was to be called from the world, all the Apostles gathered to her house from the different regions.

Our Lady's role in heaven, as it was on earth, is intercessory. The Kontakion Hymn of the feast, today, speaks of her as an unfailing hope and mediation. "The grave and death could not hold the Theotokos, who is ceaseless in her intercessions and an unfailing unto life, by Him Who dwelt in her ever-virgin womb."

The custom of the "Panagia"

The Virgin also appeared to the holy Apostles after her repose, as did her Son. After the Ascension of our Lord, whenever the Apostles shared a meal together, it was their custom to leave a place at their table for the Master Christ.

Now after her bodily disappearance from the tomb, it was toward evening and they sat down to refresh themselves with a little food. As was their custom, they would cut a cube of bread and place it at the head of the table as Christ's portion. And when they finished the meal and offering thanks, they would elevate this portion, proclaiming, "Great is the name of the Holy Trinity! O Lord Jesus Christ, help us!" And each would partake of a small piece thereof as a blessing. This custom continued not only when they were together but even when they were far from one another.

At this particular meal, however, they spoke and thought of nothing but of the Virgin's empty tomb. Now when they had finished eating and had come to the conclusion of their prayers, they again followed their custom of lifting up the portion of bread put aside to honor the Lord and glorify the Trinity. Suddenly, they heard Angels singing. Raising their eyes, they beheld standing, in the air, the Theotokos, who was surrounded by a multitude of Angels. She was suffered with an ineffable Light, and said to the Apostles, "Rejoice, for I am with you all the days of your lives! Indeed, she is not only with her Son's Apostles, but she is also with all the faithful and devout Orthodox Christians of all the ages.

Upon seeing her, they were filled with joy and were crying aloud, "All-Holy Mother of God, save us!" This is what they exclaimed instead of the usual, "Lord Jesus Christ, help us!" Thus they were all convinced that the Mother of God, like her Son, had risen on the third day and had been translated bodily (metastasis) into the heavens. Ever since then, a piece of bread has also been set aside in her name, hence the appellation, Panagia, or All-Holy (one). Following this scene, the Apostles returned to the tomb. Desiring a precious keepsake, they took the shroud for the consolation of the sorrowful and as authentic evidence of her rising from the tomb. Thus, they were convicted that the Mother of Life, although she died, yet the rose-like her Son to eternal life; and that her body, having been raised, was lifted up to heaven by Jesus, her Son and the Savior of our souls. 

Thus, is the pure Virgin, vanquished were the laws of nature. Her virginity was prepared in birth-giving, and life was united with death. And remaining a virgin after giving birth, and alive after death, she prays unceasingly, as Our Mother, for her inheritance. Then, Peter, in fervent faith and abundant tears, exclaimed:

"Rejoice, Mother of the Creator, ascending to the world on high! Rejoice, thou who was taken above the heavens, being more spacious than heaven! Rejoice, thou who hast brought gladness unto the heavenly hosts with thy passage above! Rejoice! thou who art received into the most splendid Jerusalem on high..."

Then the same cloud, by which the Apostles had been brought, carried them back each to his own place. Thus, they were "witnesses not only to the ascension of the Savior but also to the translation of her who gave Him birth." Each Apostle then continued preaching and telling the great things of God, and praising our Lord Jesus Christ.

Rejoice, thou whose incorruptible body is glorified together with the soul!

From that time, the Holy Tradition of the Orthodox Church affirms the bodily translation (metastasis) of the Theotokos into the heavens on the third day after her burial. We observe two things from this occurrence, that it was not fitting that the Mother of Life should remain in the tomb and partake of corruption; and that the Lawgiver proved a doer of the law that children should honor their parents.

Saint John of Damascus, in his second sermon, sums up this momentous day: "Today the spotless Virgin, untouched by earthly affections, and all heavenly in her thoughts, was not dissolved on earth, but truly entering heaven, dwells in the heavenly tabernacles. Who would be wrong to call her heaven? She meets death without fear, who conceived death's destroyer, if indeed we may call her holy and vivifying departure by the name of death...As the Mother of the Living God, she goes through death to Him. For if God said, 'Behold, Adam hath become as one of Us, to know good and evil; and now lest at any time he should stretch for his hand and take of the tree of the life and eat, even he will live unto the age (Genesis 3:22),' how shall she, who received the Life Himself, without beginning or end, or finite vicissitudes, not live forever? ...Then Adam and Eve, our first parents, opened their lips to exclaim 'Thou blessed daughter of ours, who has removed the penalty of our disobedience! Thou, inheriting from us a mortal body, hast won us immortality...Thou hast restored us to our former state. We had shut the door of Paradise; thou didst find entrance to the tree of life. Death is become the passage to immortality, o thou truly blessed one!' (Source: The Great Synaxaristes of the Orthodox Church)

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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

August 8 - St. Emilianos (Emilian) the Confessor, Bishop of Kyzikos

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 AUGUST 8th OUR HOLY ORTHODOX CHRISTIAN CHURCH COMMEMORATES THE FEAST OF OUR VENERABLE FATHER EMILIANOS (EMILIAN) THE CONFESSOR BISHOP OF KYZIKOS

Emilianos (Emilian) the Confessor, Bishop of Kyzikos (Cyzicus), underwent much hardship and exile and affliction for the sake of the Orthodox veneration of the sacred icons. He endured the ferocious reign of that beastly minded lion, Emperor Leo V the Armenian, who reigned from 813 A.D. until 820 A.D. This emperor restored iconoclasm (the destruction of holy icons) after he was crowned in Hagia Sophia by Patriarch Nikephoros I (806 A.D. - 815). Predictably, Leo disposed of the Patriarch by deposing him and appointing in his place the iconoclast Theodores I Kassiteras (815-821 A.D.), John VII Grammatikos had prepared the iconoclasts for the council with mostly arguments from Hieria (754 A.D.). The 815 A.D. Council called the holy icons spurious and ordered their destruction.

Before Saint Emilianos was elevated as bishop of the metropolis of Kyzikos, he has spent time in a monastery that had been founded by Saint Tarasios. Hierarch Tarasios helped those who desired to forsake the world and take up the monastic life. With much labor, Saint Tarasios established a monastery with the share he received from his father's inheritance. It was located on the left bank, as one sailed upstream, of the Thracian Bosporos. A fair number of the monks from that holy community were elected to the ministry of the priesthood. Since they were adorned with Orthodox belief, they were able to put down heresy. Their labors succeeded under the teaching and example of St. Tarasios, although they endured many tribulations and afflictions at the hands of the heretics.

As a monk of that monastery, St. Emilianos learned to govern the passions. Saint Emilianos had been lawfully consecrated from childhood and made resplendent by asceticism in that sacred precinct. When appointed as Bishop of Kyzikos (788 A.D.), he notably presided over that Church as a venerable initiate of Sacred Mysteries. Now Kyzikos, situated on the Southern Coast of the Sea of Marmara, was a city of commercial importance throughout the years of its existence. Our Venerable Emilianos shepherded the flock of that metropolis with much purpose and a great soul. He was adorned with chastity.

Saint Emilianos was a fervent iconophile (a lover or friend of holy icons). He loved and honored the holy icon of Christ. He gave no consequence to the bestial impudence of Leo, who madly raged as he raised up the godless heresy of former emperor Constantine Kopronymos V (741-775 A.D.). Now a Synod (Council) had been convened at that time, at which our Saint Emilianos was the first to speak. He openly and boldly convicted the ungodly detractors of the holy icons. His zeal and unyielding desire for right-believing piety and like Prophet Elias of old, as he slew the pagan priests of shame with the sword of the Spirit. For Saint Emilianos spoke boldly, with skill and wisdom, as Christ's high priest. He also opposed Leo, contending for the Truth and declaring that veneration rendered to images (holy icons) passes on to the archetype. Leo was aptly reproved by Saint Emilianos, who spiritually broke the great teeth of that lion and stopped his foul mouth. But Saint Emilianos's firm resolve to venerate the holy icons ushered in the tyrant's bitter sentencing to exiles in distant parts. Showing great fortitude, Saint Emilianos ended his days bearing up under ill-treatment while contending in foreign climes. He considered it more profitable to embrace difficulties. He received from the Lord the crown of a Confessor of the Faith, for "the Master flung open the gates of Heaven, and received his soul, giving it rest in the places of refreshment. (Source: The Great Synaxaristes of the Orthodox Church)

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Please note: Iconoclasm was one of the most powerful and prolonged heretical movements  The Iconoclast heresy began in the first half of the 7th Century and continued to disturb the Church for more than a hundred years. Directed against the veneration of holy icons, it touched also on other aspects of the faith and church order (for example, the veneration of Saints). The seriousness of this heresy was increased by the fact that a whole series of Byzantine emperors acted energetically in its favor for reasons of internal and external polities; these emperors were also hostilely disposed to monasticism. The heresy was condemned at the Seventh Ecumenical Council in 787 A.D., and the final triumph of Orthodoxy occurred in 842 A.D. under Saint Methodios, Patriarch of Constantinople; at that time there was established the feast of the "Triumph of Orthodoxy", which is observed by the Church up to now (on the First Sunday of Great and Holy Lent). (Source: Orthodox Dogmatic Theology by Father Michael Pomazanksy)

My beloved in Christ God,

Countless lives of Orthodox Christians were sacrificed during 100 years of iconoclasm and persecution. By the grace of God, the Authentic Church of Christ Triumphed over heresy. Since that day of triumph over falsehood and heresy, Orthodox Christians have been able to venerate the holy icons, holy relics, and Saints of the Church without fear of persecution. The current or contemporary iconoclasts are the Protestants. It is a blessing for Orthodox Christians to continue the Holy Tradition of the Church and to offer veneration to the holy icons wherever they are. The 'domestic church' or 'e katoikon ecclesia', the Orthodox Christian home and family should embrace the holy icons with reverence and secure a place, a corner in the house where the holy icons will be placed and where the family will offer prayers and adoration to our Savior Jesus Christ. Every bedroom should have an icon or icons or a cross. The holy icon reminds us of the virtuous and holiness of that Saint/s and encourages us to emulate the Saint's life. It reminds us of the Presence of God and His mercy and protection. Indeed, we, as Orthodox Christians, are inspired by the symbol of the Cross, and by our patron Saint and intercessor. A family who prays together, is a spiritually healthy family, a united family, a loving family, a respectful family, a Christ-centered family. 

No true Orthodox Christian would ever disrespect or be afraid to venerate our holy icons.

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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