September 26 - Falling Asleep of St. John the Theologian

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 SEPTEMBER 26th OUR HOLY ORTHODOX CHRISTIAN CHURCH COMMEMORATES THE FALLIG ASLEEP OF SAINT JOHN THE THEOLOGIAN

John was the son of Zebedee the fisherman and Salome the daughter of Joseph, the betrothed of the Holy Mother of God. Called by the Lord Jesus, John immediately left his father and the fishing nets and followed Christ with his brother James. From that time, he was not parted from his Lord until the end. With Peter and James, he was present at the raising of Jairus's daughter and at the Lord's Transfiguration (Metamorphosis), and he laid his head on Jesus' breast at the Mystical Supper. When all the other had forsaken the Crucified Lord, John stayed beneath the Cross with the Holy Mother of God. In obedience to the Lord's wish, he was as a son to the Holy Ever-Virgin Mary, caring for her and serving her, looking after her right up to her Falling Asleep. After her Koimisis (Dormition), Saint John went off with his disciple Prochorus to preach the Gospel in Asia Minor, and mainly lived and worked in Ephesus. By his inspired preaching and miracles (wonders), he brought many to Christianity and undermined the foundation of paganism. The angry pagans bound him and sent him to Rome to the pagan Emperor Domitian. He was tortured and flogged before the Emperor, but, when he was unharmed either by the strong poison that he was given t drink or the boiling oil into which he was put, the Emperor was afraid and, thinking he was immortal, sent him into exile on the Greek Island of Patmos. On this island, Saint John the Theologian brought many to Christianity by his words and miracles and strengthened the Church of God. He wrote his Gospel and the Apocalypse (Book of Revelation there. In the time of the pagan Roman Emperor Nerva, who gave liberty to all the captives, Saint John returned to the city of Ephesus, where he lived for some time, confirming the work that he had earlier begun. He was over a hundred years old when he went to the Lord. When his disciples later opened his grave, they found that his body was not there. Every year, on May 8th, fine, fragrant dust endowed with healing power rose from his grave. After a long and fruitful life of labor upon earth, this beloved disciple of Christ and pillar of the Church entered unto the joy of his Lord, to peace and Eternal rejoicing.  (Source: The Prologue from Ochrid)

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DIVINE LITURGY AT 10:00 A.M.  Parishioners at higher-risk are asked to attend this service and receive Holy Communion.

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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

September 23 - Conception of Saint John the Baptist

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 SEPTEMBER 23rd OUR HOLY ORTHODOX CHRISTIAN CHURCH COMMEMORATES THE CONCEPTION OF SAINT JOHN THE BAPTIST AND FORERUNNER.

On this day are celebrated God's mercy, His wondrous act and His wisdom: His mercy towards the devout and righteous parents of Saint John, the aged Zacharias and Elizabeth, who had all their lives begged a child of God; the miracle (wonder or in Greek, θαύμα (thavma)) of the conception of John in Elizabeth's more-than-aged womb; and the wisdom of the dispensation of man's salvation. For John, God had especially great plans: that he should be a Prophet and the Forerunner of Christ the Lord, the Savior of the world. Through His Angels, God revealed the birth of Isaac to the childless Sarah, and of Samson to the childless Manoah and his wife, and of John the Baptist to the childless Zacharias and Elizabeth. Through His Angels, God revealed the birth of those for whom He had a special plan. How could children be born of aged parents? If someone is curious to find out, let him not ask men, for men do not know, nor does natural law (it being beyond natural law), but let him turn his gaze to the power of Almighty God, Who made the whole world from nothing and Who, for the creation of Adam, the first man, used no parents, either young or old. Instead of being curious, let us thank God that He often reveals to us His power and mercy and wisdom beyond the natural law, by which we would otherwise be fettered and, without these special miracles of God, would fall into despair and forgetfulness of Him. (Source: The Prologue from Ochrid)

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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

Orthodox Church Architecture (Part II)

Temple of Saint Sava

By Vol de nuit - Own work, CC BY-SA 4.0, https://commons.wikimedia.org/w/index.php?curid=3958433

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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ORTHODOX CHURCH ARCHITECTURE (Part II)

History

While sharing many traditions, East and West in Christianity began to diverge from each other from an early date. Whereas the basilica, a long aisled hall with an apse at one end, was the most common form in the West, a more centralized style became predominant in the East. These churches were in origin 'martyria' focused on the tombs of the Saints--specifically, the Martyrs who had died during the persecutions, which only fully ended with the conversion of Emperor Constantine. They copied pagan tombs and were roofed over by a dome which symbolized heaven. The Central Dome was then often surrounded by structures at the four points of the compass producing a cruciform shape--these were themselves often topped by towers or domes. The centralized and Basilica structure were sometimes combined as in the church of Hagia Sophia in Constantinople. The Basilican East end then allowed for the erection of an iconostasis, a screen at those points in the Liturgy when its doors are opened.

A variant form of the centralized church was developed in Russia and came to prominence in the 16th century. Here the dome was replaced by a much thinner and taller hipped or conical roof which, it is said, originated from the need to prevent snow from remaining on roofs. One of the finest examples of these tented churches is Saint Basil's in Red Square in Moscow.

For a long time, churches and aristocratic palaces were dominating in the art of architecture therefore the evolution of Orthodox churches are presented in great detail in articles "Byzantine architecture" and "Russian architecture."

Unlike Western Christian architecture with its tendencies of modernity (see e.g. Liverpool Metropolitan Cathedral or Notre Dame du Haut). Orthodox architecture style remains largely conservative and traditional. One notable and architecturally important exception is Frank Lloyd Wright's of Annunciation Greek Orthodox church in Wauwatosa, Wisconsin, in the US.

Terminology

The words "church" and "temple", are interchangeable; however, the term "church" (Greek: εκκλησία) is far more common in English. The term "temple" (Greek: ναός) is also commonly applied to larger churches. Some famous churches which are occasionally referred to as temples include Hagia Sophia, Saint Basil's Cathedral, Cathedral of Christ the Savior, Temple of Saint Sava.

Some churches have a special status. In Greek, Diocesan sees are referred to as καθεδρικός ναός (Cathedral church or temple). 

The major church in a monastery is called a catholicon, and may be served for major services, lesser services being celebrated in other churches in the monastery.

A church independent of local eparchy is called "stavropegion" (Greek stavropegion means  "mounting of the cross").

Orthodox church buildings have the following basic shapes, each with its own symbolism:

* Elongated: rectangle, rounded rectangle (oval), symbolizing the ship as a means of salvation (Noa's Ark)

* Cruciform (cross shaped)

* Circular

The cupola instead of a flat ceiling symbolizes the sky. The Altar (Sanctuary) is situated in the Eastern part of the church, regardless of its shape. A bell tower is attached to (or built separately by) the Western part of the church.

The church building has many symbolic meanings; perhaps the oldest and most prominent is the concept that the Church is the Ark of Salvation (as Noah's Ark) in which the world is saved from the flood of temptations. Because of this, most Orthodox Churches are rectangular in design. Another shape, especially for churches with large choirs is cruciform or cross-shaped. Architectural patterns may vary in shape and complexity, with chapels sometimes added around the main church, or triple altars (Liturgy may only be performed once a day on any particular altar), but in general, the symbolic layout of the church remains the same.

A major difference of traditional Orthodox churches from Western churches is absence any pews in the nave. In some ethnic traditions of Orthodoxy, it was deemed disrespectful to sit during sermons. However in some churches in the West and particularly in the diaspora churches in the USA, pews and kneelers were introduced, under the influence of other Christian traditions.

Narthex

The Narthex is the connection between the Church and the outside world and for this reason catechumens (pre-baptized Orthodox) and non-Orthodox are to stand here (note: the tradition of allowing only confirmed Orthodox into the Nave of the church has for the most part fallen into disuse). In monastic churches it is usual for the lay people visiting the monastery to stand in the Narthex while the monks or nuns stand in the Nave. Separating the Narthex from the Nave are the Royal Doors (from the time of the Byzantine Empire, when the Emperor would enter the main body of Hagia Sophia, the Church of Holy Wisdom, through these doors and proceed up to the Altar to partake of the Holy Eucharist). On either side of this portal are large brass candlestands called manoualia which represent the pillars of fire that went before the Hebrews into the Promised Land.

Nave

The Nave is the main body of the church where the people stand during the services. In most traditional Easter Orthodox churches there are no seats or pews as in the West, but rather stacidia (a high-armed chair with arm rests high enough to be used for support while standing); these are usually found along the walls. Traditionally there is no sitting during services with the only exceptions being during the reading of the Psalms, and the priest's sermon. The people stand before God. However, many exceptions to this can be found in Western countries, especially the US, where familiarity with Catholic and Protestant churches has led to similarities in church furnishings. It is not uncommon to encounter both pews and kneelers.

The walls are normally covered from floor to ceiling with holy icons or wall paintings of Saints, their lives, and stories from the Holy Bible. Because the church building is a direct extension of its Jewish roots where men and women stand separately, the Orthodox Church continued this practice, with men standing on the right and women on the left. With this arrangement, it is emphasized that we are all equal before God (equal distance from the Altar), and that the man is not superior to the woman. In many modern churches, this traditional practice has been altered and families stand together.

Above the Nave in the Dome of the church is the holy icon of Christ the Almighty (Παντοκράτωρ/Pantokrator, "Ruler of All"). Directly hanging below the Dome (in more traditional churches) is usually a kind of circular chandelier with depiction of the Saints and Apostles, called the horos. (Wikepedia)

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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

Orthodox Church Architecture

By Phiddipus at en.wikipedia - self-made, Attribution, https://commons.wikimedia.org/w/index.php?curid=13396583

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.

+

ORTHODOX CHURCH ARCHITECTURE

Historically the Orthodox Church has a definite style Church architecture developed by the attempt to reveal the fundamental experience of Orthodox Christianity: that God is with us. The fact that our Lord and Savior Jesus Christ the Emmanuel (which translated means 'God with us') has come, determines the form of the Orthodox church building. God is with man in Christ through God the Holy Spirit. The dwelling place of God is with man. "We are the temple of the living God..." (2 Corinthians 6:16), and it is exactly this belief and experience that Orthodox Church architecture wishes to convey. It is also of interest that churches are oriented so that the holy Altar faces the East and sunrise, symbolizing Christ, the Light.

Orthodox Christian architecture reveals that Almighty God is with all His people, dwelling in them and living in them through Jesus Christ and the Holy Spirit. It does so by using the dome or the vaulted ceiling to crown the Christian church building, the House of the Church which is the people of God. Unlike the pointed arches which point to God far up in the heavens, the dome or the spacious, all-embracing ceiling gives the impression that in the Kingdom of God, and in the Church, Christ "unites all things in Himself, things in heaven and things on earth," (Ephesians 1:10) and that in Him we are all "filled with all the fullness of God" (Ephesians 3:19).

The interior of the Orthodox church building is particularly styled to give the experience of the unity of all things in God. It is not constructed to reproduce the Upper Room of the Mystical Supper, or to be simply a meeting hall for people whose life exists solely within the bounds of this earth. The church building is patterned after the image of God's Kingdom in the Book of Revelation. Before us is the altar table on which Christ is enthroned, both as the Logos/Word of God in the Gospels and as the Lamb of God in the Eucharistic Sacrifice. Around the Table are the Angels and Saints, the servants of the Logos and the Lamb (Amnos) who glorify Him - and through Him, God the Father - in perpetual worship inspired by God the Holy Spirit. The faithful Christians on earth who already belong to that holy assembly enter into the Eternal Worship of God's Kingdom in the Church. Thus, in Orthodox Christian practice, the Narthex (Vetibule) symbolizes this world. The nave is the place of the Church understood as the assembly and people of God. The Altar area, called the sanctuary or the Holy of Holies, stands for the Kingdom of God.

In the Holy Orthodox Christian Church, the holy icons bear witness to the reality of God's presence with us in the mystery of faith. The holy icons are not just human pictures or visual aids to contemplation and prayer. They are the witnesses of the presence of the Kingdom of God to us, and also our own presence in the Kingdom of God in the Church.

"As the word of the Holy Scripture is an image, so the image is also a word."What the word transmits through the ear, that painting silently shows through the image," says Saint Basil the Great, and "by these two means, mutually accompany one another... e receive knowledge of one and the same thing." In other words, the holy icon contains and professes the same truth as the Gospels and therefore, like the Gospel, is based on exact concrete data, and in no way on invention, for otherwise it could not explain the Gospels nor correspond to them.

Thus the holy icon is placed on the same level with the Holy Scripture and with the Cross, as one of the forms of revelation and knowledge of God, in which Divine and human will and action become blended. Apart from us direct meaning, each alike is a reflection of the higher world; each alien is a symbol of the Spirit contained in them. Consequently, the meaning of both of the word and of the image, their role and significance are the same. The image, like the Divine service, transmits the teaching of the Church and expresses the grace-given life of the Sacred Tradition in the Church. Through the Divine service and through the icon, revelation becomes for believers their property and precept for life. For this reason, Church sacred art acquired from the very beginning a form in keeping with what it expresses....

"...Architecture, painting, music, poetry cease to be forms of art, each following its own way, independently of the others, in search of appropriate effects, and become parts of a single liturgic whole which by no means diminishes their significance, but implies in each case renunciation of an individual role, of self-assertion..."

"Since in its essence the holy icon, like the word, is a liturgic art, it never served religion but, like the word, has always been and is an integral part of religion, one of the instruments for the knowledge of God, one of the means of communion with Him. This explains the importance which the Church attributes to the image--an importance such that of all victories over a multitude of various heresies, it was only the victory of iconoclasm and the reestablishment of the veneration of holy icons that was proclaimed as the Triumph of Orthodoxy, celebrated on the First Sunday of Great and Holy Lent."

The iconostasis (icon screen) in the Orthodox Church exists to show our unity with Jesus Christ, His Most Holy Mother, the Theotokos, and all the Angels and Saints. "The iconostasis represents one of the most important architectural features of Orthodox churches. It is an unbroken screen, composed of holy icons, separating the Sanctuary, where the Mysterion (Sacrament) of the Divine Eucharist is celebrated, from the central part, the nave, where the congregation stands. It consists of several rows of holy icons place on horizontal wooden transoms, either close to one another, as, for instance, in the 15th Century iconostasis, or separated from one another by half-columns, the result is a great number of icons enclosed in separate, and often carved, gilt or painted frames...

"...The Sanctuary Screen also has a symbolic meaning. The Holy Fathers liken it to the boundary between two worlds: the Divine and the human, the permanent and the transitory (as for instance Saint Gregory the Theologian in the Ode to the Bishops). Saint Simeon of Thessaloniki gives the following explanation: "The columns on the iconostasis represent The firmament, dividing the spiritual from the sensory. Therefore the κοσμίτης (transom or horizontal beam) denotes the union through love between the heavenly and the earthly. This is why above the kosmit, in the center between the holy icons, there are images of the Savior and the Mother of God, which means they abide both in heaven and among men."

The Book of the Gospels is perpetually enthroned on the Altar Table. It is on the Altar Table that we offer the "bloodless sacrifice" of Christ to the Father. And from the holy Altar Table, we receive the Bread of Life, the Precious Body and Sacred Blood of the Lord's Mystical Supper. The Table is the "table of God's Kingdom" (Luke 28:30).

In Orthodox Holy Tradition the holy Altar Table is often carved in wood or stone. It is usually vested with material to show its Divine and heavenly character. On the holy Altar Table one always finds the antimension. This is the cloth depicting Christ in the Tomb which contains the signature of the local presiding bishop and is the permission for the local community to gather as the Church.

The holy Altar Table also contains holy relics of three saints which show that the church is built on the sacred blood of the holy Martyrs and the lives of God's holy people. This tradition comes from the early Church practice of gatherings and celebrating the Divine Eucharist on the graves of those who have lived and died for the Christian faith.

Also found on the holy Altar Table is a tabernacle (artophorion), in the shape of a church building, which is a repository for the gifts of Holy Communion that are reserved for the sick and the dying. There is also a small hand cross used for blessing and for veneration by the faithful. The sign of the Cross is used throughout church building: on the holy vessels, stands, tables, and vestments.

The Cross is the central symbol for Christians, not only as the instrument of the world's salvation by the Crucified Christ, but also as the constant witness to the fact that men cannot be Christians unless they live with the cross as the very content of their lives in this world.  "If any man would come after me, let him deny himself and take up his cross and follow Me" (Mark 8:34).

For these reasons, Orthodox Christians place upon themselves the sign of the cross. The Orthodox Christians place their first two fingers and thumb together to form a sign of the Triune God and cross themselves from the head to the breast and from shoulder to shoulder, right to left. This unique and all-embracing symbol shows that the Cross is the inspiration, power, and indeed the very content of our lives as Christians; and that man's mind, heart, and strength must be given to the love of God and man. (Source: Father Peter J. Orfanakos)

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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 Holy Eucharist

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 HOLY EUCHARIST

"For I received from the Lord that which I also delivered to you: that the Lord Jesus on the same night in which He was betrayed took bread; and when He had give thanks [Greek eucharistesas]. He broke it and said, 'Take, eat; this is My body which is broken for you; do this in remembrance of Me.' In the same manner He also took the cup after supper, saying, 'This cup is the new covenant in My blood. This do, as often as you drink it, in remembrance of Me" (1 Corinthians 11:23-25).

With these words--quoting the words of Christ in Luke 22:19,20--Saint Paul instructs the Corinthians concerning the Holy Eucharist, the giving of thanks. Some two thousand years after Jesus gave Himself "for the life of the world" (John 6:51).

The Holy Eucharist (literally "thanksgiving") is the Mystery in which the bread and wine of offering are changed by the Holy Spirit into the True Body and True Blood of our Lord Jesus Christ, and then the believers receive communion of them for a most intimate union with Christ and eternal life. This Mystery is composed, thus, of two separate moments: 1) the changing or transformation of the bread and wine into the Body and Blood of the Lord, and 2) the Communion of these Holy Gifts. It is called "the Eucharist," "the Lord's Supper," "the Mystery of the Body and Blood of Christ." The Body and Blood of Christ in this Mystery are called the "Bread of heaven and the Cup of Life" or the "Cup of salvation"; they are called the "Holy Mysteries," "the Bloodless Sacrifice." The Eucharist is the greatest Christian Mystery (Sacrament).

The Savior's words before the establishment of the Mystery

Before the first performance of this Mystery (Sacrament) at the Mystical Supper, Christ promised it in His conversation concerning the Bread of Life on the occasion of the feeding of the five thousand men with five loaves. The Lord taught, "I am the living bread which cane down from heaven. If any man eat of this bread, he shall live forever, and the bread which I will give is My flesh, which I will give for the life of the world" (John 6:51). The Jews evidently understood the words of Christ literally. They began to say to each other, "How can this man give us His flesh to eat?" (John 6:52). And the Lord did not tell the Jews that they had understood Him incorrectly, but only with greater force and clarity He continued to speak with the same meaning: "Verily, verily, I say unto you, except ye eat the flesh of the Son of Man, and drink His blood, ye have no life in you. Whose eateth My flesh, and drinketh My blood, ye have eternal life, and I will raise him up at the last day. For My flesh is meat indeed, and My blood is drink indeed. He that eateth My flesh, and drinketh My blood dwelleth in Me, and I in him" (John 6:53-56).

"...Further Christ adds, "It is the Spirit that quickeneth; the flesh profiteth nothing. The words I speak unto you, they are Spirit, and they are life" (John 6:63). By this remark Christ does not ask that His words about the Bread of Life be understood in any "metaphorical" meaning. "There are some of you that believe not," He added immediately (John 6:64). By these words the Savior Himself indicates that His words are difficult for faith: How is it that believers will eat His Body and drink His Blood? But He confirms that He speaks of His actual Body. His words concerning His Body and Blood are "spiritual life." They testify that a) he who partakes of them will have eternal life, and will be resurrected for the Kingdom of Glory in the Last Day; and b) that he who partakes of them will enter into the most intimate communion with Christ. His words speak not of life in the flesh, but of life in the Spirit. "The Bread of Heaven and the Cup of Life; taste and see that the Lord is good"--these are words we hear at the Liturgy of the Presanctified Gifts. This Communion of His Body and Blood is important not for the quenching of physical hunger, as was the feeding with manna in the desert, or the feeding of the five thousand--but it is important for eternal life.

The Establishment of the Mystery (Sacrament) and Its Performance in Apostolic Times

Whereas the pre-indication of the Savior concerning the future establishment of the Mystery (Sacrament) of the Holy Eucharist was given in the Gospel of John, the very establishment of the Mystery is set forth in three Evangelists, the Synoptics Matthew, Mark and Luke, and then is repeated by the Apostle Paul.  

In the Gospel of Saint Matthew, in the 26th Chapter, it is said: "As they were eating, Jesus took bread, and blessed it, and broke it, and gave to the disciples, and said, Take, eat, this is My Body. And He took the cup, and gave thanks, and gave to them, saying, Drink ye all of it; for this is My Blood of the New Testament, which is shed for many for the remission of sins" (Matthew 26:26-28).

The same thing is said in the Gospel of Mark in the fourteenth Chapter.

In the Gospel of Luke, the 22nd Chapter, we read: "And He took bread and gave thanks, and broke it, and gave unto them saying, This is My Body which is given for you; this do in remembrance of Me. Likewise also the cup after supper saying. This cup is the new testament in My Blood, which is shed for you" (Luke 22:19-20).

The Changing of the Bread and Wine in the Mystery of the Eucharist

In the Mystery (Sacrament) of the Holy Eucharist, at the time when the priest, invoking the Holy Spirit upon the offered Gifts, blessed them with the prayer to God the Father: "Make this bread the Precious Body of Thy Christ; and that which is in this cup, the Precious Blood of Thy Christ; changing them by Thy Holy Spirit" (this is called the consecration)--the bread and wine actually are changed into the Body and Blood by the coming down of the Holy Spirit. After this moment, although our eyes see bread and wine on the Holy Table, in their very essence, invisibly for sensual eyes, this is the True Body and True Blood of the Lord Jesus, only under the "forms" of bread and wine.

Thus the Sanctified Gifts 1) are not only signs or symbols, reminding the faithful of the redemption, as the reformed (protestant) Zwingli taught; and likewise, 2) it is not only by His "activity and power" ("dynamically") that Jesus Christ is present in them, as Calvin (protestant) taught; and finally, 3) He is not present in the meaning only of "penetration," as the Lutherans (Protestants) teach (who recognize the co-presence of Christ "with the bread, under the forms of bread, in the bread"); but the Sanctified Gifts in the Mystery are changed or (a later term) "transubstantiated" into the True Body and True Blood of Christ, as the Savior said: "For My flesh is meat indeed, and My Blood is drink indeed" (John 6:55). (Source: Orthodox Dogmatic Theology by Father Michael Pomazansky)

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Please note: It is most important that all Orthodox Christian believers truly believe in the Mystery of the Holy Eucharist and after the proper spiritual preparation receive the Very Body and Very Blood of our Lord and Savior Jesus Christ as often as possible without any concern. Do not be influenced by unbelievers who plant seeds of doubt in the hearts and minds of the people. The Sacred Eucharist is life! not death.

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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

September 16 - Ephemia the Great Martyr

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 THE 16TH OF SEPTEMBER, THE HOLY ORTHODOX CHURCH COMMEMORATES THE FAR-FAMED EPHEMIA THE GREAT MARTYR

Ephemia, the all-praised and Great Martyr of Christ, lived during the reign of the Roman pagan emperor Diocletians (284-305 A.D.). The holy maiden hailed from the city of Chalcedon of Bithynia on the Bosporus. Her father was the celebrated and wealthy Senator Philophron. Her mother was Theodosiane, conspicuous for her piety and sympathy for the poor. From this root, it did not take long for the goodly scion, Ephemia, to establish a well-known and profound piety and faith in Christ. 

During the years of the pagan emperor Diocletian, a dire persecution against the Christians of Anatolia, Priscos was governor. His assessor, a certain philosopher named Apelianos, was a pagan priest of the falsely-named deity Ares. When the festival of their god approached, a decree was sent everywhere, proclaiming that all those of the district of Chalcedon were invited to the feast of Ares. Any who declined or opposed this edict would be put to a bitter death.

Thereupon, the pious among the Christian Community gathered into groups and companies. Some immured themselves in their homes, whereas others chose to flee into the wilderness. In isolation, they would worship the True God with prayers and entreaties.

Among the ranks of the staunch faithful was one group of ardent and steadfast Christians, numbering forty-nine, led by the Glorious Ephemia. Ephemia, having been highly educated, especially in Sacred Scripture, and being admired for her wisdom, meekness, and modesty, had disciples under her tutelage. On the day of the feast, Apellianos was incited by the governor to collect multitudes of Christians. In the process, the virgin Ephemia and her companions were apprehended. Ephemia, in the bloom of youth, distinguished for her comely appearance, nobility, and virtue, shone brightly in the crowd as a radiant and prominent star of the True God.

Ephemia and her group of Christians were then made to stand before the pagan governor, who, speaking to them mildly, said, "I, beholding your sagacity, hope that you will sacrifice unto the great Ares. If you do not make an offering, then instead of glory, honor and life, a bitter and grievous death awaits you."

In reply, those holy ones answered with much daring and courage: "Waste not thy words, O Governor, for it would be a great shame for us, as rational beings, to forsake the true God and fall down before senseless and mindless idols of thy gods. The true God, by His Logos/Word, made the heaven, the earth, and all that is therein. Moreover, know that regarding the punishments by which thou dost seek to terrify us, we only fear that they may be light and insufficient for a perfect martyrdom. Therefore, put us to the test, and then thou wilt behold the power of our God."

Those holy ones then rejoiced when they received stripe upon stripe, and pain upon pain. Then, on the twentieth day, the tyrant had been brought before him again. Though all were glorious, the undefeated Ephemia shone most radiantly in their midst. The tyrant then addressed them addressed them, saying, "O people, now that you have seen the beginning of your misfortune, be persuaded and sacrifice to the gods!!"

That valiant group, together with Saint Ephemia, replied, "O judge, be not deceived, it is impossible for us to hearken unto thee and sacrifice to senseless idols." The governor rekindled his anger and ordered them all to be beaten. The governor's servants rained down so many blows that, from too much exertion, the servants fell to the ground as though half-dead. God then glorified His servants, whose countenance were wondrously brilliant.

According to Apellianos' advice, the judge then decided to imprison the forty-nine Christians until he sent them to emperor Diocletian. However, the holy maiden was summoned to appear before him. He made many promises to her in the hope of leading her astray. However, the Saint responded, "The power of my Christ is unconquerable. Therefore, do not take confidence because thou dost see a woman and think thou wilt overcome me." Enraged, the tyrant commanded that she be placed on the wheel of torture, which would be turned violently.

This evil device shattered the martyr's limbs, disarticulating the joints. Yet her mind and love never withdrew from Christ. She raised her eyes to the heavens and said, "My Lord Jesus Christ, the Fountain of Life, Who helps those that hope in Thee, help me also now. Let it be known to all here that Thou alone art God Who does not desire to visit evil upon any, nor inflict scourges upon those that take refuge in Thy Tabernacle." This is how the Martyr began her prayer, but God completed it.

Straightway, in a moment, Heavenly power descended and released Ephemia from the wheel. Her bodily members were completely restored, so not even a trace of her injuries could be seen. All the minions of lawlessness remained motionless. As the Martyr withdrew from the wheel, walking healthy and unharmed, her countenance shone brightly.

However, as the crab cannot crawl straight ahead, so the vile Priscus, after beholding such an extraordinary miracle, benighted by his gods, not only refused to acknowledge the Truth, but also threatened to burn the righteous maiden alive.

As they prepared to cast the holy maiden inside, two servants, Sosthenes and Victor, who were standing by, went to Priscus, saying, "Indeed, we, as thou dost see, are ready to carry out thy commands. However, we are unable to approach her virginal body, for we beheld men of fearful aspect standing threatening by her side. They are prepared to scatter the fire and preserve her unscathed."

Upon hearing them, Priscus ordered the jailing of Sosthenes and Victor, since he perceived they had gone over to Christ. As the two men were led away, the Saint Prayed, "O God Who dwellest on high and dost oversee and guard the humble, aid us as thou one didst the Three Children in Babylon who were cast within the flames for Thy Law; but by Thy holy Angel, they suffered not evil (Daniel 3:15-30); for Thou didst bedew them from above. Do not also stand by and help me, who struggle on behalf of Thy Glory, O Christ."

After she made this entreaty, the governor dispatched two of his wicked servants, Caesar and Varios, to fling into the blazing furnace. Thereupon, they cast the maiden inside the furnace. The flames seethed those that cast Ephemia into it. Meanwhile, the victorious and prized-bearing Ephemia continued praying as though she were in dewy and placid surroundings. The Saint then exited the furnace unharmed.

Then the idolaters released four lions and three bears, which rushed upon the righteous maiden. Coming up to Saint Ephemia, with an almost human-like reverence, they kissed the feet of the Saint. Then one of the bears bit the Saint in one part of her body, though no trace of a wound appeared. Yet, this would be the means by which the holy Martyr departed t her beloved God. It was the 16th of September, 303 A.D.

A voice was then heard from above calling Saint Ephemia to the Divine Courts, saying, "Ascend to the Bestower of crowns to receive the rewards and gifts of thy labors, for the good fight has been fought, and the course completed." Accompanying that bodiless voice came an earthquake of great magnitude which shook the city as leaves upon trees. All the inhabitants were gripped with fear, causing everyone to flee as they were able.

As the proper opportunity, the Saint's parents took up her holy martyric and precious relics and buried her with their own hands nearby Chalcedon. Now they did not weep, as they interred her honorably and piously. Much rather, they rejoiced and were glad, since they were counted worthy to be named the parents of such a child, whom they offered unto God as their most blessed and sacred fruit over any other offering or gift. Therefore, to God is due all glory, honor, and worship, unto the ages of ages. Amen.

The first church to be built in Constantinople after the Emperor Constantine the Great (306-337 A.D.) came to power was dedicated to Saint Ephemia and was built in the Phanar are of the Capital City. In 328 A.D., a large church was built to honor this Saint on the same site where a temple to the pagan goddess Artemis once was dedicated. During the reign of the Christian Emperor Herakleios (610-641 A.D.), the Saint's holy relics were translated from Chalcedon to Constantinople.

After one hundred and fifty years, in 451 A.D., at the Fourth Ecumenical Synod, the Council members turned to the holy relics of Saint Ephemia to reveal true Orthodox doctrine. The commemoration of this miraculous manifestation is celebrated by the Church on the 11th day of July. (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