Great and Holy Wednesday Evening - The Mysterion (Sacrament) of Holy Unction (Oil)

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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GREAT AND HOLY WEDNESDAY THE MYSTERION (SACRAMENT) OF HOLY OIL (UNCTION)

The Mysterion (Sacrament) is a sacred action in which, while the body is anointed with holy oil, the Grace which heals infirmities of soul and body is called down upon a sick person (Longer Catechism p. 65). It is performed by a gathering of Presbyters (Priests), ideally seven in number; however, it can be performed by a lesser number and even by a single Priest.

THE DIVINE INSTITUTION OF THE MYSTERY (SACRAMENT)

Even in Old Testament times, oil signifies Grace, joy, a softening, a bringing to life. Anointment of the sick with oil was done by the Holy Apostles as we read in the Evangelist Mark (6:13): They "anointed with oil many that were sick, and healed them."

The clearest testimony of the Mystery (Sacrament) of Holy Oil (Unction) is to be found in the Holy Apostle James (5:14-15): "Is any sick among you? Let him call for the elders (Presbyters or Priests) of the Church, and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith shall save the sick, and the Lord shall raise him up, and if he has committed sins, they shall be forgiven him." The Holy Apostle speaks here not of a special "gift" of healing; rather he prescribes the sacred action in a definite form, which was to enter into the tradition of the Church: the performance of it by the Presbyters of the Church, prayers, anointment; and he joins to this, as its consequence, the easing of bodily illness and the forgiveness of sins.

In ancient Christian literature, one may find indirect testimonies of it in Sts. Basil the Great and John Chrysostom, who have left prayers for the healing of the infirm which entered later into the rite of Unction; and likewise in St. Cyril of Alexandria. In the 5th century, Pope Innocent I answered a series of questions concerning the Mystery (Sacrament) of Holy Unction, indicating in his answers that,

(a)   it should be performed "upon believers who are sick";

(b)  it may be performed also by a bishop, since one should not see in the words of the Apostle, "let him call for the presbyters," any prohibition for a bishop to participate in the sacred Unction;

(c)   this anointment may not be performed "on those undergoing ecclesiastical penance." because it is a "Mystery" ("Sacrament"), and "to those who are forbidden the other Mysteries (Sacraments), how can one allow only one?"

This Mystery (Sacrament) is performed on the sick who are capable of receiving it consciously and participating in prayer for themselves; however, it may also be performed on children. The place of this Sacred Unction may be either the church or the dwelling (house) where the sick person is. The Mystery (Sacrament) of Holy Unction is usually preceded by the Mystery (Sacrament) of Confession and is usually concluded with the Mystery (Sacrament) of Holy Communion.

The visible side of the Mystery (Sacrament) comprises seven anointings of the sick person with oil by the participating seven priests in order; this is done in the form of a cross on the forehead, the nostrils, the cheeks, the lips, the chest, and both sides of the hands, accompanied by prayers and by the reading of specific passages in the Epistles and the Gospels. During the anointing itself, seven times this prayer is pronounced: "O Holy Father, Physician of souls and bodies, Who didst send Thine Only-Begotten Son, our Lord Jesus Christ, Who healeth every infirmity and delivereth from death: Heal also Thy servant (name)." and so forth.

The rite of Holy Unction begins with the chanting of troparia (hymns) and a canon; the final prayer in the rite is a prayer of remission of sins. A whole assembly of servants of the Lord stands before Him on behalf of the sick person, and by the prayer of faith on behalf of the whole Church entreat Him, the Most Merciful One, to grant to the infirm one the remission of transgressions and to purify the conscience from every defilement. There is also kept in mind the fact that a person who has grown weak in body and soul is not always capable of offering the proper confession of his sins. This lightening of the conscience of the one who receives the Mystery (Sacrament) of Holy Unction opens the way also for a Grace-giving healing of his bodily infirmity through the prayer of faith. (Source: Orthodox Dogmatic Theology by Protopresbyter Michael Pomazansky)

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Please note: All of our parishioners will be anointed at the appropriate and safe time when our Metropolitan Nathanael will inform us to do so. The same applies for the Light of the Resurrection. None of you will be deprived of the blessing.

Thank you for your understanding and patience.

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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 Great and Holy Week (Part II)

My beloved spiritual children in Christ Our Only True God and our Holy True Savior,CHRIST IS IN OUR MIDST! HE WAS, IS, AND EVER SHALL BE.

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ORTHODOX GREAT AND HOLY WEEK (Part II)

GREAT AND HOLY THURSDAY EVENING

"We worship Thy Passion, O Christ..."

(The divine service of the Holy Passion of our Lord Jesus Christ. The divine Orthros (Matins) of Friday morning chanted by anticipation, on Thursday evening.)

Great and Holy Friday celebrates the holy, saving and awesome Passion of Christ God. To take away our sins, Our Lord Jesus Christ willingly endured spitting, scourging, buffeting, scorn, mocking, and purple robe; the reed, sponge, vinegar, nails, spear, and above all, the Cross and Death. The confession from the cross of the penitent thief, crucified with Christ, is celebrated. This divine service is long, but its content is dramatic and deeply moving for the devout Christian. Participation in the prayers and the historical sequence of the events, as related in the Gospels and hymns, provides a vivid foundation for the great events yet to come.  Following are the references of the "Twelve Gospel" readings of this holy service.

1.  St. John 13:31 thru Chapter 18:1

2.  St. John 18:1-29

3.  St. Matthew 26:57-75

4.  St. John 18:28 thru Ch. 19:16

5.  St. Matthew 27:3-32

6.  St. Mark 15:43-47

7.  St. John 19:38-42

8. St. Matthew 27:62-66

These readings relate the last instructions of Christ to His Disciples, the prophecy of the drama of the Cross, the dramatic prayer of Christ and His new commandment. The day should be devoted to reading the "Gospel of the Testament" of Christ which He left for all men. The Holy Church service during Holy Week reenacts the events of this Gospel.

After the reading of the fifth Gospel reading comes the procession with the Crucifix around the nave of the church, while the priest chants the 15th Antiphon: "Today is hung upon the Tree, He Who did hang the land in the midst of the waters. A Crown of thorns crowns Him Who is King of Angels, He is wrapped about with the purple of mockery Who wrapped the Heavens with clouds. He received buffettings Who freed Adam in Jordan. He was transfixed with nails Who is the Bridegroom of the Church. He was pierced with a spear Who is the Son of the Virgin. We worship Thy Passion, O Christ, Show also unto us Thy Glorious Resurrection."

During the Procession, the faithful Orthodox Christian kneels and prays for his/her spiritual welfare, imitating the thief on the Cross who confessed his faith and devotion to Christ.  He/she then approaches and reverently kisses the Crucifix.

GREAT AND HOLY FRIDAY MORNING

"They cast lots upon my vesture..."

According to the Hebrew tradition, the "Royal Hours," four in number, are read at this time.  These holy services consist of hymns, psalms, and readings from the Old and New Testament, all related prophetically and ethically to the Person of Christ. In some churches, the "Hours" are read in the afternoon, before the Vespers services.

GREAT AND HOLY FRIDAY MORNING

"Father, forgive them for they know not what they do..."

(The service is Vespers chanted on Friday afternoon.)

Together with hymns, and again the entire story is related, followed by removal from the Cross and the wrapping of the Body of Christ with a white sheet as did Joseph of Arimathea. Apostle Paul, interpreting the dreadful event, exhorts the Church: "For the word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God...we preach Christ Crucified...the power of God and the Wisdom of God" (1 Corinthians 1:18f.)

As the priest reads the Gospel, "and taking the Body, Joseph wrapped it in a white cloth," he removes the Body of Christ from the Cross, wraps it in a white sheet, and takes it to the altar.  The priest then chants a mourning hymn: "When Joseph of Arimathea took Thee, the life of All, down from the Tree dead, he buried Thee with myrrh and fine linen...rejoicing. Glory to Thy humiliation, O Master, Who clothest Thyself with Light as it were with a garment." The priest then carries the cloth on which the Body of Christ is painted or embroidered around the nave of the church before placing it inside the holy Sepulchre (kouvouklion), a carved bier which symbolizes the Tomb of Christ. We are reminded that during Christ's entombment, He descends into Hades to free the dead of the ages before His Incarnation.

The Gospel readings which related these events are: Matthew 27:1-38; Luke 23:29-43; Matthew 27:29-54; John 19:31-37; Matthew 27:55-61. Great and Holy Friday is the only day in the year on which the Divine Liturgy is not officiated.

Today, the devoted Orthodox Christian ponders in his/her heart the deep meaning of the Seven Last Words of Christ uttered on the Cross, the first Divine Pulpit of Christianity.

GREAT AND HOLY FRIDAY EVENING - THE LAMENTATION

"Do not weep for Me, but weep for yourselves..."

(The divine service of Orthros (Matins) of Great and Holy Saturday morning chanted by anticipation on Friday evening.)

It consists of Psalms, hymns and readings with the Death of Christ, in contrast to His Divinity, and in expectation of His Resurrection. One of the hymns relates: "He Who holds all things is raised upon the Cross and all creation laments to see Him hang naked on the Tree." The thoughtful and well-written Odes, chanted by the chanters, compare the Compassion of God and the cruelty of man, the Might of God and the moral weakness of man. The Odes picture all Creation trembling when witnessing its Creator hung by His own creatures: "Creation was moved with intense astonishment when it beheld Thee hung in Golgotha". The Odes remind aloud, "The dead indeed shall rise and all those on earth shall rejoice." During this divine service, the Body of Christ is carried in procession around the church. In some parishes, the entire flower-bedecked Sepulchre (Kouvouklion), symbolizing the Tomb, is carried in the procession around the outside of the church.

The entire congregation joins in chanting the three parts of the "Hymns of Praise" (there are approximately 300 hymns, but only a few are chanted.) After these hymns are chanted, the priest sprinkles the Sepulchre and the whole congregation with fragrant (rose) water. There is simultaneous praise of both the Crucifixion and Resurrection of Christ with their purpose of the redemption of man. We no longer lament the sufferings of the Crucified One; we now lament chiefly for our own sins because we are far from God. So these services should have a rather personal meaning of repentance and of strong faith in God.

Orthodox Christians observe Great and Holy Friday with fasting, prayer, cleanliness, self-examination, confession and good works (works of mercy), in humility and repentance so that the grace of the Cross might descend upon them.

The Gospel reading is according to Saint Matthew 27:62-66.

(To be continued)

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"Glory Be To GOD For All Things!" -- Saint John Chrysostom

+                   + +

With sincere agape in His Holy Diakonia (Ministry),
The sinner and unworthy servant of God

+ Father George

Orthodox Great and Holy Week

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 GREAT AND HOLY WEEK

"Behold the Bridegroom Cometh in the Midst of the Night..."

(The divine service is Matins [Morning Prayers] of Great and Holy Monday and chanted 

by anticipation on Palm Sunday evening.)

Monday of Great and Holy Week (is chanted by anticipation, now Palm Sunday Evening) commemorates the blessed and noble Joseph and the fig tree which was cursed and withered by the Lord. The withering of the fig tree was a miracle of special symbolism since the tree had leaves, but not fruit. It is symbolic of the many people who claim ethical and religious identity, but who in reality have empty lives that yield no fruit. This was also the case with some of the Pharisees of that period. Jesus cursed the tree: "May no fruit ever come from you again" (St. Matthew 21:19). The reference to the story of the virtuous Joseph of the Old Testament (Genesis 37-41) is made only for contrast since the life of Joseph was a model of propriety and sincere observance of ethical principles.

On this evening, we begin with the Hymn of the Bridegroom (Christ), "Behold the Bridegroom comes in the midst of the night...beware, therefore, O my soul, lest thou be borne down in sleep...and lest thou be shut out from the Kingdom...".

The Gospel reading during this divine service is according to Saint Matthew 21:18-43.  

GREAT HOLY AND MONDAY MORNING

"Both watch and pray..."

(The service is Orthros (Matins) of Tuesday morning sung by anticipation on Monday evening)

Tuesday of Great and Holy Week (sung by anticipation, now on Monday evening) commemorates the Parable of the Ten Virgins, St. Matthew 25:1-13). Ethical preparation and wakefulness are the foundations of vivid faith. The Parable of the Ten Virgins is developed around the theme of the Bridegroom: "Why are Thou heedless, O my soul?...Work most diligently with the talent which has been confided to thee; both watch and pray." The hymnologist reminds us, "I do not possess a torch aflame with virtue, and the foolish virgin I imitate when it is the time for action"; and "Into the splendor of thy saints, how can I, who am unholy enter?" The exhortation is given: "Come, Ye faithful, let us work earnestly for the Master...increase our talent of grace...Wisdom through good works."

The Gospel is Saint Matthew 22:15-23 through 23:39; 24-26 through 26:2.

GREAT AND HOLY TUESDAY EVENING

"When he came to himself...he came to his father..."

(The service is Orthros (Matins) of Wednesday morning sung by anticipation on Tuesday evening.)

On Wednesday of Great and Holy Week (sung by anticipation, now on Tuesday evening), it has been ordained by the Holy Fathers of the Church that commemoration should be made of the anointing of Christ with myrrh by the woman in the house of Simon, the leper, in Bethany.  repentance was the mission of the Prophets. It would be an apt one-word title for the Holy Bible, because "repentance” was the mission of our Lord. This woman who demonstrates her repentance and her warm faith toward our Lord still presents to us the aroma of her virtue for imitation.

In the evening is chanted the beautiful "Hymn of Cassiane." It begins: "The woman who had fallen into many sins recognized Thy Godhead, O Lord; Woe to me, saith she; receive the sources of my tears, O Thou Who doth gather into clouds the water of the seas. Who can trace out the multitude of my sins and the abysses of my misdeeds? O Thou Whose mercy is unbounded."

The Gospel reading is according to Saint John 12:17-50.

GREAT AND HOLY WEDNESDAY MORNING

"The Light of Christ shineth for all..."

(The Divine Liturgy of Presanctified Gifts)

The Liturgy of the Presanctified Gifts is celebrated on this day for the last time during Great and Holy Lent. This very ancient Liturgy is a Vesper (Esperinos) Service, with the Holy Gifts presanctified in the Liturgy on the previous Sunday.

GREAT AND HOLY WEDNESDAY EVENING

"Anointing him sick with oil in the name of the Lord..."

(Mysterion [Sacrament] of Holy Oil [Unction] )

The Sacred ceremony of the Mysterion of the Holy Oil takes place on this Wednesday evening, following an old tradition. It is the evening or repentance, confession, and the remission of sins by the Lord, preparing the faithful Orthodox Christians to receive Holy Communion, usually the next day, Holy Thursday morning. Holy Unction (Holy Oil) is the Mysterion (Sacrament) for cleansing sins and renewing the body and the spirit of the faithful. Holy Oil is one of the Seven Sacraments of the Church, and it has its origin in the practice of the early Church as recorded in the Epistle (Letter) of Saint James (Iakovos) 5:14-15. At the end of the divine service, the priest anoints the Orthodox Christians with Holy Oil, the visible carrier of the Grace of God.

GREAT AND HOLY WEDNESDAY EVENING

"Let no fear separate you from Me..."

(The divine service is Orthros (Matins) of Thursday morning chanted by anticipation, on Wednesday evening.)

The Orthros (Matins) of Thursday morning is chanted by anticipation, on Wednesday evening.  In many Orthodox churches, however, this divine service is chanted at its designated Thursday morning time, before the Vespers and Divine Liturgy. "On Thursday in Holy Week (now Wednesday evening or Thursday morning) the Holy Fathers of the Church, who had well-ordained things, handed down to us successively from the Holy Apostles and the Sacred Gospels to celebrate four events: the washing of the Disciples’ feet, the institution of the Holy Eucharist, the marvelous prayer, the betrayal."

The Gospel reading is according to Saint Luke 22:1-39.

GREAT AND HOLY THURSDAY MORNING

"Do this in remembrance of Me..."

(The divine service is the Vespers (Esperinos) and Divine Liturgy of Thursday which is chanted in the morning by anticipation.)

Jesus drew His last breath of freedom on this Thursday night. Christ knew all the incidents which were about to take place and called to Him His Apostles in order to institute the Holy Eucharist for them and for the Church forever. At the end of March, with the full moon as a brilliant lantern in the sky and the weather mild, the people in Jerusalem enjoyed the beginning of spring. In this atmosphere, Christ presented Bread and Wine as the Elements of His very Body and His very Blood; they are the Precious Gifts which have been left as his perpetual Presence in the Holy Church. This institution of the Holy Eucharist (Holy Communion) and it re-enactment through the centuries, both as a sacrifice and sacred ceremony (Mysterion), is the life-giving remembrance which, along with the Crucifixion and Resurrection of Christ, constitutes the basis of salvation for the Orthodox Christian.

The Divine Liturgy of Saint Basil the Great is officiated on this holy day. The readings are: 2 Corinthians 11:23-32; St. Matthew 26:2-28; Saint John 13:3-17; St. Matthew 26:21-39; St. Luke 22:43-44; St. Matthew 26:40-75; St. Matthew 27:1-2. During this Divine Liturgy, the priest prepares the "Amnos," ("the Lamb") the Holy Communion, which is kept throughout the whole year to be given the Orthodox Christian faithful in times of sickness. The Holy Body and Precious Blood of Christ are present in the Church during the entire year and throughout the ages. On this day, with greater feeling than ever, Christians singing: "Receive me today, O Son of God, as a partaker of Thy Mystic Feast; for I will not speak of the Mystery to Thine enemies, I will not kiss Thee as did Judas, but like the thief, I will confess Thee, Lord, remember me when Thou comest to Thy Kingdom."  (Source: O Logos by Father George Mastrantonis).

(To be continued)

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"Glory Be To GOD For All Things!" -- Saint John Chrysostom

+                        + +

With sincere agape in His Holy Diakonia (Ministry),

The sinner and unworthy servant of God

+ Father George

The Cross of Christ is the Life-Giving Tree

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 CROSS OF CHRIST IS THE LIFE-GIVING TREE

"Then Jesus said to His disciples, "If anyone desires to come after Me, let him deny himself, and take up his cross, and follow Me" (St. Matthew 16:24).

In the Old Testament book of Genesis God said to Adam and Eve, "You shall not eat from it, nor shall you touch it, lest you die" (Genesis 3:3). The fruit of disobedience is death. However, theosis (deification) comes through obedience to God and His Commandments. Eve was deceived by the evil serpent and thus disobeyed God. She, in turn, gave the fruit to her husband, and he ate. His free will was the first thing to suffer in the Fall, and thus is the first thing that needs healing in man.

What we also see with our ancestral parents is their lack of repentance. As a matter of fact, Adam went as far as to blame God, "The woman you gave me, gave me of the tree, and I ate" (Genesis 3:12). "The woman said, '"The serpent deceived me, and I ate." Because of their disobedience, they were expelled from the "garden of pleasure". The woman's seed is first our Lord and Savior Jesus Christ and secondly His Holy Church. The Tree of Life (Genesis 3:24) prefigures Christ, through which man regains Paradise.

As we anticipate the Passion of our Lord, we recall His suffering on the Cross, which is the Tree of Life. As Orthodox Christian believers we find strength in our personal struggle. This struggle of following Christ is called His "yoke". "Take My yoke upon you...For My yoke is easy, and My burden is light" (St. Matthew 11:29-30). Jesus called it also a Cross. Long before the day of His crucifixion, the Lord taught: "If any man will come after Me, let him deny himself, and take up his cross, and follow Me" (St. Matthew 16:24). "He that taketh not his cross, and followeth after Me, is not worthy of Me" (St. Matthew 10:38).

Our path, as Orthodox Christians, is "the path of the cross and of struggle." In other words, my dear friends, it is the path of patience; of the bearing of sorrows, persecutions, suffering for the Name of Christ; to deny the enticements of the world and worldly goods for the sake of Christ; of fighting against one's passions and lusts.  

The Holy Apostles following the path of Christ completed the struggle of their life with a martyr's death. We, too, as we continue our spiritual struggle to Christ on this Great and Holy Week should act according to our individual strength. Our spiritual ascesis (struggle) cannot exist without sacrifice, without inward battle, without self-control and restraint.

The entire history of our Holy Church has been built on struggles. Historically, we witness this struggle and sufferings of the Holy Martyrs, the Holy Fathers, and Mothers of the Church, the Holy Confessors and of the desert dwellers among countless other believers. Over the many centuries, millions of Christians, following the path to Christ, were willing to suffer for Christ, to die for Christ.

Knowing how challenging the path to Christ and the way of the Cross is, we, Christian believers, must be willing to accept our destiny. First, we should practice self-restraint and spiritual cleansing. Also, by following the holy example of the Saints, by vigils, fasts, virtue, worship, faith and willingness to repent.  

During this holy season, the Orthodox Christian should understand that everything that we will experience leads us to our own spiritual renewal. To reaffirm and rededicate ourselves to the service of our Lord and Savior Jesus Christ. We enter Great and Holy Week with empty hands "for we have not done anything good upon the earth." We do, however, have an opportunity to follow the example of the "good thief" who from his cross asked Christ, "Lord," remember me when Thou comest into Thy Kingdom" (St. Luke 23:42). Furthermore, to hear Jesus' answer to him, "Assuredly, I say to you, today you will be with Me in Paradise" (St. Luke 23:43).  Hopefully we too, on that day, will hear His Divine invitation to enter into His Kingdom.

The Tree in the middle of the garden whose fruit the first Adam and Eve ate brought the ancestral sin as a consequence of their disobedience. But, the Cross of Christ, the Second Adam, who was obedient unto death, bore the fruit of salvation to those who believe. We also have the example, par excellence, of the Ever-Virgin, the Second Eve, and her total obedience to the Almighty God when she responded to the announcement of Archangel Gabriel that she was chosen by God to be the mother of His Son by saying: "Behold the maid-servant of the Lord! Let it be to me according to your word" (St. Luke 1:38). Mary's faithful response is that of the highest obedience to God. Whereas Eve once disobeyed, Ever-Virgin Mary now obeys; whereas Eve closed herself to God, the Theotokos opens to His will.

When we look at the overall picture of what is to happen soon and every year at this time,  we are reminded of God's love for all of mankind. What more can we ask for? Salvation is a gift from Him. It is through His Sacrifice on the Cross that we are saved. What kind of sacrifice are we willing to offer to Him for all that He has done for us? Are we willing to follow Him? Are we willing to "take up the cross"? Are we willing to accept His invitation to the Kingdom?  Questions that everyone needs to answer for himself.  

As we traverse through the Great and Holy Week we reach the Holy and Glorious Resurrection of our Lord Jesus Christ. Saint John Chrysostom reminds us all of the Great Banquet that awaits us and at which we are all invited to the feast. "Whosoever is a devout lover of God, let him enjoy this beautiful bright Festival. And whosoever is a grateful servant, let him rejoice and enter into the joy of the Lord...The calf is a fatter one. Let no one go away hungry. Partake ye all of the cup of faith. Enjoy ye all the riches of his goodness. Let no one grieve at his poverty; for the universal Kingdom has been revealed. Let no one mourn that he hath fallen again and again; for forgiveness hath risen from the grave. Let no one fear death; for the death of our Savior hath set us free...".

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ΚΑΛΟ ΠΑΣΧΑ! Α BLESSED PASCHA TO ALL!

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"Glory Be To GOD For All Things!"- Saint John Chrysostom

+                  +   +

With sincere agape in His Holy Diakonia (Ministry),
The sinner and unworthy servant of God

+ Father George

"God is With Us..."

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.

+

"Μεθ' ημών ο Θεός... ("God is with us...")

There is nothing that anyone can say that is more reassuring and comforting to one who is experiencing this most profound human grief than to be reminded that truly God is with us at all times and in all places. 

As your priest, I am here to tell you we shall overcome. We are God's children who He loves.  Wherever we are and wherever we go, God is there. There is no place where God is not.  

The Christian high holy days of Great and Holy Week are spiritually uplifting and emotional. As Orthodox Christians, not only do we observe them with reverence, but we definitely experience them in all their majesty and solemnity; we attempt to experience, as much as humanly possible, what our Lord felt and went through His last few days and hours on earth. We, however, as His followers, learn from Him how to be more loving, more patient, more forgiving, more obedient, more prayerful, more faithful, more courageous, more resolute, and holy.

Our faith, my good friends, is not a theory but a way of life. A fruitful life filled with promise and hope. No matter what we experience in life, whether it is one of sorrow or of joy, we imitate and emulate our Lord in everything. We are emboldened by our Lord's Divine Life for He is our most perfect and most excellent example. In Him, we see Perfect God and Perfect Man. 

I know what you now feel and how much you miss attending the divine services of our Church, as well as, receiving the sacraments, but believe me, it is only for a brief time. We are going through this difficult and excruciating time together. I too, miss your presence terribly, but that does not deter me from praying for you, it does not diminish my love for you, and/or to continue to serve your spiritual needs. We are always united in Christ and in the Spirit. Nothing can ever come between us. After all, we are brothers and sisters in Christ!

It is important to remember that the real Church is indeed the body of Christ. In other words, Clergy and Laity together. What we refer to as the 'church' is only the temple (ναός), the place of worship (λατρεία). Although we are not together in the place of worship, the church, we are not really apart. We are assuredly united in prayer and worship. It is the love of God and for each other, that unites us to one another. We feel His presence in our homes, in the place of work, and in our daily lives.  

Allow the grace of the Holy Spirit to fill your heart. When our heart becomes the dwelling place of God we truly feel the fullness of His presence. Like Saint Paul, we say, "I no longer  live, but God lives in me." The ultimate and noble goal of every Orthodox Christian believer is to be one with Christ. When this happens the eyes of our soul will be opened to witness a divine epiphany that can never be described in human words. It will be our own personal metamorphosis.

Preparing ourselves spiritually, through prayer and fasting, during this holy season, and Great and Holy Week, we look forward to the Day of the Resurrection. We look forward to our Lord's triumph over death and evil. To share in the joy of the Heavenly Host, as well as all of God's Creation. To experience the great joy of salvation and the Kingdom of Heaven. The Kingdom of God is the absolute Kingdom of Joy, of Life, of Light, of Love, of Eternal Peace.

I ask you to unite your prayers with mine during this Great and Holy Week and let us not diminish its importance and holiness with negative thoughts, self-pity, disappointment, and sadness.   

May we all have a Blessed Pascha! (Kalo Pascha!)

With sincere agape in His Holy Diakonia (Ministry),

The sinner and unworthy servant of God

+ Father George

God's Love Portrayed in Christ's Sacrifice

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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GOD'S LOVE PORTRAYED IN CHRIST'S SACRIFICE

In the year 33 A.D., on the 14th day of the month Nissan, on Friday about noon at a rocky place as Golgotha outside of the City of Jerusalem, Jesus Christ was crucified by nailing of His Hands on the horizontal bar of a cross and His Feet on the vertical one. The verdict of such a sentence was pronounced by Pontius Pilate, the Roman Procurator of the vicinity, but the moral culprit was a mob of Jewish people whose high priest, Annas, but still a very influential person.

They crucified the Innocent One Who bore the sins of the world; they nailed on the Cross the sin personified by the Logos/Word, the Only-Begotten Son of God. Thus, the believer has a part of the Cross, because his sins are nailed on It, and his faith is established by the Blood of the Innocent One and His Grace. The crucified Lord assured the believer that "I, when I am lifted up from the earth, will draw all men to Myself" (John 12:32). At the time of the Crucifixion, the trees were bowed by the violence of the wind and the sun concealed itself in the mantle of the clouds, thus presenting a standing ovation to their Creator and Lord, but the crown of creation, man, endowed with intelligence and a soul, divine in character, used them then, as he does now, to undermine his Creator. In fact, he crucified, mocked and abandoned Him.

Every Christian and non-Christian, when he seriously evaluates the turn of civilization, considers the Cross of Christ as the center of the Christian devotion and the most influential Sacred Instrument of the decisive events in the history of mankind. Not only were the Gospels written in the background of the shadow of the Cross, but the acts and thoughts of civilization have been stimulated and governed by It.  

The reason is plain. The Cross held Jesus Christ and thus prophesied the Most Dreadful Event in the annals of the history of mankind. "Christ's Cross is the Eternal Cross; His Passion is agelong; His dying is once for all, but it is merely during an hour (or three hours) of time, but an hour of Eternity forced into time". Christ's Cross is transformed and transforming; instead of being borne, It bears the One who carries It in the Spirit of the Lord. “Come to Me”, Christ said, "All who labor and are heavy laden, and I will give you rest; my yoke is easy and my burden light" (Matthew 11:28-30).

THE UTTERANCE FROM THE CROSS A DECLARATION OF CHRISTIAN LIFE

The Cross of Christ is not merely a shape or a design of crosswise bars; it is not only a symbol of devotion and reverence; in its visible form, one sees the invisible Christ and hears His Voice.  The Sacred Writers of the Gospels recorded the Seven Utterances of Jesus Christ on the Cross. They are His Last Seven Words which remain in the Church as its treasure and the spiritual highlights of a devoted Christian life.

Each letter of the Seven Words represents drops of the Blood of the Teacher and Savior. These Words are the sacred carriers of the ardent thoughts which have brought life to millions, which guided their faith to Almighty God and their love for their fellow man. They are Words that have inspired and impelled men of distinction in the field of repentance, in service to Society, and in pioneering work. The Seven Words of Christ on the Cross constitute the Declaration of the Christian Understanding. They are included in the last golden age of Jesus Christ's History par excellence. The believer with reverence repeats them and studies their meaning and message for his life.

THE LAST WORDS OF THE LORD

"Father, forgive them; for they know not what they do."

"And when they were come to the place, which is called Calvary, there they crucified Him, and

the malefactors, one on the right hand, and the other on the left. Then said Jesus, 'Father, 

forgive them; for they know not what they do" (Luke 23:33-34).

Jesus began His Gospel by asking men to "repent" from deliberate mistakes. He closed it by asking His Father to forgive them for their ignorance! Moral ignorance is not necessarily a mistake of the intellect; it is not a lack of knowledge of good and evil, either. It is rather a lack of faith and love of Jesus' Person and Message which left man's malice and envy uncured so that they brought Him to the Cross.

Ignorance of the Truth sometimes appears as a sincerity of the conscience and a commandment for duty. Yet, by sincerity one may abuse and judge another person, but in reality he may not hold the truth. The truth requires a life-long study and experience; it needs a merciful heart for compassion and sympathy; it needs revelation and intuition. The truth is seldom a man's dominion. To replace the truth with an unmerciful sincerity of conscience is a mistake--a fundamental one. Pilate's question "what is truth?" still remains unanswered for those who have not received "The Truth", that is, an absolute faith in Jesus and His message.  (Source: O Logos by Father George Mastrantonis)

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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