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

Prayer of the Trisagion (Thrice-Holy Hymn)

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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PRAYER OF THE TRISAGION (Thrice-Holy Hymn)

Deacon, Let us pray to the Lord.

Priest (inaudibly): Holy God, Who rests among the holy ones, praised by the Seraphim with the thrice-holy hymn, glorified by the Cherubim and worshipped by all the heavenly powers; Who has brought all thing out of non-existence into being and created man in You image and likeness, adorning him with all Your gifts; Who gives wisdom and understanding to those who ask, and do not reject the sinner, but have established repentance for our salvation; Who has enabled us, Your lowly and unworthy servants, to stand at this hour before the glory of Your holy altar, and to offer You due worship and praise: Master, accept the Thrice-Holy Hymn also from the lips of us sinners and visit us in Your goodness. Forgive us every offense, voluntary and involuntary, sanctify our souls and bodies, and grant that we may worship You in holiness all the days of our lives, by the intercessions of the Holy Theotokos and of all the Saints who have pleased You throughout the ages.

Priest: For You are Holy, our God, and to You we send up glory Father, Son, and Holy Spirit, now and forever.

People: Amen.

The power of the Trisagion (Thrice-Holy Hymn) should be read out loud, as this has always been the practice of the Church. Saint Nicholas Cavasilas attests to this practice, when he says that the prayer was read, "before the Trisagion is begun." He specifically testifies that the prayer of the Trisagion was read out loud: "When he has recited this [prayer] aloud, he adds the doxology, thus giving the congregation of the faithful the signal for beginning the Trisagion.

Prior to the prayer, the Deacon prompts the faithful to pray, let us pray to the Lord.

This prayer is truly magnificent and serves as a model of prayer, God, Who is unapproachable and incomprehensible, is known from His attributes, Holiness is His chief characteristic. Yet God is known particularly from the world He created out of non-existence, and especially from the human beings, whom He endowed with the imprint of His image and after His likeness. Although He is the Most High God Who dwells in the highest, He does not disdain to also dwell among the lowly and the weak and the contrite in heart, with whom He is pleased to rest. Mercy is His other characteristic, for He is acknowledged by human beings as their Savior, Who accepts their worship despite their sinfulness.

The priest, on behalf of all the faithful, implores God to forgive them and accept from their mouths the Thrice-Holy Hymn as He accepts it from the Seraphim. As the unworthy creature dares to praise the Triune God, the priest humbly acknowledges God's utter Holiness and recognizes the human being's complete dependence on Him. It is tragic that in many instances this meaningful prayer is left out, in order to shorten the Liturgy by a whole minute!

People: Holy God, Holy Mighty, Holy Immortal, have mercy on us.

Glory to the Father and to the Son and to the Holy Spirit; both now and forever and unto the ages of ages. Amen.

Holy Immortal, have mercy on us.

Deacon: Dynamis.

People: Dynamis. Holy God, Holy Mighty, Holy Immortal, have mercy on us.

In the early Liturgy, the Trisagion served as the entrance hymn. This function of the hymn is seen today at funeral services, as we process into and out of the church chanting this hymn.

The roots of the Trisagion reach back to the ecstasy of Prophet Isaiah and the vision of Saint John the Evangelist (John 4:8). It is a magnificent hymn in its simplicity because it is addressed to the Holy Trinity, the One God in three Persons. The triple repetition of the word "Holy" and the triple repetition of the hymn indicate the Trinity of Persons worshiped, Father, Son, and Holy Spirit. However, the three are addressed as one, because the verb have mercy (in Greek eleison), is in the second person singular to indicate the unity of the Three Persons into one Divine Being.

The first liturgical use of the Trisagion hymn is attested by the Fourth Ecumenical Synod (451 A.D.), but it was widely known prior to this time. The hymn originally accompanied the entrance of the bishop into the church and his ascent to the holy Amvon or vema, which then stood in the middle of the nave.

At the Divine Liturgies the Trisagion hymn is chanted alternatively between chanters and clergy, who chant an elaborate version of it, known as tou vematos, "from the vema". In the days of Saint John Chrysostom, the bishop blessed the people with a simple blessing. Today the bishop solemnly blesses the people with the dikerotrikera--two sets of bundled candles, one with three, the other with two--which are said to signify respectively the Three Persons of the Holy Trinity and the two natures of Christ.

God is called Holy. But what does "holy" mean? The word holy, (Greek - agios), means "set apart." So a person or an object devoted, consecrated to God is deemed Holy, set apart for the service of the Lord. How holy then is He for Whom something or someone is set apart! God is the One Who is totally apart from anything else, He is unlike anything we know. What we know of Him is that He is unlike anything that we know. What we know of Him is that He is unlike anything that we know and will ever know. He is the One Who is absolutely different from anything else that exists. He is truly one of a kind. Therefore to say that God is Holy is to acknowledge Him as the unique Being. In the moral sense, God is apart as totally pure, completely separate from evil, perfect in every respect.

Besides being Holy, God is also Almighty, another of His attributes. Nothing lies outside His power. He is the Pantocrator, the Ruler of the universe. Another attribute of God is immortality, meaning He is without beginning or end, without change, always the same. Everything else has a beginning. The Angels and our souls have no end, but only God's grace. Holiness, might, and immortality are predicated upon God in an absolute sense.

"Here the congregation does not offer its own thoughts or poetry but is taken out of itself and given the privilege of sharing in the cosmic song of praise of the Cherubim and Seraphim". Let us then sing this hymn with fear of God, great piety and contrition of heart, praising and glorifying the Triune God, Father, Son, and Holy Spirit, worshipping Him "in spirit and truth" (John 4:23) resembling the Holy Angels in heaven. (Source: The Heavenly Banquet by Fr. Emmanuel Hatzidakis)

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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

The Forerunner - August 9 - Ninth Sunday of Matthew

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