Δευτέρα 31 Αυγούστου 2020

The Holy Belt Of The Theotokos (August 31)

In The Name Of The Father,
The Son,
And The Holy Spirit.
 
 
Father Demetrios Serfes
 
Tropar -Dismissal Hymn [our note: closing hymn] - of the Mother of God.
Plagal of the Fourth Tone
 
O EVER-VIRGIN Theotokos, shelter of mankind, thou hast bestowed upon thy people a mighty investure, even thine immaculate body's raiment and sash, which by thy seedless childbirth have remained incorrupt; for in thee nature and time are made new.  Wherefore, we implore thee to grant peace to the world, and great mercy to our souls.

Kontakion of the Mother of God
Second Tone
 
    THY precious sash, O Theotokos, which encompassed thy God-receiving womb, is an invincible force for thy flock, and an unfailing treasury of every good, O only Ever-virgin Mother. 
 
THE MOST VENERABLE and full of grace Belt of our Blessed Virgin Mary, which is found at the Holy Great Monastery of Vatopedi in Agios Oros (Holy Mt. Athos), is the only precious souvenir that survives from her earthly life.
 

According to the Sacred Tradition and the history of our Church, the Most Holy Theotokos three days after she fell asleep she rose from the dead and ascended in body to the heavens. During her ascension, she gave her Holy Belt to the Apostle Thomas.  Thomas, a long with the rest of the holy Apostles, opened up her grave and didn't find the body of the Theotokos. In this way the Holy Belt is proof for our Church of her Resurrection and bodily ascension to the heavens, and, in a word, at her metastasis.
Monastery of Vatopedi,
Holy Mt. Athos

 
The Holy Belt, according to the tradition, was made by the Blessed Virgin Mary herself with camel hair.  The Empress Zoi, wife of Leo 6th the Wise, out of gratitude for her miraculous cure, embroidered the Belt with gold thread, as it is found today, but divided in three pieces.  Originally it was being kept in Jerusalem and later in Constantinople. 

There during the 12th century under Manuel A' Komninos (1143-1180) an official holiday for the Belt was established on August 31st.  In the end, Emperor John the 6th Katakouzinos (1347-1355), who had a special love toward the Holy Great Monastery of Vatopedi, as is evidence by many related accounts, donated the Belt to the Monastery.  Since then the Holy Belt is kept at the Holy Monastery of Vatopedi, in a silver case of newer manufacture which depicts the Monastery.  On the bottom right border of the depiction the artist made the drawing of the donor Emperor Katakouzinos along in the a sign which refers to his donation to the Monastery.

Icon from here
Numerous are the miracles, that have taken place up to today with the Holy Belt. Its value is priceless because it's associated to the Blessed Virgin Mary.  She has the grace and to her the miraculous power is attributed, which with many ways she transmits to the faithful. 

The Holy Belt maintains unaltered the grace of the Most Holy Theotokos, because it became connected with her person and her life and because saints are spirit carriers during not their life, but also after their death.  The same phenomenon is mentioned in the Holy Scriptures when objects that the Prophet Elias and the holy Apostles wore actually performed miracles, because they had the grace of the saints. For this reason the Church attributes it honorary worship, as it does to the Holy Wood of the Cross of the Lord.
 

The Holy Belt has the unique grace to cure women's sterility as well as cancer patients, with a ribbon that has firstly been blessed on the Belt and is subsequently worn by the sterile women and patients. 


Relic box of the Precious Belt -Sash- Cincture, of the Theotokos

The Tropar also known as the Dismissal Hymn [Closing Hymn], as well as the Kontakion  is a translation from: The Great Horologion, translated from the Greek by the Holy Transfiguration Monastery, Boston, Massachusetts, 1997., p. 594
 
Note of Father Demetrios Serfes: I would like to humbly thank Dejan for sending me this information in Greek, and for John Constantinidis for his translation from the Greek. 

 

Τετάρτη 26 Αυγούστου 2020

SAINT PHANOURIOS, St Patron des choses perdues et Protecteur des prêtres (27 Août)


St Phanourios (Fanourios, Fanurius)
 

La Découverte
 
Lorsque les Hagaréniens gouvernèrent l'île de Rhodes, l'un des dirigeants souhaita reconstruire les remparts de la ville qui avaient été ravagés par les sièges du passé. Aux alentours de la forteresse se trouvaient plusieurs habitations en ruine, dont les Hagaréniens récupérèrent les pierres pour leur construction.
En creusant cet endroit pour le consolider, ils découvrirent une église particulièrement belle, qui était partiellement ensevelie sous les ruines. En creusant jusqu’au sol de l’église, ils trouvèrent de nombreuses saintes icônes, toutes pourries ou en triste état. Une icône pourtant était intacte : elle semblait en effet avoir été peinte le jour-même. Le hiérarque de ce lieu, du nom de Nil, un homme lettré et de grande sainteté vint lire l'inscription de l'icône, qui mentionnait : "Saint Phanourios".
Le saint est représenté tel un jeune homme, vêtu en soldat, tenant une croix dans sa main droite, à la partie supérieure de la croix il y a une bougie allumée. Tout autour de l'icône on peut voir douze scènes de martyre, qui montrent le saint devant le juge, au milieu d'une multitude de soldats qui le frappent à la bouche et la tête avec des pierres ; étendu sur le sol fouetté par les soldats ; nu écorché par des crochets de fer ; incarcéré dans un cachot ; à nouveau debout devant le tribunal du tyran ; brûlé avec des bougies, lié à un chevalet de torture ; jeté au milieu des bêtes sauvages ; écrasé par un grand rocher ; debout devant les idoles tenant des charbons ardents dans ses mains, tandis qu'un démon tout proche pleure et se lamente, et enfin debout au milieu d'une fournaise ardente.
A la vue des douze scènes représentées sur l'icône, le saint hiérarque perçut que le saint avait été un martyr. Aussitôt, une délégation fut envoyée aux dirigeants, leur demandant la permission de restaurer l'église. La demande fut rejetée. Alors, le hiérarque voyagea jusqu'à Constantinople où il obtint un décret habilitant à reconstruire l'église. Elle fut ainsi restaurée et peut être admirée à ce jour, en dehors de la ville.
 

Le Miracle
 
À une certaine époque l'île de Crète n'avait pas de hiérarque orthodoxe, mais un évêque latin, imposé par les Vénitiens qui occupaient l’île, qui avaient habilement refusé de permettre la nomination d’un nouveau hiérarque orthodoxe une fois le dernier décédé. Ce mauvais dessein présupposait selon eux que du temps leur serait ainsi laissé pour convertir les orthodoxes aux dogmes papistes. Si les hommes orthodoxes souhaitaient obtenir l'ordination, ils devaient aller à Cythère.
Il arriva ceci que trois diacres, quittèrent la Crète pour se rendre à Cythère pour y être ordonnés prêtres par l’évêque et lorsque cela fut accompli, ils retournèrent dans leur pays, les Hagaréniens les capturèrent en mer et les emmenèrent à Rhodes, où ils furent vendus comme esclaves à d'autres Hagaréniens. Les prêtres nouvellement ordonnés se lamentèrent sur leur malheur jour et nuit.
Mais à Rhodes, ils entendirent parler des merveilles opérées par St Phanourios Le Grand Martyr, et aussitôt ils firent une supplication fervente au saint, le conjurant avec larmes de les délivrer de leur amère servitude. Et ils firent ceci, chacun séparément, sans savoir ce que faisaient les autres, car ils avaient été vendus chacun à un maître différent.
D'une certaine manière ou d’une autre il se produisit qu’ils furent tous les trois autorisés par leurs maîtres à aller se recueillir dans l’église du saint. Par hasard, ils arrivèrent tous ensemble en même temps, ils se prosternèrent ainsi devant l'icône sacrée du saint, le suppliant de les délivrer des mains des Hagaréniens.
Puis ils repartirent, un peu consolés, chacun chez son propre maître, en espérant qu'ils obtiendraient miséricorde. C’est ce qui se produisit car le Saint qui avait écouté leurs supplications eut pitié de leurs larmes. Cette nuit-là il apparut aux Hagaréniens qui étaient les maîtres des prêtres en captivité, et leur commanda de permettre aux serviteurs de Dieu d’aller adorer Dieu dans son église faute de quoi cela pourrait entraîner une destruction terrible sur eux. Mais les Hagaréniens, pensant avoir affaire à de la sorcellerie, chargèrent les prêtres de chaînes rendant encore plus lourds leurs tourments.
Le Grand Martyr Phanourios alla à eux la nuit, les libéra de leurs liens, et les encouragea en leur disant que le lendemain, ils seraient libérés par tous les moyens. Il apparut alors aux Hagaréniens et, leur faisant de sévères reproches, leur déclara: «Si demain vous n'avez pas rendu la liberté à vos serviteurs, vous verrez la puissance de Dieu!" Sur ces paroles, le saint disparut. Le lendemain matin, dans les maisons tous se réveillèrent, aveugles, paralysés et en outre tourmentés par les affres les plus terribles.
Ils évaluèrent ce qui devait être fait, et décidèrent enfin de convoquer les captifs. Quand les trois prêtres misérables vinrent, ils leur demandèrent s'ils étaient en mesure de les guérir à quoi ils répondirent: «Nous prierons Dieu. Que sa volonté soit faite.»
Mais le saint apparut de nouveau aux Hagaréniens la troisième nuit, et leur dit: «Si vous n'envoyez pas à ma maison des lettres d'affranchissement pour les prêtres, vous ne retrouverez ni la santé, ni la lumière [la vue] que vous désirez ». Quand ils eurent à nouveau discuté avec leurs proches et leurs amis, chacun composa une lettre d'émancipation de son propre esclave, les lettres furent ensuite déposées devant l'icône du saint.
Avant même que les messagers envoyés au temple soient de retour, ceux qui auparavant étaient aveugles et paralysés, furent guéris, et s'émerveillant ils rendirent la liberté aux prêtres et les renvoyèrent dans leur patrie à l'amiable. Les prêtres, cependant, firent une copie de l'icône de Saint Phanourios et la prirent avec eux dans leur pays, ainsi chaque année la mémoire du Saint est-elle célébrée.

Le Fanouropita

Foto d'ici

Mais si Saint Phanourios est dignement fêté chaque 27 aout comme Grand  Martyr de l'Église il est aussi pour beaucoup et pas seulement les Chypriotes, le saint patron des objets perdus, il aide les gens à retrouver ce qui a été perdu que ce soit un objet précieux ou non... voire même la santé, ou le bonheur !
"Phanourios" vient du mot grec, «fanerono» (je révèle)
Si vous avez perdu quelque chose et que vous demandez de l'aide à Saint Phanourios, vous devez faire ensuite un Fanouropita (gâteau pour St Phanourios.)

Le gâteau cuit est apporté à l'église où il est béni par le prêtre de la paroisse.
Une fois béni, le Fanouropita est partagé et distribué aux fidèles de l'Église.

Voici la recette du Fanouropita :
1 tasse de sucre
1 tasse d'huile végétale
2 tasses de jus d'orange
3 / 4 tasse raisins secs clairs ou foncés
3 / 4 tasse de noix hachées
1 cuillère à café de bicarbonate de soude
1 c. à thé de vanille
4 tasses de farine

Battre le sucre et l'huile jusqu'à obtenir un mélange jaune crèmeux. Dissoudre le bicarbonate de soude dans le jus d'orange et verser lentement dans le mélange sucré. Ajouter les autres ingrédients et verser dans un moule graissé. Cuire au four à 180° pendant 45-50 minutes ou jusqu'à ce qu'un couteau inséré en sorte sans trace de pâte. Couper en carrés pour servir après sa bénédiction à l'église par le prêtre de la paroisse.

Κυριακή 23 Αυγούστου 2020

St. Kosmas Aitolos, the New Hieromartyr and Equal-to-the-Apostles (August 24)


"God created woman equal with man, not inferior... My Christian, you must love your wife as your companion, not consider her as your slave, for she is a creature of God, just as you are. God was crucified for her as much as for you. You call God Father, she calls Him Father, too. Both of you have the same Faith, the same Baptism, the same Book of the Gospels, the same Holy Communion, the same Paradise to enjoy. God does not regard her as inferior to you. " 
 
"The Martyrs won Paradise through their blood; the Ascetics, through their ascetic life. Now you, my brethren, who have children, how will you win Paradise? By means of hospitality, by giving to your brothers who are poor, blind, or lame." 

Click here please...
 

Τρίτη 18 Αυγούστου 2020

Every Generation!


My soul doth magnify the Lord.
And my spirit hath rejoiced in God my Savior.
For he hath regarded the lowliness of his handmaiden.
For behold, from henceforth all generations shall call me blessed.
(Theotokos - Mother of God - Virgin Mary, in Luke, 1, 46-48)


Ancient faith / Glory 2 God for all things

In my childhood, it was not unusual to hear someone ask, “Who are your people?” It was a semi-polite, Southernism designed to elicit essential information about a person’s social background. The assumption was that you, at best, could only be an example of your “people.” It ignored the common individualism of the wider culture, preferring the more family or clan-centered existence of an older time. It was possible to be “good people” who had fallen on hard times, just as it was possible to be “bad people” who were flourishing. Good people were always to be preferred.
I am aware of the darker elements of this Southern instinct so foreign to today’s mainstream culture. I am also aware that within it, there is an inescapable part of reality: human beings never enter this world without baggage. The baggage is an inheritance, both cultural and biological that shapes the ground we walk on and the challenges we will inevitably confront. 
Fr. Alexander Schmemann is reported to have said that the spiritual life consists in “how we deal with what we’ve been dealt.” In some families, it seems that no matter how many times the deck is shuffled, the same hand (or close to it) appears.
The Scriptures are rife with this element of our reality. It is a story of fathers and sons, mothers and daughters, tribal destiny and inherited blessings. Two of the gospels give a chapter to rehearse the genealogy of Christ. Modern thought wants to imagine each human being entering the world as a blank slate whose life will be formed and shaped by their desires and choices. This is our imaginative version of freedom and we work to maximize its reality.
Nevertheless, human experience continues to be doggedly familial. Those who do family therapy carefully ask questions about the generations that have gone before. The battles of our lives are not about theory, but the cold hard truth of what has been given to us.
The Scriptures relate the stories of families, including their tragedies and horrific crimes. No Southern novelist ever did more than echo the iconic behaviors of Biblical failure.
This familial treatment is intentional and tracks the truth of our existence. There is never a pain as deep as that inflicted by someone who is supposed to love you.  Such injuries echo through the years and the generations. The face that stares back at us in the mirror is easily a fractal of someone whose actions power our own insanity. We can hate a parent, only to be haunted by their constant presence in us.


Tanzania, August 15, 2020 (from here)

This, of course, is only the negative, darker side of things. Blessings echo in us as well. In the delusion of modern individuality we blithely assume that we act alone in all we do. Life is so much more complicated!
What I am certain of, in the midst of all this, is that our struggle against sin and the besetting issues of our lives is never just about ourselves. If we inherit a burden within our life, so our salvation, our struggles with that burden, involve not only ourselves but those who have gone before as well as those who come after. We struggle as the “Whole Adam” (in the phrase of St. Silouan).
There is an Athonite saying: “A monk heals his family for seven generations.” When I first heard this, my thought was, “In which direction?” The answer, I think, is every direction. We are always healing the family tree as we embrace the path of salvation, monk or layman. Our lives are just that connected.
When the Virgin Mary sings her hymn of praise to God, she says, “All generations will call me blessed.” This expresses far more than the sentiment that she will be famous (how shallow). It has echoes of God’s word to Abraham, “In you, all the families of the earth shall be blessed” (Gen. 12:3). It is in the Offspring of Mary that the word to Abraham is fulfilled. In the Scriptures, God is pleased to be named the “God of Abraham.” That His name is tied to that of a human being brings no offense. Indeed, paradise itself is called the “bosom of Abraham.” It is right and proper that Christians should see the same treatment in the Virgin, the one in whom all these things are fulfilled.
“All generations” is a term that includes everyone – not just those who would come after her. For the salvation of the human race, in all places and at all times, is found only in Jesus, the Offspring of Mary. She is “Theotokos,” the “Birthgiver of God.” Mary is exalted in the bosom of Abraham.
When I look in the mirror these days, I see the unmistakable reflection of my father. No doubt, his reflection is seen elsewhere in my life, both for good and ill. I’m aware that some of my struggles are with “my daddy’s demons.” Of course, my vision is limited to just a few generations. I see my own struggles reflected in the lives of my children (for which I often want to apologize). I do not see the link that runs throughout all generations – throughout all the offspring of Adam – it is too large to grasp. What I do see, however, is the singular moment, the linchpin of all generations that is the Mother of God. In her person we see all generations gathered together. Her “be it unto me according to your word” resounds in the heart of every believer, uniting them to her heart whose flesh unites us to God.
Across the world, the myriad generations of Christians have sung ever since:
My soul doth magnify the Lord.
And my spirit hath rejoiced in God my Savior.
For he hath regarded the lowliness of his handmaiden.
For behold, from henceforth all generations shall call me blessed.
To which we add:
More honorable than cherubim,
And more glorious beyond compare than the seraphim,
Without corruption you gave birth to God the Word,
True Theotokos, we magnify you!
We are her people. Glory to God!

See also 
 
The Feast of the Dormition of the Theotokos (August 1 - 15), a celebration of the life and victory over death!

Orthodox holy icons of Theotokos from all the World

Κυριακή 9 Αυγούστου 2020

The Divine Darkness



Death to the World (about)  

What does it mean that Moses entered the darkness and then saw God in it? What is now recounted seems somehow to be contradictory to the first theophany, for then the Divine was beheld in light, but now He is seen in darkness. Let us not think that this is at variance with the sequence of things we have contemplated spiritually. Scripture teaches by this that religious knowledge comes at first to those who receive it as light. Therefore what is perceived to be contrary to religious is darkness, and the escape from darkness comes about when one participates in light, but as the mind progresses and, through an ever greater and more perfect diligence, comes to apprehend reality, as it approaches more nearly to contemplation, it sees more clearly what of the divine nature is uncontemplated.
For leaving behind everything that is observed, not only what sense comprehends, but also what the intelligence thinks is sees, it keeps on penetrating deeper until by the intelligence’s yearning for understanding it gains access to the invisible and the incomprehensible, and there it sees God. This is the true knowledge of what is sought; this is the seeing that consists in not seeing, because that which is sought transcends all knowledge, being separated on all sides by incomprehensibility, as by a kind of darkness. Wherefore John the Sublime [the Apostle], who penetrated into the luminous darkness, says, “No one has ever seen God” (St. John 1:18), thus asserting that knowledge of the divine essence is unattainable not only by men, but also by every intelligent creature. 

When, therefore, Moses grew in knowledge, he declared that he had seen God in the darkness, that is, that he had then come to know that what is divine is beyond all knowledge and comprehension, for the text, “Moses approached the dark cloud where God was”(Exod. 20:21). What God? He who “made darkness His hiding place”(Ps. 18:11), as David says, who also was initiated into the mysteries in the same inner sanctuary.
When Moses arrived there, he was taught by word what he had formerly learned from darkness, so that, I think the doctrine on this matter might be made firmer for us for being testified to by the divine voice. The divine word at the beginning forbids that the Divine be likened to any of the things known by men, since every concept which comes from some comprehensible image by an approximate understanding and by guessing at the divine nature constitutes an idol of God and does not proclaim God. 
Religious virtue is divided into two parts, into that which pertains to the Divine and that which pertains to right conduct (for purity of life is religion). Moses learns at first the things which must be known about God (namely that none of those things known by human comprehension can be ascribed to Him). Then he is taught the other side of virtue, learning by what pursuits the virtuous life is perfected. 
After this he comes to the tabernacle not made with hands. Who will follow someone who makes he way through such places and elevates his mind to such heights, who as though he were passing from one peak to another, comes ever higher than he was through his ascent to the heights? First, he leaves behind the base of the mountain and is separated from all those too weak for the ascent. Then, as he rises higher in his ascent he hears the sounds of the trumpets. Thereupon, he slips into the inner sanctuary of divine knowledge. And he does not remain there, but he passes on to the tabernacle not made by hands. For truly this is the limit that someone reaches who is elevated through such ascents.

For it seems to me that in another sense the heavenly trumpet becomes a teacher to the one ascending as he makes his was to what is not made with hands. For the wonderful harmony of the heavens proclaims the wisdom which shines forth in the creation and sets forth the great glory of God through the things which are seen, in keeping with the statement, “The heavens declare the glory of God”(Psalm 19:1). It becomes the loud-sounding trumpet of clear and melodious teaching, as one of the Prophet says, “The heavens trumpeted form above”(Sirach 46:17).
When he who has been purified and is sharp of hearing in this heart hears this sound (I am speaking of the knowledge of the divine power which comes from the contemplation of reality), he is led by it to the place where his intelligence lets him slip in where God is. This is called darkness by Scripture, which signifies, as I said, the unknown and unseen. When he arrives there, he sees that tabernacle not made by hands, which he shows to those below by means of a material likeness.

See also

The Light of Christ and the Transfiguration - “I wish I could see something like that!”
Deification - The Uncreated Light  
Theosis (deification): The True Purpose of Human Life
 

Πέμπτη 6 Αυγούστου 2020

The Light of Christ and the Transfiguration - “I wish I could see something like that!”

Glory 2 God for all things
 
My attention was drawn to the event of the Transfiguration during my college years. It was then that I first read a book on St. Seraphim of Sarov, who himself was transfigured in a famous incident in his conversation with Motivilov. There, on a snowy winter’s day, the saint shown with a brilliant light, and Motivilov felt effused with warmth and joy. It caught my attention in the most obvious way. I thought, “I wish I could see something like that!” 
That desire was encouraged as I began to read and discovered the Orthodox teaching on the light of the transfiguration as being the “Divine Energies,” nothing other than the uncreated light of God. The teaching holds that we can see and participate in the Divine Energies, but not the Divine Essence. I took note of that and continued my research.
In hindsight, I think I wanted to see two things. First, I wanted to “see” something that reassured me of the existence of God. “If I could see such a light,” I reasoned, “I would no longer doubt.” Second, I wanted the experience itself, to somehow be effused with that light. This, I think, is as honest as I can be about my thoughts at the time. I am probably not alone in such thinking.
The doctrine of the Divine Energies and the Uncreated Light of the Transfiguration, received a dogmatic definition in the Palamite Councils of the 14th century. The Church affirmed the teaching of St. Gregory Palamas that the experience of seeing the light of Christ, sometimes vouchsafed in prayer, was, in fact, an experience of God in His Divine Energies.
Many years have passed since my early college reading and research. It has taken most of those years to understand in a helpful way the doctrine of the Divine Energies. To a great extent, my understanding was “blinded by the light.” By that, I mean that I was focused on the experience of Transfiguration and St. Gregory’s defense of the monks to such an extent that I let it encompass the entire scope of the patristic teaching on the energies.

There is a teaching on the energies that is far more prosaic even practical to be found in the early fathers . That teaching can be understood by simply looking at the meaning of the word, “energy” or “energeia.” In Greek “energeia” simply means “doings” or “actions.” The Divine Energies thus means the divine actions, everything that God does. What does God do? He creates; He sustains; He holds all things in his goodness; He moves all things and draws all things towards union with Him. What we must understand is that this holding in goodness, this moving, this drawing, this uniting, this sustaining, this creating, is in fact God Himself as the Divine Energies. And understanding this we must see that “in Him we live and move and have our being.”
But instead of understanding and contemplating this, for years I longed for an experience of Divine Light. As such, the idea was a distraction. The Transfiguration was something of a distraction for the disciples as well. St. Peter spoke of building three tabernacles on the mountain to mark or commemorate that wonderful moment. When Christ then spoke of His coming crucifixion, Peter rebuked Him! In doing so, he revealed that he still understood nothing of Christ’s work. Every action of Christ (including the Transfiguration) was a movement towards the Cross and the work (“energy”) of undoing death by death.
This remains a key in contemplating the Divine Energies (everywhere present and filling all things). The doings and actions of God are cruciform in nature. We proclaim that “in wisdom You have made them all,” while being told that Christ crucified is the “Wisdom and Power of God” (1Cor. 1:23-24). St. Maximus tells us that whoever understands the mystery of the Cross understands all things.
St. Paul was deeply baptized into this mystery. (He cried out, “That I might know Him: the communion of His suffering and the power of His resurrection!” – Phil. 3:10). The sound of creation, sustained by the cruciform Divine Energies, was described by St. Paul as “groaning like a woman in childbirth.” The suffering creation, made manifest to us in every moment, suffers with Christ and groans with Christ.

It is interesting to me that in considering Peter, James, and John’s experience of Jesus, Moses, and Elijah on Mount Tabor, it is the light that became of interest to me. And, in reflection, I see that I somehow treated the light as distinct from Christ Himself. Instead, we are told that Christ is the Light of the world and that this Light is life.
See how St. Dionysius speaks of the Divine Energies:
[God] in His providence is present to all things and becomes all things in all for the preservation of them all, while yet remaining in Himself nor ever going forth from His own proper Identity in that one ceaseless act wherein His life consists; and thus with undeviating power He gives Himself for the Deification of those that turn to Him. (The Divine Names, IX.5)
It is simply the case that the disciples on the mount of transfiguration saw as light what we all constantly see as Divine Providence. And just as they failed to recognize what they saw, so we also fail to understand and recognize what it is we ourselves see.
Christ stood speaking with Elijah and Moses, a saint who was assumed into heaven alive in a chariot of fire, and a saint who was bodily assumed into heaven after death (according to tradition). Parenthetically, this conversation utterly refutes those who would deny the communion of saints and our conversations with them. We follow the example of Christ. These saints understood the mystery of the Cross. We are told that their conversation with Christ was concerning His “exodus” (the Crucifixion). They spoke in union with the mystery of the light itself.
To celebrate the Feast of the Transfiguration is, I think, to celebrate the mystery of the Cross at work in and through all things. The whole of creation is a shimmering garment that groans and gives voice to the Divine Energies that sustain us all – that “one ceaseless act wherein His life consists.”
The light of Christ illumines all.

See also

Feast & holy icon of the Transfiguration of Our Lord, God and Savior Jesus Christ (August 6) 
August 6th: The Light of Transfiguration & the flash of Hirosima!
Preparing for the Underground Church 
August 7: the day of the 10.000 African Orthodox Saints ! (image)

Deification - The Uncreated Light
ORTHODOX OUTLET for DOGMATIC ENQUIRIES
St Herman Press
 

Δευτέρα 3 Αυγούστου 2020

Speak and We Obey!




Death to the World

In times past, a table used to stand in the corner wherein the holy icons were. Then, however, that space will be occupied by seductive instruments for the deception of men. Many who have departed away from the Truth will say: we need to watch and hear the news. And it is in the news that antichrist will appear; and they will accept him.”   St. Lavrenty (Lawrence) of Chernigov (he was born in 1868 and reposed in the Lord in 1950.)

In times past, humanity was mindful of God. Sovereignty belongs to Him alone. Western civilization of olde was indisputably Christian. Inevitably it, civilization, was imperfect, there are no perfect institutions on earth. But it was governed by the mindset that there exist immutable realities, principles,that have their origin in God. And humanity is answerable to these Divinely instituted principles, be it the king, the civil authorities or the people. Sovereignty resided only in God. By Him, rulers ruled, and the people lived. 
In Orthodox Christian societies, the icon corner, or prayer corner, was one of the ways this sovereignty materialized itself (icons are divinely inspired images which Christians have used in prayer for thousands of years). 
There, God-fearing Orthodox Christians start their day and end their day (in prayer). The point of reference is (was) God. From that point, the events of the world were encountered and interpreted, processed: in light of eternity; in light of Good and evil. As humanity actively turns from God, it encounters only sin – godlessness – just as there is only darkness without the sun. A person only sees in the light; so much more do we only see, perceive, reality in the eternal Light of the Three-fold Godhead. 
Now the aura of electronic screens has replaced the light of God. Many people now orientate themselves, not according to everlasting virtues, but according to the brokenness of fallen existence.

The question is: to where, to whom, are we looking for our in-formation, our orientation? 
On a basic level, news should be informative information. But news today is a teaspoon of information with a pound of propaganda. One writer, Paul Craig Roberts, frequently calls modern mainstream news providers the “presstitute,” it seems a valid term. Through the “news” we are taught to fear, to despise, to worry, to be desensitized, to dehumanize others, to support war and conflict, to condone amorality, and the list could go on. We must understand clearly that we do not have news, we have propaganda. And it has a very clear anti-Christ intent and purpose. 
It is striving to prepare people for something, or someone. It desires to create chaos, confusion, and darkness. It is mind-numbing, it actively seeks to de-intellectualize people: don’t try and think for yourself (or worse, according to higher principles), we will instruct you on how you should receive events and happenings. And folks drink the kool-aid, ahh, so tasty!
The mainstream secular media is laboring to cultivate a certain atmosphere, a mentality, in which people will be prone to accept the anti-Christ spirit. And it is working to build an environment where it will control all information and narratives. 
After all, they have to protect us! It is for our own good, they are ever so benevolent to us lowly ones! They will tell us who our enemies are, and we will hate them; in fact, bomb them into oblivion! They will tell us what race we can hate, O those evil whites! They will tell us who should rule over us, and who we should cast to the inquisition! They will tell us how we should understand history, and we will blindly follow. The bell rings and the mob mindlessly grabs their pitchforks!
The effect (fruit) of the “news” (presstitute) shows that as St. Lavrenty foretold, it is a primary purveyor of the anti-Christ mindset. We are easily lead astray because we have abandoned Truth. 
It is time that we, as Christians, turn back to the icon corner as the main source of our news; the facts that we get there are sure and immutable. Then come what may, we will, by God’s grace, have the wisdom to discern. There is a battle for minds and hearts. If we are preoccupied with and look to modern news media, then our hearts will begin to feel the effect of its intentions. 
Remember the words of St. Paul, “Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect” (Rom 12:2).
(An aside: there do exist independent news sources that seem to be trying to simply relay news, information; I would encourage folks to find these sources. Reading news is not bad per se, what is being addressed here is what seems to be the evident agenda of modern America mainstream media “news.” But again, we must be preoccupied with the One Who is Sovereign over all, then we will be capable of encountering and processing the events around us in a Higher manner.)


For more of Fr Zechariah’s writings, visit The Inkless Pen Blog

Σάββατο 1 Αυγούστου 2020

The Feast of the Dormition of the Theotokos (August 1 - 15), a celebration of the life and victory over death!



 Icon from here (Lefkada island, Greece)
 
By Archpriest Ayman Kfouf
Holy Dormition, 2015

Antiochian Orthodox Christian Archdiocese of N. America
 
The Dormition of the Theotokos is one of the Great Feasts of the Orthodox Church, celebrated on August 15. The word "Dormition" is a derivative from the Latin word "dormitio", which means "falling asleep."
The Feast of the Dormition of the Theotokos is the commemoration of the falling asleep, burial, resurrection, and translation of the Theotokos into heaven in the body.

Historical Background of the Feast

The Feast of the Dormition of the Theotokos is one of the oldest Marian feasts in the church. The roots of the feast go back to Jerusalem, where the apostles and the Christians of Jerusalem honored and kept alive the memory of the falling asleep of the Theotokos. Consequently, quickly, her empty tomb, in Gethsemane, became a destination for pilgrims from Jerusalem and the surrounding neighborhoods.
After the dogmatization of the doctrine of the Divine Motherhood of the Virgin Mary in the third Ecumenical Council of Ephesus (431), the commemoration of the falling asleep of the Theotokos became more popular amongst Christians in the vast majority of the Christian world.
In the late sixth century, in the year 588, the Emperor Maurice officially adopted the commemoration of the Feast of the Dormition of the Theotokos into the liturgical calendar in the entire Byzantine Empire, and commanded that it be celebrated on August 15.
In the second half of the seventh century, the feast of the Dormition appeared in the West under the influence of the East. It was accepted in Rome under Pope Sergius I (687­701), and from Rome it passed over to the rest of Europe.
Up until the end of the ninth century, the feast of the Dormition of the Theotokos was preceded by two periods of fasting: FIRST: before the feast of the Transfiguration (August 1­-5) and SECOND: after the feast of the Transfiguration (August 7-­15). In the tenth century, the two fasting periods were merged into one, which includes fourteen fasting days beginning on August 1st through August 14th.
 

Dormition of the Virgin, El Greco, 1565-1566,
Holy Cathedral of the Dormition of the Virgin, Hermoupolis
From here


The Narrative of the Feast

The main source of the narrative of the feast of the Dormition is based on the oral and written Tradition of the church, which include: the writings of Saints Dionysios the Areopagite, John the Damascene and Andrew of Crete; the hymnography and iconography of the Church, in addition to an apocryphal narrative of the feast by Saint John the Theologian.
According to the Orthodox Tradition, the Virgin Mary lived after Pentecost in the house of the Apostle John in Jerusalem. As the Mother of the Lord, she became the source of encouragement and help for the Apostles and all Christians.
Three days before her death, the Archangel Gabriel appeared to the Virgin Mary and revealed to her the date of her departure into eternal life. Immediately, the Theotokos returned to her home and prepared herself for this event through fasting and prayer.
On the day of her repose, even though the apostles were scattered throughout the world, they were miraculously transported to be at her side. Exceptionally, the Apostle Thomas did not arrive on time to bid his final farewell to the Theotokos.
While the Apostles were singing hymns in honor of the Mother of God, they saw a vision showing Christ, accompanied by Angels and Saints, coming to escort the soul of His Most Holy Mother into heaven. With songs of praises, the Apostles carried the body of the most pure Theotokos to the grave in Gethsemane to be buried near her parents.
At Gethsemane, the disciples gathered and remained around her tomb and kept a vigil for three days. On the Third day, the Apostle Thomas arrived and asked to view for the last time the Most Holy Mother of God. When the Apostles opened the grave of the Theotokos, her body was not there. The Apostles realized then that she was taken into heaven in the body to be reunited with her soul.


 The feast of the Assumption of Mother of God (Theotokos), August 15, 2015, in the Orthodox Holy Metropolis of Katanga, Democratic Republic of the Congo. Photo from here.

The Liturgical Background of the Feast

The Feast of the Dormition of the Theotokos is preceded by a two-week fasting period, which referred to as the "Dormition Fast." The Dormition Fast starts on August 1 and ends on August 14th. It is considered to be a very strict fast, even stricter than both the Nativity and the Apostles Fasts.
In the Dormition Fast all kinds of meat, fish, oil and wine are forbidden to eat; with the following exceptions: on the feast of the Transfiguration (August 6) when fish is allowed; on Saturdays and Sundays when oil and wine are allowed.
During the Dormition Fast, either the Small Paraklesis (Supplicatory Canon) or the Great Paraklesis are celebrated every evening with the following exceptions: on Saturdays, on the Eve of the Feast of the Transfiguration and on the Eve of the Feast of the Dormition itself, where the festal services are celebrated.
In some churches and monasteries, the service of the "Burial of the Theotokos" is celebrated during an All­-Night ­Vigil. The order of the service is based on the service of the burial of Christ, which consists of chanting the "Lamentations at the Bier of the Mother of God", and a solemn procession made with the a Epitaphion of the Theotokos.
According to our Antiochian practice, the Lamentations of the Dormition of the Theotokos may be chanted at Great Vespers on the eve of the Feast. Please note that this beautiful service of the "Burial of the Theotokos" is not a standard service in most parishes, or even most cathedrals or monasteries.

 
The Meaning of the Feast

The hymnography and liturgical text of the feast of the Dormition portrays the feast as mystical, eschatological, and paschal in nature.

1.  Mystical and Eschatological

The hymnography of the feast envisions the Dormition of the Theotokos as an eschatological event that confirms the destruction of hades and the defeat of death. The Dormition of the Theotokos confirms the reality of the transformation of death from a fearful enemy into a joyous passage to eternal life.
The eschatological nature of the feast of the Dormition is evident, not only in the hymnography of the feast, but also in the mysterious gathering of the apostles, who gathered to witness how Christ, himself, comes to escort His mother to the kingdom. They are mysteriously gathered to witness, again, to the truthfulness of resurrection of Christ and his victory over death.

2.  Paschal

The liturgical text of the Feast of the Dormition depicts the feast as a Paschal event. The hymns of the feast assert that the Virgin Mary experienced her own personal Pascha by passing through death and rising to eternal life. Being alive in heaven, as a queen and mother of Christ, we, now, can ask her intercessions to help us transform our own forthcoming death into a Paschal victory over death.
In the ecclesiastical tradition, the feast of Dormition of the Theotokos is called the "Summer Pascha." This name is derived from the fact that the Theotokos experienced her own Pascha; "Passover" from this life into life eternal.
St. John of Damascus confirms the Paschal nature of the Feast of the Dormition by calling the death of the Theotokos: "The Deathless Death". He calls it the deathless death because of the fact that death resulted in her translation into life eternal, into glorification and union with the Lord. "O how does the source of life pass through death to life? She dies according to the flesh, destroys death by death, and through corruption gains incorruption, and makes her death the source of resurrection." (St. John of Damascus)

Conclusion

The Dormition of the Theotokos is a confirmation of the resurrection of Christ and a source of hope for the faithful in the promise of their personal resurrection, their personal Pascha. The death of the Theotokos and her translation into heaven confirms the divine promise of Christ to His faithful children that they will enjoy life eternal in everlasting communion with God.
What a paradox! While this Feast is called the "Falling Asleep of the Theotokos," it is in reality a celebration of her life and victory over death. It is a celebration of her "Passover" from this life into life eternal. It is a celebration of the confirmation of the promise of our own resurrection in Christ. Amen!

See also


Dormition of the Theotokos (August 15): The "Easter of the Summer" in the Orthodox Church 
 
The Life of the Holy Theotokos: Whom the Grave Could Not Contain
 

Theotokos (tag)

Orhtodox Icons of Theotokos from all the world


(photo: Theotokos of Kykkos, Cyprus)

The All-Holy Mother of all the world

Mary and the Temple

The Theotokos as the Throne of God

The Mother of God as "Eye" and "Earth"

Icons of the Mother of God