HOW SHOULD ONE READ OR LISTEN TO THE SACRED SCRIPTURES?

How should one read the sacred Scriptures? Or, if one does not do the reading himself, how ought he to listen to the reading of the sacred Scriptures? It is essential to be aware that in reading or listening with a proper disposition, one receives the fruit of salvation from his reading or listening; on the other hand, if one reads or listens to the sacred Scriptures in an improper manner, one brings harm upon the soul instead of the benefit of salvation. One ought to read or listen to the sacred Scriptures—in that they are the word of God—with reverence and with prayer to God that He grant the grace of understanding. Since the sacred Scriptures were written down under the inspiration of the Spirit of God, we can understand them correctly only with the assistance of the Spirit of God. The natural man receives not the things of the Spirit of God, the apostle Paul teaches, for they are foolishness unto him, neither can he know them, because they are spiritually discerned (I Corinthians 2:14).

By natural man the apostle means one who does not have the Spirit of God within him, but judges spiritual things by the understanding of his reason, without submitting himself to faith. Just as, in the visible world, we cannot see and recognize external objects if the light of the sun does not shine and show them to us, so also, in the spiritual life, we can understand and perceive spiritual subjects only in the light of the Spirit of God. Our mind can only comprehend divine teaching when the grace of the Holy Spirit enlightens it.

Therefore, in approaching the reading or hearing of the sacred Scriptures, we must entreat God with reverence, that He illumine our mind with the grace of His Spirit and grant that we may understand the teaching of the word of God unto our edification.

That our reverence before God may be genuine and our prayer earnest, we must possess sincere humility in our soul, that we may read or listen to the sacred Scriptures with the heartfelt desire to derive from them instruction in the Faith and the incentive to live a pious and virtuous life.

God has given us His word, not for us merely to acquaint ourselves with divine teaching out of curiosity, and not that, having acquired an understanding of the sublime truths of that teaching, we may take pride in them as our personal treasure. This would be a misuse of the divine gift and a sin which is offensive to God. God has given us the sacred Scriptures that we may employ them for the salvation of our souls, unto the glory of His name. God reveals the knowledge of the truths of salvation only to the humble, while He hides them from the proud, as the Savior, glorifying the heavenly Father, says: I thank Thee, O Father, Lord of heaven and earth, because Thou hast hidden these things from the wise and prudent, and hast revealed them unto babes (Matthew 11:25), that is, to those who listen to the word of God with child-like humility and simplicity. The apostle Peter teaches: God resists the proud, and gives grace to the humble (I Peter 5:5).

One must understand the sacred Scriptures as the Holy Church explains them, and as the holy fathers and teachers of the Church understood them. When one reads the word of God attentively and reverently, there will be much therein which is clear and understandable, yet you will also find much that is not easily comprehended. Concerning that which is not clear and understandable to you, ask the pastors and teachers of the Church, but do not take it upon yourself to interpret it in the way it appears to you.

In reading or listening to the sacred Scriptures one ought not to desire to understand everything that is said there; rather, it is necessary to take unto one’s edification, with reverence and thankfulness to the all-good heavenly Father, that which is accessible to our understanding, under the guidance of the Holy Church. In the word of God there are many mysteries which are inaccessible to man’s understanding. The word of God, like a spiritual light, reveals to us the invisible, spiritual world.

Just as in this world, which lies spread out before us, we see and understand only a little, only a portion—we see only what is around us, and even then only the external aspect of things, while what is within, we do not see. In the sky we see the sun, the moon and the stars, but what exactly are these luminaries? What is on them? What is inside them? This we do not see. Thus it is also in the word of God: spiritual subjects are only partly revealed to us, and we understand them only in part; but beyond them there is the unbounded expanse of that which is hidden. Be not troubled in mind over what is unattainable, but give thanks unto God for what is revealed to you.

When a man standing in a river thirsts, he need not drink the whole river. It is enough for him to drink only so much water as is necessary to quench his thirst. Thus also it is not necessary for you to know everything or even to know a great deal; but it is necessary for you to know what is essential for your salvation.

Our Lord and Savior says: Blessed are they that hear the word of God, and keep it (Luke 11:28). Blessed are they who listen to the teaching of the word of God with reverence and submit to it, keeping it in their thoughts, desires, words, and deeds, and who strive, both openly and secretly, to serve the Lord God, ever fulfilling His commandments. And blessed will you be also, if you strive to listen to the word of God and to keep the commandments of God. You will be blessed because even on earth you will live with God, and beyond the grave eternal rewards will await you in the mansions of heaven, where you will be everlastingly blessed, glorifying God: the Father, Son, and Holy Spirit. Amen.

THE PURPOSE

And while they were there, the time came for her to be delivered.  And she gave birth to her first born Son and wrapped Him in swaddling clothes and laid Him in a manger because there was no place for them in the inn. 

 If you look closely at many icons of the Nativity, you will notice that the manger is not a straw-filled wooden trough as we see in most Nativity displays around town.  Rather, it resembles a casket or tiny tomb.  The swaddling bands are not like the large cloth that we swaddle our children with, but rather are the burials band used to bind the bodies of the dead.  Why do the icons depict this?  It has to make clear from the beginning the purpose of the Incarnation of Christ.  His purpose in coming to be among us was to die for our sins.  It all leads to the Cross and the Tomb.  This is the reason Christ came to earth.  This is the reason God incarnated His Only-Begotten Son.

When you enroll in high school or college, what year do they label your class?  It is the year you are scheduled to graduate.  If I entered college in 1990.  I went in as the class of 1994, which ended up being the year I finished.  And why do schools label classes by the year they finish, rather than the year they start?  Because when you go to school, the purpose for your attendance is in order to finish.  So, even from the first day of school, the focus is on the last.  Sure, the journey is long, and fun, and important, but the focus of the journey is its end, not the journey itself, certainly not the beginning of it.

Our Christian life is the same.  God’s purpose in putting us here is so we can graduate from this life, into eternal life.  No one can get to heaven if they haven’t lived on earth.  Just like no one can graduate from college if they never spend a day in school.  So, every day of our life, there should be a thought given to eternal life.  This is why we hear at every Divine Liturgy (and in the daily vespers), a petition that speaks to us of “A Christian end to our lives, peaceful without shame and suffering and a good defense before the awesome judgment seat of Christ,” so that this thought of our destination inspires how we spend our present journey.

So, take some time every day, whether it is Christmas, or Advent, or the middle of summer, to work on your salvation, think about where you are headed for eternal life.  So many people plan for retirement, but not for eternity.  Spend time each day through prayer, meditation on scripture, obedience to the commandments and charity towards others.  Spend a lifetime doing that and you will be in good shape for that accounting at the awesome judgment seat of Christ.

The Resurrection could not happen without the Nativity.  However, the Nativity without the Resurrection would make Christ into an incredible teacher and healer, but not our Savior.   An incredible life without Christ is just that, an incredible life that will one day come to an end.  A life with Christ and a life in Christ is like going to school—you will be there for a while, you will even make good memories and have good times, but one day you will graduate to something bigger and better.

The purpose of Christ’s Incarnation is apparent from the Nativity.  God’s purpose for our life is apparent from our birth as well!

Before Your birth, O Lord, the hosts of angels already perceived the mystery.  They were struck with wonder and trembled, for though You adorn the heavens with stars, You are now well-pleased to be born as a Babe.  You hold the ends of the earth in Your hands, but now You are laid in a manger of dumb beasts.  Yet all these things fulfilled Your saving plan, by which Your compassion was revealed to us.  Christ of great mercy, glory to You! 

THE USE OF INCENSE IN THE CHURCH

In our Church worship, we burn incense in a metal vessel that hangs on three chains and has a sliding cover to regulate the burning of charcoal.  The whole apparatus is called a censer or thurible.  On the chains are twelve small bells, signifying the Disciples. We put grains of incense on burning charcoal in the censer with a prayer, “We offer thee incense, O Christ our God, for an odor of spiritual fragrance.  Receive it upon your heavenly altar and send down upon us, in return, the gift of your Holy Spirit.”  Incense is a mix of spices and gums that we burn during services to produce fragrant smoke.

We do not know when incense was introduced into church services.  It is quite likely that we used it from the beginning of Christian worship, since its use was common in Jewish worship in the Temple at Jerusalem.  This is a supposition, however, because the early witnesses are silent about its use.  We only find it recommended from about the 4th century on.

The burning incense symbolizes prayer. “Let my prayer come before thee as incense, the lifting up of my hands as an evening sacrifice. . . .“ (Psalm 141: 2 – used during Vespers as the whole church is censed).  In Old Testament times, the people would pray before the Holy of Holies while the priest within made the sacrifice. “And the whole multitude of people were praying outside at the hour of incense.” (Luke 1: 10)  Symbolically, the incense represents prayer ascending to God. Incense continues to have that attachment to prayer in the New Testament, as we see in the book of Revelation.  “An angel came and stood at the altar, with a golden censer; and he was given much incense to mingle with the prayers of all the saints upon the golden Altar before the Throne of God; and the smoke of the incense rose with the prayers of the Saints from the hand of the angel before God.” (Revelation 8: 3-4).  We remember that Christ received frankincense as one of the gifts of the Magi (Matthew 2:11).

In our Divine  Liturgy we burn incense to symbolize: the worship of God who is present in the Temple and in the Eucharist; prayer rising to God like the smoke; and the Grace of the Holy Spirit, which God pours upon us as incense pours fragrance throughout the Church. The Church censes icons and other Holy things to honor God who crowns these saints in heaven, who worked wonders through them here on earth, and who sanctified and glorified their bodies; and to demonstrate our devotion to these special friends and servants of God called Saints. We cense bishops and priests to honor in them Jesus Christ, whom they represent and with whose sacred character they are clothed. We cense the faithful in order to honor in you the likeness to Christ that was imprinted on you at Baptism and to honor you as temples of the Holy Spirit (I Cor 6).  When you are censed, you should make the sign of the cross to remind yourself of your baptism and that you are a Temple, made in the image and likeness of God (Genesis 1).

Theologically, this censing is very important.  Christianity is focused on theosis, on “becoming like God,” not in Essence but through God’s Energies (as great writers like St John of Damascus and St Gregory Palamas made clear), which are imparted to us in myriad ways and chiefly through the sacraments.  We cense the icons first because they are the people among us whom we venerate as having received theosis in high degree; we cense ourselves because we are in process, throughout this life, of becoming more and more God-like by grace.  In a sense, you may also see censing people as a wake-up call: Recognize that you are made in the image of God and that you are being restored to that image and likeness through Christ who is at work in you through the Spirit to become a “partaker in the divine nature” (II Peter).  Therefore, we cense the departed in the funeral rites to honor their bodies, made holy at Baptism, and to offer prayer for the repose of their souls.

TWELFTH SUNDAY AFTER PENTECOST: “IF THOU WILT BE PERFECT” (MATTHEW 19: 16-26)

16. And, behold, one came and said unto Him, Good Teacher, what good thing shall I do, that I may have eternal life? And He said unto him, Why call thou Me good? There is none good but One, that is, God. The man did not come testing Christ, but desiring to learn and thirsting for eternal life. He approached Christ as if Christ were a mere man. That is why the Lord says, Why call  thou Me good? There is none good but One that is, God. This means, "If you call Me good thinking I am one of the teachers, you speak wrongly, for no man is essentially good; both because we are changeable and easily turned away from good, and because, by comparison with God’s goodness, human goodness is counted as wickedness."
17-19. But if thou wilt enter into life, keep the commandments. He said unto Him, Which? Jesus said, Thou shall  do no murder, Thou shall not commit adultery, Thou shall not steal, Thou shall not bear false witness, Honor thy father and thy mother, and, Thou shall love thy neighbor as thyself. The Lord directs the enquirer to the commandments of the law, so that the Jews could not say that He despised the law. What happened then?
20. The young man said unto Him, All these things have I kept from my youth up: what lack I yet? Some accuse him of boasting and arrogance. How could he have achieved love for neighbor if he were rich? For no one who loves his neighbor as himself is wealthier than his neighbor. Others understand it thus: suppose, he says, that I have kept all these things, what do I still lack?
21-22. Jesus said unto him, If thou wilt be perfect go and sell what thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow Me. But when the man heard that saying, he went away sorrowful: for he had great possessions. Everything, He says, which you say you have accomplished, you have done by fulfilling only the letter of the law, as do the Jews. But if thou wilt be perfect, that is, if you wish to be My disciple and a Christian, then go and sell all that you have, and give everything all at once, keeping nothing back with which to give alms continuously. He did not say, "give repeatedly to the poor," but give once and for all and be stripped of your wealth. Since there are some who give alms but lead a life full of every kind of filth, He adds, and come and follow Me, that is, possess every other virtue as well. The young man, however, was sorrowful, for though he desired eternal life and the soil of his heart was deep and fertile, the thorns of wealth were choking him. For it says, he had great possessions. He who has few possessions is not similarly restrained by them, for the bond of many possessions is more tyrannical. Because the Lord was conversing with a rich man, He said, "Do you love wealth? Know that you will have treasure in heaven."
23-24. Then said Jesus unto His disciples, Verily I say unto you, That it is hard for a rich man to enter into the kingdom of heaven. And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God. As long as a man is rich and he has in excess while others do not have even the necessities, he can in no way enter the kingdom of heaven. But when all riches have been shed, then he is not rich and so he can enter. For it is just as impossible for a man with wealth to enter the kingdom of heaven as it is for a camel to go through the eye of a needle. See how Christ first said it was difficult to enter, but here that it is completely impossible. Some say that camel is not the animal, but the thick cable used by sailors to cast their anchors.
25-26. When His disciples heard it, they were exceedingly amazed, saying, Who then can be saved? But Jesus beheld them, and said unto them, With men this is impossible: but with God all things are possible. The disciples, being compassionate, did not ask this question for their own sake, for they were poor, but for all men. The Lord therefore teaches us not to gauge salvation by human weakness, but by God’s power. If one only begins to cease from greed, he will advance to reducing his excess, and from there he will proceed to eliminating even his necessities, and thus he will be prospered along the way by God acting in collaboration with him.

SIXTH SUNDAY AFTER PENTECOST: “THY SINS BE FORGIVEN THEE” (MATTHEW 9:1-8)

1-2. And He entered into a boat, passed over, and came into His own city. And, behold, they brought to Him a paralytic, lying on a bed. His own city means Capernaum, for it was there that He was living. He was born in Bethlehem, raised in Nazareth, and lived for an extended length of time in Capernaum. This paralytic is not the same as the one mentioned in John [5:2-9], for that one was beside the Sheep’s Pool in Jerusalem, while this one was in Capernaum. And that one had no one to help him, while this one was carried by four men, as Mark says [Mk. 2:3-12], who lowered him through the roof, a fact which fact Matthew omits. And Jesus seeing their faith. Either the faith of the men who brought the paralytic, for Jesus often worked a miracle on account of the faith of those who brought the one sick; or, of the paralytic himself. Said to the paralytic, Take courage, child; thy sins be forgiven thee. Jesus calls him child, either as one of God’s creatures, or because he believed. To show that the man’s paralysis is a result of his sins, Jesus first forgives him his sins.

3-5. And, behold, certain of the scribes said within themselves, This man blasphemed. And Jesus knowing their thoughts said, Wherefore think ye evil in your hearts? For which is easier to say, Thy sins be forgiven thee; or to say, Arise, and walk? By knowing their thoughts, Jesus shows that He is God. He rebukes them by saying, "You think that I am blaspheming by promising to forgive sins, which is a great thing, and that I resort to this because it is something which can not be verified. But by healing the body, I shall guarantee that the soul has been healed as well. By doing the lesser deed, though it appears to be more difficult, I shall also confirm the remission of sins, which is indeed something great even though it appears easier to you since it is not visible to the eye."

6-8. But that ye may know that the Son of Man hath power on earth to forgive sins’ then saith He to the paralytic “Arise, take up thy bed, and go unto thine house. And he arose, and departed to his house. But when the multitudes saw it, they marveled, and glorified God Who had given such power unto men. Jesus commanded him to carry his bed so that the event would not appear to have been imaginary, and also, so that the multitudes would see the miracle. For they thought that Jesus”Who is greater than all “was only a man.

WHY DO WE VENERATE RELICS?

Relics include the physical remains of a saint (as well as other objects which have been "sanctified" by being touched to his body. These relics are divided into two classes. First class or real relics include the physical body parts, clothing and instruments connected with a martyr's imprisonment, torture and execution. Second class or representative relics are those which the faithful have touched to the physical body parts or grave of the saint.

The use of relics has some, although limited, basis in sacred Scripture. In 2 Kings 2:9-14, the prophet Elisha picked up the mantle of Elijah after Elijah had been taken up to heaven in a whirlwind. With this, Elisha struck the water of the Jordan, which then parted so that he could cross. In another passage (13:20-21), some people hurriedly bury a dead man in the grave of Elisha, "but when the man came in contact with the bones of Elisha, he came back to life and rose to his feet." In the Acts of the Apostles we read, "Meanwhile, God worked extraordinary miracles at the hands of Paul. When handkerchiefs or cloths which had touched his skin were applied to the sick, their diseases were cured and evil spirits departed from them." In these three passages, a reverence was given to the actual body or clothing of these very holy people who were indeed God's chosen instruments—Elijah, Elisha and St. Paul. Indeed, miracles were connected with these "relics"—not that some magical power existed in them, but just as God's work was done through the lives of these holy men, so did His work continue after their deaths. Likewise, just as people were drawn closer to God through the lives of these holy men, so did they inspire others to draw closer even after their deaths. This perspective provides the Church's understanding of relics.

The veneration of relics of the saints is found in the early history of the Church. A letter written by the faithful of the Church in Smyrna in the year 156 provides an account of the death of St. Polycarp, their bishop, who was burned at the stake. The letter reads, "We took up the bones, which are more valuable than precious stones and finer than refined gold, and laid them in a suitable place, where the Lord will permit us to gather ourselves together as we are able, in gladness and joy, and celebrate the birthday of his martyrdom." Essentially, the relics—the bones and other remains of St. Polycarp—were buried and the tomb itself was the "reliquary." Other accounts attest that the faithful visited the burial places of the saints and miracles occurred. Moreover, at this time we see the development of "feast days" marking the death of the saint, the celebration of Mass at the burial place and a veneration of the remains.

After the legalization of the Church in 312, the tombs of saints were opened and the actual relics were venerated by the faithful. A bone or other bodily part was placed in a reliquary—a box, locket and later a glass case—for veneration. This practice especially grew in the Eastern Church, while the practice of touching cloth to the remains of the saint was more common in the west. By the time of the Merovingian and Carolingian periods of the Middle Ages, the use of reliquaries was common throughout the whole Church. The Church strived to keep the use of relics in perspective. St. Jerome wrote in defense of relics: "We do not worship, we do not adore, for fear that we should bow down to the creature rather than to the Creator, but we venerate the relics of the martyrs in order the better to adore Him whose martyrs they are."

Here we need to pause for a moment. Perhaps in our technological age, the whole idea of relics may seem strange. Remember, all of us treasure things that have belonged to someone we love—a piece of clothing, another personal item, a lock of hair. Those "relics" remind us of the love we share with that person while he was still living and even after death. Our hearts are torn when we think about disposing of the very personal things of a deceased loved one. Even from an historical sense, at Ford's Theater Museum for instance, we can see things that belonged to President Lincoln, including the blood-stained pillow on which he died. More importantly, we treasure the relics of saints, the holy instruments of God.

During the Middle Ages, the "translation of relics," meaning the removal of relics from the tombs, their placement in reliquaries and their dispersal, grew. Sadly, abuses grew also. With various barbarian invasions, the conquests of the Crusades, the lack of means for verifying all relics and less than reputable individuals who in their greed preyed on the ignorant and the superstitious, abuses did occur. Even St. Augustine denounced impostors who dressed as monks selling spurious relics of saints. Pope St. Gregory forbade the selling of relics and the disruption of tombs in the catacombs. Unfortunately, the popes or other religious authorities were powerless in trying to control the translation of relics or prevent forgeries. Eventually, these abuses prompted the Protestant leaders to attack the idea of relics totally. Unfortunately, the abuses and the negative reaction surrounding relics have led many people to this day to be skeptical about relics. In response, the Council of Trent defended invoking the prayers of the saints and venerating their relics and burial places. "The sacred bodies of the holy martyrs and of the other saints living with Christ, which have been living members of Christ and the temple of the Holy Spirit and which are destined to be raised and glorified by Him unto life eternal, should also be venerated by the faithful. Through them, many benefits are granted to men by God." Since that time, the Church has taken stringent measures to ensure the proper preservation and veneration of relics. In all, relics remind us of the holiness of a saint and his cooperation in God's work. At the same time, relics inspire us to ask for the prayers of that saint and to beg the grace of God to live the same kind of faith-filled live.

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With unity of faith, let us celebrate a solemn feast of all those who from the ages have found grace before God. Let us remember all the Saints: the Patriarchs, and Apostles of Christ, the Martyrs, and the Ascetics of all ages; they intercede unceasingly for the peace of the world and for the salvation of our souls.

Come, O faithful, let us celebrate, with psalms and hymns and spiritual songs, the glorious memory of all the Saints: the Baptist of the Lord, the Apostles and Prophets, the Martyrs, the Bishops, and the Doctors of the Church, the Blessed Ones, the Ascetics, and all the Just, together with all the Holy Women. Let us venerate their blessed memory, and together, let us all sing: O Christ our God and Supreme Goodness, through their prayers grant peace to Your Church, victory over the Enemy, and salvation for our souls.

You are pillars of the Church and the fulfillment of the Gospel, O divine ranks of Martyrs. By your deeds you have fulfilled the words of the Savior; for through you the gates of Hades, once opened against the Church, have now been closed; and through the shedding of your blood you dried up the sacrifices poured out for the idols. And having built up the faith of believers through your martyrdom, you filled the heavenly spirits with admiration. You stand before Christ, wearing your crowns; intercede with Him for our souls.

Praying with Icons

When an iconographer creates an icon, they are said to "write the icon", not paint it. This is because it is a prayerful exercise in humility before God. They are highly symbolic using shapes, colors and forms to symbolize different spiritual realities. The best iconographers are not famous artists, but holy saints. Praying with icons is an ancient prayer practice that involves keeping our eyes wide open, taking into our heart what the image visually communicates. We focus not on what is seen in the icon, but rather on what is seen through it - the love of God expressed through God's creatures.

Religious icons are commonly referred to as "windows to heaven" or "windows to the eternal". The idea that a piece of artwork can give us a glimpse of the invisible comes from Christology - the study of the person of Christ -,which focuses on the Incarnation. Because God took on human flesh, He allows us to see the person of Christ, who is God.

Icons also lift up our minds from earthly things to the heavenly. St. John of Damascus wrote, "We are led by perceptible Icons to the contemplation of the divine and spiritual."  And by keeping their memory before us through the Icons, we are also inspired to imitate the holiness of those therein depicted. This is prayer without words, with a focus on being in God's presence rather than performing in God's presence. It is an experience of touching and feeling what is holy -- a divine mystery. Icons are not simply art; they are a way into contemplative prayer, and are therefore one way to let God speak to us.

They are doorways into stillness, into closeness with God. If we sit with them long enough, we too can enter into the stillness - into communion. And if we listen to them closely enough, with our hearts, we just may discern the voice of God. When we speak of icons as a medium for “gazing into heaven”, we refer to their value as much more than religious art. Instead, icons serve as a very real means for connecting us with God and His love. Icons are beautiful, but without relationship behind it, beauty alone feeds only a portion of the human soul, and ultimately patronizes the deep human need for loving connection with the Transcendent. With this in mind, we seek to view icons as points of visual and spiritual intersection with eternal things, as living prompts for our prayers, and as reminders of the very real world that exists beyond the limitations of this temporal one. Christ and the saints are alive and well, and they have not forgotten us.

We can draw strength from holy people who have gone before us into eternity, who are constantly present within both the form and function of the icon to help us in our prayers. Icons teach us to contemplate life’s most important matters. Icons can seem complicated or strange at first. Take time to simply gaze, allowing both your sense of sight as well as the longings of your heart to interact with what the icon presents to you in a particular moment. Icons have a way of teaching the heart spiritual truths the mind cannot. This is part of what is meant by icons being “theology in color.”

Icons are painted in reverse, or Byzantine, perspective, in which the further away objects in the icon are, the larger they are drawn, diverging against the horizon, rather than converging as in linear perspective. This technique is meant to bring the subject matter in the icon perpetually into the present, into the immediate experience of the viewer. Reverse perspective serves as a reminder that since God is omnipresent and outside earthly time and place, his view converges from everywhere simultaneously. We are to put ourselves in relationship to the world within the icon, not expect that world to adapt to us. Like other features, iconic landscapes are not meant to be realistic, but symbolic. Mountains in icons are not peaked, but flat, symbolizing all creation bowing down to Christ (Luke 3:5). Even iconographic depictions of events from Christ’s earthly life are meant to remind us that those events are ultimately of an eternal, transcendent nature, and not merely historical. Unlike much of western religious art, human subjects in icons are not meant to look precisely like the people portrayed in real life.

 Icons are spiritual portraits, meant to emphasize the stillness of the subjects’ souls, as well as their freedom from sin and struggle in the presence of God. Eyes tend to dominate the faces of iconic subjects, acting as reflections of the serene selves within. We are naturally attracted to a person’s eyes, so this helps our focus in prayer and our heart’s connection with Christ or the saint within the icon. Fr. Henri Nouwen says of the eyes in the icon of the Mother of God: “Her eyes gaze upon the infinite spaces of the heart where joy and sorrow are no longer contrasting emotions, but are transcended in spiritual unity.” Halos and gold backgrounds remind us that the people depicted there live in the presence of God’s unearthly and uncreated light. The figures in some icons appear to be floating in a veritable sea of gold. We are reminded again of another world and of another reality beyond the one we know. To begin your prayer, you may want to light a candle nearby. A flame is a metaphor for prayer, inviting us into the presence of Holy God. Look at the icon as you pray. See it as a point of connection with Jesus and the community of saints. Even though you may feel pressured by the demands of the day, try not to pray in a hurry. Better to pray for a short time with quiet attention to each word and each breath than to rush through many prayers. Be aware of your breathing. You are breathing in life itself, breathing in God's peace. You are breathing out praise and gratitude, breathing out your appeals for help. As you pray, cultivate an inner attitude of listening. God is not an idea and praying is not an exercise to improve our idea of God. Prayer is the cultivation of the awareness of God's actual presence. We may speak words to God or just look attentively at the icon and let God speak to us. 

THE LAST JUDGMENT: MEAT-FARE SUNDAY

This Sunday is called “Meat-Fare” because during the week following it a limited fasting – abstention from meat – is prescribed by the Church. This prescription is to be understood in the light of what has been said about the meaning of preparation. The Church begins now to “adjust” us to the great effort, which she will expect from us seven days later. The Church gradually takes us into that effort – knowing our frailty, foreseeing our spiritual weakness.

On the eve of that day, the Church invites us to a universal commemoration of all those who have “fallen asleep in the hope of resurrection and life eternal.” This is indeed the Church’s great day of prayer for her departed members. To understand the meaning of this connection between Lent and the prayer for the dead, one must remember that Christianity is the religion of love. Christ left with His disciples not a doctrine of individual salvation but a new commandment “that they love one another,” and He added: “By this shall all know that you are my disciples, if you love one another.” Love is thus the foundation, the very life of the Church, which is, in the words of St. Ignatius of Antioch, the “unity of faith and love.” Sin is always absence of love, and therefore separation, isolation, war of all against all. The new life given by Christ and conveyed to us by the Church is, first, a life of reconciliation, of “gathering into oneness of those who were dispersed,” the restoration of love broken by sin. However, how can we even begin our return to God and our reconciliation with Him if in ourselves we do not return to the unique new commandment of love? Praying for the dead is an essential expression of the Church as love. We ask God to remember those whom we remember and we remember them because we love them. Praying for them, we meet them in Christ who is Love and who, because He is Love, overcomes death, which is the ultimate victory of separation and loveless-ness. In Christ, there is no difference between living and dead because all are alive in Him. He is the Life and that Life is the light of man. Loving Christ, we love all those who are in Him; loving those who are in Him, we love Christ: this is the law of the Church and the obvious rationale for her of prayer for the dead. It is truly our love in Christ that keeps them alive because it keeps them “in Christ.” 

It is love again that constitutes the theme of “Meat-Fare Sunday.” The Gospel lesson for the day is Christ’s parable of the Last Judgment (Matt. 25:31-46). When Christ comes to judge us, what will be the criterion of His judgment? The parable answers: love – not a mere humanitarian concern for abstract justice and the anonymous “poor,” but concrete and personal love for the human person, any human person, that God makes me encounter in my life. This distinction is important because today more and more Christians tend to identify Christian love with political, economic, and social concerns; in other words, they shift from the unique person and its unique personal destiny, to anonymous entities such as “class,” “race,” etc. Not that these concerns are wrong. It is obvious that in their respective walks of life, in their responsibilities as citizens, professional men, etc., Christians are called to care, to the best of their possibilities and understanding, for a just, equal, and in general more humane society. All this, to be sure, stems from Christianity and my inspired by Christian love. But Christian love as such is something different, and this difference is to be understood and maintained if the Church is to preserve her unique mission and not become a mere “social agency,” which definitely she is not.

Christian love is the “possible impossibility” to see Christ in another man, whoever he is, and whom God, in His eternal and mysterious plan, has decided to introduce into my life, be it only for a few moments, not as an occasion for a “good deed” or an exercise in philanthropy, but as the beginning of an eternal companionship in God Himself. For, indeed, what is love if not the mysterious power which transcends the accidental and the external in the “other” – his physical appearance, social rank, ethnic origin, intellectual capacity – and reaches the soul, the unique and uniquely personal “root” of a human being, truly the part of God in him? If God loves every man it is because He alone knows the priceless and absolutely unique treasure, the “soul” or “person” He gave every man. Christian love then is the participation in that divine knowledge and the gift of that divine love. There is no “impersonal” love because love is the wonderful discovery of the “person” in “man,” of the personal and unique in the common and general. It is the discovery in each man of that which is “lovable” in him, of that which is from God.

Christian love aims beyond “this world.” It is itself a ray, a manifestation of the Kingdom of God; it transcends and overcomes all limitations, all “conditions” of this world because its motivation as well as its goals and consummation is in God. And we know that even in this world, which “lies in evil,” the only lasting and transforming victories are those of love. To remind man of this personal love and vocation, to fill the sinful world with this love – this is the true mission of the Church.

The parable of the Last Judgment is about Christian love. Not all of us are called to work for “humanity,” yet each one of us has received the gift and the grace of Christ’s love. We know that all men ultimately need this personal love – the recognition in them of their unique soul in which the beauty of the whole creation is reflected in a unique way. We also know that men are in prison and are sick and thirsty and hungry because that personal love has been denied them. And, finally, we know that however narrow and limited the framework of our personal existence, each one of us has been made responsible for a tiny part of the Kingdom of God, made responsible by that very gift of Christ’s love. Thus, on whether or not we have accepted this responsibility, on whether we have loved or refused to love, shall we be judged. For “inasmuch as you have done it unto one of the least of these my brethren, you have done it unto Me…”

VERSES FOR VESPERS – MEATFARE SUNDAY

When you shall come, O righteous Judge, to execute just judgment, seated on Your Throne of glory, a river of fire will draw all men amazed before Your judgment seat; the powers of heaven will stand beside You, and in fear mankind will be judged according to the deeds that each has done. Then spare us, Christ, in Your compassion, with faith we entreat You, and count us worthy of Your blessings with those that are saved.

The books will be opened and the acts of men will be revealed before the unbearable judgment-seat; and the whole vale of sorrow shall echo with the fearful sound of lamentation, as all the sinners, weeping in vain, are sent by Your just judgment to everlasting torment. Therefore, we beseech You, O compassionate and loving Lord: spare us who sing Your praise, for You alone are rich in mercy.

The trumpets shall sound and the tombs shall be emptied, and all mankind in trembling shall be raised. Those that have done good shall rejoice in gladness, awaiting their reward; those that have sinned shall tremble and bitterly lament, as they are sent to punishment and parted from the chosen. O Lord of glory, take pity on us in Your goodness, and count us worthy of a place with them that have loved You.

I lament and weep when I think of the eternal fire, the outer darkness and the nether world, the dread worm and the gnashing of teeth, and the unceasing anguish that shall befall those who have sinned without measure, by their wickedness arousing You to anger, O Supreme in love. Among them in misery, I am first: but O Judge compassionate, in Your mercy save me.

When the thrones are set up and the books are opened, and God sits in judgment, O what fear there will be then! When the angels stand trembling in Your presence and the river of fire flows before You, what shall we do then, guilty of many sins? When we hear Him call the blessed of His Father into the Kingdom, but send the sinners to their punishment, who shall endure His fearful condemnation? But Savior, who alone love mankind, King of the ages, before the end comes turn me back through repentance

and have mercy on me.

WHAT IS PRAYER?

Prayer is doxology, praise, thanksgiving, confession, supplication and intercession to God. "When I prayed I was new," wrote a great theologian of Christian antiquity, "but when I stopped praying I became old." Prayer is the way to renewal and spiritual life. Prayer is aliveness to God. Prayer is strength, refreshment, and joy. Through the grace of God and our disciplined efforts prayer lifts us up from our isolation to a conscious, loving communion with God in which everything is experienced in a new light. Prayer becomes a personal dialogue with God, a spiritual breathing of the soul, a foretaste of the bliss of God's kingdom.

How is one to pray? Only the Holy Spirit can guide us to pray as we should. Just as a child learns to walk by walking, one can best learn to pray by praying, trusting in the help of God. Put your whole soul into your prayer. Think about the meaning of every word you pray. Make it your own personal prayer. Be persistent in prayer. Do not yield to carelessness or neglect. Strengthen your prayer through a lively faith in the Lord, a spirit of forgiveness toward others, and genuine Christian living.

As we pray deeply within our hearts we grow in prayer. By the grace of God we suddenly catch a glimpse of the miracle of the presence of the Holy Spirit working within us. At first it is only a spark but later it becomes a flame freeing and energizing our whole being, provided we do nothing to grieve the Holy Spirit; and if we do sin we repent of our sin immediately and ask for God's forgiveness. To experience the fire of God's holy love, to give it space within us to do its cleansing and healing work as a breath of the Holy Spirit, and to use it as light and power for daily living -- such are the goals as well as the fruits of true prayer.

THE FEAST OF THEOPHANY: GREAT COMPLINE

By fire and the Spirit, You wash away the sin of the world. When the Baptist saw You coming, he was afraid. He trembled and cried out, saying: “I dare not hold Your spotless head. Sanctify me with Your Epiphany, O Master Who love mankind!”

Let us imitate the wise virgins, let us go and meet the Master Who appears; like a bridegroom He comes forth to John. Seeing You the Jordan holds back in fear. John cries out: “I dare not hold Your immortal head.” The Spirit comes down in the form of a dove to sanctify the waters. And a voice from heaven resounds: “This is My Son, Who comes to the world to save the human race.” O Lord, glory to You!

Christ is baptized. He comes up from the water. With Himself He raises up the world. He sees the heavens opened which Adam had shut against Himself and His posterity. The Spirit affirms the divinity, since He rushes to join One Who is also divine. A voice comes from heaven, for from heaven comes the One Whom the Spirit affirms: He is the Savior of our souls.
Touching Your spotless head, the hand of the Baptist trembled. Not daring to minister to You, the river Jordan turned back. Since it stood in awe of Joshua, the son of Nun, How could it not fear You, his Maker? But You, our Savior, fulfilled Your plan to save the world by Your Epiphany, O God Who love mankind.

Today creation is enlightened. Today all things rejoice, in heaven and on earth together. Angels and people join forces, for where the King is present His army must be. Therefore let us all run to the Jordan! Let us see how John baptizes the sinless brow of One not made by human hands! Let us in unison join in the Apostle’s song: “The grace of God has appeared for the salvation of all, shining on the faithful and granting them great mercy.

WHY BLESS A HOME?

The Church teaches that we do not have two separate lives–a secular one and a spiritual one–but one human life, and that all of it must be holy.  We must not be Christians for just a few hours on Saturday and Sunday, spending the rest of our life godlessly, that is to say, without God.  The person who has united with Christ in the sacrament of baptism cannot be a part-time Christian, but must be faithful to Christ everywhere and at all times–in church, at work, at home, in relationships with other Christians, and in those with non-Christians–we must be faithful to Christ in the fullness of our life.
The Church teaches us that a temple is not only a building in which we worship, but that we are temples of the Holy Spirit (1 Cor. 3:16); that the Body of Christ is not only that of which we partake at the Divine Liturgy, but that we are the Body of Christ (1 Cor. 12:27).  And just as the Gifts of the Eucharist are treated with reverence and kept in sanctified vessels in the altar, so should every Christian’s life be full of reverence and sanctity not only during a church service, but likewise outside the walls of the temple.  A Christian’s home must become a small temple, work–labor for the glory of God, and family–a small Church.
The Church helps her children strive for holiness in their lives and brings sanctification to every Christian home–a small temple.  The Church blesses the very foundation of a home in the same way that it blesses the foundation of a church, it blesses a new Christian home in the same way that it blesses a new temple, and yearly, after the blessing of a parish temple with the water of Theophany, the Church brings this holy water into the homes of the faithful.   And just as in the baptism of our Lord all of creation is washed clean and sanctified, every year after the feast of the Baptism of the Lord, Christians sanctify themselves and their homes with the water of Theophany.
The Church teaches us to sanctify everything: dwellings, places of work, all our pursuits, and the fruits of our labor.  And just as a temple and sacred vessels, once sanctified and set aside for sacred use, can no longer be used for anything profane, in the same way a Christian washed in the baptismal waters, and his home, and all his works can no longer be the dwelling of sin and the works of Satan, but only and always–the temple of the Holy Spirit and the fulfillment of the will of our Heavenly Father.

SUNDAY AFTER THEOPHANY

When Jesus heard that John had been put in prison, he withdrew to Galilee. Leaving Nazareth, he went and lived in Capernaum, which was by the lake in the area of Zebulun and Naphtali— to fulfill what was said through the prophet Isaiah: “Land of Zebulun and land of Naphtali, the Way of the Sea, beyond the Jordan, Galilee of the Gentiles— the people living in darkness have seen a great light; on those living in the land of the shadow of death a light has dawned.” From that time on Jesus began to preach, “Repent, for the kingdom of heaven has come near.” (Мt. 4, 12-17)

“Reform your lives! The kingdom of heaven is at hand.” These words of Jesus warn us against sleeping our lives away, against spiritual laziness. Like headlines about a disaster on the front page of the newspaper, the words and actions of Jesus are urgent and often unsettling. Our Lord makes it clear that we cannot afford confusion about where we are heading. We must realize that our words and actions of each day, of every moment, have eternal significance.
Sin is incompatible with the Gospel, but Christianity is not a science of escaping as much punishment as possible in the hands of an angry God simply by strict observance of the rules. Christianity is about a relationship, important above all others. Our faith should be our very life, more precious than all other things. We should pray that our lives will be a gift that we return to the Lord in ever greater generosity as we follow our call to heroic holiness. If we cannot say this is true, then we are not the Christians our Lord calls us to be. If we realize that the stakes are eternal, than the words of Christ will not be lost upon us. We will take his
words and teachings to heart, as spirit and life. “Reform your lives.”
The Catechism speaks about the way of conversion for Christians. “The first work of the grace of the Holy Spirit is conversion, effecting justification in accordance with Jesus’ proclamation at the beginning of the Gospel: “Repent, for the kingdom of heaven is at hand.” (Matthew 4:17) Moved by grace man turns toward God and away from sin, thus accepting forgiveness and righteousness from on high. “Justification is not only the remission of sins, but also the sanctification and renewal of the interior man.” Our faith is also one of reaching out, proclaiming Christ to others, inviting others to share the life of Christ. “Come after me and I will make you fishers of men.” Preaching, teaching and proclaiming the fantastic news about the kingdom is not just for the apostles, the pope, bishops, and priests, but for all the baptized.
Our life, first given in baptism, by its nature seeks to share itself with others. Faith will not satisfy, will not grow or bring more life, if we are content to keep it inside. True faith seeks generously to be shared with all of the brothers and sisters we meet. Share your faith, be “fishers of men”, and your faith-life will overflow in joy and will surely grow, welling up to eternal life.

REMEMBER YOUR BAPTISM

“Holy Baptism is the basis of the whole Christian life, the gateway of life in the Spirit and the door which gives access to the other sacraments.  Through Baptism, we are freed from sin and reborn as sons of God; we become members of Christ, are incorporated into the Church and made sharers in her mission: “Baptism is the sacrament of regeneration through the water in the word.”
The Liturgical celebration of the Baptism of Our Lord and Savior Jesus Christ should prompt us and motivate us to review our own Baptism, its meaning as well as its obligation for us. We would like to offer five short but very practical suggestions on how we can renew our own Baptismal commitment as we contemplate Jesus being baptized by St. John the Baptist in the Jordan River.  In His Baptism the sublime mystery of the Blessed Trinity is revealed.  The Father’s voice is heard; the Son (Jesus) descends into the waters of the Jordan; the Holy Spirit descends on Jesus in the form of a dove.” (Mt. 3:13-17)

1. SIGN OF THE CROSS:  One of the most noteworthy signs of belonging to the Catholic faith is the Sign of the Cross. Every time we make the sign of the cross, we profess our belief in the Mystery of the Blessed Trinity—One God in three separate and distinct Persons: the Father, the Son, and the Holy Spirit.  This should be a brief moment when we call to mind our own Baptism and the dignity that flows from that sacred moment.  As the Baptismal waters trickled off our forehead and the words of Baptism were pronounced by the priest, gifts in abundance descended into our souls.  We became a son of God, brother to Jesus Christ and friend to the Holy Spirit.  For this reason, Pope St. Leo the Great exhorts us: “Christians recognize your dignity.”  It all started at the moment of Baptism!
2. YOUR BAPTISM DATE:  If you do not know the specific date of your Baptism or the dates of the Baptisms of your children, why not look it up this week. Celebrate! As human persons we are called to celebrate! Wedding anniversaries, birthdays, Holidays—all are moments to celebrate. Why not add a new category?  Baptism dates!  As a catechetical tool, parents can surely catechize their children by calling to mind their child’s baptism in the context of a celebration. Why not buy a cake and candles. However, go beyond the eating and singing. Explain to the child the “why” of this celebration. This was your second birthday.  You were born of water and the spirit on the day of your baptism. You became a child of God; you entered into a new family, the Church, the People of God!
3. HOLY WATER:  Use holy water often! Upon entering the church, it is a good habit to sign yourself with holy water. At home before retiring every night it is a good habit for parents to bless their children in the name of the Blessed Trinity with holy water. Once again, call to mind your own baptism every time holy water is sprinkled! St. Teresa of Avila states that the use of holy water is a powerful means to expel the devil from your presence!  In our Baptism the priest/deacon carried out a minor exorcism! Our Baptismal grace far exceeds the power of the devil!
4. ATTEND BAPTISMS:  Every time you attend the Sacrament of Baptism call to mind your own Baptism. Baptism calls us to renounce the devil, as well as sin as our mortal enemy number one! If you are called to be a Sponsor, even more should the renewal of our baptismal promises be reinforced. Both parents and godparents are called to live out the symbol of the Baptismal candle. That means that Jesus is the principal LIGHT, but we are called to take from His light and share this light to the whole world especially the godchildren that God has entrusted to us!   Once again allow the words of St. Leo the Great to echo in the depths of your heart: “Christians recognize your dignity.”
5. MISSIONARY CALL:  Before ascending into heaven, Jesus gave to the Apostles as well as to us our marching orders, our mission, our task to carry out. Read slowly and meditate on Jesus’ last words: “All power in heaven and on earth has been given to me. Go, therefore, and make disciples of all the nations, baptizing them in the name of the Father, and of the Son and of the Holy Spirit, teaching them to observe all that I commanded you. And behold I am with you always, until the end of the age.”(Mt. 28:18-20). The message!  It could not be clearer! Jesus summons all the baptized to bring the grace of their own baptism to the entire world. The grace of God, the presence of the Trinity is not meant to be hidden under the bushel-basket but to shine and to be shared with the entire world!

Let us conclude by listening to the consoling words of Pope Benedict XVI: “Through Baptism each child is inserted into a gathering of friends who never abandon him in life or in death…This group of friends, this family of God, into which the child is now admitted, will always accompany him, even on days of suffering and in life’s dark nights; it will give him consolation, comfort and light.”  With these words from the Holy Father and practical advice, let us strive to live  out our Baptism to the fullest extent possible—to become shining stars of holiness, reflecting the Light of Christ!

Celebrate the Feast

by Lou Pizzuti

On the Twelfth Day of Christmas my true love gave to me . . . a lot of stuff. We know the song. And then Christmas is over, right?

Well, not really.
Now, if we listen to our culture, we’d think that Christmas ends sooner. How often do we see discarded trees, waiting to be picked up as early as December 26? And finding a radio station playing Christmas Carols during the 12 Days of Christmas? Bah.
But, as Christians, should we be marching to the beat of the culture? Or should we follow the Church and be counter cultural?
Yes, some of us keep Christmas going throughout the 12 Days – but that’s only the beginning of the season. The Nativity account in Matthew’s Gospel tells the story of the Visit of the Magi, traditionally celebrated (in the West) on January 6, the Feast of Epiphany. Some even go so far as to remember the season includes the Baptism of Christ, on the following Sunday. But longer?
Yes. Luke’s Gospel includes the Presentation of the Temple, celebrated on February 2, as part of the Nativity narrative. February 2. Forty days after Christmas.
Forty Days for Christmas.
Forty Days for Lent.
Forty Days from Easter to Ascension.
Do you see a pattern here?
If you’re part of a liturgical tradition – Orthodox, Eastern Catholic, Roman Catholic, Lutheran, Anglican, and even some other Protestant groups – you have a liturgical calendar – and you have this rhythm of liturgical seasons, given to you as a gift.
Why a gift?
Let’s start with Easter. It’s a feast. It is, in fact, the feast of feasts for Christians. As the Byzantine Troparion for Easter says, “Christ is risen from the tomb, trampling down death by death. And upon those in the tombs bestowing life”. The feast is 40 days until the Ascension. But, it’s preceded by 40 days of fasting and prayer, a time of introspection, repentance.
So, how does that relate to Christmas?
Christmas is itself preceded by a period of preparation. In the West, it begins on the fourth Sunday before Christmas – Advent. In the Byzantine tradition, it’s – are you ready – FORTY DAYS, starting right after St. Philip’s feast on November 15.
In the secular culture, Advent has been eclipsed by Christmas. You can hear carols on the radio as soon you put away the decorations from that great holy day of secular culture, Halloween. From November 1 until December 25, it’s a time of increasing celebration, gluttony, and consumerism, and there is no thought of Advent, nobody cares to prepare the way of the Lord. Then, once the day arrives, there’s no more energy to really celebrate.
It’s just another symptom of the culture’s marginalization of Christianity.
The Church has given us a rhythm of spiritual life, of liturgical life (really, shouldn’t they reflect each other?).
Oughtn’t we, as Christians, choose, rather than following the culture, become counter-cultural?

Celebrate Christmas, my friends.

Apostle Andrew, the Holy and All-Praised First-Called (November 30)

The Holy Apostle Andrew the First-Called was the first of the Apostles to follow Christ, and he later brought his own brother, the holy Apostle Peter, to Christ (John 1:35-42). Andrew was from Bethsaida, and from his youth he turned with all his soul to God. He did not enter into marriage, and he worked with his brother as a fisherman. When John the Baptist began to preach, St Andrew became his closest disciple. St John the Baptist himself sent to Christ his own two disciples, the future Apostles Andrew and John the Theologian, declaring Christ to be the Lamb of God. After Pentecost, St Andrew went to the Eastern lands preaching the Word of God. He went through Asia Minor, Thrace, Macedonia, he reached the River Danube, went along the coast of the Black Sea, through Crimea, the Black Sea region and along the River Dnipro he climbed to the place where the city of Kiev now stands.
He stopped overnight on the hills of Kiev. Rising in the morning, he said to those disciples that were with him: “See these hills? Upon these hills shall shine forth the beneficence of God, and there will be a great city here, and God shall raise up many churches.” The apostle went up around the hills, blessed them and set up a cross. Having prayed, he went up even further along the Dnipro and reached a settlement of the Slavs, where Novgorod was built. From here the apostle went through the land of the Varangians towards Rome for preaching, and again he returned to Thrace, where in the small village of Byzantium, the future Constantinople, he founded the Church of Christ. On his journeys, Andrew endured many sufferings and torments from pagans: they cast him out of their cities and they beat him. In Sinope they pelted him with stones, but remaining unharmed, the persistent disciple of Christ continued to preach to people about the Savior. Through the prayers of the Apostle, the Lord worked miracles. By the labors of the holy Apostle Andrew, Christian Churches were established, for which he provided bishops and clergy. The final city to which the Apostle came was the city of Patra, where he was destined to suffer martyrdom.
The Lord worked many miracles through His disciple in Patra. The infirm were made whole, and the blind received their sight. Through the prayers of the Apostle, the illustrious citizen Sosios recovered from serious illness; he healed Maximilla, wife of the governor of Patra, and his brother Stratokles. The miracles accomplished by the Apostle and his fiery speech enlightened almost all the citizens of the city of Patra with the true Faith. Few pagans remained at Patra, but among them was the prefect of the city, Aegeatos. The Apostle Andrew repeatedly turned to him with the words of the Gospel. But even the miracles of the Apostle did not convince Aegeatos. The holy Apostle with love and humility appealed to his soul, striving to reveal to him the Christian mystery of life eternal, through the wonderworking power of the Holy Cross of the Lord. The angry Aegeatos gave orders to crucify the apostle. The pagan thought he might undo St Andrew’s preaching if he were to put him to death on the cross.
St Andrew accepted the decision of the prefect with joy and with prayer to the Lord, and went willingly to the place of execution. In order to prolong the suffering of the saint, Aegeatos gave orders not to nail the saint’s hands and feet, but to tie them to the cross. For two days the apostle taught the citizens who gathered about. The people, in listening to him, with all their souls pitied him and tried to take St Andrew down from the cross. Fearing a riot of the people, Aegeatos gave orders to stop the execution. But the holy apostle began to pray that the Lord would grant him death on the cross. Just as the soldiers tried to take hold of the Apostle Andrew, they lost control of their hands. The crucified apostle, having given glory to God, said: “Lord Jesus Christ, receive my spirit.” Then a blazing ray of divine light illumined the cross and the martyr crucified upon it. When the light faded, the holy Apostle Andrew had already given up his holy soul to the Lord. Maximilla, the wife of the prefect, had the body of the saint taken down from the cross, and buried him with honor.

Verses for Vespers:

When he who is called the Morning Star, the splendor of the glory of the eternal Father, in His great mercy took up his abode on earth, you, glorious Andrew, were the first to meet him for your heart was enlightened with the perfect brightness of His divinity. We bless you as the herald of the apostles of Christ our God! Pray that He may enlighten and save our souls.

When He who was proclaimed by the voice of the Forerunner, the Lamb of God who takes away the sins of the world,
bringing life and salvation to all the earth, you, holy Andrew, were the first to follow Him. You were offered to Him as the first-fruits of the human race. You proclaimed to Peter your brother: we have found the Christ!” Pray that He may save our souls.

When He who clothed Himself in human flesh, taking our nature from the fruitful womb of the Virgin, appeared on earth as the Teacher of Righteousness, your heart was made glad, Andrew, lover of purity! He raised you from earth to the ineffable glory of God! Pray that He

Celebrating St. Nicholas: When Santa Went to Jail

The Nativity Fast has begun and Christmas is just around the corner. Trees are soon to be decorated. Children around the world will make lists, check them twice and anxiously await the arrival of Santa Claus. However, parents beware! Jolly old St. Nick served time in prison. I’m not kidding! The man who slides down your chimney with a bag full of presents went to jail for assault. Should parents be concerned? Should we run a background check on Santa before letting him into our homes this year? Before we rush to fit Santa with a bright orange jumpsuit, a look back into history is needed. The man the world knows as Santa Claus is actually the embodiment of one of the great spiritual figures of ancient times. His name is Nicholas of Myra. Nicholas is not simply another Christmas legend among many – for Christians, he is honored as a saint and wonderworker. St. Nicholas of Myra was born during the third century in what is modern-day Turkey. The son of wealthy parents who died during an outbreak of disease, St. Nicholas chose to use his inheritance to serve the poor -especially children. One story tells of a man with three daughters who were to be sold into slavery because their family had no money. Amazingly, three bags of gold appeared in their home, providing the needed money for the family. The bags of gold, tossed by St. Nicholas through an open window, are said to have landed in shoes left before the fire to dry. This led to the custom of children hanging stockings.
So how did St. Nicholas end up in jail? St. Nicholas’ service to the poor led him to become a bishop in the city of Myra. As part of his duties, Nicholas attended the Council of Nicaea in 325 AD. The Council of Nicaea was a meeting of leaders who came together to understand the fundamentals of the Christian Faith. At this meeting, a skilled orator named Arius argued against the beliefs we know as Christianity today. Nicholas, hearing these arguments, became enraged and struck Arius in front of the Roman Emperor Constantine. The Council was horrified, and St. Nicholas was stripped of his leadership position, put in chains, and thrown into jail for his crime. St. Nicholas was wrong to strike Arius and knew that violence in the name of faith can never be justified. He prayed for forgiveness while remaining steadfast in his defense of the Christian Faith. Ancient Tradition then has it that God, seeing his faith and humility, visited St. Nicholas in his prison cell one night, removed his chains, and returned to him his garments and staff. The next morning, the prison guards found him in his jail cell dressed as a bishop silently reading and praying. The Emperor received word of these mysterious events and quickly ordered him released, realizing that God had sent him a message. Nicholas then rejoined the Council of Nicaea and helped put into words what we know as Christianity today.
So yes, Santa Claus went to jail and in doing so taught that forgiveness is better than revenge and that humility is a quality that makes us uniquely human. Today, the works of St. Nicholas of Myra inspire people around the world, and many say that even now he walks among us, making the impossible possible. At a time when the holidays are defined by Black Friday and family stress, what better way to return to our roots then to pause on December 6th and celebrate a man who reminds us that our lives have meaning when we practice forgiveness and serve others? This year, remember the time Santa Claus went to jail and the life of St. Nicholas of Myra -the saint who knows how to not only throw a mighty punch but more importantly works wonders even today.

Verses for Vespers:

O holy Nicholas, Bishop of Christ, you lived your life with people of Myra. But since your spirit was anointed, your fragrance of sanctity was known by all. Now you anoint the faithful who show their love for you. O Father, deliver us from all distress and sorrow as you pray to the Lord for us.

O holy Nicholas, true servant of Christ, you are truly a protector of your faithful flock; and whenever you were asked for help, you gladly assisted those who sought your aid. Now you are also ready by day or by night to deliver us from all distress and sorrow.

When you appeared in a dream to Constantine the King, you gave him this warning: Release at once from prison those you have unjustly confined, for they are innocent; no murder did they commit as you claim. O King, listen to me, or else I shall call upon the Lord.

O holy Nicholas, holy preacher of Christ, always ready to help all on land or at sea. Whether they be near or far, you have compassion for all. You are a precious helper; therefore, we who gather here ask you to pray to the Lord that we be delivered from all distress and sorrow.

What crowns of praise shall we confer upon the saintly Nicholas? Once present in the flesh in Myra, he is present in spirit to all who love him purely. He is the leader and defender of everyone, a comforter in distress and a haven of all in danger, a pillar of piety and conqueror for believers. For his sake, Christ overcame enemies and shows us great mercy.

 With what songs of praise shall we extol the saintly Nicholas? He is the foe of wickedness. He is an outstanding leader,
a great defender and teacher of the Church. He confounds all who show dishonor. He is the refuter of Arius and his companions. Because of him, Christ put down their raging and showed great mercy.

With what hymns of prophecy shall we extol the saintly Nicholas? Living in the present, he saw far into the future. He spoke truly about faraway things as though they were near. He oversees the whole world and delivers the afflicted. He appeared in a dream to the God-wise king. He delivered prisoners who were unjustly accused of murder. Today he grants us the mercy of Christ.

CELEBRATING THE PROPHETS

Prophet Nahum: (December 1) The Holy Prophet Nahum, whose name means “God consoles,” was from the village of Elkosh (Galilee). He lived during the seventh century B.C. The Prophet Naum prophesies the ruin of the Assyrian city of Nineveh because of its iniquity, the destruction of the Israelite kingdom, and the blasphemy of King Sennacherib against God. The Assyrian king Ashurbanipal died in 632 B.C., and over the next two decades, his empire began to crumble. Nineveh fell in 612 B.C. Nahum differs from most of the prophets in as much as he does not issue any call to repentance, nor does he denounce Israel for infidelity to God. Details of the prophet’s life are unknown. He died at the age of forty-five, and was buried in his native region. He is the seventh of the Twelve Minor Prophets.

Prophet Habakkuk: (December 2) The Holy Prophet Habakkuk, the eighth of the Twelve Minor Prophets, was descended from the Tribe of Simeon, and he prophesied around 650 B.C. The Prophet Habakkuk foresaw the destruction of the Jerusalem Temple, the Babylonian Captivity and the later return of the captives to their native land. During the war with the Babylonians the prophet withdrew to Arabia, where the following miracle occurred. When he was bringing dinner to the reapers, he met an angel of the Lord, and instantly by the strength of his spirit he was transported to Babylon, where at the time the Prophet Daniel was languishing in prison. The food intended for the reapers assuaged the hunger of the exhausted Prophet Daniel (Dan. 14:33-37). After the end of the war with the Babylonians, the Prophet Habakkuk returned to his homeland and died at a great old age.

Prophet Zephaniah: (December 3) The Prophet Zephaniah (Sophonias) was a contemporary of the Prophet Jeremiah and the Prophetess Oldama. He was from the tribe of Simeon, and was the ninth of the Twelve Minor Prophets of the Old Testament. The prophet lived at the royal court, where he preached repentance and helped King Josiah eliminate idol-worship. He prophesied about the calamities that were to come for the people of Judea and the surrounding regions: Gaza, Ascalon, Crete, and against the Moabites, the Ammonites and the Ninevites.

The memory of your Prophets, We celebrate today, O Lord.

By their prayers, we entreat you:  O Christ God, save our souls!

Pope Francis explains how to discover if one is a 'pagan Christian'

In his homily at Casa Santa Marta, Pope Francis spoke on lukewarm Christians. He explained that they are people who look like Christians, but in reality are worldly and mediocre.

 POPE FRANCIS "They are enemies of the Cross of Christ. They take the name but they do not follow the responsibilities of Christian life. Do I like to brag? Do I like money? Do I like pride, arrogance?” The Pope concluded saying that these type of people are corrupted bit by bit and end up becoming "pagan Christians.”

 EXCERPTS OF THE POPE'S HOMILY (Source: Vatican Radio)

"Even today there are many! We must be careful not to slip toward the path of being pagan Christians, Christians in appearance. The temptation to get used to mediocrity, the mediocrity of Christians, these Christians, it is their undoing because their hearts cool, they become lukewarm. And the Lord had strong words for these lukewarm [Christians]: 'because you are lukewarm, I will spit you out of my mouth'. These are very strong words! They are enemies of the Cross of Christ. They take the name, but do not follow the requirements of Christian life".  "Do I like to brag? Do I like money? Do I like pride, arrogance? Where are my roots, that is, where am I a citizen of? Heaven or earth? In the world or the worldly spirit? Our citizenship is in heaven, and we await heaven and Our Savior, the Lord Jesus Christ. And theirs? Their ultimate fate will be destruction! These painted Christians will end badly ... But look at the end: where will that citizenship that you have in your heart lead you? The worldly one to ruin, that of the Cross of Christ to an encounter with Him".  "How did this steward in the Gospel arrive at this point of cheating, of stealing from his master? How did he get there, from one day to the next? No! Little by little. One day a tip here, the next day a bribe there, and this is how little by little you arrive at corruption. The path of worldliness of these enemies of the Cross of Christ is like this, it leads you to corruption! And then you end up like this man, right? Openly stealing ... " 

The Nativity Fast (Begins November 15)

Make ready, O Bethlehem: let the manger be prepared, let the cave show its welcome.

The truth has come, the shadow has passed away...

On November 15th,  we begin the forty day period where we proclaim the miracle of God becoming man. This is the time in the Church where our attention is drawn to the great mystery of the Incarnation of our Lord and Savior Jesus Christ.  We await his coming in anticipation of the great joy of His birth on Christmas Day. For our preparation the wisdom of our Church asks us to participate in a fast, with all the inconvenience and discomfort it may bring. If this is a season of such great joy, why is this the practice of Christians around the world? Why are we asked to fast when we hear daily the hymn "Hark, the herald angels sing!" almost every pace we go? By our fasting we are reminded that this is not simply the birth of a baby, but God being united with man.  It is the moment when the unchangeable is joined with the changeable, eternal life with mortal life, He who holds the universe in His hand and who created all comes in the flesh for our salvation.
This is an event that should make us tremble with awe and wonder, bring us to humility and desiring to offer thanksgiving. But are we not engulfed in the secular traditions of this holiday season with its focus on gifts and parties, where the significance of this great event is often less than an afterthought? Do we take time to think about why God was incarnated and became man? Do we reflect on the truth that it is through His becoming one with us that we can now become one with Him? Do we remember that before this event man was not able to overcome the fear of death, held in bondage to sin? The reality is that the Virgin birth of Jesus is the greatest miracle in the history of mankind. Now man can become like God and be united with Him in Paradise with eternal life. With a fast we are preparing for celebration of the beginning of the transformative journey He prepared for our salvation.
November 15 is the starting point for a spiritual journey to the day of this great joy.  This journey is one that requires our development of greater humility so we can fully appreciate what God have given to us.  This is by nature an ascetic journey. Like our journey to be united with God, it is not one where we can make use of our social relationships or our material possessions.  This is a journey where we must learn to surrender our souls to the will of God, relinquish our control over the journey to Him whose birth we are about to celebrate. This is the spirit we must embrace as we enter into this fast. It is a period of preparation just as the manger was prepared for Christ.
Make ready, O Bethlehem: let the manger be prepared, let the cave show it's welcome. The truth has come, the shadow has passed away; born of a Virgin, God has appeared to men, formed as we are and making godlike the garment He has put on. Therefore Adam is renewed with Eve, and they call out: 'Thy good pleasure has appeared on earth to save our kind.' 
Christmas Day is about the great mystery of God's becoming like us, we who are bound to death, so He can transform us to become like Him, overcoming our mortality and becoming fully alive in Him. The Canon of Matins for the Nativity says, "He establishes a path for us, whereby we may mount up to heaven." This coming event is not just about God coming to us, but all of humanity being lifted up into He who is born on Christmas Day in the form of man, Christ the Incarnation of God.
This Nativity fast is to help us lift ourselves above all those things which bind us to our worldly life, freeing ourselves to be united in Him. As we fast we are reminded that we depend on Him for our food and have also are in need for spiritual food that is much more than our daily bread. We learn this by forgoing the extra sweets, the pleasurable drinks, the abundant foods so we will not be fully satisfied by the earthly pleasures but seek instead the treasures that are beyond this life and world. In this process of fasting we are lifting our thoughts to things that are of the heavenly realm that bring us true joy and unbounded pleasures. The fast is a time to break our attachments to those things which have power over us, learning to set them aside so we can be freely governed by God's will alone. By engaging in this period of fasting where we can work towards our purification with the help of God's grace, we cooperate with God in our spiritual growth and the all important journey to become one with Him.  after all, this is the aim of our Christian way of life. In this way we are able to approach Him on Christmas Day with joy, just as did the Magi and the shepherds of Bethlehem.
Cleansing our minds through fasting, let us offer through our lives virtues instead of myrrh, preparing with faith our entry into the feast of the Nativity, storing up treasure in our souls and crying: Glory in the highest to God in Trinity, whose good pleasure is not revealed to men, that in His love for mankind He may set Adam free from the ancestral curse (death). Christmas Day is truly the day of our Salvation. This is the joy we should celebrate when this day comes.
The Nativity Fast is like the fast of Lent, but not quite as strict. Let us not rebel against such self-imposed constraints on our desires, but embrace this practice which Christ Himself practiced and called us to do likewise when He said, "When you fast, do not be like the hypocrites." Note he did not say IF you fast, but WHEN you fast.  Why do we resist this important practice? It seems odd that we are willing to pay large sums of money to enter into special diet programs like Jenny Craig, while, when the Church asked us to engage in such rates for our spiritual well being, we resist and even think it something impossible to do.  Unfortunately fasting is not practiced in much of the Christian world the days. It is a Tradition given to us through Christ Himself and passed on to us by the Apostles that many have lost.  But the Church still teaches this important practice. If you do choose to follow our Lord and do as He asks of us and enter into this fast in preparation for this special day, you will be rewarded when that day comes.