Life of Saint Alexius of Rome (+412)

In Rome during the reign of Arcadius and Honorius, there lived a pious man named Euphemianus. He was a very noble and wealthy nobleman, so much so that even his servants, numbering three thousand, wore silk garments. Yet, despite all this, he was not entirely happy, for, due to the barrenness of his wife, he had no children. Euphemianus strictly observed the commandments of God and was distinguished by his kindness: daily in his home he prepared three meals for widows, orphans, the poor, the stranger, and the sick; he himself ate only after the ninth hour , sharing it with wandering monks, and until then he always fasted. If it happened that on a certain day few beggars gathered to him, and therefore he had to distribute alms less than usual, then Euphemianus would fall to the ground in grief and say:

“I am not worthy to live on the land of my God.

Confession of Saint Patrick of Ireland (V century)

 

1. I am Patrick, a sinner, a man of great ignorance, the last of the faithful, utterly despised by many. My father was Calpurnius, a deacon, son of the priest Potitus, from the village of Bonavem Tabernica. Not far from there, my father had a small villa, where I was captured. I was then about sixteen years old and did not yet know the true God. I was carried off into captivity to Ireland with many thousands of people—and quite deservedly so, for we had turned away from God, did not keep His commandments, and were disobedient to our priests, who constantly reminded us of salvation. And the Lord brought upon us the flames of His wrath and scattered us among the nations, even to the ends of the earth, where I now dwell, in my nothingness, as a stranger.

Thy Bridal Chamber Orthodox Chant

 

Thy Bridal Chamber Orthodox Chant (Appalachian version)

A heavenly beautiful chant, I highly recommend you to listen to it dear brothers and sisters!

Link to the chant:



Description of the chant:

I see Your bridal chamber adorned, O my Saviour, and I have no wedding garment that I may enter there within. Make the robe of my soul to shine, O Giver of Light, and save me".

This is the Exaposteilarion (hymn of light) sung during Bridegroom Matins on Holy Monday, Tuesday, and Wednesday.

The hymn is a reflection on the Parable of the Wedding Banquet (Matthew 22), where a guest is cast out for not wearing a wedding garment. It signifies a humble prayer to God to make the soul worthy of entering the Kingdom.

It emphasizes that while the "bridal chamber" (heaven/the Church) is ready, the individual lacks the spiritual preparation ("garment of righteousness") and needs God’s grace to be saved.

Life of Saint Mary of Egypt (V century)

"To keep the royal secret is good, but to reveal and proclaim the works of God is glorious" ( Tob. 12:7 ), so said the Archangel Raphael to Tobit when his blindness was miraculously healed. Indeed, not to keep the royal secret is terrible and disastrous, and to remain silent about the glorious deeds of God is a great loss for the soul. "And I," says Saint Sophronius , who wrote the life of the Venerable Mary of Egypt, "fear concealing Divine deeds with silence, and, recalling the impending misfortune of the servant ( Matthew 25:18, 25 ), who buried the talent given by God in the ground, I cannot help but relate the holy story that has come down to me. And let no one think," continues Saint Sophronius, "that I have dared to write an untruth when someone doubts this wondrous event: it is not fitting for me to lie about sacred things. If there are those who, having read this scripture and, astonished by this glorious event, do not believe, then may the Lord have mercy on them, for they, reflecting on the frailty of human nature, consider the miraculous deeds performed by holy people impossible. However, it is time to begin the story of the glorious event that occurred in our race.

Akathist to the Theotokos

Blessed 1400 Anniversary of the Akathist Hymn to the Theotokos to all brothers and sisters!

On Saturday of the fifth week of Great Lent, the Holy Church solemnly proclaims the Akathist , or thanksgiving praise to the Most Holy Theotokos. Consequently, the feast itself is called "Praise of the Most Holy Theotokos"

The Akathist to the Theotokos is believed to have originated after 626, when Constantinople was besieged by the Persians. During the siege, the people sought refuge in the churches of God, day and night imploring the fervent Intercessor to save their city, and Patriarch Sergius carried an icon of the Most Holy Theotokos [1] in his arms along the city walls. After the city's miraculous deliverance, this hymn glorifying the Theotokos was composed.

On egoism (Fr Savvas Agioreitis)

In the Old Testament, the Holy Spirit speaks through the Prophet Jeremiah, saying:

“Cursed is the man who trusts in man and makes flesh his arm, and whose heart turns away from the Lord” (Jer. 17:5).

Teaching on the One and Only Foundation of Salvation (Saint Nicholas of Serbia)

For no one can lay any other foundation than that which is laid, which is Jesus Christ ( 1 Cor. 3:11 )

The Jews say, "Moses is the foundation." The Muslims say, "Mohammed is the foundation." Short-sighted naturalists say, "Nature is the foundation." But we ask, "Did Moses rise from the grave? Did Mohammed ascend to heaven? Does nature provide the Holy Spirit, the Comforter?" Moses did not rise; Mohammed did not ascend to heaven; and nature not only does not provide the Holy Spirit, the Comforter, to man, but breathes malice toward him, growls at him, and shows its claws.

How to find inner peace? (Saint Macarius of Optina)

Peace comes from humility and meekness

When you want to find true peace of mind, listen to the Lord, who commanded us: "Learn from Me , for I am meek and lowly in heart, and you will find rest for your souls" ( Matt. 11:29 ). You see what the Lord commands us to learn most—humility and meekness, which alone can bring us peace. But this knowledge is not acquired once, or in a single day or year, but over time, through self-forcing and the help of God (V, 363, 491).

…When you humble yourself, you will receive peace and tranquility… (III, 18, 70).

Each One of Us is Potentially a Judas (A sermon given by St. Seraphim Rose during Great Lent, 1982)

Now when Jesus was in Bethany, in the house of Simon the leper, there came unto Him a woman having an alabaster box of very precious ointment, and poured it on His head, as he sat at meat. But when His disciples saw it, they had indignation, saying, "To what purpose is this waste? For this ointment might have been sold for much, and given to the poor." When Jesus understood it, He said unto them, "Why trouble ye the woman? for she hath wrought a good work upon Me. For ye have the poor always with you; but Me ye have not always. For in that she hath poured this ointment on My body, she did it for My burial. Verily I say unto you, Wheresoever this gospel shall be preached in the whole world, there shall be also this, that this woman hath done, be told for a memorial of her." Then one of the twelve, called Judas Iscariot went unto the chief priests, and said unto them, "What will ye give me, and I will deliver Him unto you." And they covenanted with him for thirty pieces of silver. And from that time he sought opportunity to betray Him.

Matthew 26:6-16

Conversations on Selected Passages from the Works of Saint John Climacus (Saint Valentine Sventitsky)

 

CONVERSATION ONE

In the name of the Father and the Son and the Holy Spirit!

The Lord said to His disciples: “Enter ye through the narrow gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many are there that go in through it: because narrow is the gate, and hard is the way, which leadeth unto life, and few are there that find it” ( Matthew 7:13–14 ).

When the disciples were horrified by the difficulty of the path to salvation and asked the Lord, “Who then can be saved?” Jesus looked at them and said, “With men this is impossible, but not with God: for all things are possible with God” ( Mark 10:26–27 ).

I am afraid that reading St. John's Ladder will cause this fear, this confusion, "Who can climb this Ladder?" - my spiritual children will think.

“For men this is impossible, but not for God, for all things are possible for God . ”

Life of Saint John Climacus (+649)

St John Climacus is venerated by the Holy Church as one of the outstanding co-founders of monasticism.

The estimated period of his life is estimated to be between the sixth and seventh centuries. Despite the widespread veneration of this ascetic among believers, and especially among monastics, biographical details of his life have not reached us.

He is known to a wide circle of Christians, first and foremost, as the author of the authoritative and highly popular work of ascetic literature, "The Ladder of Asceticism." It would not be an exaggeration to say that this work was a reference book for many renowned ascetics.

On the Jesus Prayer (Excerpted from the book ''A Secret Teaching about Our Salvation: On the Jesus Prayer'' By St Valentine Sventitsky)

Bishop Theophan (the Recluse):

Note: The word ''mental'' refers to noetic, from nous that is the psychosomatic center of the human that receives the revelation from God.

"Performing mental prayer to the Lord Savior consists of the following: become mentally and attentively present in your heart, and, having established the conviction that the Lord is near and attentive, cry out to Him tenderly: Lord Jesus Christ, Son of God, have mercy on me, a sinner. And do this unceasingly—in church, at home, on the road, at work, at table, and in bed—in a word, from the moment you open your eyes until the moment you close them . "

What is mental prayer? It is the constant turning of the mind to the Lord in the heart, or the constant standing before the Lord, with or without appeals to Him, with only feelings of devotion and a contrite prostration before Him in the heart. To develop skill in this self-compulsive labor, experienced prayer warriors have chosen one prayer to the Lord and Savior and established rules for its performance, so that with its help they can develop their own personal prayer. It is simple: stand with your mind in your heart before the Lord and pray to Him: Lord Jesus Christ, Son of God, have mercy on me, a sinner! This is how to do it at home before prayer, during intervals of prayer, and at the end, as well as in church, and throughout the day, so that every moment of the day is filled with prayer .

The grain of love (St Basil of Kineshma)

 

Two forces in the world

There are two categories of forces in the world: positive, creative, and negative, destructive. Destructive forces are characterized by a turbulent, spectacular nature, and therefore their effects are particularly noticeable, creating a strong impression of elemental power and irresistibility. Earthquakes, volcanic eruptions, storms, typhoons, and tornadoes—all these formidable natural phenomena strike the viewer's imagination with their magical force. But in reality, this impression is usually exaggerated, and when the storm passes, it almost always turns out that the results of its destructive action are not as great as one might expect from its noisy effect. Moreover, all destructive forces act briefly, and the balance of nature they disrupt is quickly restored. Alongside these destructive forces, there are positive, creative forces. They are quiet, silent, almost unnoticeable, yet irresistible in their action. All the greatest forces of nature—gravity, the power of solar heat and light, the force of organic growth, and so on—act silently, without apparent sudden effects, but continuously, relentlessly, invincibly. In clashes with destructive forces, they always prevail.

The same thing happens in the spiritual world. Here, too, the destructive forces are more turbulent and spectacular in their manifestations, and at times it seems as if they are triumphing over good. But this dominance is only temporary, and the quiet, calm forces of goodness—meekness, humility, love, patience—acting unnoticed, yet continually and faithfully, will ultimately emerge victorious in the life of this world. This is why such quiet forces are valued in Christianity as the greatest virtues, for they lead to the victory of the Christian ideal of goodness.

It is necessary for all who love the Truth to observe the signs of the times! (St Theophan of Poltava)

Honorable friend!

Have you noticed what's happening in the world right now? The ministers of all the world's nations are currently doing nothing but talking about world peace. The ministers of France and its allied powers, moreover, are insistently talking about security guarantees as the most essential condition of this "peace." One can't help but recall the words of the Apostle Paul in his Epistle to the Thessalonians: "The day of the Lord so cometh as a thief in the night. For while they shall say, Peace and safety (!), then shall sudden destruction come upon them (that is, upon those who have no love for the truth— 2 Thessalonians 2:10 ) , as travail upon a woman with child; and they shall not escape" ( 1 Thessalonians 5:2-3 ).

All who love the truth must not only observe the signs of the times, but also draw appropriate conclusions from these observations.

Regarding church life, the Savior's words indicate to us, as one of the most astounding phenomena of the end times, that then "the stars will fall from heaven" ( Matthew 24:29 ). According to the Savior Himself, the "stars" are the angels of the Church, that is, the bishops ( Rev. 1:20 ). The religious and moral fall of the bishops is thus one of the most characteristic signs of the end times. The fall of bishops is especially terrible when they fall away from the dogmas of faith or, as the Apostle expresses it, when they want to “pervert the gospel of Christ” ( Gal. 1:7 ). The Apostle commands such people to pronounce “anathema”: “If anyone preaches a gospel other than the one we preached, let him be accursed” ( Gal. 1:9 ). And there is no need to hesitate here, he continues: “A heretic after the first and second admonition reject, knowing that such a one is perverse and sins , condemning himself” ( Titus 3:10-11 ). Otherwise, that is, for indifference to apostasy from the truth, you may be subject to God’s judgment: since “you are lukewarm, and neither cold nor hot , I will vomit you out of My mouth” ( Rev. 3:15-16 ).

Clouds are gathering on the global horizon. God's judgment on the nations and hypocritical Christians is approaching, beginning with the heretical and lukewarm hierarchs.

Source: https://azbyka.ru/otechnik/Feofan_Bystrov/pisma/#0_82

On vanity (Igumen Tikhon)

1. Grace and peace to you from the Lord Jesus Christ, and may He sanctify your hearts, so that, without caring for earthly things, you may seek first the Kingdom of Heaven.

2. I urge you, brothers, to look at this world and not be deceived by its vanity, for everything in the world is vanity. Do not set your hearts on perishable things, but rather pursue God, who is your true joy.

3. Anyone who cares about temporal things and forgets about eternal things is lost in empty vanity. Know that true satisfaction lies not in riches, pleasures, or the glory of this world, but in the Lord Jesus Christ.

The Mystery of the Holy Cross (St Justin Popovich)

Saint Chrysostom proclaims: "If anyone asks me what wondrous thing Christ did, I will omit the heavens, the earth, the sea, the resurrection of many dead, and the other miracles He performed... and I will point only to the Cross, which is more glorious than all." And Saint Damascene, as if supplementing this good news, says: "Every deed and miracle of Christ is great, divine, and wondrous, but most wondrous of all is His precious Cross."

The New Testament is entirely rooted in the sacred and ineffable mystery of the Cross of Christ. All New Testament truths and all New Testament blessings are rooted in the mystery of the Cross of the God-Man, drawing from it their saving and life-giving power and their divine mystery. One thing is clear: the all-saving power of Christ's Cross extends beyond all human depths, passions, vices, sins, and infirmities; it encompasses all of man, saving, redeeming, cleansing, sanctifying, deifying, and clothing him in Christ.

With his God-purified, God-sanctified, and God-enlightened mind, completely immersed in the unfathomable depths of the God-man's mystery of the world's salvation, Saint Basil the Great proclaims: "By the Cross, Christ's economy of salvation is accomplished." And Saint Gregory Palamas, wise in Christ, distilling all the apostolic and patristic gospels into a single, all-encompassing good news, proclaims: "In the Cross of the Lord is revealed the entire economy of salvation (πᾶσαν τὴν οἰκονομίαν), accomplished during the Lord's sojourn on earth, and the entire mystery of this economy is contained within it." Hence the patristic, God-wise gospel: the Cross is the foundation of the Church, the affirmation of the universe... The Cross is the strength of the weak, the physician of the infirm. The Cross is the cleansing of lepers, the restoration of strength to the paralytic. The Cross is the bread of the hungry, the source of the thirsty. "Christ was entirely on the Cross and at the same time entirely in everything." - The most wise philosopher of the Holy Spirit, St. John of Damascus , proclaims: "The Cross of Christ has clothed us in the hypostatic Wisdom and Power of God (τὴν ἐνυπόστατον τοῦ Θεοῦ σοφίαν καὶ δύναμιν)." St. Chrysostom the Evangelist proclaims: "What has not the Cross done? It taught the doctrine of the immortality of the soul, the resurrection of the body, the contempt for earthly goods, the thirst for the good of the future; it made men angels; "Thanks to him, everyone and everywhere became philosophers (wise men) and capable of every virtue." "The Cross founded the Church. The Cross is the confirmation of virtues. The Cross opened paradise."

Because the wondrous Savior concentrated all His saving and life-giving power in the Cross and imbued it with His entire Person, the Cross became the sign of the Son of Man ( Matt. 24:30 ; cf. Rev. 1:7 ) both on earth and in heaven—a sign by which all earthly and heavenly beings recognize Him. Since the Lord Christ, with all His infinite Divine powers, truths, and mysteries, is entirely contained in His Cross, His Precious Cross became an invincible conqueror in all worlds, an all-conquering savior from all sins, from all death, from all demons. In the Cross there is “an ineffable providence,” an ineffable dispensation of salvation, therefore the mystery of the Cross is incomprehensible: “the incomprehensible mystery of the crucifixion (τὸ ἀκατάληπτον tò τῆς σταυρώσεως μυστήριον).”

Because of the incomprehensible and all-saving mystery of the precious cross, all the services of Holy Week, especially on Great Thursday and Great Friday, are filled with prayerful awe and thanksgiving to the crucified God-Man, the Savior. Awe and thanksgiving are imbued with rapture, which concludes each prayer with the sobbing, "Incomprehensible, O Lord!" Yes, it is truly incomprehensible to the mind, truly unfathomable, that the God-Man, through His suffering and cross, saves the world and by His death overthrows sin, death, and the devil. Yes, it is incomprehensible and unfathomable, but true and real: truly with the most convincing truth and truly with the most unwavering reality, for the God-Man's reality and truth immeasurably surpass human reason and logic. The unspeakable mystery of the salvation of the human race through the Trisagion is evident. The Cross is an integral part of this most holy mystery of salvation. It is rooted in the Trisolar God, extending through the incarnate Word to all creation. All of this is immersed in the sweetest mystery of the Divine-human Person.

All the theanthropic powers of the Precious Cross, all the all-saving power of the Cross, all the all-necessity of the Cross, all the miraculousness of the Cross, all the all-victoriousness of the Cross, are imprinted in the prayerful theology of the Church, with apostolic inspiration and patristic divine wisdom. Even a fleeting glimpse of this astonishing and magnificent paradise of ecclesiastical divine wisdom, a paradise of immortal, fragrant divine-humanity, eloquently convinces us of this.

With His Precious Cross, the Lord Christ shamed the devil and, with His Resurrection, blunted the sting of sin—and saved us from death. With the Cross, the Savior captivated hell, trampled death, and enlightened the world. "Jesus rose from the tomb, as He prophesied, and gave us eternal life and great mercy." With His Cross, the Lord opened paradise to the thief. "By the Cross... all idolatry's deception was abolished, and demonic strength was trampled." "The place of execution became paradise, for the tree of the cross was erected, and immediately the Cluster of Life grew forth"—Christ the Savior. "Let us, the faithful, sing and glorify the Savior and our Deliverer, who was crucified of His own free will, as He knew and as He willed: for He nailed the sins of men on the Cross, delivering the human race from deception, and He made Him worthy of the Kingdom." "Having endured the crucifixion by Thy own free will, and having freed mankind from incorruption, O Savior, we the faithful sing and worship Thee, for Thou hast enlightened us with the power of the Cross; and with fear we glorify Thee, O generous Lover of mankind, as the Giver of Life and Lord." - "Thou hast established the striving for death, having given birth to Him Who possesses life and death, O All-Immaculate One; pray then to Him, O mortifier of sins, to establish my soul and save me."

We pray to the crucified Lord: “Thy Cross, O Christ, though visible in substance as wood, is clothed in divine power; and, being manifested sensibly to the world, it works miracles of our salvation in our minds. We worship Thee, O Savior, and have mercy on us.” “Thou wast raised up upon the Cross, and the enemy fell; and we who had fallen were raised up, and we became inhabitants of heaven, O Christ, glorifying the power of Thy Kingdom.” “By the power of Thy Cross, O Christ, strengthen my thoughts to sing and glorify Thy saving ascension (in Serbian, “crucifixion.” – Translator’s note ). "Thy Cross, O Lord, is the life and resurrection of Thy people, and trusting in it, we sing to Thee, our Risen God: Have mercy on us." "Thy Cross, O Lord, opened paradise to the human race, and having delivered us from corruption, we sing to Thee, our God, crucified in the flesh: Have mercy on us." "Protected by the Cross, we resist the enemy, not fearing his guile or barking: for the proud was abolished and trampled upon the Tree by the power of Christ crucified." By His Cross the Lord destroyed death and opened paradise to the thief. Having descended into hell by the Cross, the Lord resurrected me with Him. "Lord, Thy Cross has given us a weapon against the devil: for he trembles and shakes, unable to bear to look upon his power: for He raises the dead, and abolishes death. For this reason, we venerate Thy burial and resurrection." "Lord... Thou hast risen and granted incorruption to our souls." "Thou didst suffer the Cross, O Impassible One, and didst accept three days' burial, that Thou mightest free us from the bondage of the enemy, and, having immortalized us, Thou mightest revive us, O Christ our God, by Thy Resurrection, O Lover of Mankind." "Thou didst ascend the Cross, O Christ our God, and save the human race." Christ, through the Cross, saves the world as God. "By Thy Cross, O Savior, paradise was opened, and condemned man entered it again, magnifying Thy goodness." “By Thy Cross, O Christ, the flock of angels and men became one, and the Church one – καì μία Ἐκκλησία, heaven and earth rejoice, O Lord, glory to Thee.”

With special divine inspiration, the Cross is glorified and exalted in the services on the Feast of the Exaltation of the Holy Cross, from September 13th to 21st. The prayerful thought of the Church eloquently articulates the theanthropic truths about the Cross. The first clear truth of this feast declares: the Cross is "the invincible victory of piety," conquering all demons, all temptations, all sins, all evil, all death. The Cross is "the door to paradise." By the Cross, "corrosion was destroyed and abolished, the power of death was trampled upon, and we were raised from earth to heaven." The Cross is the guide of the blind, the physician of the infirm, the resurrection of all the dead; by the Cross, immortality blossomed. The Cross accomplishes salvation and deification: those on earth were deified by the Cross, the devil was utterly crushed. With its grace, the Cross sanctifies those who kiss it, for it is the source of holiness and the cause of the deification of all. By the Cross, our minds are enlightened; embracing the glorious Cross of the Lord, we are enlightened and cast away passions. By the Cross, Christ pierced the devil to the very heart and freed everyone from the bonds of hell. The Cross of the Lord is like the sun: when we kiss it with faith, our souls are enlightened. The Cross is the source of immortality, the deliverance of the entire world. In many prayers, we address the Cross as a living being, as a kind of living face. Thus, we pray: "O Most Honorable Cross... kissing you with our hearts and lips, the faithful receive sanctity," health and eternal salvation.

The prayerful thought of the Church on the day of the Exaltation of the Holy Cross of the Lord, with its God-manly truth, resounds from the Church across heaven and earth: on the Cross, the Lord slew him who slew us, revived the slain, adorned them, and in His mercy granted them a dwelling in heaven. The Cross is the praise of the faithful, the confirmation of the sufferers, the savior of all the saints. Now, on the day of the Exaltation of the Holy Cross, the Cross is raised up and the demons flee; now all creation is freed from corruption, for through the Cross all gifts have shone forth for us. The Cross is "the strength and protection of the Church." Hence our prayerful ascent to heaven and into the heavens: “O Cross of Christ, hope of Christians, guide of the lost, haven of the storm-tossed, victory in battles, confirmation of the universe, physician of the sick, resurrection of the dead, have mercy on us.”

The Sign of the Son of Man ( Matthew 24 – Ed. ) = The Sign of the God-Man Christ = The Sign of the Orthodox Church – the Cross; it is depicted on everything characteristic of the God-Man, and its all-conquering power pours out upon all visible and invisible creation, protecting it from all that is mortal, from all that is evil and demonic, and enriching it with immortality, virtues, and divine-humanity. And we joyfully exclaim: "The Cross is the guardian of the entire universe, the Cross is the beauty of the Church, the Cross is the power of kings, the Cross is the confirmation of the faithful, the Cross is the glory of angels and the wound of demons."

The divine-human truth and reality are as follows: by the Cross, death was completely destroyed ("devoured"). The Cross is the ladder by which we ascend to heaven; the Cross is the perfect deliverance of fallen Adam. In the midst of the earth, God has prepared salvation: the Cross and the Resurrection. The Cross is the full armor of piety. The Cross is the champion of the righteous and the savior of the saints. Christ, as God, saves the human race through the Cross. In the Cross lies the endless resurrection of the world. The Cross of the Lord is the resurrection of the dead. The Cross is raised up, and the demons are driven out; the thief opens the gates of Eden; death is mortified—and now it is empty. – And then this prayerful cry: "Having mortified the passions of the flesh and spirit, let us strive by the Cross to ascend from the earthly to the heavenly, crucified with the Lord Christ!"

Without a doubt, the Cross and the Resurrection constitute a dual reality, a dual truth, a dual power of the Savior's accomplished Divine-human economy of salvation, the Divine-human economy of deification. And therefore, at the Sunday all-night vigil, before the Holy Liturgy, we confess and give thanks: "Having beheld the Resurrection of Christ, let us worship the Holy Lord Jesus, the only Sinless One. We worship Thy Cross, O Christ, and we sing and glorify Thy holy Resurrection: for Thou art our God; we know no other besides Thee; we call upon Thy name. Come, all ye faithful, let us worship the holy Resurrection of Christ: for behold, through the Cross joy has come to the whole world. Ever blessing the Lord, we sing His Resurrection: for having endured crucifixion, He destroyed death by death."

Again and again: “We worship Thy Cross, O Master, and we glorify Thy holy Resurrection.”

Source: https://azbyka.ru/otechnik/Iustin_Popovich/sobranie-tvorenij-tom4/1_4_6

Orthodox Christian teaching on the Mother of God (St John of Shanghai and St Ignatius Brianchaninov)

 

St John of Shanghai:

I. Veneration of the Mother of God during the days of Her earthly life

From Apostolic times to the present day, all who truly love Christ have paid homage to the One who gave birth to Him, raised Him, and protected Him in His childhood. If God the Father chose Her, the Holy Spirit descended upon Her, God the Son dwelt within Her, obeyed Her in His childhood, and cared for Her while hanging on the cross, then should not everyone who confesses the Holy Trinity bow down to Her?

"Blessed are they which are persecuted for righteousness' sake, for theirs is the kingdom of heaven" (Igumen Tikhon)

With this commandment, Christ completes the chain of beatitudes, and it no longer speaks of the inner work of the heart, but of a confrontation with the world. While the first commandments concerned the hidden life of the soul—poverty of spirit, mourning, meekness, mercy, purity, and peacemaking—here resistance arises. The world does not always accept a person who lives by righteousness.

True Orthodoxy and its enemies in the modern world (Archbishop Averky Taushev)

A widespread, “current” opinion these days is that Orthodoxy is just one of many varieties of Christianity, along with others that have every right to exist and are even, to one degree or another, equal in value.

But to think so is either extreme naivety based on ignorance, or a definitely malicious distortion of the truth.

"Blessed are the peacemakers, for they shall be called sons of God" (Igumen Tikhon)

These words resonate especially powerfully now, in a world accustomed to tension. We're accustomed to arguments, to fighting for our own position, to constantly defending our position. Peace is often understood as a temporary truce, a pause between conflicts. But Christ speaks of something different—peacemaking as an inner calling.

A peacemaker is not simply someone who avoids quarrels. They are not indifferent observers or someone who seeks silence at any cost. A peacemaker is someone who has first made peace within themselves. Someone who has restored peace with God and then brings this peace to others. Without inner reconciliation, it is impossible to become a true peacemaker.
Peace begins in the heart. As long as a person struggles within—pride, anger, envy—then they unwittingly spread this tension around them. He may speak the right words, but his inner state will be transmitted. Peacemaking begins when a person has learned self-control, when they have stopped responding to irritation with irritation.
We all have a tendency to defend ourselves, to justify ourselves, to prove ourselves right. When we are offended, we want to respond. When we are not understood, we raise our voices. This is a natural reaction. But a peacemaker chooses a different path. They do not suppress their feelings, but they also do not allow them to control them. They know how to stop.
Peacemaking requires inner maturity. It is the ability to see a situation beyond one's own grievance. It is the ability to listen to others, even if their words are harsh. It is a willingness to seek not victory, but the truth. A peacemaker does not necessarily agree with everything, but they do not turn disagreement into war.
Patristic commentaries indicate that peacemakers are called sons of God because they become like God. God is the source of peace. He reconciles people with Himself; He does not destroy the sinner, but calls them to return. When a person becomes a peacemaker, they reflect this Divine image. They become a vehicle for reconciliation.
It's important to understand: peacemaking is not weakness. It's not a renunciation of the truth. It's a union of truth and love. Sometimes a peacemaker must speak a difficult word. Sometimes, they must rebuke. But they do this not out of a desire to hurt, but out of a desire to heal. Their goal is restoration, not destruction.
In everyday life, peacemaking manifests itself in simple things. In the family, it's the ability not to incite conflict but to seek understanding. In work, it's the ability to smooth over tensions and not fuel rumors and hostility. In society, it's the willingness not to succumb to aggression but to maintain dignity and composure.
A peacemaker is a person who does not spread evil further. When rudeness befalls them, they don't return it. They break the chain of retaliation. This is difficult. Sometimes it seems unfair. But this is precisely where spiritual strength is manifested.
The saints noted that true peace is impossible without reconciliation with God. As long as a person lives disconnected from the Source of peace, they cannot find complete peace. Their anxiety will manifest itself in their relationships. Therefore, peacemaking begins with prayer, with repentance, with inner trust in God. Only those who have experienced God's peace in their hearts are capable of sharing it.
Christ's promise—"they shall be called the sons of God"—speaks of deep intimacy. A son is one who resembles the Father. A peacemaker becomes like God not in appearance, but in spirit. They bring into the world what they have received from above. And this is their dignity.
A person who lives by peacemaking becomes more resilient. They are less torn by other people's emotions. They don't get drawn into every argument. They maintain their inner center. This is not coldness, but a calm clarity.
In our time, when words easily become weapons, peacemaking is especially important. It requires courage. It is easier to join in an outrage than to stop it. It is easier to prove one's point than to listen. But Christ calls blessed those who choose the difficult path of reconciliation.
Each of us faces a daily choice—to increase or decrease tension. Small decisions shape the atmosphere around us. If even one person maintains peace, the space changes. The peacemaker becomes a quiet source of light.
And perhaps this is the depth of the commandment: peacemaking is not a one-time action, but a way of life. It is a constant striving to maintain peace in the heart and bring it into relationships. It is a path by which a person becomes increasingly like God.
"Blessed are the peacemakers." Blessed are those who do not live by war. Those who know how to reconcile—first themselves with God, then themselves with others, and people with each other. Because in their hearts, that peace begins to breathe, which makes a person a true son of God.

Instructions of St. Ammon

From the teachings of our holy father Abba Ammon

There are four things, even if a person possesses one of them, he cannot repent, and God will not accept his prayers.

1. The first is pride: when a person thinks that he lives correctly, that his life is pleasing to God, that in his conversations he edifies many and that [some people], having retired to the desert, [thanks to him] were delivered from many sins; if a person thinks so, then God does not dwell in him 150 .

On the contrary, a monk should judge himself with a more severe judgment than that of foolish people, and not consider his deeds pleasing to God. For it is said by the prophet: "All the righteous acts of man are as filthy rags before Him" ​​( Isaiah 64:6 ) . 151 And if the soul is not truly convinced that it is more impure than foolish creatures, such as birds or dogs, then God will not accept its prayer. For foolish creatures, such as dogs or birds, never sin before God and will not be judged by Him. From this it is clear that a sinful man is more pitiable than beasts, since he, unlike foolish creatures, is destined for resurrection from the dead and will appear before God's Judgment . 152 For foolish creatures do not speak evil or take pride, but love those who feed them, but man does not love, as he should, God, who created and feeds him.

2. The second thing is: if someone harbors a grudge against someone, even if he were to blind that person, he would still not forgive them for the evil. The prayer of such a vindictive person does not ascend to God. And let him not delude himself: even if he were to resurrect the dead, he will not attain mercy and forgiveness from God.

3. Thirdly, if anyone condemns a sinner, he himself will be condemned, even if he performs signs and wonders. For Christ said, "Judge not, that ye be not judged" ( Matthew 7:1 ). Therefore, a Christian should not condemn anyone, "for even the Father judges no one, but has committed all judgment to the Son" ( John 5:22 ). Therefore, anyone who judges before Christ is an antichrist . 154 And many who are robbers and fornicators today will be found saints and righteous tomorrow.

4. The fourth thing is, if anyone does not have love; without it, as the apostle says, even if we spoke with the tongues of angels, had all the right faith, moved mountains, distributed all our goods to the poor, and gave up our bodies to be martyred – [all this without love] brings us no benefit ( 1 Cor. 13:1-3 ). But you will say: “How can anyone give all his goods to the poor and not have love? Is not almsgiving love?” No. Almsgiving is not perfect love, but is [only] one of the manifestations of love 155 . For many give alms to some, and offend others; show hospitality to some, and bear a grudge against others; defend some, and slander others; show compassion to strangers, and hate their own. This is not love, for love hates no one, blasphemes no one, condemns no one, grieves no one, disdains no one—neither believers nor unbelievers, nor strangers, nor sinners, nor fornicators, nor the unclean. But, on the contrary, it loves sinners, the weak, and the negligent; for their sakes it suffers, grieves, and weeps. [Even more]: it rather sympathizes with the wicked and sinful, imitating Christ, who called sinners and ate and drank with them ( Matt. 9:11-13 ). Therefore, showing what true love is, He teaches [us]: “Be good and merciful, as your Father in heaven.” And just as He sends rain on the evil and the good, and makes the sun rise on the just and the unjust ( Matthew 5:45 ), so those who have true love love everyone, pity everyone, and pray for everyone. Some give alms and, relying solely on it, commit a multitude of sins, hate many, and defile their bodies with impure lusts. Such [people] deceive themselves, relying [only] on the alms they believe they give.

Source: https://azbyka.ru/otechnik/Aleksej_Sidorov/tvorenija-drevnikh-ottsov-podvizhnikov/1_3_1

On Glory from people (vainglory) (Hieromonk Savvas Agioreitis)

 

Do you want to have glory from people? It is easy: do them favors! Agree with everyone. Say “no” to no one. To the one who tells you what is right, say “yes”; and to the one who tells you what is wrong, say “yes.” And then you become important to everyone and pleasing to all…

But then you are no longer a person. You have lost yourself. You are a chameleon that takes on the color of its surroundings. This is diabolical glory.

And today, you see—and always, but especially in our days—this kind of person is successful. The politician. The one who is involved in everything. He accommodates everyone. He manipulates everyone. He is a hypocrite.

The Sunday of Orthodoxy and the Current State of Affairs (Photios Kontoglou)

 

The Sunday of Orthodoxy was established in order for the Church to celebrate the restoration of the Icons and the victory of true religion over the Iconoclasts. The Iconoclasts were the modernists of that time, who began with the abolition of iconography, so that they might proceed gradually, as all such people are wont to do, to other destructive reforms, the end result being to leave nothing in Orthodoxy intact. The Icon was the symbol of Orthodoxy, and Byzantium was in turmoil over the Icons, in civil war, for 116 years. In 787 A.D., the Seventh Ecumenical Synod took place in Nicaea. This Synod proclaimed the restoration of the Icons, and put an end to the Iconoclasm which had started in 726, in the reign of Leo the Isaurian. But even after the Seventh Ecumenical Synod, Iconoclasm was revived, and so another Synod took place in Constantinople in 842, and this Synod confirmed the Seventh Ecumenical Synod. Thus did that madness of Iconoclasm cease.

Commentary on the Synodikon of Orthodoxy (Metropolitan Hierotheos Vlachos)

The “Synodikon of Orthodoxy” is a text contained in the “Triodion” and read on the Sunday of Orthodoxy, the first Sunday of Lent.

It is well known that through the ages various heresies have appeared which deny the experience of revelation and in fact make use of philosophy and conjecture, doubting the Church’s truth on various dogmatic topics. The Fathers who formed the Synods opposed these errors. The decisions of the Synods on dogmatic topics are called “provisions”. More generally speaking, each decision of the Synods is called a “Synodikon”. Thus we have the synodical tome and the synodical provision, and moreover, each synod has its own synodikon.

The “Synodikon of Orthodoxy” is the decisions of the Seventh Ecumenical Council, which refer to the veneration of holy icons. The reading of them on the Sunday of Orthodoxy gave the title “Synodikon of Orthodoxy”. Of course it must be said that later there was also added to the “Synodikon of Orthodoxy” the definition of faith of the hesychastic Councils of the fourteenth century. Thus the “Synodikon of Orthodoxy” comprises the decisions of both the Seventh Ecumenical Council and the Councils of the fourteenth century, which, as will be said below, have all the elements to characterise and regard as a Ninth Ecumenical Council.

An analysis will be made of the “Synod of Orthodoxy” in its central points. There will not be a broader analysis of the whole Council, but what I consider to be the main points will be emphasised, because they express the ethos of the Church. And this is necessary, because the mind of the Church is linked to, and in harmony with the decisions of the Fathers of the Church as it has been expressed with conciliar authority.

The Synodikon of Orthodoxy compiled in 1583

Whosoever, therefore, shall confess Me before men, him will I confess before My Father which is in heaven. But whosoever shall deny Me before men, him will I deny before My Father which is in heaven” (Matt. 10:32-33).

The term synodikon is applied to an official definition promulgated by a synod or council, or to a statement which has synodical origin or conciliar authority. The present synodikon was approved and issued by the Synod of 843 which restored the veneration of icons, i.e., it upheld and re-imposed the authority of the Seventh Ecumenical Synod which had fallen into abeyance during the intervening second period of Iconoclasm (815-842). In the manuscripts, the titles are various: The Synodikon of Orthodoxy, The Synodikon Confirming Orthodoxy Read on the First Sunday of Great Lent, The Synodikon Confirming Orthodoxy, The Synodikon Against All Heresy, and different combinations of all the above. In the printed Triodion, the synodikon is titled The Synodikon of the Holy and Ecumenical Seventh Synod for Orthodoxy. Although not entirely correct, we have retained it because the Synod of 843 did not form any new definitions, but was concerned to proclaim again the authority of the Seventh Council and to re-establish the definition of the Faith propounded there.

Sermon on the Sunday of Orthodoxy (St Ignatius Brianchaninov)

Beloved brethren! The beginning of our sermon on Orthodox Sunday is most naturally the question: What is Orthodoxy?

Orthodoxy is true knowledge of God and worship of God; Orthodoxy is the worship of God in spirit and truth; Orthodoxy is the glorification of God through true knowledge of Him and worship of Him; Orthodoxy is the glorification by God of man, the true servant of God, by the gift of the grace of the All-Holy Spirit. The Spirit is the glory of Christians ( John 7:39 ). Where there is no Spirit, there is no Orthodoxy.

Description of the feast of Sunday of Orthodoxy

THE HISTORY OF THE ESTABLISHMENT OF THE CELEBRATION OF THE SUNDAY OF THE TRIUMPH OF ORTHODOXY.

The very first mention of the Triumph of Orthodoxy as such was made only in 899 (in the Clitorology of Philotheus), and it is certain that this celebration became an integral part of the life of Byzantium from 843 onwards. It was in March of this year that Saint Methodius was ordained as patriarch and the veneration of holy icons was restored.