SAINT MARK OF EPHESUS IN THE MIRROR OF MODERNITY

The Council of Ferrara-Florence was a masterpiece of political compromise. The survival of the empire was at stake: Turkish troops stood at the walls of Constantinople. From the standpoint of common sense, signing the union was an act of salvation, a "lesser evil."

Today we live in a world of total pragmatism. We are told, "Truth is what works." Mark of Ephesus, with his solitary "No," reverses this logic. He asserts that existence is determined not by the survival of the flesh, but by fidelity to logos. If the Church (or individual) preserves itself at the cost of distorting its ontological essence, then that which is "saved" is no longer the Church (or individual). One is tempted to ask the rhetorical question: "Are we too often sacrificing meaning for the sake of 'efficiency' and 'preservation of structures'?"

Modern democratic culture has taught us that truth is the result of a contract. If the majority voted "yes," then that's reality. In 1439, almost everyone voted "yes." But Mark reminds us of the objectivity of Truth. It is not constructed through negotiations. The saint maintains that truth is not an "opinion," but an "event" given to us. In the postmodern era, where everything is text and interpretation, Mark of Ephesus emerges as a stern realist: there are things that cannot be deconstructed.

Life of Saint Mark of Ephesus (+1444)

 

Saint Mark Eugenikos, Metropolitan of Ephesus (†June 23, 1444) was a pillar of Orthodoxy who led the anti-union opposition to the Union of Florence, imposed on the Eastern Church in 1439. He was buried in the Church of Saint George in the Monastery of Mangana. After 1453, his relatives transferred his remains to the Monastery of Saint Lazarus in Galata; the memory of this event was preserved in the calendar of saints under January 19. His disciple, Patriarch Gennadius II Scholarius of Poland, powerfully contributed to the nationwide glorification of the saint. The solemn transfer of the saint's relics was timed to coincide with the blessed death of Saint Meletius the Confessor of Galicia . He was canonized in 1734 under Patriarch Seraphim I of Constantinople (1733-1734). Saint Nicodemus of the Holy Mountain composed services to both champions of Holy Orthodoxy – Saint Mark and Saint Meletius. Ed.

“In the current period of human history, which can rightly be called the age of moral compromises, we especially need to recognize the value of our Orthodox teaching and dogmas, of which we can give up nothing, sacrifice nothing, or allow any compromise, without thereby retreating from the Truth and Eternal Life...” — so writes the modern biographer of St. Mark{1}, and the life of this saint truly testifies with the greatest clarity to the fact that eternal Truths cannot be given up for any other values, under any circumstances.

Parable of the Publican and the Pharisee (Igumen Tihon)

 

The shadow of the Roman eagle loomed over Israel, as it loomed over dozens of other provinces across the Oecumene—from the misty shores of Britain to the scorching sands of Numidia. It lay like a heavy metallic wing over temples, markets, and hearts, demanding tribute, submission, and silence. In Judea, this shadow was especially thick and stifling. It fell on the golden Temple on Mount Moriah, on the narrow streets of Jerusalem, permeated with the scent of incense, the blood of sacrifices, and the dust of caravans. This was the year of Pontius Pilate, when the procurator built aqueducts, extracted taxes, and increasingly washed his hands in a silver basin, as if trying to wash away the invisible blood of decisions. Romans marched through the Antonine Fortress, their sandals clattering on the stones paved by Herod the Great. In the distance, beyond the Mount of Olives, stretched the Judean Desert, where the Zealots hid—those who dreamed of daggers in the backs of the occupiers and of a new Maccabee who would cleanse the land of the Roman yoke. But in Jerusalem, life went on as usual: merchants shouted in the markets, offering dates from Jericho and fabrics from Tyre, veiled women hurried to the Pool of Siloam for water, and in the synagogues, Pharisees debated the purity of vessels and the Sabbath.

Life of Saint Gregory Palamas (+1359)

St. Gregory Palamas was born in the year 1296. He grew up in Constantinople (now Istanbul, Turkey) in a critical time of political and religious unrest. Constantinople was slowly recovering from the devastating invasion of the Crusades. It was a city under attack from all sides. From the west, it was infiltrated by Western philosophies of rationalism and scholasticism and by many attempts at Latinization. From the east, it was threatened by Muslim Turkish military invaders. The peace and faith of its citizens were at stake.

Gregory’s family was wealthy. His father was a member of the senate. Upon his father’s sudden death, Byzantine Emperor Andronikos II Paleologos (1282–1328), who was a close friend of the family, gave it his full financial support. He especially admired Gregory for his fine abilities and talents, hoping that the brilliant young man would one day become a fine assistant. However, instead of accepting a high office in the secular world, Gregory sought “that good part, which will not be taken away” from him (Luke 10:42).

Life of Saint Athanasius the Great (+373)

 

Saint Athanasius the Great , this living and immortal example of virtue and God-pleasing life, was born in Alexandria, the famous capital of Egypt, in 658. His parents were Christians, pious and virtuous people. Even in Athanasius's youth, the following incident foreshadowed his future great episcopal activity.

One day, Athanasius was playing with his peers on the seashore. The children imitated what they saw in church, portraying through their play the clergy of God and church rites. They chose Athanasius as their bishop; he also named some presbyters and others deacons. These latter brought other children to him—pagans who had not yet been baptized. Athanasius baptized them with seawater, pronouncing the words prescribed for the sacrament of holy baptism, as he had heard from the priest in church. To this, he added a lesson appropriate to his childhood. At the same time, Saint Alexander 659 was Patriarch of Alexandria . He chanced to glance out the windows of his house, which stood on an elevated spot near the sea, and seeing children playing, he watched in amazement as Athanasius performed the baptism. He immediately ordered all the children to be brought to him. Questioning the children in detail, the patriarch sought to discover whom they had baptized, how they had been questioned before baptism, and what their answers had been. He learned that they had performed their game in accordance with church regulations. After consulting with his clergy, he recognized Athanasius's baptism of the pagan children as genuine and completed it with chrismation. He then summoned the children's parents, who were acting as priests, and advised them to raise them for the priesthood. Saint Alexander then instructed Athanasius's parents to raise him in piety and book learning, and then, when he came of age, to bring him to him and dedicate him to God and the Holy Church.

Life of Saint Anthony the Great (+356)

 

1. Antony was an Egyptian by birth. Since his parents, noble and quite wealthy, were Christians, he too was raised as a Christian and grew up with his parents, knowing nothing but them and his home. When he became a boy and advanced in years, he did not want to learn to read or write or associate with other children, but had only one desire, as a man of integrity, according to what is written about Jacob, to live at home ( Gen. 25:27 ). Meanwhile, he went with his parents to the temple of the Lord and was not lazy when he was a small child, nor did he become careless when he began to grow up, but was submissive to his parents and, attentively listening to what was read in the temple, he observed the benefit derived from it. Brought up in moderate prosperity, he did not bother his parents with demands for various and expensive dishes, did not seek pleasure in food, but was content with what he had, and did not demand anything more.

2. After the death of his parents, he was left with only one young sister, and, being eighteen or twenty years old, he himself had to care for both the house and his sister. But not yet six months had passed after the death of his parents, when he, going as usual to the temple of the Lord and collecting his thoughts together, began to reflect on how the apostles, having left everything, followed the Savior, how the believers mentioned in the Acts, selling everything they owned, brought and laid it at the feet of the apostles for distribution to the needy, what hope they had and what rewards were prepared for them in heaven. With such thoughts he entered the temple; in the Gospel read then, he heard the words of the Lord to the rich man: If you want to be perfect, go, sell what you have and give to the poor, and you will have treasure in heaven, and come, follow me ( Matthew 19:21 ). Anthony, taking this as a reminder from above, as if this reading was actually for him, immediately leaves the temple and gives everything that he had in his possession from his ancestors (he had three hundred arura of very good, fertile land) to the inhabitants of his village, so that they would not bother him or his sister in any way, and sells all other movable property and, having collected enough money, distributes it to the poor, leaving some for his sister.

On Drunkenness (St Ignatius Brianchaninov)

Drunkenness is a terrible vice! It's a passion, a disease that enters the body through indulgence in desire, taking on the strength of a natural quality through habit.

A servant of Christ must guard himself not only from drunkenness but also from the habit of excessive wine consumption, which inflames the flesh and arouses bestial desires. "Do not be drunk with wine, for in that is debauchery" ( Eph. 5:18 ), said the apostle. Drinking wine in very small quantities is permissible, but those who cannot limit themselves to moderation would do better to abstain from it entirely.

Wine deprives a person of the ability to maintain sobriety of mind. When an ascetic is exposed to its effects, his enemies attack the weakened and darkened mind, and the mind is no longer able to fight them. Bound by the influence of wine, he is drawn into the abyss of sin! In an instant, the fruits of long-term asceticism are destroyed, because the Holy Spirit departs from those defiled by sin. This is why Saint Isaiah, the Egyptian hermit, said that those who love wine will never be granted spiritual gifts: for these gifts to remain in a person, they require constant purity, which is possible only with constant sobriety.

Source: https://azbyka.ru/otechnik/Ignatij_Brjanchaninov/simfonija-po-tvorenijam-svjatitelja-ignatija-brjanchaninova-tereshenko/230

On Peace (Schemamonk Epiphanius Chernov)

1. It is very sad that there is no peace, but rather misunderstandings, discontent, disappointments, reproaches, suspicions, and a general cooling off. Moreover, if we do not come to our senses, we are close to total collapse. For the Lord says: "Every kingdom divided against itself is brought to desolation; and every city or house divided against itself will not stand" (Matthew 12:25). This means that we are still spiritually inexperienced, have not learned the gospel wisdom on how to overcome such temptations, and therefore, having entered the confines of the last times, we are preparing to perish with all those alien to the gospel life. As it is said: "Then many will be offended... and will hate one another... And because lawlessness will abound, the love of many will fail" (Matthew 24:10, 12). This is where the danger lies! There can be no quarrel between angels, and if there is a quarrel or something similar, it means both parties are not holy, both parties are guilty. Therefore, make every effort to restore peace. Mutually ask each other for forgiveness.

On the Judgement Day and the Second Coming of Christ (New Martyr Andrei Ukhtomsky)

 

Interpretation of the Gospel Teaching about the Judgment

1. The purpose of earthly life is to learn to love the Lord. About fear

First of all, let us note that the concept of the Judge of the world as punishing, and the concept of the Last Judgment as merely retribution, is erroneous from a dogmatic standpoint . Furthermore, it is also harmful from a moral standpoint, for it forces man to treat God with fear. This is not the fear that is the beginning of wisdom, nor the one that brings salvation , but the kind that makes demons tremble and which can never transform into love for God, which is what the Christian religion demands of its followers, since only those who love God can glorify Him and be blessed in this praise. Concerning this goal of man's earthly life—learning to love and praise the Lord—Saint Gregory of Nyssa speaks thus: "The purpose of creation is that in all creation, through the spiritual nature, the supreme Power may be glorified, when the heavenly and the earthly are united by the same action—I mean turning one's gaze to God—toward the same goal." This action—the turning of one's gaze toward heaven—is nothing other than the life proper to and consistent with spiritual nature. For just as bodies, being earthly, are sustained by earthly food, and in them we observe a certain kind of bodily life, equally accomplished in irrational and rational creatures, so too must we suppose that there is also a life, comprehensible to the mind, by which nature is preserved in existence. If carnal food, being something that flows in and out, by its very passage imparts a certain vital force to those in whom it is found, then does not the participation of that which truly exists, which always abides and eternally unchangeable, far more preserve in existence those who partake? "Therefore (if the life proper and fitting to spiritual nature consists in partaking of God), no partaking will occur between opposites unless that which desires partaking is in some way akin to that which is being partaken of. For just as the eye delights in light because it has within itself the natural light for the perception of what is like it, and... no other member of the body produces sight, because in no other member is natural light prepared; so, in order to become a partaker of God, it is absolutely necessary in the nature of the partaker to be something akin to that which he is partaking of... The true life of the soul is produced by partaking of what is good, but in ignorance, which hinders the knowledge of God, the soul, not being a partaker of God, is deprived of life" (Vol. 4, p. 340).

The Veneration of the Honorable Chains of Apostle Peter

Verses

We venerate your honorable bonds O Peter,

Release me from the long bonds of my accusations.

On the sixteenth I venerate the bonds of Peter.