| At least they knew they were far away. So many of us don’t understand how far away we truly are, and how much we need to call out to God, and ask forgiveness for our sins, like the publican , 1 or like the blind men , 2 or like these lepers. And when he saw them, he said unto them, Go show yourselves unto the priests. And it came to pass, that, as they went, they were cleansed (Lk. 17:15). He is following Jewish law to the letter here. He did not always do it this way. And, behold, there came a leper and worshipped him, saying, Lord, if thou wilt, thou canst make me clean. And Jesus put forth his hand, and touched him, saying, I will; be thou clean. And immediately his leprosy was cleansed. And Jesus saith unto him, See thou tell no man; but go thy way, show thyself to the priest, and offer the gift that Moses commanded, for a testimony unto them (Mt. 8:2-4). There was a whole ritual and ceremony that was necessary when a leper was cleansed. It is quite beautiful, and symbolic of Christ’s economy, and cleansing of us. I cannot really go into it, because I don’t know it very well, but St. Cyril of Jerusalem talks about it extensively. Our Lord was following Jewish law so that He would not be judged before His time, but we can see from this other example that our Lord will touch the unclean and make it clean. He also shows from what we are reading today, that obedience can make a man clean. He just said to the lepers, before they were cleansed, Go to the priests . Now, why in the world would a man go to a priest, when he is still full of leprosy? This is akin to the man, who was born blind, even without eyes, going to the pool of Siloam, and washing, still being blind. Because of obedience, these people were cleansed. Even the ones who were not thankful to the Lord were cleansed because, after all, they were obedient too; but they lost their reward, as we will see in a minute. And one of them, when he saw that he was healed, turned back, and with a loud voice glorified God, And fell down on his face at his feet, giving him thanks: and he was a Samaritan (Lk. 17:16). |
| Juan el Bautista y su testimonio acerca de Jesucristo. ( Mt. 3:1–12 ; Mk. 1:1–8 ; Lk. 3:1–18 ; Jn. 1:15–31 ). Los cuatro Evangelistas concuerdan en sus relatos casi con idénticos detalles, acerca del comienzo de la predicación de Juan el Bautista y su testimonio de Nuestro Señor Jesucristo. San Juan es el único que omite algo de lo expresado por los demás, enfatizando en cambio la Divinidad de Cristo. San Lucas nos brinda una importante información sobre la época en la que Juan el Bautista comenzó a predicar y, simultáneamente, dio comienzo el ministerio público de Nuestro Señor. Él dice que esto ocurrió «en el decimoquinto año del reinado de Tiberio, siendo Poncio Pilatos gobernador de Judea, Herodes tetrarca de Galilea, su hermano Filipo tetrarca de Iturea y la región de Traconitide, y Lisanias tetrarca de Abilene, mientras que Anas y Caifas eran sumosacerdotes» ( Lk. 3:1–2 ). En el comienzo de su narración sobre los inicios de la predicación de san Juan el Bautista, san Lucas nos explica que en aquel tiempo Palestina integraba el Imperio Romano, y estaba gobernada por tetrarcas en nombre del emperador Tiberio, hijo y sucesor de Octavio Augusto, durante cuyo reinado nació Cristo. En Judea el procurador romano Poncio Pilatos gobernaba en lugar de Arquelao; en Galilea, Herodes Antipas, hijo de Herodes el Grande, autor de la matanza de los niños inocentes en Belén; su otro hijo Filipo gobernaba Iturea y Traconitide, regiones situadas al este y al nordeste del Jordán respectivamente; la cuarta provincia, Abilene, adyacente a Galilea en el noreste, al pie del Antilibano, estaba bajo el mando de Lisanias. Los sumosacerdotes eran en ese momento Anas y Caifas, lo cual debe ser entendido de este modo: en realidad el sumosacerdote era Caifas, pero su suegro Anas, a pesar de haber sido depuesto por el poder civil, gozaba de la autoridad y del respeto de la gente y, de hecho, compartía el liderazgo con su yerno. Luego de la muerte de Augusto en el año 767 desde la fundación de Roma, Tiberio accedió al trono. Sin embargo, dos años antes, en 765 ya ejercía un cogobierno, y en consecuencia, su decimoquinto año de gobierno comenzó en el 779, año en el cual según las opiniones más probables, Cristo cumplía 30 años de edad. A esto se referirá san Lucas mas tarde cuando menciona la edad que Nuestro Señor Jesucristo tenía cuando fue bautizado por Juan y comenzó su ministerio público. |
| Lazarus Saturday “In the same way we cry to Thee, O Conqueror of death: Hosanna in the highest, blessed is He Who comes in the name of the Lord” Troparion (hymn) sung on Lazarus Saturday Great is this Holy Day, brothers and sisters! Just think of it, “Conqueror of death”! There have been many conquerors in the history of humanity: many gifted doctors have conquered many sicknesses, many military leaders have conquered tremendous armies, even entire countries. There have been conquerors of space such as the inventors of automobiles, airplanes; conquerors of distance — the inventors of the telephone, telegraph, and so on. But “Conqueror of death” — the whole world does not know of anyone else but Jesus Christ. He alone. Even the so-called “unbelieving world” cannot mention another name. No one among the most prominent people would ever even attempt to make such a claim. But He is, was, and will be — our Savior and our Lord. During His historical evangelistic life He proved this in three instances: the resurrection of the daughter of Jairus, the resurrection of the son of the widow of Nain, and here in today’s Gospel, the resurrection of Lazarus. The death of the daughter of Jairus was a recent one. She died while Christ and her father were going to her. Even Christ called it slumber; but the people “laughed Him to scorn, knowing that she was dead. And He put them all out, and took her by the hand, and called, saying, Maid, arise! And her spirit came again, and she arose straightway: and He commanded to give her meat” (Lk. 8:53-55). In the case of the son of the widow of Nain, death, seemingly stronger, came into its own: the dead man had already been laid on the funeral bier. They had carried him not only from the house, but already through the city gates. In order to touch the bier, the Lord had to stop the carriers. And only then did He say, “Young man, I say unto thee, Arise! And he that was dead sat up, and began to speak. And He delivered him to his mother” (Lk. 7:14-15). |
| Refrain: Have mercy on me, O God, have mercy on me. Troparia: I am the coin with the royal image which was lost of old, O Savior. But light the lamp, Thy Forerunner, O Word; seek and find Thy image. ( Lk.15:8 ) Rise and make war against the passions of the flesh, as Joshua did against Amalek, and ever conquer the Gibeonites – illusive thoughts. ( Ex.17:8 ; Sir.8:21 ) Refrain: Holy mother Mary, pray for us. To St. Mary of Egypt: To extinguish the flame of the passions, O Mary, thou didst ever shed rivers of tears and fire thy soul with divine love. Grant also to me, thy servant, the grace of tears. Refrain: Holy mother Mary, pray for us. To St. Mary of Egypt: Thou didst acquire heavenly dispassion by thy sublime life on earth, O mother. Therefore pray that those who sing of thee may be delivered from the grip of passions. Glory to the Father, and to the Son, and to the Holy Spirit: To The Trinity: I am the Trinity, simple and undivided, divided Personally, and I am the Unity, united in nature, says the Father, the Son, and the Divine Spirit. Now and ever, and to the ages of ages. Amen. Theotokion: Thy womb bore God for us Who took our form. Implore Him as the Creator of all, O Mother of God, that through thy intercessions we may be justified. Kontakion, tone 6: My soul, my soul, arise! Why are you sleeping? The end is drawing near, and you will be confounded. Awake, then. and be watchful, that Christ our God may spare you, Who is everywhere present and fills all things. Song 7 Eirmos: We have sinned, transgressed, done wrong before Thee, we have not watched or done as Thou hast commanded us. But do not give us up utterly, O God of our Fathers. Refrain: Have mercy on me, O God, have mercy on me. Troparia: My days have vanished like a dream on waking. Therefore weep on my bed like Hezekiah that years may be added to my life. But what Isaiah will come to you, my soul, except the God of all? ( 2King.20:3 ; Is.38:2 ) I fall, down before Thee and bring Thee as tears my words. I have sinned like the harlot, and transgressed as no other on earth. But have compassion, O Lord, on Thy work, and recall me. |
| We are not saved by embracing beliefs or ideas, but “by grace” (Eph. 2:8), which is the real life, power, and energies of God flowing through the Body of Christ. The doctrines, and our belief in them, are necessary to promote and nurture this union with God’s saving grace. Therefore, the Lord Jesus connects life and salvation to the Sacrament of Sacraments, Holy Communion. “If you do not eat the flesh of the Son of Man, and drink His blood, you have no life in you.” The life that comes through Holy Communion is a result of being joined to His Resurrected Humanity, which of course is joined to His Divine Nature. Only inasmuch as we incorporate organically into our souls and bodies this life of resurrection, nowin this life, can we say we are “being saved” (1 Cor. 1:18; 2 Cor. 2:15). If salvation is not a real participation in the resurrected life–i.e. the glorified, grace-filled Humanity of Jesus Christ–then we are left with a man-made religion of “ideas” limited to the conceptual world, and a cerebral “faith” and mental philosophy about God. But that is not the God of St. Veronika, the woman with the issue of blood, who physically touched the Lord’s grace-bearing garment and received healing through the divine power that flowed from Him (Lk. 8:43-48). Nor is this the God who can truly touch, transform and save us by His divine grace. If our God exists in the realm of ideas and “doctrines” we will have no need of “asking, seeking, and knocking” (Matt. 7:7) as a means of actually receiving the resurrected life of grace into our own humanity. There will be no compelling reason or need for prayer, fasting or even love of neighbor (all stipulated by the Lord), for these are all prescribed only to open us “to acquire the Holy Spirit,” as St. Seraphim of Sarov articulates it. Finally, there will be no need for the Church or Her Sacraments. Without this organic relationship of grace in the Church, “Christianity” becomes a mere morality of do’s and don’ts’s for life in this world, something completely external to us and to reality but by which we can view ourselves or others as “good” or “bad” people. |
| St. Seraphim " s Transfiguration in the Holy Spirit Conversation with Motovilov " But how, " I asked Father Seraphim, " can I know that I am in the grace of the Holy Spirit? " " It is very simple, your Godliness, " he replied. " That is why the Lord says: All things are simple to those who find knowledge (Prov. 8:9, Septuagint). The trouble is that we do not seek this divine knowledge which does not puff up, for it is not of this world. This knowledge which is full of love for God and for our neighbour builds up every man for his salvation. Of this knowledge the Lord said that God wills all men to be saved, and to come to the knowledge of the truth (I Tim. 2:4). And of the lack of this knowledge He said to His Apostles: Are you also yet without understanding (Mat. 15:16)? Concerning this understanding it is said in the Gospel of the Apostles: Then opened He their understanding (Lk. 24:45), and the Apostles always perceived whether the Spirit of God was dwelling in them or not; and being filled with understanding, they saw the presence of the Holy Spirit with them and declared positively that their work was holy and entirely pleasing to the Lord God. That explains why in their Epistles they wrote: It seemed good to the Holy Spirit and to us (Acts 15:28). Only on these grounds did they offer their Epistles as immutable truth for the benefit of all the faithful. Thus the holy Apostles were consciously aware of the presence in themselves of the Spirit of God. And so you see, your Godliness, how simple it is! " " Nevertheless, " I replied, " I do not understand how I can be certain that I am in the Spirit of God. How can I discern for myself His true manifestation in me? " Father Seraphim replied: " I have already told you, your Godliness, that it is very simple and I have related in detail how people come to be in the Spirit of God and how we can recognize His presence in us. So what do you want, my son? " " I want to understand it well, " I said. Then Father Seraphim took me very firmly by the shoulders and said: " We are both in the Spirit of God now, my son. Why don " t you look at me? " |
| About Pages Проекты «Правмира» Raising Orthodox Children to Orthodox Adulthood The Daily Website on How to be an Orthodox Christian Today Twitter Telegram Parler RSS Donate Navigation On Bright and Dark Powers Metropolitan Hilarion (Alfeyev) 15 November 2020 Photo: mospat.ru The Gospel reading concerning the Lord’s casting out from a man of a legion of demons (Lk. 8:26-39) reminds us of the spiritual world which exists around us. In this world there are good powers and evil powers. The good powers are the angels who accompany us in our lives and who help and protect us. We know that all of us have a Guardian Angel who is appointed by God to protect us from every evil. We must pray to our Guardian Angel and beseech him that he would never depart from us. There are also Guardian Angels who are appointed to protect cities and countries. We know that the angelic world exists parallel to the physical world and that angels play a realistic and genuine role in our lives. We know and believe that when we serve the Divine Liturgy, the angels truly serve with us. They sing to God the triumphal hymn, they surround the altar table on which abide the Holy Mysteries and they participate with us in the Small and Great Entrances. With fear and trembling they cover their faces in the presence of the performance of the Divine Eucharist, when bread and wine become the Body and Blood of Christ. We don’t know the manner in which the angels partake of the Divine glory. For us, communing with God and uniting ourselves with Him is only possible through the Mystery of the Eucharist, when the Body and Blood of Christ, God incarnate, mingles within and with us and becomes part of our own body and blood. Therefore, with urgency we rush to participate in Holy Communion, the Holy Mysteries of Christ, knowing that this is a great power, which always helps us to abide with God and to not turn away from Him, experiencing within ourselves spiritual powers which are necessary for us in order to be true and good Christians. |
| Archive Schismatics have captured the Cathedral of St. Michael in Khmelnitskiy region 10 April 2023 year 15:28 The Ukrainian Orthodox Church’s Cathedral of St. Michael in the city of Shepetovka, Khmelnitskiy region, was captured on April 8, 2023, by supporters of the schismatics Orthodox Church of Ukraine, the Union of Orthodox Journalists reports. On April 9, the feast of the Entry of the Lord into Jerusalem, the faithful of the canonical Ukrainian Orthodox Church, who had been deprived of entry to their own church, had to celebrate out-of-doors. The divine service was presided over by Metropolitan Yevsevy. “Unbelievers watched me saying, ‘We have read the Gospel and we know that followers of Christ will be persecuted and persecuted here are only you. It means that you are on the right path”. “Let us repent of our sins and ask forgiveness. We are on the right path”, the hierarch said to the persecuted community. “Let us love and pray for persecutors just as Christ prayed on the cross when He was crucified: “Father, forgive them. They don’t know what they are doing” (Lk. 23:34). But there are scales they cannot remove. It is beyond some, but we are given the truth; we will cherish it and follow Christ and will be given eternal joy in heaven”, Metropolitan Yevsevy exhorted. DECR Communication Service / Patriarchia.ru Календарь ← 7 December 2023 year |
| Archive Пн Paschal Message of Patriarch KIRILL of Moscow and All Russia 17 April 2020 year 17:00 Paschal Message of Patriarch KIRILL of Moscow and All Russia to the Archpastors, Pastors, Deacons, Monastics and All the Faithful Children of the Russian Orthodox Church Your Graces the archpastors, venerable fathers, all-honourable monks and nuns, dear brothers and sisters: CHRIST IS RISEN! By the grace of the All-Generous God, we have been vouchsafed to come to the radiant Paschal night and once again rejoice in the glorious Resurrection of Christ. From the depths of my heart I greet all of you, my beloved, with this great holiday and “feast of feasts.” Almost two thousand years separate us from the event we recall today. And yet, every year with unchanging spiritual awe the Church celebrates the Resurrection of the Lord, tirelessly bearing witness to the exceptional nature of what occurred in the burial chamber by the walls of ancient Jerusalem. The whole earthly path of the Son of God – from His miraculous Incarnation to His Passion and terrible death on the cross – is the fulfillment of the Maker’s promise, once given to our forefathers. God promised to send into the world the One who “bears our infirmities and carries our diseases” (Is. 53:4) and who will “save his people from their sins” (Mt. 1:21). Many times the Lord affirmed this promise through His prophets. He remained true to this vow even when the chosen people rejected the covenant and violated the Creator’s will. It is, then, in the Resurrection of Christ that God’s love is revealed in its fullness, for death has finally been vanquished – the last boundary separating the human person from the true Fount of life. And although death continues to exist in the physical sense and takes away our human bodies, it no longer has the power to destroy our souls, that is to say, to deny us life everlasting in communion with the Maker. Death has been defeated and its sting has been removed (cf. 1 Cor. 15:55). The Lord has made “captivity itself a captive” (Eph. 4:8) and cast down Hades. “Nothing will be impossible with God” (Lk. 1:37), for truly “he is risen, as he said” (Mt. 28:6)! |
| But the farther time separated them from the God-revealed source of truth, the stronger a purely human origin showed itself in their teachings and actions. Formalism began to grow. The Lord through Moses forbade the introduction of new commandments and the repeal of those already given: You shall not add to the word that I speak to you, neither shall you take away from it: keep the commandments of the Lord your God which I command you (Deut. 4:2). Despite this, they introduced 613 new rules: 248 commands (according to the number of bones in the human body) and 365 prohibitions (according to the number of days in the year). They ascribed more significance to their innovations than they did to God’s commandments. The Savior rebuked them for this: Why do ye also transgress the commandment of God by your tradition? (Mt. 15:3); For laying aside the commandment of God, ye hold the tradition of men (Mk. 7:8). They characteristically treated with contempt sinners, publicans, and people not of the book: But this people who knoweth not the law are cursed (Jn. 7:49). Although there were many sinners in Israeli society during the time of the Savior, the Lord never rebuked anyone like he did the Pharisees. But woe unto you, Pharisees! for ye tithe mint and rue and all manner of herbs, and pass over judgment and the love of God: these ought ye to have done, and not to leave the other undone. Woe unto you, Pharisees! for ye love the uppermost seats in the synagogues, and greetings in the markets. Woe unto you, scribes and Pharisees, hypocrites! for ye are as graves which appear not, and the men that walk over them are not aware of them (Lk. 11:42-44) . Jesus Christ rebuked the soulless formalism of the Pharisees and Scribes, who accused the Savior of violating the Sabbath by healing seriously ill people. Without doing away with the law, the Lord placed works of love and mercy for suffering people higher than ritual: The sabbath was made for man, and not man for the Sabbath (Mk. 2:27). |
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