| On the second Sunday of Great Lent, there is a great feast in the blessed city of Thessalonika, Greece. It is the feast of St. Gregory Palamas. On this day, the holy relics of the saint are taken from the Church of St. Gregory in a procession throughout the city, escorted by bishops, priests, sailors, policemen, and thousands of faithful. One wonders why his earthly remains are still held in such great veneration. How could his bones remain incorruptible more than six hundred years after his death? Indeed, St. Gregory’s life clearly explains these wondrous facts. It illustrates the inspired words of the apostles that our bodies are temples of the Holy Spirit (see 1 Corinthians 6:19) and that we are " partakers of the divine nature” (2 Peter 1:4). A Childhood Passion for the Eternal 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). Upon finishing his studies in Greek philosophy, rhetoric, poetry, and grammar, Gregory, at only twenty or twenty-two years of age, followed a burning passion in his heart. Like a lover who strives to stay alone forever with his loved one, Gregory was thirsty for this living water (see Revelation 22:17). Therefore, no created thing could separate him from the love of God (see Romans 8:39). He simply withdrew to Mount Athos, an already established community of monasticism. He first stayed at the Vatopedi Monastery, and then moved to the Great Lavra. |
| John Anthony McGuckin Bulgaria, Patriarchal Orthodox Church of STAMENKA E. ANTONOVA The Bulgarian state was established in 681 CE by Khan Asparuch (681–700) on the territory of the Roman imperial provinces of Thrace and Illyria to the south of the Danube river. Khan Asparuch was the leader of the Bulgars, who were Turanian nomads originating from Central Asia, who first led his people across the Danube into territory of the Roman Empire, and then established a long line of successors. In addition to the Bulgars, who possessed warlike tendencies and initiated later expeditions and territorial expansions, there were also Slavs who had been gradually immigrating and settling in the same region from the beginning of the 6th century. In spite of the fact that the Slavs were more numerous than the Bulgars, the latter gained hegemony due to their more aggressive policies. In 681 the Byzantine Empire was compelled to negotiate a peace treaty with Khan Asparuch and to legitimize the claims to power and territory by the immigrant population. In spite of the fact that a peace treaty was made, however, the Bulgars continued to pose a challenge to Byzantine authority. In 811 Khan Krum (803–14) defeated and killed the Byzantine Emperor Nicephorus I (802–11), after an unsuccessful attempt on the part of the emperor to vanquish the new state. In 813 Khan Krum defeated Emperor Michael I, in addition to sacking the city of Adrianople and advancing as far as the walls of the city of Constantinople. After the sudden death of Kahn Krum, his successors Khan Omurtag (814–31) and Khan Malamir (831–52) agreed terms with the Byzantine Empire, and stopped the expansion of the Bulgar state to the east, turning instead to Macedonia and territories westward. Although there were pockets of Christians in the new Bulgar state from its inception, they were not only marginal in number but were also suspected by the political leaders as having allegiance to the emperor at Constantinople. In addition to the local Christians (who were indeed under the influence of Byzantine Christian civilization at the time), the Bulgars and the Slavs followed ancestral religious practices and worshipped the sky-god Tengri. Most of the hostile attitude toward Christianity in this era was primarily due to the Bulgars’ fear of Byzantine imperialism and the possibility of strengthening Byzantine influence among the more numerous Slavs. As a result, when Khan Omurtag’s son Enravotas converted to Christianity, he was executed publicly along with others in 833. In order to protect the political and religious integrity of the Bulgar state, Khan Omurtag also formed an alliance with the Frankish Kingdom against Byzantium. |
| Australian euthanasia advocate Dr. Philip Nitschke has agreed to 26 conditions being added to his medical registration by the Australian medical board (Australian Health Practitioner Regulation Agency). This effectively prohibits him from taking any role in promoting, providing information about, or instructing regarding euthanasia. The ban on Nitschke giving advice on methods of committing suicide may help in preventing deaths like that of Australian man Nigel Brayley. As reported last year by LifeSiteNews, Brayley's friends were stunned by his sudden suicide, and it was only when looking through his personal computer that they discovered correspondence between him and Dr. Nitschke. In a media interview Nitschke, presented Brayley's death as being " rational suicide. " Brayley had suffered from depression after the death of his wife. The emails from Brayley also told Nitschke of Brayley's intention to commit suicide in the following fortnight. During last-minute negotiations, Nitschke agreed to the board's conditions in order to avoid what may well have been the largest medical trial in Australian history. The hearings had been estimated to run from four to six weeks, and LifeSiteNews understands that they were scheduled to begin on November 16 in Darwin. This will put an end to investigations that had run for over three and a half years. Nitschke is now restricted regarding prescribing types of drugs including barbiturates and opiates and must practice medicine under the oversight of a board-approved supervisor, who will review his medical treatment and the decision-making involved. For the next two years, he must also submit to quarterly audits of his medical records. He is also restricted to practicing medicine in the Northern Territory, where his medical registration is based. Nitschke currently resides in South Australia. He is prohibited from providing advice on where to source or how to manufacture the drug Nembutal, on testing it for purity, and on how to hide it from the police and other authorities. Nembutal is presently the drug of choice for the " right to die " movement and is commonly used by veterinarians to euthanize animals by " putting them to sleep. " |
| Archbishop Kyrill of San Francisco and Western America Heads a Ceremonial Gathering of Cavaliers and Bearers of the Orders of the Russian Empire Source: ROCOR Photo: synod.com On Sunday, February 17, 2019, in accordance with tradition, a ceremonial gathering of the Cavaliers and Bearers of the Orders of the Russian Empire was held in memory of their patron saint, St Anna the Prophetess. Ladies and gentlemen from California, England and Russia attended divine services in Holy Resurrection Patronal Church in San Francisco, CA. Solemn Liturgy was celebrated by His Eminence Archbishop Kyrill of San Francisco and Western America of the Russian Orthodox Church Outside of Russia. He was joined by Abbot James (Corazza) Deputy Rector of the Old Cathedral of the Mother of God “Joy of All Who Sorrow,” and Archdeacon Peter (Karakozoff) of the new cathedral of the same name in San Francisco. During the service, His Grace Bishop Irenei of Richmond and Western Europe and His Grace Bishop Theodosius of Seattle, Vicar of the Western American Diocese, prayed with the Cavaliers and worshipers for the Head of the Russian Imperial House, Grand Duchess Maria Vladimirovna and its Heir, Grand Duke Georgy Mikhailovich. In his address to the worshipers, Bishop Irenei pointed out that the mission of the Order of St Anna is charity and help for the needy, and called upon the members to continue to faithfully serve the Grand Duchess and the society. That evening, the Cavaliers were invited to a formal reception at the House of Russian Cadets and Veterans of World War I in San Francisco. The event began with a litiya for the members of the Russian Imperial House: Tsarevna Anna Petrovna (after her sudden death, her husband, Duke Karl Friedrich, established, in 1735, the Order of St Anna in her August memory), Grand Duke Konstantin Konstantinovich (a Cavalier of the Order of St Anna, known as “Father of All Cadets”) and all the reposed members of the Order. Afterwards, a short moleben service was sung to the Prophetess Anna with prayers for Their Imperial Highnesses and all the knights. Mitred Protopriest Stefan Pavlenko, Rector of the Church of All Russian Saints in Burlingame, CA, led the service. |
| Fr. Matthew Baker, Orthodox priest, scholar, and father of six dies in Boston March 5, 2015 Orthodox blogger Gabe Martini informed readers of the recent fatal car accident that took the life of a priest of the Greek Orthodox Church. His post also gives links to sites with information on how to help his large bereaved family: “This past Sunday afternoon—the Sunday of Orthodoxy—the Orthodox community learned of the sudden and tragic death of Fr. Matthew Baker, a presbyter of the Greek Orthodox Metropolis of Boston. “Fr. Matthew was traveling home from Vespers with his six children (ages 2 through 12). His Presvytera Katherine was at home, having just recently lost their seventh child to a still birth. Driving in the midst of a violent, winter storm, Fr. Matthew’s van spun out of control, flipping multiple times and ejecting him from the vehicle. He was pronounced dead on the scene, but his six children were relatively unharmed. “For those who didn’t know him, Fr. Matthew was a scholar of extraordinary gifts. Many suggested he would be one of the greatest theologians and scholars of the twenty-first century—and I can’t help but agree. His loss to the world of Christian scholarship is significant, and yet, is the least of what was lost in his death. Given this scholarly and pastoral focus, Fr. Matthew and his family had spent the last several years essentially living in poverty so that he might acquire the necessary academic credentials for not only parish ministry, but also higher education. Most recently, he was in the process of authoring a book, assisting several others in editing and contributions to their own, and was completing a PhD at Fordham University. “In only the past few weeks, Fr. Matthew and his family were granted their first full-time parish assignment at Holy Trinity Greek Orthodox Church in Norwich, Connecticut. Fr. Matthew was energized by this new assignment, and the faithful were already becoming close to their newly appointed priest. Importantly, this new role of service would provide something for Fr. Matthew and his family that had been absent for so many years: a steady source of income. |
| Orthodox Hierarchs React to the Sandy Hook School Shooting We offer statements from Archbishop Demetrios, Primate of the Greek Orthodox Church in America; Metropolitan Tikhon, Primate of the Orthodox Church in America; and Metropolitan Hilarion, First Hierarch of the Russian Orthodox Church Outside of Russia. Archbishop Demetrios Calls for Prayers for the Victims of the Massacre in Newtown, Conn. Dec 14, 2012 NEW YORK – Upon hearing the horrible news of the monstrous mass shooting in the Sandy Hook Elementary School in Newtown, Connecticut, which caused the tragic death of 26 people, most of which are reportedly children, His Eminence Archbishop Demetrios of America immediately contacted Fr. Peter Karloutsos, the priest of the nearby Greek Orthodox Church of the Assumption in Danbury, Connecticut. He expressed to him his deep pain and great concern about this terrible incident and its devastating effects on the local community, and offered any support on behalf of the Greek Orthodox Archdiocese of America. The Archbishop said that this is a crime whose magnitude and nature is impossible to believe, an abominable act of the kind that our society should work hard to prevent. He called upon the orthodox faithful across the country to pray fervently for support and healing from God to the many families and individuals affected by this violent act and for the repose of the souls of the innocent victims of this enormous tragedy. A scheduled visit of the Archbishop to the Greek Orthodox Church of the Archangels in Stamford, Conn. this coming Sunday Dec. 16, has been postponed; instead the Archbishop will visit the Greek Orthodox Church of the Assumption in Danbury, in order to offer pastoral support and guidance to the people of the area and pray with them in a Divine Liturgy which will begin at 10:00 a.m. My dear brothers and sisters in Christ, All of us have been shaken by the news of the tragic death of twenty young children and six adults at the Sandy Hook Elementary School in Newtown, Connecticut. All of a sudden, the image of Rachel, who was ‘weeping for her children and refusing to be comforted, because they are no more’ [Jeremiah 31:15], becomes more than simply a passage from scripture. Rather, it becomes an unfortunate reality in the lives of those affected by the senseless incident and in our own hearts, as we share in their lamentation and sorrow. |
| Saint Edward the Martyr, King of England Commemorated: March 18/31 (Martyrdom) and September 3/16 (Local Translation of Relics) Dmitry Lapa St. Edward, one of the most venerated English saints, was the son of the Holy Right-Believing Edgar the Peaceful, King of England, and Queen Ethelfleda who died soon after his birth. According to different sources St. Edward was born either in 959 or in 962/963. The reign of King Edgar was marked by a great revival of monasticism, Church life and piety among the English people and he wholeheartedly supported the three great episcopal restorers of the English Church after the ninth century Danish invasions: Dunstan of Canterbury (who baptized Edward), Oswald of Worcester, and Ethelwold of Winchester. According to tradition, some time before St. Edward’s birth St. Edgar had an unusual dream, which his wise and saintly mother Elgiva (St. Edward’s grandmother), formerly Queen and then Abbess of Shaftesbury, explained thus: following St. Edgar’s repose the English Church would be attacked, the supporters of his (Edgar’s) younger son would murder his elder son, the former then would reign on earth while the latter would reign in Heaven. These prophetic words eventually came true. St. Edward’s younger brother was Ethelred (“Ethelred the Unready”, 968-1016) who was born from his father’s second marriage. St. Edward ascended the English throne in 975 at the age of only thirteen (or sixteen) after the sudden death of his father St. Edgar aged only thirty-two. According to one of the sources of that time, St. Edward was a young man of piety, exemplary behavior, a genuine Orthodox Christian who led a devout and God-fearing life. As his father St. Edgar—especially in the second half of his life—young Edward loved God and the Church above all things. He was a benefactor of the needy, a refuge for the pious, defender of the faith of Christ, and filled with many virtues. Sts. Dunstan of Canterbury and Oswald of Worcester anointed him as King at Kingston upon Thames. On becoming King, St. Edward with great enthusiasm continued the labors of his father to revive and strengthen the Church and monastic life in the country; many new monasteries were opened or restored all over England during his short reign. Prayer and Christian piety were the basic things that St. Edward saw at the core of a true kingdom. |
| However, the faithful, the one who practices a true, orthodox spiritual life, cannot be spiritually harmed by sudden death, since it becomes irrelevant to him. The higher his spiritual state the less afraid of death he is; we would even say that such a person rather desires the advent of death. Photo: kuriositas.com Nowadays when science and technology are flying, when cultures converge and there is a crisis in values, even the word ‘death’ is avoided and anything reminiscent of it is ignored and discarded. Modern man views death as something negative and as a loss; we usually say for the departed: ‘We’ve lost him’. Whoever does not have the proper knowledge about this issue of death, he is trying to ignore it. Thus he lives an essentially neurotic life, drained of its true meaning. The arrest of cardiac function and or the death of the brain -namely the biological, clinical death- is not a natural state for man and it is not a condition which is in accordance with God’s pleasure. “God made not death” (Wisdom of Solomon 1, 13). Death intruded into human nature and acts as a parasite. Death entered the world through the forefathers’ sin. It is not possible that evil originated from God, since God is good. When He created man, He did not make him mortal. Death appeared after the sin was committed. “For in the day that you eat of it (of the fruit from the tree) you shall surely die” (Gen. 2, 17) Indeed, says Paul the Apostle: “just as sin came into the world through one man, and death through sin, and so death spread to all men because all sinned” (Romans 5, 12). That is, death as the result of the forefathers’ sin encroached into human nature and thereafter to the rest of the creation. The Lord through His ineffable providence fended so that man’s time of death remains unknown to him. According to Orthodox Theology, if man knew the time he was going to die he would not stop sinning, disregarding virtue. The fact that the time of one’s death is unknown keeps him vigilant and ready. “Therefore, stay awake, for you do not know on what day your Lord is coming” (Matthew 24, 42), namely either during your death or during His Second Coming. |
| When Christians talk about death, they don’t do so with pessimism, they aren’t resigned to it, they don’t think it natural. They see it principally as an enemy which must be defeated through Christ. ‘The last enemy to be destroyed is death, (I Cor. 15, 26); ‘The Word became flesh’ (Jn. 1, 14); ‘that he might destroy him who holds the dominion of death, that is, the devil’ (Heb. 2, 14). God became a human person in order to destroy death and sin and to defeat the devil. Christ assumed a mortal body, one that was subject to suffering, in order to overcome death in His own body. Through His crucifixion and resurrection, He defeated death and gave us the opportunity to be united with Him, to overcome death ourselves in our own life. So after the incarnation of God the Word, death changes for Christians, both as regards name and orientation: it is no longer called death, but dormition and it becomes a bridge towards life eternal. The faithful cross over ‘from death to life’ (Jn. 5, 24). Saint Nikodimos the Athonite advises us not to forget that ‘death is such a sudden thief that you never know when it is coming on your account. It may be this very day, this hour, this moment. You may wake up well, yet not get through to the evening; and you who’ve arrived at the evening may not wake up in the morning… So think on these things and say to yourself: ‘If I’m to die, and perhaps by sudden death, what will become of me, wretch that I am? What good will it do me then, if I enjoy all the pleasures of the world?… Get behind me, Satan and bad thoughts. I don’t want to listen to you trying to make me sin’. According to the Fathers and the experience of the Church, the departed, especially those who have died suddenly, benefit greatly from memorial services, forty liturgies, prayers, alms and our own Christian life, so long as it reflects as light on their own souls. (Archimandrite Efraim Vatopaidinos, Abbot of the Holy and Great Monastery of Vatopaidi «Αθωνικς Λγος», pp. 207-15) Code for blog |
| Death is something which is inevitable, each of us will one day have to face his or her own death. We are all mortal and we can not escape our destiny, but we can learn to face life by the way in which we face death. When a person whom we love very dearly, very deeply dies, we feel that there is no space left for life. I have heard more than once people say, “How offensive it is the sun shines, the spring is in full blossom, joy and life are everywhere, and I have lost the only person that made sense of life.” One person dies and everything may be laid waste. This lasts more or less but it’s an experience which so many have. How can there be joy in the face of death, how can there be life in the face of bereavement, not only my own but the tragic bereavement that touches the life strings of millions and millions of people. I have chosen as the subject of my talk, indeed, it’s no lecture, something which I believe is important, not an attempt at answering the habitual question: how to live in the face of bereavement, how to survive, but something more decisively creative, and I want to speak of it sincerely and directly. I know what bereavement is, so I am not speaking from the point of view of the professional clergyman who from within the safety of his position can speak of the pain of others, can try to console others by quoting to them words of life but words that have not become life for him and within him. I have lost in the course of years all my close relatives and I have had to look at what bereavement means: the sudden bereavement of a sudden death and the protracted growth into bereavement in the course of my mother’s three years illness before she died of cancer. I have also seen during the war many dying soldiers and spent with them the last days and hours of their life, and then met their wives, their children, their mothers. And it is against this background that I want to say things, which otherwise I would not dare say, because I should be afraid that they would be only hurtful if they were only words, words of false wisdom. |
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