Christ is Risen! Indeed He is Risen!

Your Diocese Alive in Christ The Magazine of the Diocese of Eastern Pennsylvania, Orthodox Church in America Volume XXIV, No. 1 Spring 2007    Lenten-Resurrection Editor’s note: in the ancient Church, Alex- ceived life, instead of bondage, freedom, andria, Egypt was one of five sees which Letter of and instead of the grave, the kingdom made up the “pentarchy” or five ruling of heaven. For in ancient times, death sees of the Catholic Church. The five sees St. Athanasius reigned from Adam to Moses; but now the were Constantinople, Rome, Jerusalem, divine voice has said, Today you shall be Antioch, and Alexandria. Each year in with me in Paradise. And the saints, being a festal letter, the bishop of Alexandria of the Lord, and in his law doth he medi- aware of this, said, Except the Lord had would notify the other Churches regard- tate day and night. For it is not the sun, or helped me, my soul had almost dwelt in ing the dates of Lent, Pascha, and Pente- the moon, or the host of those other stars hell. Besides all this, being powerless to cost. A number of such letters composed which illumines him, but he glitters with make a return, he yet acknowledged the by St. Athanasius the Great, the Patriarch the high effulgence of God over all. gift, and wrote finally, saying, I will take of Alexandria, are preserved. The letter For it is God, my beloved, even the the cup of salvation, and call on the name that follows was written for the year 333. God who at first established the feast for of the Lord; precious in his sight is the In it St. Athanasius, as was his custom, us, who bestows the celebration of it year death of his saints. not only provided the required dates but by year. He both brought about the slaying With regard to the cup, the Lord said, also spoke of the meaning and purpose of his Son for salvation, and gave us this Are you able to drink of that cup which I of Lent and Pascha and urged that these reason for the holy feast, to which every am about to drink of? And when the disci- holy days be passed in piety and rever- year bears witness, as often as the feast is ples assented, the Lord said, You shall in- ence. proclaimed at this season. This also leads deed drink of my cup; but that you should us on from the cross through this world sit on my right hand, and on my left, is e duly proceed, my brethren, to that which is before us, and God pro- not mine to give; but to those for whom from feasts to feasts, duly from duces even now from it the joy of glorious it is prepared. Therefore, my beloved, Wprayers to prayers, we advance salvation, bringing us to the same assem- let us be keenly aware of the gift, though from fasts to fasts, and join holy-days bly, and in every place uniting all of us in we are found insufficient to repay it. As to holy-days. Again the time has arrived spirit; appointing common prayers for us, we have ability, let us meet the occa- which brings to us a new beginning, even and a common grace proceeding from the sion. For although nature is not able, with the announcement of the blessed Pascha, feast. For this is the marvel of his loving- things unworthy of the Word, to return in which the Lord was sacrificed. We eat, kindness, that he should gather together a recompense for such benefits, yet let after a fashion, the food of life, and con- in the same place those who are at a dis- us render him thanks while persevering stantly thirsting we delight our souls at tance; and make those who appear to be in piety. And how can we abide in piety all times, as from a fountain, in his pre- far off in the body, to be near together in more than by acknowledging God, who in cious blood. For we continually and ar- unity of spirit. his love for mankind has bestowed on us dently desire; he stands ready for those For what reason then, my beloved, do such benefits? (For in this way we shall who thirst; and for those who thirst there we not acknowledge the grace as befits obediently keep the law and observe its is the word of our Savior, which, in his the feast? Why do we not make a return commandments. And moreover, we shall lovingkindness, he uttered on the day of to our Benefactor? It is indeed impossible not, like ungrateful people, be accounted the feast: If anyone thirst, let him come to to make an adequate return to God; still, transgressors of the law or do those things me and drink. Nor was it only then when it is a wicked thing for us who receive which ought to be hated, for the Lord any one drew near to him, that he cured the gracious gift, not to acknowledge it. loves the thankful.) Also when we offer his thirst; but whenever any one seeks, Nature itself manifests our inability; but ourselves to the Lord like the saints; when there is free access for him to the Savior. our own will reproves our ingratitude. we subscribe ourselves entirely [as] living For the grace of the feast is not limited to Therefore the blessed Paul, when admir- from this time forward not for ourselves, one time, nor does its splendid brilliancy ing the greatness of God’s gift, said, And but for the Lord who died for us, as also decline; but it is always near, enlightening who is sufficient for these things? For he the blessed Paul did when he said, I am the minds of those who earnestly desire it. made the world free by the blood of the crucified with Christ, yet I live; yet not I, For in it there is constant virtue for those Savior; then too, he has caused the grave but Christ liveth in me. who are illuminated in their minds, and to be trodden down by the Savior’s death, Now our life, my brethren, truly con- meditate on the divine Scriptures day and and furnished, for those who are ascend- sists in our denying all bodily things, and night, like the man to whom a blessing is ing, an obstacle-free path to the heavenly continuing steadfast in only the things of given, as it is written in the sacred Psalms: gates. For this reason one of the saints, our Savior. Therefore the present season Blessed is the man who hath not walked while he acknowledged the gift but was requires of us that we should not only ut- in the counsel of the ungodly, nor stood insufficient to repay it, said, What shall I ter such words, but should also imitate the in the way of sinners, nor sat in the seat render unto the Lord for all he has done deeds of the saints. But we imitate them of corrupters. But his delight is in the law unto me? For instead of death he had re- Continued on page 35 PASCHA 2007

To the Venerable Pastors, God-loving Monastics and Devout Faithful of the Diocese of Eastern Pennsylvania

We celebrate the death of death and the overthrow of hell, the beginning of another life which is eternal; and in exultation, we sing the praises of its source. He alone is blessed and most glorious, the God of our Fathers. (Paschal Canon, Ode 7)

Dearly Beloved in the Lord: The central mystery of the Christian Faith is the glorious Resurrection of our Lord, God and Savior Jesus Christ, through which mankind is offered the gift of another life, which is eternal. This gift of eternal life was wrought for us in a most remarkable way, for our Lord accomplished all this by voluntarily suffering His Passion, being nailed to the Cross and descending into the tomb. To the world, suffering is something to be avoided at all costs, the Cross is foolishness, and death is spoken of as little as possible. But Christ takes those things that are feared by the world, and uses them to reveal His glory and His power. He undergoes suffering to free us from suffering; He ascends the Cross to bring joy to the world; and He voluntarily endures death so that He might trample it down. Throughout our beautiful paschal services, we sing of this great paradox of eternal life which is accomplished through death: trampling down death by death . . . From death to life . . . Christ, Who is Life itself, dies for us so that we who are dead might live. We no longer fear the things that the world fears because they have no power over us. As St. John Chrysostom, in his magnificent paschal homily, reminds us: “Let no one fear death, for the Savior’s death has set us free. He that was prisoner of it has annihilated it. By descending into hell, He made Hell captive.” Let us therefore rejoice in the Risen Lord and be encouraged to face our own struggles with courage and hope, knowing that the Lord is ever with us. And as we celebrate the bright and joyous day of His Resurrection, let us exclaim with the Apostle Paul: O death, where is thy sting? O hell, where is thy victory? (I Cor. 15:55). May we all be granted to partake of eternal life with joy at the Banquet of Immortality.

With love in the Risen Lord,

+TIKHON, Bishop of Philadelphia and Eastern Pennsylvania

1 Your Diocese Alive in Christ

Volume XXIV Number 1 Spring 2007 The Offi cial Magazine of the Diocese of Eastern Pennsylvania Orthodox Church in America Fr. Daniel Ressetar honored -- see page 6

In This Issue Lenten-Resurrection Letter of St. Athanasius Inside Front Cover Pascha Message of His Grace, Bishop TIKHON 1 Diocesan Assembly Held in Bethlehem 3 Father Daniel Ressetar Honored on Retirement 6 Bishop TIKHON Visits New OCF Chapter 9

Founding of St. Tikhon’s Monastery, 1905-1906 - conclusion 10 Bp. Tikhon blesses new OCF chapter -- see page 9

Holy Apostles Mission Finds a New Home 16 Your Diocese Alive in Christ Origen, the Denier of Human Freedom - Part V 18 Produced by the Publications Depart- ment of the Diocese of Eastern Penn- St. Justinian the Emperor’s Letters: Introduction 27 sylvania, Orthodox Church in America (Diocesan Center, South Canaan, Penn- The Letter to Patriarch Menas 28 sylvania 18459 (570-937-9040), un- der the direction of His Grace, Bishop Orthodox Hierarchs Lead March for Life 36 TIKHON. Editor ...... Fr. John Kowalczyk The Cup of the Lord 38 Photography ...... Gregory Hatrak St. Nicholas Church Celebrates 90th Anniversary 39 Photography ...... Martin Paluch Staff ...... Fr. David Mahaff ey We Believe: The Symbol of the Faith - Part X 42 Circulation ...... Mary Sernak Holy Trinity Church Holds Open House 47 Editorial and Subscription Offi ce: Alive in Christ, Diocese of Eastern Pennsylva- St. Cyril’s Commentary on St. John’s Gospel - Part XXIV 48 nia, Box 130, South Canaan, Pennsylva- nia 18459 Phone (res.): 570-876-1241. Remembering St. Nicholai of Zhicha 67 Alive in Christ is distributed free of charge within the Diocese. Those liv- ing in other areas may subscribe for Departments $12 per year. All in the Diocesan Family 68 Deadline for the next issue of Your Daily Devotions 44 Diocese Alive in Christ is September 15, 2007. Please submit all articles (typed) Pascha Listings 61 pictures, parish news, etc., on disc to Alive in Christ, Diocese of Eastern Penn- sylvania, Box 130, South Canaan, PA 18459, or e-mail to [email protected].

2 43rd ANNUAL Diocesan Assembly Held in Bethlehem

he 43rd Annual Assembly of the Diocese of Philadelphia and TEastern Pennsylvania was con- ducted November 17 and 18, 2006 at St. Nicholas Church, Bethlehem. The two- day Assembly began with registration and vespers at 5:00 p.m. Delegates stayed at the Best Western Hotel, Bethlehem. His Grace, Bishop Tikhon opened the Assembly at 6:00 p.m. The Assembly proceedings included the approval of the agenda, election of Assembly officers and the acceptance of the minutes of the pre- vious diocesan Assembly. In addition to Bishop Tikhon, 29 clergy delegates, 25 lay delegates, 5 alternate delegates, 3 dioc- esan council members, 2 guest observers and 1 auditor comprised the Assembly. The highlight of the Friday evening session was the presentation by Bishop Tikhon on the Assembly’s theme of unity. His Grace asked the delegates to be grate- ful for the blessing to gather together at The Divine Liturgy was celebrated The Saturday morning Assembly session this Assembly in His Holy Name. He re- on Saturday morning at 9:00 a.m. His convened at 11:00 a.m. with the report of minded the Assembly that the bishop with Grace, Bishop Tikhon concelebrated the Bishop Tikhon. His Grace expressed his clergy and the faithful are the Church ev- liturgy with diocesan clergy that included sincere thanks to all who worked for the ery day, not just one day or for other gath- the chancellor, host pastor and deans of success of the teen retreat, summer camp, erings such as this Assembly. In light of the diocesan deaneries and cathedrals. Continued on the next page the present difficulties, His Grace asked the delegates to take a moment to rest and reflect on the way we are headed. Our course is set by Christ as we are coworkers with the One who guides us. We must all begin with repentance and humility. We gather as a diocese as a family in Christ. The problems we face are our problems. He encouraged all to work together in a Godlike way and to use freedom wisely and with love. After a lengthy discussion period, dinner was served. A homily by St. Gregory Palamas, On Peace with One Another, was read during the meal. 3 Diocesan Assembly Continued from page 3 vacation Bible schools and the growth and development of OCF Chapters. He announced the increased budget for mis- sionary work and encouraged missionary efforts within the diocese. His Grace an- nounced a budget increase for diocesan seminary students from $500 per year to $500 per semester. The diocesan maga- zine, Alive in Christ, will now be pub- lished twice per year. The diocesan web- site continues to be visited by many and the site will be a tool for improved com- munications within the diocese. The deans will be asked to coordinate a calendar of events to be published on the website. His Grace called upon the clergy to lead the people by offering an example of Christ-like love and to encourage one another in their pastoral work. He asked the parishes to insure that clergy are ad- equately compensated. He asked for prayers for the ill clergy and matushki and for prayers for the repose of the souls of those within the diocese who have fallen asleep in the Lord. He noted several va- cancies in diocesan parishes and that he is working diligently to fill them. He has also attended at least one deanery meeting in each deanery. Bishop Tikhon announced that the roles of chancellor and secretary/trea- surer are now separated. He expressed his deep gratitude to Fr. John Kowalczyk for faithfully fulfilling these duties over the last eighteen years. He also gratefully acknowledged the assistance of Matushka Kathy Kowalczyk to Father John and the diocese. As chancellor, Fr. John will assist the diocesan bishop on all levels of dioc- esan work. Rev. Martin Browne is ap- pointed secretary/treasurer as of January 1, 2007. Bishop Tikhon concluded his report by asking the delegates to strive to have joy in their hearts through humility. In his chancellor’s report, Fr. Kowalczyk referred to the bishop’s activ- ity report to illustrate his work in the dio- cese during the last year. He thanked Fr. Dimitri Oselinsky and St. Nicholas par- ish for the donation of their time and tal- ents in hosting the Assembly. He pledged to Bishop Tikhon and to all that he will continue to work for the good order of the Church. Following lunch, the Very Rev. 4 Michael G. Dahulich, dean of St. Tikhon’s Seminary, offered a presentation reflect- ing on the current situation in the OCA contrasting it with the Church in Corinth at the time of St. Paul. He encouraged the delegates to “do everything in love” and reflect His love for us in our love for Him and others. The Lord is invisibly present with us. We cannot be paralyzed in our spiritual lives because there is much work to be done in mission outreach, vocations and witnessing to the Truth of Christ. He encouraged the delegates to become a model of what the Church is to be. During the afternoon session, del- egates considered the reports from the metropolitan council representative, di- ocesan council secretary, auditors, trea- surer and deanery and departmental re- ports. The proposed budget for 2007 of $519, 370 was considered and approved. Fr. Timothy Hojnicki announced that the Mechanicsburg mission has received a $15,000 OCA mission planting grant. The following were elected to the di- ocesan council: from the Wilkes-Barre Deanery — Fr. Nicholas Solak and Mary Sernak; from the Frackville Deanery — Fr. Timothy Hojnicki and Elsie Herman; from the Philadelphia Deanery — Fr. Dimitri Oselinsky and Doug Yates; del- egates at large — Fr. Daniel Kovalak and Marie Proch; auditors — Fr. John Russin, Fr. David Mahaffey and David Yeosock; metropolitan council — Fr. John Onofrey and Peter Bohlender. A recommendation from the floor called for an effort to restore the Church to solid financial ground by calling for a special collection requesting all members of the diocese to voluntarily offer a con- tribution to the central church adminis- tration in the spirit of fair share giving. The collection would be applied directly toward the principal of the $1.7 million dollar loan. In closing, Bishop Tikhon expressed his gratitude to Fr. Oselinsky and those of the parish for hosting this Assembly. He thanked all of the delegates for their participation and asked all in atten- dance to labor for the building up of the Holy Orthodox Church. The Diocesan Assembly was adjourned with prayer and the blessing of Bishop Tikhon at 4:30 p.m. —Archpriest David Shewczyk 5 Father Daniel D. Ressetar Honored at Retirement Celebration

n Sunday, September 24, 2006, Archpriest Daniel D. Ressetar was honored at a re- tirement celebration. Fr. Dan Owho had been rector of Christ the Saviour Orthodox Church for 41 years and three months. It was an unforgettable day and an exciting occasion. Concelebrating the hierarchical Divine Liturgy were the Most Blessed Herman, Archbishop of Washington and New York and Metropolitan of All- America and Canada, and the Right Reverend Tikhon, Bishop of Philadelphia and Eastern Pennsylvania. Also serving were three priests of the parish: Father Dan, Archpriest Michael G. Kovach, and Archpriest Neal J. Carrigan, and by Priest Paul Fetsko, a son of the parish. Serving as deacons were Archdeacon Alexei Klimitchev and Deacon Joseph Kreta. Subdeacons were Gregory Hatrak, Peter Ilchuk, and Alexander Ressetar. From the capacity crowd 126 received holy communion. Matushka Theodora Ressetar directed the adult and children’s a cappella choirs. The banquet held in the parish hall was attended by more than 200, plus the 20 to 30 children who were served pizza downstairs in the parish hall. Parish council Vice President David Martin gave the toast, and Father Neal was the master of ceremonies. Speakers were Metropolitan Herman, Bishop Tikhon, and Deacon Charlie Clark from the Roman Catholic Diocese, Fr. John Kowalczyk, Fr. Srb Jockovich and Fr. Timothy Hojnicki. In his talk, Metropolitan Herman not- ed that he first became acquainted with Father Dan in the 1960s when he was a 6 student in Father Dan’s history of phi- losophy class at St. Tikhon’s Seminary. Bishop Tikhon told those present that “Father Dan came to Harrisburg in 1965 and a year later I was born.” The chancellor of the diocese, Archpriest John Kowalczyk from Jermyn, related in detail the suffering for Christ’s sake of Priest-Martyr Maksym (Sandovich) in 1914, the great Uncle of Father Dan. Fr John, like Metropolitan Herman and Father Dan, is a Lemko- Rusyn. Archpriest Srboljub Jockovich, pas- tor of Saint Nicholas Serbian Orthodox Church in Steelton, represented the Orthodox Council of Churches, and Priest Timothy Hojnicki, pastor of Holy Apostles Mission in Mechanicsburg, a daughter parish of Christ the Saviour Orthodox Church, represented the Frackville Deanery. Deacon Charles Clark, Director of Ecumenical Affairs, representing the Roman Catholic Diocese of Harrisburg, he read a letter to Father Dan from Cardinal William Keeler, Archbishop of Baltimore, a longtime friend of Father Dan. The president of the parish council, Paul Hadginske, presented Father Dan with a $5,000 check and a framed icon of Saint Panteleimon from the parish. Other presentations were also made by St. Mary’s Altar Guild, the Men’s Club, “O” Club, the altar servers and many in- dividuals. The program lasted only 1 hour and 15 minutes and featured a 13-minute video-biography narrated by Father Dan, with scenes from his early life through his tenure at Christ the Saviour Orthodox Parish. It was produced and edited by Greg Ressetar. Copies of this lively DVD are being distributed!

Biographical Sketch of Father Daniel Ressetar Father Daniel D. Ressetar is a native of Wilkes-Barre, Pa. and is a graduate of Lafayette College and Saint Tikhon’s Theological Seminary. A pianist and choir director, he was a choirmaster and youth ministry direc- tor from 1951 to 1958 at Saint Michael’s Russian Orthodox Church in Cleveland, Ohio. Continued on the next page 7 Fr . Daniel Ressetar Honored Continued from page 7 Ordained in 1958, he was assigned to Holy Trinity Orthodox Church in McAdoo, Pa. In 1962, he was commissioned as a U.S. Air Force Chaplain with the grade of captain. From October 1962 to June 1965 he was on extended active duty at Lackland Air Force Base in San Antonio, Texas. Upon release from active duty, he was assigned in July 1965 to Christ the Saviour Orthodox Church in Harrisburg, then a missionary parish. In 1988 a newly constructed church was consecrated. Since 1966 he has been a Civil Air Patrol Chaplain for Squadron 302 at Capitol City Airport and a “contract” chaplain for Orthodox patients at the Veterans Administration (VA) Medical Center in Lebanon. For the last five years, he has been a contract chaplain at the South Mountain Restoration Center near Chambersburg. From July 1973 to October 1983, he was the unit chaplain for the 600- member 913th Tactical Airlift Group at Willow Grove Air Reserve Facility near Philadelphia, for the USAF Reserves. In July 1976 Father Dan was promoted to the rank of Lieutenant Colonel. The unit flies C-130s. He is married to the former Theodora Prislopsky of Cleveland, Ohio, an el- ementary school teacher. A pianist (she and Father Dan used to be duo-pianists giving recitals occasionally), Theodora is presently the church choir director and church school coordinator. They have three sons and two grandchildren who are all pianists. Father Dan travels frequently to Poland, Slovakia, and Ukraine. Officially retired on October 1, 2006, Father Dan is still acting as the pastor of Christ the Saviour Orthodox Church until a new one is assigned.

8 St. Maxym Sandovich, near relative and inspirer of Father Dan

n Monday evening, November 27, His Grace Bishop Tikhon met with Bishop TIKHON Visits New OCF Othe newly established Orthodox Chapter at Bloomsburg University Christian Fellowship of Bloomsburg University. The OCF has been accepted by Metropolitan Isaiah, the SCOBA OCF Overseer. The Rev. James Weremedic, rector of Holy Annunciation Church, Berwick, Pa., is the recognized and en- dorsed OCF Chaplain for Bloomsburg University. Current officers for the Bloomsburg Chapter are: Dr. Patricia Dorame- Holoviak, faculty advisor; John Shirley, president; Chris Ervin, vice-president; Alysha Kachur, activities director; Kristina Kachur, secretary; Stephanie Nakonecznjy, treasurer. During the visit, His Grace was given a tour of the campus and held a question and answer session with the students. Bishop Tikhon with OCF members at Bloomsburg University

Bloomsburg students greet Bishop Tikhon Fr. James Weremedic hosted dinner for newly established OCF chapter 9 The Founding of St. Tikhon’s Monastery In South Canaan, Pennsylvania, 1905-1906 Part VIII (Conclusion)

May 1906 witnessed the formal opening of It is true, though, that the monastery St. Tikhon’s Monastery, and in August the is one thing and the orphanage is anoth- first patronal feast was celebrated. After er. The monastery can exist in all kinds the throngs of pilgrims had returned from of poverty and misery. If the monks will the grounds of the new monastery and or- not have bread they will feed themselves with roots, if they have nothing to wear phanage to their homes, events and activ- they will cover themselves with rags, ities during the fall showed that financial if there is no fuel they will endure the challenges faced the two institutions, es- cold, since nobody dragged them to this pecially the orphanage. Accordingly, the humble, poor life full of afflictions, and October 1-14 issue of the church newspa- they accepted the life of servant-slaves per, the Messenger (or Vestnik), printed willingly so that they might save their a plea for help from Father Arseny fol- souls. But the orphanage? Poor orphans lowed by a review of the monastery and are there, deprived of a mother and a fa- St. Patriarch Tikhon, founder orphanage’s financial state.1 Fr. Arseny ther; they open their little mouths every pointed out that while monks could and orphanage are presently very meager; that day like little birds asking for food and would endure considerable hardship and aside from the bank debt ($5000), there drink. There are little ones there who can- deprivation as a part of their calling, it are a few private debts (which are not in- not do without clothes, without warmth. There the children of Mother Russia are was another thing to impose this on or- cluded in the report), and the remaining funds that were carried over into the next gathered with a promise from kind people phan children: six months are $113; that the monastery, that they will take their parents’ place, for the past six months, provided $322 feed them, and bring them up in the spirit APPEAL for the upkeep of the orphanage from its of the Orthodox faith and the traditions scarce resources, aside from donations of the Russian people . . . But from this o the honorable spiritual fathers, in kind (for example milk, potatoes, cu- great difference, all of us can clearly see to the brethren and to all the cumbers etc. from the farm); and thirdly, the very same thing!2 If we support the faithful children of the American T the sources of monastery and orphanage monastery with a joint effort and put it Orthodox Church. funding have, till now, been purely inci- on a firm foundation, setting it free from In this issue of the Amerikansky dental, and it could not be said about one debts, then in this way we would support Pravoslavny Vestnik I have published of them that it will be providing further the orphanage, since the monastery will a “financial report” for the first half of help to the monastery and the orphanage. provide more from its means to the or- this 1906 year of the Monastery and the And a funding source like the bank will phanage. If we support the orphanage and Orphanage. From this report everyone even take away $300 a year as percentage give it a chance to exist on its own means can find out, and be certain, that the finan- payment. without the monastery, then in this way cial resources of the monastery and the All these circumstances make the exis- we will support the monastery, by return- 1. Amerikansky Pravoslavnii Vestnik (APV), also titled the tence of the monastery and the orphanage, ing to it the material means which it used Russian Orthodox America Messenger (ROAM). 10:19, if not critical, then in any case distressing 1-14 Oct. 2, 1906, p. 371-373. All texts have been trans- 2. Fr. Arseny implies that donations either to the monas- lated by Alexander Maximov. and without any forward progress. tery or to the orphanage are an urgent need. 10 for the orphanage. Therefore the question brothers to this effort and advise them to is not whether to help the monastery or do this. The orphans will eternally pray to the orphanage but that help is necessary God for you! And the following year we and is needed urgently. And therefore I will have our convention and establish a call upon all. different way. You, dear sisters in Christ. When you Honorable fathers, dear brothers! send your husbands to the meeting do not You know that our Orthodox monas- forget to put the extra two cents into their tery in a short time has become the glory pocket and remind them of the orphans. of our Orthodox mission in America, And when you care for your children and the orphanage opened beside it has and look into their serene eyes recall that become the pride of the Russian people there are those unfortunate ones who do to whom we minister! Today our glory not have a dear mother who would press and pride is in desperate need and is in them to her heart! Remember them and urgent need of help. I know there are no comfort them although with a small do- very wealthy people among us who could nation! The merciful God will spare your pour out hundreds for this good and holy children from unfortunate orphanhood undertaking, but I also know that there are just for that. means at your disposal to raise adequate Dear Brother and Sisters! sums by ways of private subscription, I turn to you with tearful petition, and by way of flea markets, parties and even Igumen Arseny, superior and co-founder I call upon you, help us humble monks to well-arranged balls. Work according to survive and support our Russian orphans! your ability once a year for this undertak- not come to help the orphanage, and up Collect and send your donations as you ing, and You yourselves will be surprised till this day it is not known what was the are able! When you drink, remember, how people will respond when they see result of the voting at the brotherhoods there in the orphanage are poor little chil- your example! Organize a one-time emer- and if it ever took place. And what is the dren related to you in blood and faith; put gency collection by ways and means most pitiful is that in this good undertak- the glass aside and set five cents aside for known to You, and later on, ask for dona- ing there turned out to be misunderstand- the orphans. You will feel how light it will tions at baptisms, weddings and other par- ings between our own, to our shame and be on your soul, you will partake of an ties. There are examples of that and they to the joy of our enemies. indescribable joy and you will drink of a are beneficial! I will be honest with You, And today I address you, dear broth- drink that is inexhaustible. dear brothers, that my wallet has become ers and call upon you — our Orphanage I am writing this appeal, and a let- completely empty. From my salary I pay needs help and it needs the kind of help ter lies in front of me sent to me by the $50 every month to the contractor and which would be constant, so that our caretaker of the orphanage. I look at it the end is not in sight, and $25 remains poor orphan, after having bread today, and tears pour from my eyes. It is 1:30 for me to support myself and to cover would not wonder whether there will be a.m. and I have not closed my eyes small debts, which I just cannot get rid bread tomorrow. Come to help our holy and perhaps I will not close them soon, of. And here comes the time to pay $829 undertaking and comfort the orphans in for here is what is written in this letter: for the installation of plumbing and heat- this way! Let every brother, every month “Mariika needs shoes and a dress for ing; the bank is demanding that we pay when he goes to the monthly meeting, school, Ustinka — shoes and a dress, a $150 percentage payment, and so on. take with him an extra two cents and give Olga, Anelka, Anna and the little Mariika And there — there are 27 souls who eat, it into the hands of the presiding person or need two dresses, and shoes for the boys; drink, and need clothes. Since we are still a secretary as a voluntary contribution for Mikhail, Thomas, Nikolai need 2 pairs of in the process of arranging things, there the orphanage. None of you will become clothes and shoes.” has been no income from the farm yet, poor from donating two cents, nobody Tomorrow early at six o’clock I am and the private donations are all known can forbid you from doing that, and you going to go check on my orphans, they to you from “Svet.” And besides, they are do not need permission from anyone to do will greet me with joy and will look for all occasional and where are the ones to that, but you will do a good deed and will new clothes but there are none! Since base the future on? If only we could pay wipe away many orphans’ tears. It is true there is no money to buy them! Oh! Poor off the bank debt with a joint effort, then in this way the chapter head and the sec- orphans! Kind people help me bring them $300 would remain for us and it would be retary would have more work since they up! a great help. Help then in the name of the would have to send those cents to me (it With firm hope in your help! Lord and for this holy undertaking! can be done through the Board if it would Igumen Arseny. Address: Rev. Arseny be willing to carry out this work), but I Chahovzov, PO Box 4, Mayfield, PA Orthodox Brotherhoods! firmly hope they will not spare their work (See box for Fr Arseny’s accompany- From the newspaper “Svet” you all for the good endeavor. Dear brothers, ing financial report) know that our “Mutual Aid Society” did chairpersons and secretaries! Incline the Continued on the next page 11 Founding of St. Tikhon’s time, the appeal shows an example of Monastery, 1905-1906 how, with love and concern, the rank and Continued from page 11 file members of the Church responded to that need: A Brief Financial Report on the State of the Monastery and With Regard to the Appeal, the Newspaper th th 3 the Orphan Home From January 20 till July 20 1906 “Svet” sympathetically writes, “It seems as if it is written not with Income ink but with the tears and blood of one’s Received by the monastery from The Most Reverend Archbishop Tikhon $420.00 heart. Fr. Igumen makes a call to donate From Igumen Arseny 500.00 to the orphanage. He forgets about the Borrowed on the property from a Honesdale Bank at 6 percent 5000.00 monastery, since according to his words, Received during the Pilgrimage at the time of the blessing of the monastery 630.00 the monastery can exist in all kinds of Collected at different parishes at baptisms for the orphanage 125.22 poverty and misery, but the orphan chil- From the Brotherhoods and churches 134.55 dren cannot be without clothes and be From private donations 335.05 barefooted. American Orthodox Russia! I have All together, received by the parish $7144.82 seen the living conditions of the monks Left from the previous six months 294.83 at St. Tikhon’s Monastery. The poverty is All proceeds $7439.65 absolute. The brethren starve, wear worn- out clothes, all are penniless, with the igu- Expense men at the head. But all work a lot, from Spent on constructing the monastery building $4706.36 early morning till dawn. Paid off debt for plumbing at the orphanage 100.00 For this kind of labor, if they were Spent on furnishing the new building 133.62 working at a factory or on a farm people Upkeep of the children staying at the orphanage 400.07 would have a good upkeep and would Upkeep of the monastery 398.22 have something put away at the bank. But Attendants of the orphanage 247.95 the brethren do not receive anything for Salary of Fr. Steward 90.00 it. Upkeep of the cows and horses 83.33 What do these conditions that the Garden seeds and plants 62.45 brethren live in testify to? Purchase of the apiary and bee hives 128.02 If the brethren work very hard, it Tax 5.58 means that they did not come to the mon- Emergency and incidental expenses at the blessing of the monastery 251.12 astery to sponge. If they do not receive Paid to the blacksmith 50.22 anything for their labor aside from a hum- Paid off debt to the Spiritual board 500.00 ble meal and poor clothes that means that Paid towards the debt to I. Klopotovski and A. Mishak 168.00 their work is not for winning bread but for the Lord Jesus. This undertaking is truly Total expense 7325.94 holy! Our monastery is the habitation of Total income 7436.65 true monk. Remaining $113.61 And if the brethren are, in their great labors, no longer able to manage sup- The monastery used 322 d[ollars] 80 c[ents] from its special funds to support the orphanage for the porting themselves as well as the little six months from January 20 till July 20 of this year. Donations in kind should be added to this number like orphans, are we really going to refuse to milk and vegetables, and then it will be obvious to everyone that it is not the monastery that lives off the help them?! orphanage, but the orphanage off the monastery. We are all poor — that is true. But The Superior of the monastery and the Superior of the orphanage know that it is not he who throws a dollar Igumen Arseny or two out of a hundred to the beggar that is truly a merciful man, but it is the one who would share the last piece of bread with a beggar like him that is a truly mer- The editor of the church newspaper was Svet (“Light”).4 In even more vivid terms ciful man. St. Alexander Hotovitsky, a devoted friend than Fr. Arseny had employed, the author So let us be merciful! If you can drink of the monastery. Immediately under the (the editor of Svet) described the dire beer or whiskey, or eat meat or cakes, re- preceding item, he reprinted this heartfelt straits in which the monastery and or- member those who need bread. And give appeal which had first been published in phanage found themselves. At the same it to them! 3. APV, work cited, p. 374. 4. AVP, ibid., pp. 374-375. I remember how in Russia in a hun- 12 gry year, the pupils in schools would vol- ited St. Tikhon’s habitation. The purpose untarily refuse white bread, an extra cup of his visit was to celebrate the first anni- of tea, [or] holiday dinners to send a few versary of the laying of the foundation of pennies to the hungry. Is it really true that the church, as well as to bless the iconos- there are no people like that in the whole tasis, which had been recently erected and of American Orthodox Russia? Have we which has not even been quite completed really become so hardened in our soul, yet. The Right Reverend Vladika Rafael, have our hearts turned to ice, have we who is drawn to our young habitation closed our ears so that we would not be with all the strength of his fervent heart, able to hear the call of Fr. Igumen, and not and who arranged a separate cell for him- come to his help? self at the newly constructed outbuilding, All of the brethren and the children shared the trip with the Archbishop. The will shed tears, tears filled with blood, Most Reverend Vladikas were accom- if we do not immediately come to their panied by the ecclesiarch of the cathe- help. And the angels of God will collect dral, Fr. I. Zotikov, from New York, and those tears and present them in front of the rector of the Bridgeport parish, Fr. I. the Most High God, and at the terrible Klopotovsky with one of his parishioners judgment those tears will testify about our who was delivering to the cloister a bell coldness of heart. which was a gift of the Bridgeport parish- Trouble will befall us then! ioners. The priests from the neighboring Do not say, dear brother, what was the parishes, Fr. L. Vladishevski with cantor purpose of founding the monastery and N.K. Levitsky, Fr. A. Boguslavsky with the orphanage if there was nothing to sup- cantor of the Mayfield parish, T.F. Pelikh port them! and some neighboring farmers had come The hope was placed on you! On your to the habitation by the time of Vladika’s kindness. We firmly believed that you are arrival. Orthodox not only in word but in deed as On November 22nd [/Dec. 5, Wed- well. St. Raphael of Brooklyn nesday], by 10 o’clock in the evening Let us support the orphanage and the the beloved, honorable guests — our monastery with our donations, and all of ry of the beginning of construction of the Arch-pastors — had arrived from the the American Orthodox Church can boast monastery. Fr. Arseny described it in an Georgetown station in a monastery car- that Orthodoxy brings forth good fruit! article in the Messenger5 which provides riage and proceeded into the temple ac- And if we stay deaf to the desperate calls valuable information about the Athonite companied by the monastery bell, where from the monastery and the orphanage, icon, “She Who is Quick to Hear.” His they were greeted by the brethren of the then it will be clear to all that we are not account ends with the last departure of monastery with Igumen Arseny at the worthy to be called Orthodox Christians. St. Tikhon from the monastery, on Dec. 8, head. The meeting reminded us of some- Let God spare us from such a shame! 1906 (N.S.). thing dear to us — Holy Russia — since Let us testify in front of all that we aside from the Igumen dressed in phelo- love the Lord God. Let us show the en- Celebrations at St. Tikhon’s nion and holding the cross, a hierodeacon emies that in our heart there still beats a Habitation was standing with a candle and censer merciful Russian heart. Let us collect not (Anthony — the first son of the habita- from our wealth, but from our poverty for The anchoretic silence common to tion) and saying Wisdom! Having kissed the monastery and the orphanage!” the life of the inhabitants of St. Tikhon’s the cross, the Most Reverend Archbishop Editor cloister was interrupted over the past days Tikhon proceeded to the altar, where he with a celebration that brought a new ray prayed during the usual litany which was During the August visit of St. Tikhon to the of joy into the monastic life which is full said by the hierodeacon. At the dismissal, monastery, Fr. Arseny had spoken of a in- of trials. when the Most Reverend Vladika took tuition that that occasion would prove be On November 23 [/Dec. 6, Thursday6], the holy cross from the igumen, the igu- the future patriarch’s last visit to the mon- on the day of the anniversary of the be- men spoke a word of a greeting of whose astery with which he shared a name and ginning of construction of the temple content the following approximates: a patron saint, and which he had helped with dining hall and living quarters of the establish and nurture. And indeed, soon brethren, the Most Reverend Archbishop “Your Eminence, the gentle founder and archpastor was to Tikhon — the unfailing and steadfast pa- “Most Merciful Archpastor! return to Russia. But before his departure, tron of the habitation’s well-being — vis- “One more time we greet your on your St. Tikhon, along with St. Raphael, made arrival at the holy habitation! Blessed is 5. AVP, 10:23 1-14 Dec., pp. 452-455. one final visit to the cloister. The occasion 6. Fr. Arseny’s dates are given Old Style. Dates in square he who comes in the name of the Lord! was the celebration of the first anniversa- brackets are New Style dates. Continued on the next page 13 Founding of St. Tikhon’s Fr. Denasy; he suffered many disappoint- Monastery, 1905-1906 ments, labors, and hardships in acquiring Continued from page 13 this treasure and making it a gift and a After four months of separation You are blessing for the young cloister. May God again in our midst, and Your arrival this save him and have mercy on him along time coincided with the anniversary of with all the dwellers of the holy moun- the laying of the foundation stone of this tain! May the Queen of Heaven protect holy temple. One joy joins another! You them all with her holy omophorion from have not come alone, but in the company all sorts of troubles and temptations! And of another Archpastor and pastors, which for us humble monks and our holy habi- increases our common joy. You have ar- tation let this holy image be the guaran- rived not only to pray in the quietness of tee of brotherly love and spiritual union the cloister but also to perform the cer- with the elders of the holy mountain! The emony of the blessing of the iconosta- painting is breathtaking, the Countenance sis. All of these wonderful things should of the Mother of God shines with light move me to the most solemn exclama- that cannot be described, it is full of tions stated at the beginning of this greet- mercy and involuntarily attracts to itself ing. But, Most Merciful Archpastor, I will everyone who labors and is heavy laden, abstain from them. Our iconostasis is not and invites him to bend his knees and quite ready and this circumstance brings St. Alexander shed tears in front of Her Who is Quick to back to my memory the fact that the tem- After “Many Years” was said, Vladika Hear. The holiness of this beautiful image ple was not fully ready on the day of its let the cross be kissed by the brethren and is increased by the fact that it has particles blessing in the month of May of this year, the orphan-children, who were present at of the holy relics of the holy God-pleas- when having stepped over the doorstep the greeting, with the orphanage-caretak- ers included in it : 1) of St. Hieromartyr You asked me, ‘And where is the iconos- er leading them. After singing the “Ton Theodore Stratelates, 2) St. Cosmas, 3) tasis?’ Unpreparedness, committed twice, Despotin” both Vladikas proceeded to the St. Damian the Unmercenary (November scares me and leads me to a thought — cells prepared for them, and from there to 1), 4) St. Gregory Palamas, Archbishop of what if it follows us further on, not only the dining hall, where supper was offered Thessalonica, and the Holy New Venerable in our external life but our internal one as them. After supper all the guests went to Martyr Constantine of Mount Athos, well? And what if we have to greet the the sitting room (the bishops’ reception who was born on the island of Hydra and Heavenly Bishop with the same unpre- room), where with the Archpastors at suffered from the Turks on the island of paredness? I am terrified and I am in fear the head they conversed for a long time, Rhodes on the November 14, 1800. On for myself and the children entrusted to almost until midnight, since nobody ex- the opposite side there is an inscription my guidance. I am in fear and with trem- pected to get up early since the All Night which reads, “In memory of the Most bling I cry: Be patient with me, O Most Vigil had been served already in the eve- Holy Patriarchs of All Russia Hermogenes Merciful Vladiko, and pray to the Most ning. and Nicon, Metropolitans Gregory of Merciful God that He may indeed make On the 23rd [/6th] at 9 o’clock in the Novgorod and St. Petersburg, Innocent us ready in every good undertaking here morning the Most Reverend Archbishop of Moscow, Bishops Joseph of Kodiak in this earthly life, but most of all that He blessed the iconostasis with Igumen and coworkers, Ignatius Bryanchaninov may find us ready and worthy to enter the Arseny and Fr. Ecclesiarch I. Zotikov +1867; Theophanes Vishensky +1894; mansions of the heavenly kingdom!” serving with him, and the rest of the cler- Achimandrite Paisius Velichkovsky By his answer, the Most Reverend gy sang, having formed themselves into a +1794; Igumen Philaret Glinsky; Schema Vladika set at ease our worries about the beautiful choir. Hieromonks Parthenius of Kiev, Leonid, iconostasis not being ready, saying that The first tier of the iconostasis con- Macarius and Ambrose of Optina. The He himself sees that the initial plan had sists of eight icons (including the side elders of Mount Athos, confessor hi- been altered, which required more exten- doors) of beautiful work; they were eroschemamonk Hilarion the Georgian sive work and time. Nevertheless, contin- donated to the holy cloister from the +1861; confessor hieroschemamonk ued Vladika, this holy temple is being en- old iconostasis of the New York cathe- Jerome +1885; Igumen-Archimandrites riched every time with some new acqui- dral by its parish, and two new ones, St. Macarius +1889 and Andrew +1903; sition, and is acquiring a more beautiful Tikhon of Zadonsk set in the place of the the founder of the Moldavian skete of appearance and is becoming warmer. And temple icon and the Athonite Mother of the Forerunner Igumen Nifont +1899; let it be the same way with our souls. Let God named “She Who is Quick to Hear,” Igumen Parthenius Zablotskii +1894; every day bring some wonderful feeling which was situated across from the cleros elder confessor Schemahieromonk to our soul, and let that feeling give birth right behind the northern entrance doors. Theodosius the Georgian, in the world to a good deed, and in this way let us be This great holy treasure that was met with Count O.G. Eristov, +1905; elder hi- adorned, so that we may become a worthy love and tender feelings by the monks is eroschemadeacon Lazarus, +1903; elder temple for the Holy Spirit. a gift of the Athonite elders, headed by hieromonk Khariton Zagrafsky +1893; 14 Schemamonks Theodosius +1883; Kirik bring up the children and teach them, and everybody, the Most Merciful Archpastor +1886; Isidor +1890; Herman +1894; we can say that our orphanage is happy left the holy habitation and departed to his Pansthen +1900; Maronii +1894; Ireneus with the choice of her. May the Lord help cathedral city. +1898; and Fortunotus +1901 and the her to work harder! Having listened to the Igumen Arseny. murdered monk Neophytus +1901 and all children’s answers, which left him quite those who selflessly worked and suffered satisfied, Vladika Archbishop thanked the As 1906 drew to a close, it was the end to preserve and strengthen Orthodoxy and caretaker and gave the children ten dollars of the beginning. The past two years had the true Christian morals and to strength- for a Christmas tree. May God save him! witnessed the coming to birth of an idea en true monasticism.” This gift will for- After that everyone inspected all of the that had been taking form for some time: ever be the best ornament of the holy rooms of the orphanage and went to the the dream of an Orthodox monastery in habitation and a spring of plentiful heal- caretaker’s room, where tea was offered. North America. Now, the seed had put ings from which, according to one’s faith, At 5 o’clock in the evening the bells rang, forth flower; the dream had become real- many miracles will flow abundantly. We calling all to vespers. Everybody hurried ity. In their sermons, addresses, and writ- believe that the monks will always gain to the temple and offered thanks to God ten words, the monastery’s founders and victory over all the sorrows and hard- that this, our holy undertaking, is gaining fathers had well articulated the purpose, ships of the monastic life, in front of this vigor and moving forward. The next day the reason, and the vision; to St. Tikhon, Most Pure image; we believe that in their [Friday, Nov. 24/Dec. 7] at 4:30 in the “a void is now filled”; by God’s grace, prayers they will never forget those who morning the bell rang in the hallway, with “the vision is realized,” as St. Raphael ask them to pray for them; we believe that the call of the brother charged with the put it. many of our lay people will stream to the duty of waking everybody up, to come to To be sure, there was struggle, and that holy habitation to pray in front of this the midnight office. In spite of a long con- would probably continue. But what kind of holy image, and will lighten their worldly burdens. What will be, will be. After the iconostasis was blessed and sanctified with the holy water, the lit- urgy started, served by Igumen Arseny with Hierodeacon Anthony. The Most Reverend Archbishop stood in the al- tar and the Rt. Reverend Raphael in the cleros, and both prayed fervently. After the liturgy everyone prayed a mole- ben to Mitrophan of Voronezh and the holy Right-believing Prince Alexander Nevsky. At the appropriate time a monas- tery meal was offered, not rich with treats but sweetened by the reading of the lives of the saints. After dinner, at 3 o’clock Reverend Rafael blessed the newly con- structed outbuilding meant for the visit- ing priests with their families. Then and there the Most Reverend Vladika chose a cell for himself for the occasions when he comes to the habitation. The small house, built in the monastery orchard, consists of five rooms with a hallway; from a small porch there is a view of the mountain versation the previous evening Vladika monasticism, what kind of Christian life opposite, which is entirely covered by Archbishop was the first in the temple and is without struggle? As the faithful in Asia the greenery in the summertime. Having prayed showing an example to others. Minor were taught, “We must through blessed the house, both Archpastors pro- On that day the liturgy was served by Fr. many tribulations enter the kingdom of ceeded to the orphanage, where they were I. Klopotovsky for the soul of the blessed God” (Acts 14:22). And as is written in met in the schoolroom by the orphan- child “Zhenya,” beloved by all, who was the liturgical service to St. Tikhon, the pa- age caretaker, who brought the children buried on the monastery cemetery. On the tron saint of the new monastery, “Without to them to receive a blessing. At the same day at noon the Reverend Vladika victory there is no crown, without struggle Archbishop’s suggestion, the children Rafael departed for home by train, and there is no victory . . .” were asked to pray and read, and some of the Most Reverend Archbishop stayed till them recited poems. All of this showed Saturday. On Saturday [Nov. 25/Dec. 8] that the caretaker works diligently to having prayed early and having blessed 15 Holy Apostles Mission In Mechanicsburg Finds a New Home

oly Apostles Orthodox Mission in Mechanicsburg, Pennsylvania Hcelebrated a major milestone in the relatively short history of their parish. On the afternoon of December 15, 2006, several members of the mission council met for a short prayer with Fr. Timothy Hojnicki, parish rector, before signing pa- pers securing the first permanent spiritual home for the mission! For the past 30 months the faithful of the mission would gather an hour before services and set up a humble chapel in the common room of a rented office space in the local United Methodist “Mission Central.” During the week this warehouse provides to meet the needs of disaster vic- tims and needful people across the globe, but on weekends it served as the worship place for this young Orthodox commu- nity. Organized in June of 2004 with the blessing of His Beatitude, Metropolitan HERMAN, then locum tenens of the manner. The task of finding a feasible Diocese of Philadelphia and Eastern Pa., facility proved to be difficult. After a 14 the mission was initially organized by month search with several false alarms Archpriest Daniel Kovalak. Archpriest (lovingly referred to as “fire drills”) the Neal Carrigan was assigned as the first mission was presented with an amazing priest, serving the young group on a tem- opportunity. A business office condo suite porary basis. In June of 2005, Fr. Timothy with 2,723 square feet of space was dis- was assigned to Holy Apostles, and on covered in Mechanicsburg. The suite was Pentecost Sunday 2005, served his first already divided up into rooms for offices Divine Liturgy at the mission, ushering in and classrooms, a social hall area, and a a new chapter in the life of the parish. main room. The main room was in need TIKHON, Fr. Timothy was given the Upon Fr. Timothy’s arrival, the focus of a little cosmetic work to become a blessing to pursue the property with the was shifted from getting a priest to find- perfect worship space to meet the tempo- parish’s support. At the annual all-parish ing a more permanent facility in which to rary needs of the parish. After a prompt meeting in late November, an overwhelm- be able to worship God in an Orthodox visit and inspection by His Grace, Bishop ing majority of the parish enthusiastically 16 voted in favor of purchasing the property. up the chapel into a beautiful worship endeavor of the new facility. Much work was done to hammer out the space in preparation for that weekend’s Since that glorious day the momentum details. The result was that the members first services. and joy has not dissipated. Services were of the Mission Council joined Fr. Timothy On the evening of December 30 the for the first time celebrated on the actual in signing the papers and purchasing the first service was held at the site. After the day of the feast with excellent attendance. property the week before Christmas. lesser blessing of the new worship space, Plans to create an ikonostas with doors are Because of the convenience of the great vespers was celebrated with over 65 in the works, with parishioners’ skills be- temporary quarters, Father Timothy de- souls in attendance. The following morn- ing utilized to undertake the project. God ing, at the first Divine Liturgy, the facility willing, this will be completed within a was filled with 83 faithful people — with few months. still room for more! Fr. Timothy was as- Please keep the work and struggle of

cided that the parish would celebrate its last service on Christmas Day, and then make the move to the new building that week. After a molieben of thanksgiving at the end of the Christmas Liturgy, the faithful gathered the following day and the youngest parish of our diocese in your transported the contents of the chapel prayers, and when in the area, be sure to the new church. The parish would no sisted by Archpriest Nicholas Molodyko- to visit and experience the reality of our longer have to set everything up and take Harris of Palm Coast, Fla., and Priest present joy! Glory to God for all things! everything down, a task that put substan- David Cowan and Deacon Steven Vernak —Priest Timothy Hojnicki tial wear-and-tear on many of the church of St. Tikhon’s. Fr. Timothy’s sermon echoed to the people in Mechanicsburg items. After the move, the faithful got For pictures of the new facility, as well as busy with painting, creating an ikonos- the words of that morning’s gospel read- tas, improving electrical fixtures, hanging ing, spoken by the angel of the Lord to from the initial services at Mission Central, cabinets, setting up the kitchen area and the Righteous Joseph the Betrothed, to please visit our parish website: www.holya- other rooms, hanging ikons, and setting “be not afraid . . .” at this new daunting postleschurch.org 17 XXX Origen, the Denier of Human Freedom Part V

y the grace of God, we are now starting a new chapter on Origen. Your comments from various Origen and Apocatastasis: Bparts of the country have been encouraging. This present article will an- The Church’s Response swer Origen’s major heresy: apokatasta- sis or restoration. Does hell really exist? It seems that many people don’t believe that it does. It least we joke about it. So it’s not pleasant for me to write on the subject. It’s not enjoyable to think that some of us will say ‘no’ to God. Some of us will turn our backs on Him and our neighbor now and forever. I wouldn’t have to use the word ‘hell.’ Yet, this translates into English what Jesus was talking about when He referred to a twofold future life. It’s the word most commonly used in English and that’s our language. We could use the word from Greek mythology, ‘Hades’ or the ‘Sheol’ of the Hebrews. In quotations, however, we will leave them as they are. The King James Bible used the word ‘hell,’ the Revised Standard Version used ‘hades.’ Before we get under way, the question could be asked, “Was hell emptied when Christ descended there after His cruci- fixion?” “Wherefore He saith, ‘When he ascended up on high, he led captivity cap- tive, and gave gifts unto men. Now that he ascended, what is it but that he also descended first into the lower parts of the earth?’” (Ephesians 4.8-9).1 This is our witness from revelation of the descent into hell. We also have testi- mony from iconographic, musical, and literary sources. Such is the richness and Resurrection consistency of Orthodox tradition. 1. Compare Matthew 27.52-3: “And the graves were opened, and many bodies of the saints which slept arose, And came out of the graves after his resurrec- tion, and went into the holy city, and appeared unto many.” Also 1 Peter 3.18-19: “. . . being put to death in the flesh, but quickened by the Spirit: By which also XXX he went and preached unto the spirits in prison.” 18 On the east wall of the south tran- great Fathers who lived mostly in the ear- sept of St. Tikhon’s Monastery church ly centuries of our era. is a large whole-wall icon of our Lord’s We have just quoted John 3.16, a verse descent into hell. He is standing on the known to the multitudes. We see there that pieces of the doors of hell that he has just everlasting life is available to ‘whoso- broken down and raising up Adam. The ever’ comes to Him through the Church, righteous with crowns who have been but that it is also possible for someone to waiting for Him are to His right, others perish. Jesus said that. I didn’t. He should to His left.2 know. I take Him as the authority. In the memorial service (and in many Origen said, “No, it’s not that way.” other services of the Church) for exam- He taught apocatastasis or restoration. In ple, we refer to our Lord’s sojourn in the due time, everything is going to be just lower regions: “Thou art the God who de- fine, “restored” to God. In other words, scended into Hell, and loosed the bonds everybody is going to be saved eventu- of the captives. Do thou give rest also to ally, no matter what.8 the soul of thy servant.”3 We have now published several arti- Epiphanius, (315-403), bishop of cles about Origen, (185-254) the Egyptian Salamis, Cyprus, has left us a beautiful pundit who has been one of the most influ- sermon on Christ’s descent into hell.4 ential figures in Christian history. He was “What then? Did God save absolutely The Last Judgment in days of old and still is today. He wrote all when He appeared in Hades? In no much, said and preached more, and over wise. But there also He saved them that Divinity. Yesterday He was bound; to- time many of his writings have been lost. believed.5 Yesterday economy, today au- day He binds the tyrant with infrangible But what we have gives us an accurate thority; yesterday the tokens of infirmity, bonds. Yesterday He was condemned; to- picture of what he taught and why he was today those of Divinity. Yesterday, He day He bestows liberty on the condemned. controversial from the time that he first was slapped; today He smites the tene- Yesterday Pilate’s ministers mocked Him; began to direct the catechetical school in ment of Hades with the lightning of His today Hades’ gatekeepers saw Him and Alexandria as a young man. trembled.”6 The main tenets of his ideas, which 2. Leonid Ouspensky and Vladimir Lossky (in The Meaning My procedure in this essay is to show we find in his book On First Principles9 of Icons, Crestwood, NY, 1982) have a large Russian icon of this event along with a thorough description. that a twofold eternity is taught in the — were the preexistence of souls and The icon differs somewhat, in content, from the whole- Bible, by the great fathers of the Church, apocatastasis. In his fancy, a hoard of wall icon at St. Tikhon’s executed by the Ukrainian iconographer Ivan Dickey under the watchful eye of and by the Orthodox Church today. Let’s souls were created in the heavens, then Archbishop Kiprian who had the church completely start with a very familiar verse from the somehow fell from God’s favor and restored and enlarged in the mid 1960s. Dickey’s icon one by one were sent to earth to inhabit of the Resurrection can be seen as an example of cer- Bible. tain Resurrection icons in which the sad expressions “For God so loved the world that he frogs or people or whatever for punish- on the faces of some of those in hell, suggest that gave his only begotten Son that whosoev- ment. Evagrius Ponticus, (346-99) who Christ’s appearance there did not lead to the freeing of all those who were in hell. Some of the figures have er believes on Him should not perish, but did much to perpetuate the teachings of crowns and halos, leading one to believe that they are have everlasting life. For God sent His Origen in the early centuries, in some of the righteous kings of the Old Testament. 3. Hapgood’s Service Book. The Order for the Burial of the Son not to condemn the world, but that his unexpurgated writings, has Origen Dead, p. 368. Syrian Antiochian Orthodox Archdiocese, the world through Him might be saved.” saying that even Jesus Christ was one of New York, 1956. these souls.10 So much for the doctrine of 4. After he met St. Jerome in Rome in 392, he joined forces Jesus said this to Nicodemus, a leader of 11 with him in his attack on Origenism. Oxford Dictionary the Jews. the Trinity. of the Christian Church. We know the story of Jesus Christ; In the first half of the 6th century, St. 5. We get a different point of view from an early apoc- ryphal source: “While Hades was thus discoursing to we know His life, death, sufferings un- 8. But read the fine print. Origen believed that one world Satan, the King of glory stretched out His right hand, der Pontius Pilate, His resurrection and would succeed another. So you can be saved in one and took hold of our forefather Adam, and raised him. world and fall again in the next. And who knows Then turning also to the rest, He said: Come all with ascension — we recite it all the time in where this succession of worlds will stop. me, as many as have died through the tree which he the Creed.7 In other words, Orthodox 9. Being Koetschau’s Text of the De Principiis Translated into touched: for, behold, I again raise you all up through English by G.W. Butterworth, Gloucester, Mass., 1973. the tree of the cross. Thereupon He brought them all Christians go by the words of Christ as 10. For a complete discussion see Meyendorff, Christ in out, and our forefather Adam seemed to be filled with found in the Bible and interpreted by the Eastern Christian Thought, New York, 1987, pp. 54-5. joy, and said: I thank Thy majesty, O Lord, that Thou 11. ”In his synodal letter of 400, Theophilus of Alexandria hast brought me up out of the lowest Hades. Likewise had already pointed out that for the Origenists, ‘the also all the prophets and the saints said: We thank 6. The Lamentations of Matins of Holy and Great Saturday Word of the living God has not assumed the human Thee, O Christ, Saviour of the world, that Thou hast and also an Homily On the Burial of the Divine Body body,’ and that Christ, ‘who was in the form of God, brought our life up out of destruction.” The Gospel of of Our Lord and Saviour Jesus Christ, on Joseph of equal to God, was not the Word of God, but the soul Nicodemus, Part 2, The Descent Into Hell, ch. 8. ANF 8. Arimathaea, and on the Lord’s Descent Into Hades which, coming down from the celestial region and di- Remember that apocryphal sources are not endorsed Which, After His Saving Passion, Wondrously Ensued vesting itself of the form of eternal majesty, assumed by the Church but are a guide to what some people on the Holy and Great Saturday by our Father the human body.” Meyendorff, in the work cited, pp. were thinking at a given period. This passage has a Among the Saints Epiphanius, Bishop of Cyprus, Holy 47-8. Theophilus’ letter has been preserved for us in definite Origenist bias and according to the introduc- Transfiguration Monastery, Boston, 1981. St. Jerome’s letters. tory material for this ‘gospel,’ some date it as late as 7. All taken from the Bible except for one word, omoou- the fifth century. sios, “of one essence” (with the Father.) Continued on the next page 19 Origen: the Church’s about this subject. 25.31-46.) Response Christ taught about the future. Among Once again there is a separation of the various parables He told was the one people in the next life. At least Jesus Continued from page 19 about the wise and foolish virgins: “Then Christ said so. Some say that He didn’t re- Justinian, Emperor, himself a theologian, shall the kingdom of heaven be likened ally mean it — that he didn’t really mean had had enough of the trouble that some unto ten virgins who took their lamps, and any of the harsh things he said about the Origenist monks in Palestine were caus- went forth to meet the bridegroom . . . next life. If that were so, then neither ing and decided to do something about They that were foolish took their lamps, would he have meant anything he said. it. He laid the groundwork for the Fifth and took no oil with them: But the wise The Gospel of Mark records our Lord’s Ecumenical Council. The Emperor wrote, took oil in their vessels with their lamps story that He is like a man who went away among other things, to Patriarch Menas . . .” (Matthew 25.1-4) We know what on a long trip. He told his employees what in preparation for the councils of 543 and happened. The bridegroom tarried, but they had to do until he returned. Above 553 (the Fifth Ecumenical): when he finally did come in the middle of all, they were to have everything ready “ ‘Educated in the mythology of the the night, the foolish virgins scurried out for him when he got back. He said, I don’t Greeks [Origen] posed as exegete of to find oil. When they returned they found want to find you sleeping. Allegorically, the divine Scriptures, starting with their that they were too late. They were shut this refers to the second coming of Christ: methods . . . What else did he expound but out. In other words, not everybody ended “And what I say unto you I say unto all, the doctrine of Plato?’ [Meyendorff con- up in the presence of the Bridegroom, that Watch” (Mark 13.34-7.) tinues:] The eternity of a spiritual world is, the Lord Jesus himself — or at least The Apostle Paul, the greatest mission- that is only diversified and materialized that’s what Jesus, the author and finisher ary of all time, who suffered in proportion by successive falls in order to come back of our faith said (Hebrews 12.2.) to his greatness — beatings, imprison- always to its primitive natural state im- In the same discourse we find another ments, shipwreck, who was also caught plies a sort of determinism that excludes account, which is a favorite of mine, and up to the third heaven (2 Corinthians the necessity of redemption. [Justinian is I quote it often: 12.2) — knew that there were two kinds again quoted:] ‘If punishment and reward “When the Son of man shall come in of people: those who accepted the Gospel have an end, why the incarnation of our his glory . . . before him shall be gathered and those who didn’t. He writes about Lord Jesus Christ? Why the crucifixion, all nations: and he shall separate them one the Antichrist: “Even him, whose com- the death, the burial, and the resurrection from another . . . Then shall the King say ing is after the working of Satan with all of the Lord? What will be the reward of unto them on his right hand, Come, you power and signs and lying wonders, and those who will have fought the good fight blessed of my Father, inherit the kingdom with all deceivableness of unrighteous- and witnessed for Christ if the demons and prepared for you . . . : For I was hungry, ness in them that perish; because they re- the impious receive through apocatastasis and you fed me: I was thirsty, and you ceived not the love of the truth, that they the same dignity as the saints?’”12 gave me drink: I was a stranger, and you might be saved. And for this cause God In 553, not only his ideas but also took me in: Naked, and you clothed me: shall send them strong delusion, that they Origen himself and Evagrius Ponticus I was sick, and you visited me: I was in should believe a lie: That they all might were condemned. So the definitive answer prison, and you came unto me. Then shall be damned who believed not the truth, to Origen and Origenism were given then. the righteous answer him, saying, Lord, but had pleasure in unrighteousness” (2 But many at that time, down through his- when saw we you hungry, and fed you? Thessalonians 2.9-11.) tory, and today too, won’t accept the deci- Or thirsty, and gave you drink? When saw Here we find the Apostle saying that sions of the Council. Apparently the Holy we you a stranger, and took you in? or na- some people are going to be damned. Spirit and the Holy Fathers were mistak- ked, and clothed you? Or when saw we These words came from the lips of a law- en, in this case. So we keep on refuting you sick, or in prison, and came unto you? yer who became a great apostle. the errors of Origen. And the King shall answer . . . Inasmuch The Apostle Peter, who walked on wa- In previous articles, however, we have as you have done it unto one of the least of ter after starting to sink the first time, who thoroughly discussed Origen’s system. In these my brethren, you have done it unto for fear of a young girl denied his Lord this essay we want to point out the Bible me. Then shall he say also unto them on at His trial, did finally amount to some- teaching about the next life, then the tra- the left hand, Depart from me you cursed, thing. He became a fearless missionary, dition of the Fathers, before moving on to into everlasting fire, prepared for the an author, and died a martyr. The inspired the state of the departed before the res- devil and his angels: And He has a dialog compilers of the New Testament honored urrection and our twofold state after the similar to the one with those on the right him by including two of his letters in it. resurrection, heaven and hell. hand, but with the opposite results: For I We quote from the second: The Bible is very emphatic in its es- was hungry and you gave me no food, etc. “But there were false prophets also chatology, or science of last things. In . . . Verily I say unto you, In as much as among the people, even as there shall be several places our Lord speaks clearly you did it not to one of the least of these, false teachers among you, who shall se- 12. The passage is in Meyendorff, the work cited, pp. 57- you did it not to me. And these shall go cretly bring in damnable heresies, even 8. The two quotes contained in it are from Justinian’s away into everlasting punishment: but denying the Lord that bought them . . . Letter to Menas, ed. Schwartz, III, 191; PG 86.949bc, and PG 86.974c. the righteous into life eternal” (Matthew And through covetousness shall they with 20 feigned words make merchandise of you: Sotir (The Savior), brotherhoods of theo- whose judgment now of a long time lin- logians. These movements, somewhat pi- gereth not, and their damnation slumbe- etistic, filled a certain spiritual need of the reth not.” Greek people when monasticism was in a “For if God spared not the angels that sleep mode due to the wars of the first half sinned, but cast them down to hell . . . of the 20th century. He wrote on a wide And spared not the old world, but saved range of theological subjects. We shall Noah the eighth person, . . . bringing in be quoting from his Dogmatics.14 Some the flood upon the world of the ungod- people say it’s not the best. At any rate he ly; And turning the cities of Sodom and was honored for it by the Royal Academy Gomorrah into ashes condemned them of Greece. I find that his sources are very . . .These are wells without water, clouds rich.15 that are carried with a tempest; to whom The theologians all start out their the mist of darkness is reserved for ever” discussions on the next life with certain (2 Peter 2.1-6, 17.) assumptions: The soul and the body are Once again we find that an Apostle separated at death. The soul, as immortal, sees two groups of people: Those that are continues to be awake and aware of its with God or those who are against Him. surroundings. (Cf. the Parable of the Rich Those who fight against God are con- Man and Lazarus in Luke 16.) The body demned. The little Epistle of Jude shows will be dead until the Second Coming of the same division. Christ, when it will be resurrected and re- When we arrive at the last book of the united with the soul. New Testament, written by St. John the St. John Chrysostom Fr. Dumitru Staniloae tells us that the Theologian and called Revelation or The So once again we find an apostle, the soul is not material but created by God. Apocalypse we find a discourse that is one that Jesus seemingly loved above the Much of this discussion is devoted to re- above all about the future or eschatology. others, pointing out a very definite dis- futing the views of some Protestants that It is a fascinating and very complicated tinction between men: Those who try to the ‘soul sleeps,’ until the Last Judgment. treatise. But our purpose here is simply follow the good way and those who don’t. “God has endowed the soul with the to show the attitude of the early writers May our Lord help us to follow the way memory of its deeds, with a conscience, in regard to apocatastasis — Will every- of the Cross! so that it can uninterruptedly feel sorry body, including the devil, eventually be for what it has done contrary to God, so saved, as Origen pretended? II. that it can know without interruption its “And the devil that deceived them was dependence on Him, to glorify and to love cast into the lake of fire and brimstone, Our next topic is the state of the de- Him without interruption.”16 where the beast and the false prophet are, parted before the resurrection and the The same author sees a positive role and shall be tormented day and night for Great Judgment. Then finally we will in death: “So death is the passing to an ever and ever.” move on to the state of the departed in 14. Dogmatiki tis Orthodoxou Katholikis Ekklisias, Tomos “And I saw a great white throne, and the next life, which we will all share in, Tritos, Athens, 1961; Dogmatique de L’Eglise Orthodoxe Catholique, Tome Troisieme, Chevetogne, 1968. him that sat on it, from whose face the because there will be no one left in the 15. Although he wrote in Greek, we also have a French earth and the heaven fled away; and there life that we now live. In the first part of edition. It’s interesting to compare the works of sev- eral dogmatists that we have at hand. Fr. Staniloae was found no place for them. And I saw this article, we quoted the Bible; now we writes in a pastoral way. Saint Justin Popovitch, a the dead, small and great, stand before will turn to modern theologians who in Serb, who was shaped by the monastic life, reflects God; and the books were opened: and an- turn will be quoting various Fathers of the canons and the Bible as he explains the teach- ings of the Church (5 volumes in French, 3 in Serbian.) other book was opened, which is the book the Church. We will be referring to one Protopresbyter Michael Pomazansky, a Russian, is said of life: and the dead were judged out of Serb, Justin Popovitch,13 one Romanian, to have patterned his handbook of dogmatic theology on that of Popovitch but it is much, much smaller and those things which were written in the Dumitru Staniloae, one Greek, Panayiotis more manageable. Professor Trembelas is extremely books, according to their works.” Trembelas, and one Russian, Michael formal and precise as the university professors of his day were. Of course, he uses the katharevousa, or puri- “And the sea gave up the dead which Pomazansky. All were priests except fied Greek language, which was an attempt to mimic were in it; and death and hell delivered Professor Trembelas. And we will be the ancient tongue. Today he would write in the mod- up the dead which were in them: and they quoting from others, as well, as we go ern spoken dialect as other theologians do. (This was decreed by Greek law in 1976 for education and gov- were judged every man according to their along. ernment.) A source in English that discusses the ques- works.” Professor Trembelas taught cat- tions treated in this article, is the book by Professor John Karmiris, a professor at the University of Athens, “And death and hell were cast into the echetics and homiletics at the School of who wrote A Synopsis of the Dogmatic Theology of the lake of fire. This is the second death. And Theology, Athens University. He was Orthodox Catholic Church of 120 pages. The translation was published in Scranton, Pa., in 1973. whosoever was not found written in the a founder both of the Zoe (Life) and O 16. Teologia Dogmatica Ortodoxa 3, Bucharest, 1978, p. book of life was cast into the lake of fire” 13. Now canonized, that is, proclaimed a saint of the 233-4. (Revelation 20.10-15.) Church. Continued on the next page 21 Origen: the Church’s character and can be lightened or even is prolonged and proves to be an eternal Response taken away through the intercessions of state, becomes a torture that is unbear- the Church.20 able.”22 Continued from page 21 Fr. Staniloae asks why the particular We consulted the Symbolical Books added [dimension] of life not just by a judgment is necessary. He answers that too, as they are called, such as Peter simple freeing of the spirit from the body, all the three major confessions teach it. Mogila’s; they do not have the same au- but by the fact that it is the entrance into However, there are objections: Some thority as certain patristic authors or the a fuller communion with Christ for those believe in reincarnation — people keep ecumenical councils, for example. But who have cultivated this communion coming back under good or bad condi- they have been widely used, and still here.”17 Father Staniloae bases his whole tions and a judgment after death really is are. Trembelas quotes from a number of explanation of heaven and hell on com- meaningless. Others teach universalism: them. munion, or lack of it, with God. All will be saved in the end anyway. The Peter Mogila (1597-1646) Metropol- In various writers and in certain universalists also say that an eternal hell itan of Kiev wrote The Confession of the prayers we find references to the soul be- is inconsistent with God’s goodness.21 Orthodox Faith. It was approved by the ing carried off at death by good or bad “Overlooking the need for the man to Synod of Iasi [Jassy] in 1642. It went angels. The Lord himself talked of this in be open to communion with God, the sup- through 17 editions in Romania alone the parable of the Rich Man and Lazarus. porters of universal salvation or even of a and became a bulwark against Roman Fr. Michael Pomazansky writes about it changing eternity consider that an eternal Catholic and Protestant infiltration and and also gives a warning not to take the hell, based on the judgment of God, is in- propaganda. It was replaced in 1952 — images too literally: compatible with His goodness.” mainly to bring the language up to date “The path of the soul after its depar- “In fact, these people don’t take the — by a modern Romanian edition written ture from the body is customarily called existence of God as a person seriously. by a team of theologians under the leader- the ‘toll houses.’” He then tells us what So this ever higher, eternal evolution to- ship of Patriarch Justinian.23 Metropolitan Macarius has to say about ward a universal, eternally variable good, Bishop Kallistos has an interest- the subject in his Orthodox Dogmatic is made on the basis of universal law, in ing view of the book: “Peter’s Orthodox Theology.18 “‘One must firmly remember which God can’t intervene. They don’t re- Confession, written in 1640, was based the instruction which the angel made to alize that in a way even this salvation or directly on Roman Catholic manuals. St. Macarius of Alexandria when he had eternal universal variability without God It was approved by the council of Jassy just began telling him of the tollhouses: isn’t really salvation, but a kind of hell, a in Romania (1642), but only after it “Accept earthly things here as the weak- kind of death in a wearisome eternal rela- had been revised by a Greek, Meletius est kind of depiction of heavenly things.” tivity, which in the measure in which it Syrigos, who in particular altered the One must picture the tollhouses as far as passages about the consecration in the 20. See Pomazansky, p. 335. possible in a spiritual sense, which is hid- 21. Fr. Staniloae further characterizes these two main Eucharist (which Peter attributed solely den under the more or less sensuous and forms of opposition to the concept of judgment in to the Words of Institution) and about anthropomorphic features.’”19 this way: “(a) One form consists of the assertion of the indefinite variability of the human will and destiny. Purgatory. Even in its revised form the Once the soul is in the next life, the Thus, man can change the direction of his life during Confession of Mogila is still the most Particular Judgment takes place. This the future life. The will never becomes firm in one di- Latin document ever to be adopted by an rection or the other, so neither in this life, that he may is not the Great Judgment which occurs be judged immediately after death. Eternity will be an official Council of the Orthodox Church at the end of time. A general belief in indefinite succession of happy or unhappy existences . . . Faced by the Calvinism of Lukaris, [states] for men -- they will be eternally free to live a Orthodoxy is that the souls of the departed good life or an evil one. A specific form of this teaching Dositheus [and we could say Mogila too] after death are in a condition of happiness is reincarnation or metempsychosis, which is held by used the weapons which lay nearest to or suffering according to how they lived Anthroposophy [a 20th century spiritual and mystical doctrine which came from Theosophy.] (b) A second hand — Latin weapons (under the cir- on earth. Yet this isn’t the fullness of how form, called universalism, maintains that at the end all cumstances it was perhaps the only thing they will spend eternity. That will take souls will reach the same blessedness, because a free that he could do); but the faith which he being can repent anytime and finally all will repent. place after the General Resurrection when Evil will end at the same time, because any evil what- defended with these Latin weapons was the body — in which it lived in goodness soever is medicinal, therefore temporary.” (Staniloae not Roman, but Orthodox.”24 references this source in his note 30: M. Richard, art. or evil — and the soul are brought togeth- Enfer, in Dict. de Theol. Cath., vol. 1, p. 86 ff.) “Regarding the teaching of the newer er again. The Fathers of the Church, fol- “In general, this theory opposes, in principle, any judg- symbolical books,” Trembelas writes, lowing Holy Scripture, have sometimes ment of God, be it particular, or universal, which would divide men for eternity according to a decision “we will note the following: Mogila (A taught that the anguish of sinners during based on the short life on earth. We recall a number 64) in response to the question: ‘Do some the intermediate period has a preliminary of people who have taught this theory, especially people die who are between the saved Lessing, who in the name of idealistic pantheist phi- 17. In the work cited, p. 240. losophy, puts a continual evolution in the place of a and the lost? answers: There is no such 18. According to Fr. Michael Pomazansky, the work by double end of men . . . class of people. But of course many of the Metropolitan Macarius is titled Orthodox Dogmatic “Three arguments are advanced for these theories: a) Theology, which is the same title as Fr. Michael’s own the indecisive character of the present life for the de- 22. Teologia Dogmatica Ortodoxa 3.244, 256. Universal work. termination of the eternal destiny of men, b) the eter- salvation is essentially the same as unmasked ‘apoca- 19. Protopresbyter M. Pomazansky, Orthodox Dogmatic nal freedom of man, c) the impossibility of the recon- tastasis.’ (See also the previous note.) Theology, trans. by Seraphim Rose, Platina, California, ciliation of a divine judgment with divine goodness.” 23. From the foreword, The Teaching of the Christian Ortho- 1994, p. 334. (Teologia Dogmatica Ortodoxa 3, pp. 244-5.) dox Faith, in Romanian, Bucharest, 1952. 22 sinners (the lost) will be freed from the remembrance should be made of the dead quote from the Golden-Mouthed. It shows bonds of hell, not by repentance or their in the dreadful Mysteries. They know that the connection between celebration of the confession, as the Scripture says, in hell great gain resulteth to them, great ben- Divine Liturgy and the commemoration who will confess to Thee? And elsewhere, efit; for when the whole people stands of the departed: “For, saith it, ‘so often ‘Not the dead shall praise Thee, Lord, nei- with uplifted hands, a priestly assembly, as ye eat this bread, ye do show forth the ther all those who go down into hell; but and that awful Sacrifice lies displayed, Lord’s death.’ Then let us not approach in- with the good works of the living and the how shall we not prevail with God by our differently, nor imagine that these things prayers for them of the Church, and with entreaties for them? And this we do for are done in any ordinary sort. But it is the bloodless sacrifice, especially, which those who have departed in faith, whilst in another sense that we make mention day by day the Church offers for the living the catechumens are not thought worthy of martyrs, and this, for assurance that and the departed, as Christ died for them.’ even of this consolation, but are deprived the Lord is not dead: and this, for a sign A little further on Mogila writes, ‘After of all means of help save one. And what that death has received its death’s blow, death the soul can’t that death itself free itself or repent is dead. Knowing or do any kind of these things, let us work whereby it can devise what con- be saved from the solations we can bonds of hell. Only for the departed, the divine Liturgies, instead of tears, in- the prayers and the stead of laments, in- alms for it made by stead of tombs, our the living — they alms, our prayers, are of great ben- our oblations,27 that efit to help the soul both they and we get free from the may attain unto the bonds of hell.’ So promised blessings, much for Mogila . by the grace and . .” Trembelas then lovingkindness of goes on to quote His only-begotten from other symboli- Son our Lord Jesus cal books such as Christ, with Whom Kritopoulos.25 to the Father and the P r o f e s s o r Holy Ghost together Trembelas, who is be glory, domin- so rich in sources, ion, honor, now and has a great number ever, world without of quotations from end. Amen.”28 the Fathers too. Here Cyril of Jeru- are two from St. St. Cyril of Jerusalem salem (c. 315-86) John Chrysostom spoke on the subject (347-407). The great at hand for those pre- preacher from Antioch who became the is this? We may give to the poor on their paring for baptism: “Then [during the di- controversial Patriarch of Constantinople behalf. This deed in a certain way refresh- vine liturgy] we commemorate also those points out that the Apostles themselves es them. For God wills that we should be who have fallen asleep before us, first instructed us to commemorate the dead: mutually assisted; else why hath He or- Patriarchs, Prophets, Apostles, Martyrs, “Not in vain did the Apostles order that dered us to pray for peace and the good that at their prayers and intercessions God estate of the world? why on behalf of all would receive our petition. Then on be- 24. Ware, Timothy (Bishop Kallistos of Diokleia) The Or- thodox Church, London, 1991, pp. 107-8. His Grace men? since in this number are included half also of the Holy Fathers and Bishops has emphasized an important point here: We borrow robbers, violaters of tombs, thieves, men who have fallen asleep before us, and in a different forms or styles to convey our message. (The laden with untold crimes; and yet we pray word of all who in past years have fallen modes of Byzantine music are based directly on those of ancient Greek music, etc.) St. John the Evangelist on behalf of all; perchance they may turn. asleep among us, believing that it will be used the apocalyptic style for the book of Revelation, As then we pray for those living, who dif- a very great benefit to the souls, for whom St. Dionysios the Areopagite used the Neo-Platonic for the Celestial Hierarchy and Ecclesiastical Hierarchy; fer not from the dead, so too we may pray the supplication is put up, while that holy 26 and what shall we say about the Aristotelian and the for them.” 27. Things offered in worship. Fathers? On the other hand, when we find errors we The professor continues with another 28. John Chrysostom on Acts, Homily 21, as taken from must correct them. See also Pomazansky, Orthodox the O Logos Library System. NPNF First Series 11. Dogmatic Theology, pp. 39-40. 26. St. John Chrysostom, Homily on Philippians 3.4, NPNF Trembelas, Dogmatiki 3.412. 25. See Dogmatiki 3, Athens, 1961, 3.415. Cf. Dogmatique First Series 13 as recorded on the O Logos Library Sys- 3, Chevetogne, 1968, 3.440. tem. Trembelas, Dogmatiki 3.412. Continued on the next page 23 Origen: the Church’s lowing?” hell), basing their argument on divine jus- Response “It is then, I say, the same reason which tice “. . . fall into an affirmation of hell Continued from page 23 prevents the Church at any time from pray- which is established by the lack of any ing for the wicked angels, which prevents kind of efficient presence of God.”34 and most awful sacrifice is set forth.”29 her from praying hereafter for those men The blessed Augustine (354-430), who are to be punished in eternal fire; and Hell Means Not to Love God bishop of Hippo in North Africa, also had this also is the reason why, though she his opinion about our subject. The good prays even for the wicked so long as they The venerable professor proceeds hierarch was a great thinker and prolific live, she yet does not even in this world by telling us that hell means not to love writer, but as we know he was frequently pray for the unbelieving and godless who God: he writes that Saints Maximus the wrong too.30 We can see how the Western are dead. For some of the dead, indeed, Confessor (c. 580 — 662) and John of Church, which took the lead so many the prayer of the Church or of pious in- Damascus (c. 675 — c. 749) have quite times from Augustine, moved toward the dividuals is heard; but it is for those who, a different view of hell than Dante for development of purgatory and the system having been regenerated in Christ, did not example. The former don’t conceive of of indulgences, wherein it came to the spend their life so wickedly that they can hell as an “. . . act of condemnation on point where one could “buy” a soul’s free- be judged unworthy of such compassion, God’s part of those who refuse Him, but dom with money, rather than with prayers nor so well that they can be considered to precisely in their refusal to love Him.” St. and good works, as was taught by St. have no need of it. As also, after the resur- Maximus emphasizes that the person in John Chrysostom, St. Cyril of Jerusalem, rection, there will be some of the dead to hell “. . . is loved by God and appreciates and others. This was the straw that finally whom, after they have endured the pains (or values) Him; but his misfortune stands broke the camel’s back and resulted in proper to the spirits of the dead, mercy exactly in the fact that he is separated the Protestant Reformation under Martin shall be accorded, and acquittal from the from Him and is spending his time with Luther (1483-1546).31 Still John Calvin punishment of the eternal fire . . .”32 those who hate Him and he himself hates (1509-64), who spearheaded the runaway It’s a long way — in time, distance and . . . And there is nothing more torturing Reformation in France and Switzerland, outlook — from Hippo in North Africa to and more terrible than any torture what- was influenced by Augustine as no one Bucharest, Romania, where Fr. Staniloae soever than to find yourself always with else. But let’s hear from the bishop him- taught in his later years; that is to say, not those who hate you and with those you self: all of Augustine’s views — certainly not hate, even without tortures, but still with “But if any retain an impenitent heart his views on purgatorial fire — are be- them; and separated from those that love until death, and are not converted from lieved by the Orthodox Church.33 But as you and that you love (appreciate). So enemies into sons, does the Church con- we shall see, there is within the Orthodox God is neither hated by the judged as One tinue to pray for them, for the spirits, tradition, the conception that the prayers who judges justly, being and being called i.e., of such persons deceased? And why of the Church can, before the Resurrection by nature love, neither does He hate those does she cease to pray for them, unless and last judgment, free certain souls from who are judged, because certainly He is because the man who was not translated a state of imprisonment. by nature free of passion.”35 into Christ’s kingdom while he was in the We turn to Fr. Staniloae again. He Fr. Staniloae then brings out a very body, is not judged to be of Satan’s fol- thinks that it’s strange that those who be- important point: “According to this teach-

29. Catechetical Lectures 5.9,10, NPNF Series 2.7, as found lieve that God created hell as a kind of ing they that are sent to hell [for not being in O Logos Library System. Trembelas 3.412. exterior justice (like Thomas Aquinas, in communion with God] after the par- 30. Augustine had somewhat the same idea about the Dante, and Jonathan Edwards) and oth- ticular judgment with some faith, in other intermediate state as Gregory of Nyssa; indeed there is a similarity between both their views and those of ers who don’t think that it exists, “really words without an attitude totally contrary the Eastern Fathers in general. Specifically, Augustine have the same misunderstanding of the to communion with God, could arrive in and the Fathers held that prayers for the departed are of benefit to them; but Gregory, in an opinion that blessedness of the creature’s communion the situation where they have the capac- the Orthodox Church never accepted, went beyond with God . . .” So he says that people that ity for communion as a possibility — and this and held that in any case all the departed would be restored to God. For more on St. Gregory’s ideas won’t admit the judgment of God really this potentiality could be activated. So on this subject consult his On the Soul and the Resur- believe the same thing “. . . as those that this hell implies two possibilities: the pos- rection, NPNF 5.468; The Great Catechism, chapter 26, accept it as an act of exterior justice.” To sibility of being eternal for some and non- NPNF 5.496, or our article, “Origen the Denier of Hu- 36 man Freedom: Part IV, Origen and Gregory of Nyssa,” both of them it is really the same universal eternal for others.” Alive in Christ, Summer, 2006, p. 51 ff. infernal. “Because a blessedness which is The professor writes that we aren’t 31. Showing the degree to which the offering of prayers on behalf of the dead as understood by the early given as an exterior state (created supra- able to say for sure just who is going to Church, and as expressed, for example, by Augus- naturally), and not as communion, is also tine, had become distorted in the western church by 34. Teologia Dogmatica Ortodoxa 3.257. the time a thousand years had passed, when Johann a kind of hell of eternal relativity.” 35. Note 45, (p. 257), in Staniloae’s text: “Letter to George, Tetzel came selling indulgences in Magdeburg and So, Staniloae states, those that won’t prefect of Africa, P.G. 91.389. The statement by St. Max- Halberstadt, Germany -- he promised that you could admit the infernal (that is, existence of imus that those in hell ‘love’ God must be understood buy one and get a soul out of hell; the money would mostly as a recognition of Him as just and worthy of be used to rebuild St. Peter’s in Rome. Martin Luther 32. Augustine, The City of God, 21.24, NPNF, Series 1. 2.470. love, without the power to love Him in fact, because of heard him and was driven to issue his fierce 95 the- See also Trembelas, Dogmatique 3.438; Dogmatiki the passions which they are used to. Even the demons ses on the 31st of October, 1517. Europe was never the 3.413; P.L. 41.737. believe and tremble” (James 2.19.) same again. 33. He started his academic career in Sibiu, Romania. 36. Staniloae, Teologia Ortodoxa Dogmatica 3.260-1. 24 undergo eternal punishment forever and ment of evil and of sin. Because neither tive imagination also covers the reality of who isn’t but in principle there is the pos- do they eat, nor drink, nor dress, nor get objects, so he considers them too modest sibility that for some it won’t be eternal. married, nor do they gather riches, nor do for his imagination. He falls into a kind Now here is a significant position that they satisfy their envy or any other kind of dreamy existence in which everything he brings out: “But the mystery of free- of evil. So desiring and not partaking of becomes confused, chaotic, absurd with- dom doesn’t allow us to say that hell will the things desired, they are burned by ap- out any kind of sense whatsoever, with no cease for everyone to be eternal. Those petite as by fire. But they that desire good, hope of escape.”41 who can’t leave hell by the time of the that is, only God, He who is and always Fr. Dumitru goes on to say that “All universal judgment will no longer be able exists, and shares Himself, rejoice in the is the rigorous and hardened result of sins to go out of hell forever.37 measure of their desire, in the measure in committed during life.” So he quotes St. The enigma that some will be able to which they partake of the one desired.”39 Maximus the Confessor to prove his point: be removed from hell before the universal “If we have not accustomed our eyes, our judgment “. . . and that others will stay No Material Punishment in Hell ears and our tongue to see, to hear, to there forever, and will go to eternal hell, speak naturally, as a result we will have together with those that pass over from Fr. Staniloae points out that, accord- the worst darkness and stillness.” The life to there, at the moment of the end of ing to the teaching of the Fathers, “. . . professor comments that if we haven’t the world, is a mystery of the freedom of souls that reach hell after death don’t un- developed communion, paraphrasing the man and is a mystery of the power of it dergo material tortures or a material fire, saint, we will have complete silence. If hardening into a negative freedom impos- [as they would] according to a teaching we haven’t sought for the true sense of sible to overcome, and we can’t penetrate developed especially in Catholic theol- things and of people, we will have lies it.” ogy. Rather it is the incapability of souls and the absurd; we will have ‘the worms “For our mind it is just as possible to direct their desire toward communion of hate,’ which we have cultivated. If we that those in hell will want to leave it, or with God as spiritual good — they remain have connected our life to things passing, not to. Only God can penetrate and know instead in a continuous regret that they no it will lose its consistency along with the ahead of time this unrevealed factor and longer enjoy their material pleasures of things which have passed as smoke. If we all we can do is believe what He has said conceit with which they were exclusively haven’t put out the fire of the appetites through Revelation. Only at the last judg- used to. They can’t gain the taste of spiri- with restraint, we will burn in them, not ment will it be understood who is going to tual blessing, which has as its essence having anything to quench it with. be sent to eternal hell.”38 communion with God, the personal real- He continues to quote St. Maximus: Fr. Staniloae believes that St. John of ity and supreme hypostatic stability.”40 “For the fire of pleasure we will have the Damascus has made a contribution to “. . . fire of Gehena; for the darkness of ig- the subjective element — or even imagi- A Double Evil in Hell norance and for going astray in this life, native, phantasmagoric, in sustaining that eternal ignorance.” Fr. Staniloae believes the tortures of hell and the fire there con- The Romanian priest-professor of that we will go from “. . . the height of sist of the desires which don’t find materi- blessed memory goes on to state that hell vainglory and of entertainment [to] a al for satisfaction. Because an unsatisfied is really two evils. It is “. . . the will to sin complete crash and continual sadness. appetite tortures by the inability to give and the pain of the inability to do so. It is The falsehood and snakish insincerity the imagined pleasure a real consistency an attachment to sin which can no longer which we have cultivated will surround and in the measure in which this inabil- be committed materially and therefore a us on all sides. Tortures will not consist ity can’t produce the reality, it creates a refusal to look for spiritual blessings. By so much in a simple aloneness, as in one kind of charming, delightful state, and by weakness man is even taken out of a re- forced on us by torturous surroundings . . . this, a torturous power, because of the in- lationship with things, or into a passing, It’s not made up only of the lack of com- ability to find persons that can satisfy it. egotistical relationship, with other per- munion. For if we were snakes for others, The lack of materials in a state to satisfy sons. All his ties with reality are cut. He now others will be snakes for us.” the appetites is the objective element of leads a phantasmagoric and nightmarish Once again he quotes Maximus di- the tortures of hell. At the same time, the existence. He is totally shut into a grave rectly: “The worst torture of all is to be phantasmagoric effervescence of appetite, of being alone. Only demons and his ap- always together with those that hate us maintained by this lack, is the subjective petites keep biting him like snakes. It and whom we hate . . . and separated element.” could be said, carrying this idea further, from Him that loves us and Whom we He then quotes St. John himself: “We that subjectivity grows monstrously and love.”42 It is a solitude in which the awful say that the torture is nothing else than doesn’t allow him to see the reality of oth- enemy faces of others hold you, and you the fire of unsatisfied appetite. For those ers. Neither can he have even passionate, can’t get them out of sight or mind. “It who have gained the unchangeableness in passing, contacts with them. His subjec- is a loneliness lacking interiorization and passion don’t desire God. [In hell] there any moment of peace maintained by lack 39. Ibid. 262-3. Dialogue Against Manichaius, PG 94.1573. is no place for the actual accomplish- When the Romanian text is compared with the Greek, 41. Ibid. we see that Fr. Staniloae has been translating freely 42. Epistle 2 to George, prefect of Africa, PG 91.389. 37. Ibid. and paraphrasing, as he does frequently. 38. Ibid. 261-2. 40. Staniloae, p. 263. Continued on the next page 25 Origen: the Church’s Response Continued from page 25 I cut across the old mon- of any word of love and of understanding astery cemetery, weaving whatsoever, surrounded by the ridicule and hate of all. Everybody tortures every- my way among the graves, body else; everyone defends himself from spotting the names of everyone else.43 many people I once knew Why Not Destroy Sinners

“So we have the paradox,” Fr. Stan- iloae writes, “that the promotion (afir- marea) of the person is a good, but its egotistic promotion, without communion with God, the supreme person, is an evil. Those in hell are found in this paradox. St. John of Damascus says it in response to the question: Why does not the holy God rather destroy those that want to re- main in eternal tortures, rather than leave them to be tortured in such a way?” “To be, no matter how, is better than not to be at all,” the saint says. “Now cre- ation is a gift from God. He manifests His love by offering eternal existence to those in hell. And in this too He shows the in- delible value of the human person. If He would maintain only those in heaven, He wouldn’t show that He respects man even when he opposes Him: And so He respects their freedom. Those in hell are out communion in freedom. But it has the We are nestled in a beautiful valley of the in their way a witness to a value which advantage that, by accepting it, God al- hills of Pennsylvania. Winter or not, after 44 God has given them . . .” lows not only the sadness of not seeing hours at the computer, I like to get out for everyone in the blessedness of commu- a brisk walk before Vespers. Depending Is God Saddened by Their Suffering? nion with Him, but He also manifests the on the snow cover, I cut across the old greatness of the giving to them of an ex- monastery cemetery, weaving my way We next come to the sentimental argu- istence of eternal opposition to Him and a among the graves, spotting the names of ment that we hear sometimes to show that respect for the freedom which makes the many people I once knew. It’s cold and hell can’t exist. This argument of course most wonderful being out of man.”45 I think how peaceful the people here overlooks the teachings of Christ Himself “St. Symeon the New Theologian also must be. Then I realize that it’s only their and of Christian tradition. “It has been identifies blessedness with communion bodies that sleep under the freezing soil. said,” Staniloae continues, “that such a with Christ and misfortune or unhappi- Somewhere else they are facing the real- solution [of an eternal hell] would intro- ness with aloneness. In his prayer before ity of what I’ve been trying to describe on duce sadness even into the eternal life of Holy Communion he says: ‘For he who paper. I make the sign of the cross and say God: for this reason universal salvation partakes of the divine and deifying gifts a prayer for them, “Give rest O Lord, to [such as apocatastasis] has been offered isn’t alone, but with You, my Christ . . . So the souls of Thy departed servants . . . ,” as a solution. But this cannot be realized as not to remain alone, without You, giver navigate the winding public road that bi- without disrespect for human freedom.” of life, my breath, my joy, the Savior of sects St. Tikhon’s and takes a sharp right “But maybe the answer of their main- the world, for this I have come to Thee at the next corner. I cut through the new tenance in a state of eternal unfulfillment with tears and with a humble soul.’”46 cemetery going downhill and exit on the wouldn’t be worse than a salvation with- same road as it straightens out towards 43. Staniloae, Teologia Dogmatica Ortodoxa 3.263-4. It’s * * * * * * the little river and Honesdale, look at my hard to know just when Fr. Staniloae is quoting a saint watch and hurry on. directly or paraphrasing. Here at St. Tikhon’s winter has come. 44. Staniloae, 267; Dialogue with Manichaeus, PG 94.1341 45. Staniloae, pp. 267-8. St. John of Damascus, PG To be continued. or 1369?. This quotation wasn’t located. It could be 94.1369. —Archimandrite Jerome that it isn’t an exact quote. 46. Ibid. 26 St. Justinian the Emperor’s Letters To Menas, Patriarch of Constantinople And to the Synod of Bishops

I n t r o d u c t i o n ome time ago a very literate priest ate theologian, a diplomat, a general, and than the things said by Plato, who propa- friend said that St. Tikhon’s has more. He has had his detractors down gated the Greek madness?” Sbeen publishing some important through history. The Church remembers What is he hitting at mainly in the let- books in recent years. While the follow- him as a saint. ters? His ideas could be classed in two ing letters of St. Justinian the Emperor to In those days, when the Faith was still main categories: the preexistence of souls, Patriarch Menas of Constantinople aren’t one, in East and West, and the emperor and apocatastasis. As a good lawyer, he re- yet included in book form, they will be reigned over the whole Greek and Latin futes both of them, with not only logic but soon, hopefully -- they are very important. world, he also tried to keep the Faith, as also with many proof texts. Origen’s the- So far as we know, they have never been he writes at the beginning of his first let- ory of the preexistence of souls, based on translated into English before. They were ter: “It has always fallen to us,3 and in- his writings, is something like this: Long very important documents preceding the deed it is lawful, to zealously preserve ago, God created a multitude of souls in local Council in Constantinople (543) and undisturbed, both the right and blameless the heavens. Most of them fell through the Fifth Ecumenical Council (553) that faith of the Christians and the firm estab- boredom and were banished to inhabit dealt with Origenism. Maybe they have lishing of God’s most holy catholic and frogs or the sun or men as punishment. As never been put into our language because apostolic church.” the Emperor writes, “And in what respect they were so very critical of that Egyptian So when the Origenist monks in does he depart from Manichaeus, saying sage Origen. Who knows? Anyway, now Palestine began making trouble -- lots of that the souls of humans are, by reason of they are.1 The present translation was it -- in the Church, the Emperor decided sin, placed into bodies for punishment’s made on the basis of Migne’s Patrology.2 to do something. We must remember that sake?” Christ was a good spirit that didn’t St. Justinian (483-565) was one of there were many monks in those days, fall, but was later sent to earth as savior. the greatest Byzantine emperors. He was and the bishops were chosen from them. Apocatastasis means that eventually a builder. Agia Sofia in Constantinople “The Origenistic monks of the ‘New everyone will be saved, no matter what. was constructed by him. Some of his ma- Lavra’ were called ‘Protoktists’ (isochris- It is popular today. Justinian didn’t agree: jor edifices like the Church of the Holy toi -- first created) and ‘Isochrist[s]’ (iso- “For if anyone would, in accordance Sepulchre, the Church of the Nativity in christoi -- equal to Christ.)”4 But he laid with this man’s foolishness, suggest that Bethlehem, and St. Catherine’s Monastery, the groundwork very carefully for a local the punishment has a termination, it would Mt. Sinai, are still in use today. He wrote synod in Constantinople in 543, and then also be necessary to lay down that there is the hymn, Only Begotten Son, used in the the Fifth Council itself, in 553.5 an end to the eternal life that is announced Divine Liturgy. His codification of Roman He was a hard fighter -- he didn’t to the righteous. For that which is eternal civil and church law is a lasting contribu- mince words. This is what he said about is stored up equally for both; and if both tion to our civilization. He was a gradu- Origen’s Biblical theology: “For, reared on punishment and enjoyment have an end, Greek mythology, and wishing to spread what is the incarnation of our Lord Jesus 1. Igumen Fr. Juvenaly of St. Tikhon’s has, with the help of God, taken the time and made the effort to do a transla- this further, I suppose, he pretended to in- Christ for? And what too are the Lord’s tion. Meticulous as he is, he cautions that this render- terpret the divine Scriptures, in order that, crucifixion, death, burial, and resurrection ing has been made on the basis of the not always so dependable Greek of the Patrology of Migne; he has evilly mingling his loathsome views with for? And what advantage is there for those recently found a critical edition with which he will dili- the divine writings, he might in this way who fought the good fight and suffered gently continue to perfect the translation. introduce the Greek and Manichean be- martyrdom for Christ, if the demons and 2. In the nineteenth century Jacques Paul Migne, a French Catholic priest, published an enormous col- guilement and the Arian madness, and be the impious alike are destined to receive lection of Greek and Latin fathers, in some 400 vol- able to deceive those who did not have a the same rank as the saints through res- umes. Manuscripts were gathered from all directions. Naturally, mistakes did occur. Migne’s text is not re- perfect understanding of divine Scripture. toration [apokatastasis]? But may these garded as a critical edition. A critical edition means that For what did Origen disseminate other [ideas] also be defeated in their quest for many manuscripts of the same writing are assembled and compared to try to find the most accurate reading 3. us: i.e. the Emperor himself (not himself and his read- the heads of those who tell these tales. For for every passage, to get a manuscript as close as possi- ers). the words of Christ remain unshaken in ble to the autograph copy, the one that left the author’s 4. From a note in Meyendorff, Imperial Unity and Christian the souls of the faithful and in the reality hands. The numbers and letters in the text divide each Divisions, p. 233. page into four sections, A-D, so scholars can find their 5. For a description of this tangled period, see Imperial of deeds.” way around. Unity, 230 ff. —Archimandrite Jerome 27 The Letter to Patriarch Menas

St. Justinian and his retinue (San Vitale Church, Ravenna) iscourse1 of our most pious deed it is lawful,4 to zealously preserve tered. Now these things have been said Emperor Justinian, sent to undisturbed, both the right and blameless with respect to us, since really they came Menas the most holy and faith of the Christians and the firm estab- to us when certain persons — not having blessed archbishop of the lishing of God’s most holy catholic and in mind the fear of God, nor being ac- prosperousD city and patriarchate, against apostolic church. To this responsibility, as quainted with the discernment of right the ungodly Origen and all his unholy a priority over others, we subscribe; and doctrines through which everyone who opinions.2 through it the kingdom that is in the pres- knows the truth is being saved — having It is has always fallen to us,3 and in- ent world is entrusted to us from God, and forsaken the divine scriptures and the 1. The translation is based on the text in Migne, preserved; through it the enemies of our holy fathers whom God’s catholic Church Patrologiae Cursus Completus (known as Patrologia commonwealth are subdued, and in the has as teachers, and through whom every Graeca), 86:946-993. A few corrections have been en- tered, based on the critical text in Acta Conciliorum coming age, we hope to find mercy in the heresy, in all places, is destroyed, and the Oecumenicorum, t. 3. (Berlin: W. de Gruyter, 1940), presence of his goodness. For although, to Orthodox faith made plain — side with 189-214; more are anticipated. Some of the patristic quotes are from NPNF, with revisions, and some of St. the greatest degree, the hostile corrupter Origen and his doctrines and those of the Justinian’s quotations from Origen are taken, with revi- of the human race invents apparent causes Greeks and Arians and Manichaeans, sions, from Origen: On First Principles, Being Koetschau’s text of the De Principiis translated into English . . . by G.W. through which he hastens to ensnare through which that one fell into a pit. But Butterworth (Gloucester, Mass.: P. Smith, 1973) hereaf- men’s souls, yet in truth God’s love for how is it possible for people such as these, ter cited as Butterworth. The Greek text of the present letter to Patriarch Menas is one of the sources used by mankind voids his wickedness, and, while who defend the person of one who is zeal- Koetschau for his work, which he published in German putting adversaries to shame, it does not ous to hand on the things of the Greeks and Butterworth translated into English. 2. or, doctrines, teachings. dogmaton. allow his own flock to be harmed or scat- and Manichaeans and Arians, and all the 3. us: i.e. the Emperor himself (not himself and his read- other heretics, to be numbered with the ers). 4. it is lawful: or, it is possible. 28 Christians? The one who, before all, will not shudder at the thought of such ex- and holy powers, they afterwards became speaking irreverently regarding the holy treme impiety? And who would not feel sated with the contemplation of the di- and consubstantial Trinity Itself, made revulsion for the insane Origen who con- vine, and turned away to what was infe- bold to speak of the Father as greater than cocted them, and who published, in writ- rior, and consequently cooled in their love the Son, and the Son than the Holy Spirit, ing, blasphemies against God? for God, being afterwards called souls and the Holy Spirit than other spirits. And Blasphemies which, being forbidden to and put in bodies for the sake of punish- he adds this to his impiety: he states that all Christians and plainly bearing the ment; which [idea] alone, arising from the Son is not able to discern the Father, nor monstrous disgrace of impiety, we ac- Greek, suffices for his full condemnation. the Holy Spirit the Son; and that the Son knowledge as worthy of gainsaying? If, For God having said, “Let us make man and the Holy Spirit are creatures; and therefore, all heretics were expelled from according to our image and likeness,” ac- what we are in relation to the Son, this the the most holy Church on the grounds of cording to this one’s worthless words he Son is in relation to the Father. And to his one or perhaps two perversions of doc- is found to be only a body, without a soul blasphemies he adds this too, in the first trine, being placed under anathema to- after God’s image and likeness, if before- section of his On First Principles: “In the gether with their specific doctrines — who hand he were entirely a soul, afterwards beginning, as we contemplate it, God, by of the entire body of Christians could bear being placed in a body, or put in this as in his act of will, constituted so great a num- to defend Origen himself and his evil a container. And it is necessary, too, that ber of intellectual essences, as many as he writings — Origen who on the one hand God himself, the author of man, be a body, was able to nourish; for one must say that spoke such great blasphemies, and on the since the body was made in his image and God’s power is limited; and one must not other hand furnished almost all the here- likeness. But how can the body be an im- do away with its limitation on the pretext tics with so much subject matter of perdi- age of him who is bodiless? Therefore of reverence, for if the divine power were tion, for which reason he, along with his Christians cannot agree with these things. limitless, it also, of necessity, would not abominable doctrines, also came under And if, according to Origen’s blasphemy, apprehend its own self, for by nature what anathema from the holy fathers long ago? souls were preexisting, and on account of is boundless is incomprehensible; there- For even if someone had wanted to allow sinning were sent down into bodies for fore he made only as many things as he God’s opponent, Origen, to do that which punishment, so that by being trained they was able to grasp and hold them by hand, is also observed with the other heretics might learn self-control, it was needful and to maintain them by his providential — to obliterate, by his wicked writings, that they no longer sin. For if for punish- care, as also indeed he constructed as some right doctrines — [yet] these are not ment the body was given to the soul on much matter as he was could reduce to laid down as belonging to him, but are of account of sin, with the result that, suffer- order.”5 What blasphemy worse than this God’s holy Church. Yet he did that very ing pain, the soul is educated and trained could Origen utter, who also with regard evil thing and plotted to deceive the more to honor God, how is it that the body, to the Holy Trinity contrived degrees, simple. For, reared on Greek mythology, which exists for the sake of punishments, hence also wishing to introduce polythe- and wishing to spread this further, I sup- cooperates with it and helps it in the act of ism, and to maintain the fantastic theory pose, he pretended to interpret the divine sin? For bonds and prisons and fetters that God’s power is limited?6 But what is Scriptures, in order that — evilly min- and, in short, things of that kind, are filled full of all the ungodliness of his my- gling his loathsome views with the divine strong medicines made for those who are thology, is his saying that all races and writings — he might in this way introduce being punished for doing wrong and for species are coeternal with God; and that the Greek and Manichaean beguilement7 sinning. For bondage is not given to the those of the rational beings which had and the Arian madness, and be able to de- sinner who is filled with sin, in order to sinned, had, for that reason, also fallen ceive those who did not have a perfect help him to sin, but in order that, being away from the state in which they had understanding of divine Scripture. For afflicted by the bonds, he may cease from been, being placed in bodies as a punish- what did Origen disseminate other than sinning. Therefore it is manifestly clear ment, in proportion to their own sins; and the things said by Plato, who propagated that it is not with a view to chastisement when they are cleansed again, they are led the Greek madness? Or from whom else for past sins that the souls were emplaced up to the state in which they had been be- did Arius receive his particular sickness in bodies, in accordance with those fool- fore, having completely laid aside the evil which he then set down in writing — who ish [notions], but God in the same way and the bodies; and again, a second time to the ruin of his own soul conceived of fashioned both the body and the soul, and a third time and more, they are put the holy and co-essential Trinity in terms which is the complete human being. into different bodies for punishment. Now of degrees? And in what respect does he Therefore, for the things done by us in the he also proposes that different worlds depart from Manichaeus,8 saying that the body, whether good or bad, we undergo were constituted and stand, some which souls of humans are, because of sins, requital. For this the divine apostle Paul existed in the past, others in the future; placed into bodies for punishment’s sake? delivers to us, saying For we must all ap- and what is there that is so foolish? Who, That having, indeed, been at first minds pear before the judgment seat of Christ, of those hearing these kinds of things, that each one may receive the things done 7. beguilement: or, error, deceit, delusion, illusion. planen. 5. Cf. Butterworth, p. 129. 8. Manichaeus, also called Manes, founder of the in the body, according to what he has 6. or, circumscribed. perigrapten. Manichaean heresy, which held that the body was evil. Continued on the next page 29 Letters of St. Justinian

done, whether good or bad.9 Now then, it not preexist. For God alone is the cause of and having in mind nothing worthy of is necessary to pay attention to the our beginning, who did not make us just God, and not taking into consideration Apostle’s words, for he did not say that as we are, and who, now that we have be- the limitations14 of words, try to argue the one who is being judged must receive come so, saves us with his own hand, if that the soul is from the essence of God. according to what he has done before the we appear as worthy and suitable for the O the madness, O the delirium!” body. But if a person is punished by the purpose. For God, having said, Let us And that is what the father [says] one who judges the earth, only for things make man according to our image and about this question. But now observe done in the body, or no memory at all of likeness,10 fashioned them both in the that, regarding all the other things made earlier sins is thought worthy of an im- same manner, that is, he molded the body, that are on the earth, God said, “Let there prisoning punishment, clearly the souls and he created the soul, both intellectual be” and “Let the earth bring forth, and it do not exist before the bodies; for if they and rational. For God together formed the was so.”15 But concerning the human be- did preexist, the Apostle would have said, body and fashioned the soul, constituting ing, he says, “Let us make man,” and not just as [it is with] things [done] in the the complete human being; for neither is only “let us make” but “after our image body, so also [with] things [done] before the body apart from the soul, nor the soul and likeness”;16 and taking dust from the the body. Now it is accepted that the souls apart from the body, human; for if the soul earth, with his own hands he formed the of human beings are, as it happens, both preexisted, as according to Origen’s non- human being, and breathed into his face intellectual and rational; not even Origen’s sense, for what reason did the most holy the breath of life, and the man became a defenders would think of denying this. prophet Zacharias say, Forming the spirit living soul.17 So from this it is now pos- Therefore, let those who are of the same of a man within him?11 For if it preexisted, sible to see how God made the human be- mind as Origen state: if, in accordance he would rather have had to say, “Putting ing with greater honor than all the other with what they say, their souls exist be- into a vessel,” or “sending into,” the spir- creatures on earth. One the one hand then fore the bodies, then before they enter it of a man within him. But the prophet, in he spoke, and all the other things came to into the bodies, in what sort of order did saying, forming, shows that as God by his be by his command;18 on the other hand, they preexist, or what were they accom- own power and goodness made the body, just as it is said, he himself with his own plishing? For if they preexisted, they must so too, [he made] the soul, which did not hands created the human being, accord- have known where they were and how preexist. Therefore, just as has been said, ing to divine scripture; and all things they came to be there. But if this is impos- that the human being was made in God’s that were created by him on the earth, he sible for them to say, inasmuch as the re- image and likeness and was deemed wor- made subject to the human being, whom ality is nonexistent, then it is obvious that thy of an infusion of the divine, shows he created on the sixth day in order that the matters pertaining to their preexis- that the soul was fashioned not only as in- he might be master over everything that tence, are myths. And equally, they will tellectual and rational, but also as immor- had already been made on the earth and say that after the souls go into the bodies, tal, in order to rule over all created things prepared for him,19 he himself being ruled then they are able both to distinguish and on earth; for this is also what was said by over by the one who formed him. And this to know the things done by them; but if Gregory the Theologian regarding the [our father] among the saints Gregory the they say this, the body is, according to soul, that it partakes both of deity from Theologian also teaches us in his dis- their empty words, found to be more hon- God and the nobility from above. Not that course on the new Lord’s day,20 saying, orable than the soul, as it is favored with the soul comes from the divine essence, “In this way the first among the days being both intellectual and rational; but to as some deluded people say, but that be- is reckoned, and the second, and third, say that is all folly and full of absurdity. ing made through an inbreathing of God, and those following, up till the seventh And in general — if the soul indeed pre- it receives from him a charism of being and day of rest from works; by these existed, as they say — why, having come intellectual and rational and immortal, of [days] are grouped the things that came to be in the body, does it search for some not dying together the body, as in the case to be, when they were appointed by the learning or teaching, being instructed lit- of the irrational animals, but of sharing by ineffable words, and all things burst forth, tle by little, and advancing to better and grace in the nobility from on high, that is, not all at once, by the mighty command.21 more perfect things? For if it existed be- immortality. Also testifying to these And the work presents not only the mat- fore, and knew the things that are useful, things is [our father] among the saints ter of thinking and speaking.22 For if the having need of no instruction, and being John, the patriarch of Constantinople,12 in human being was exhibited last of all, and equipped with knowledge, it hit the mark, his eleventh sermon on the creation; for this by the hand of God, and was honored being amended through attention and dili- he speaks thus: 14. limitations: lit., accommodation, concession (i.e. with gence; also, if it was aware of the fall, it “And he breathed, it says, into his face regard to the limitations of). Gk. synkatavasis. was not being taught, since it had become the breath of life, and the man became a 15. Gen. 1:3,24. 13 16. Gen. 1:26. knowledgeable beforehand, but if it is living soul. Thereupon certain ignorant 17. Gen. 2:7, Lxx. taught, as not knowing, it did not know people, moved by their own conceptions 18. Psa. 148:5 Lxx. 19. Gen. 1:28. before; and if it did not know before, it 10. Gen. 1:26. 20. I.e. Sunday, the first day of the week, which follows the did not preexist, but it is clear that it did 11. Zech. 12:1. Sabbath, the old Lord’s day. Grk. Kyriaken. 12. I.e. John Chrysostom. 21. And all ... command: another reading is: “and burst 9. 2 Cor. 5:10. 13. Chrysostom quotes Gen. 2:7 (Lxx); cf. 1 Cor. 15:45. forth, not all at once, by the almighty command.”

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with his image, it is not to be one, it was necessary that other wondered at; for it is necessary bodies also be fashioned, receiving that, as kingdoms exist before the souls at once. And how is it that the king, so also the emperor is a soul which according to their as- introduced to all, being already sertions had sinned, and had been attended by a retinue.” cast into a body for purpose of ret- If, therefore, in accordance ribution, was put into the paradise with Gregory the Theologian’s of delight by the Lord? For if it teaching, the human being is ex- was put into a body for a penalty, hibited last of all, and this by the it would not have been placed in hand of God, and was honored a garden of delight, but in a place with his image, and all things of punishment. But God loved the were prepared beforehand for human being, whom he formed him by God, and since the king- after all creatures, so much that doms exist before the king, and after he had transgressed the com- thus he was introduced by God mandment given him from God, as a king to all being already for which reason he was also cast attended by a retinue, how do out of the garden, while the race of those who are of the same mind men increased and the sin multi- as Origen say that the preex- plied because the mind of the hu- istent souls are sent down into St. Justinian (San Vitale Church, Ravenna) man beings was intently wrapped bodies because of sin, being obliged to fashioned before man, so that he who up in inferior things, God, as he is good, submit to punishments for previously was going to enjoy the use of them would did not disregard that which he himself committed sins? For on the contrary, [our have their service prepared — so too, the had formed, but admonished him in vari- father] among the saints Gregory says body is fashioned before the soul, so that ous ways, made clear from holy Scripture; also that the human being was made after whenever afterwards, according to his and since we were in need of a greater all things, and was honored by God, and ineffable wisdom, the soul would also be cure because of more dreadful diseases, reigns over all things on the earth. This brought into being and introduced,23 it has the only-begotten Word of God himself, indeed is evidence not of punishment, its own activities that are made manifest who is one, that is, one person of the holy but of the opposite: all providential care through the movement of the body.” Trinity, on account of his own love for and beneficence. And in agreement with And as much as this demonstrates to mankind became human, remaining God, the [words] of Gregory the Theologian, our listeners that what we are declaring neither changing his divine substance25 [our father] among the saints John, the — the same things as were declared by into the human, nor altering the human Patriarch of Constantinople, also teaches the holy fathers — absolutely destroys substance into the divine. And he is one us in his eleventh discourse on the cre- the preexistence of souls — yet the holy and the same, being known distinctly and ation, saying thus: Scripture again says about Adam and Eve: indivisibly in each of the natures. For “But similarly, if someone should say, God blessed them and said, ‘Increase and remaining what he was, he became that ‘And if the soul is more precious than the multiply and fill the earth, and have do- which he was not. And having submitted, body, for what reason is the lesser created minion over it.’24 If the souls preexisted in his own flesh, to the death which was first, and then that which is greater and before the bodies, then how were the our due because of the condemnation due more excellent?’ Do you not see, beloved, things which, according to their myths, to the transgression, he freed us from eter- that this same took place in regard to the preexisted — destined to be increased in nal death, becoming the firstfruit of those creation? For as heaven, and the earth, keeping with the divine command? And who slept,26 and arising again, the first- and the sun and moon, and all the other how was it that God blessed the souls born from the dead,27 he raised us with things were created, and after all of them, which had already lapsed into sins, to him and seated us in the heavenly places, man, who was going to be entrusted with increase and multiply? For souls which just as the apostolic tradition teaches us. dominion over all these things, the same had sinned were worthy of getting a curse For although human nature was deprived approach was then [employed] in man’s rather than a blessing. And if the souls of paradise because of disobedience, yet fashioning itself; the body is formed first, were preexisting, existing in another or- equally, as it may be said, the only-begot- and then the soul, which is more honor- der, according to Origen’s myths, why ten son of God, on account of his great able. For in the way in which the animals did God make only Adam? Was it only 25. substance: or, essence, being; ousian. Substance not which were going to be for service, are Adam’s soul that had sinned, then? And in the sense of matter or material, but in the sense of that of which a thing consists, whether material or for this reason God fashioned one body? non-material. 22. St. Gregory’s meaning seems to be that man’s ability For if there were other souls before this 26. 1 Cor. 15:20. to think and speak (since he is noeros and logikos) is 27. Col. 1:18. not all that separates him from the beasts who were 28. Ephes. 2:4. created before him in the work of creation. He now 23. or: introduced: parachthe. proceeds to explain a further difference. 24. Gen. 1:28. Continued on the next page 31 Letters of St. Justinian

love with which he loved us,28 having ter, and placing in it a breath taken from Lazarus in his bosom. Then he cried and united our own nature to himself insepa- himself (which the Word knew to be an said, “Father Abraham, have mercy on rably, in [his] hypostasis, in the womb of intelligent soul, and the image of God), as me, and send Lazarus that he may dip the holy, glorious Theotokos and ever-vir- a sort of second world, great in littleness, the tip of his finger in water and cool my gin Mary, counted us worthy of a greater he placed him on the earth, another angel, tongue; for I am tormented in this flame.” grace, bestowing on us the heavenly king- a mingled worshipper, an overseer of the But Abraham said, “Son, remember that dom. And [our father] among the saints visible creation, an initiate of the intellec- in your lifetime you received your good John,29 the patriarch of Constantinople, tual creation; king of those on earth, but things, and likewise Lazarus evil things; testifies to those things also, in his sermon reigned over from above.”31 but now he is comforted and you are tor- on the Ascension, speaking thus: Notice then that the father, saying God mented. And besides all this, between us “We, who appear unworthy of the made the human out of both, added that and you there is a great gulf fixed, so that earth, are today led up into heaven; we, he took the body from preexisting matter, those who want to pass from here to you who are not worthy, being from below, but the soul, he said, neither preexisted, cannot, nor can those from there pass to have ascended to the kingdom on high; nor came to be out of some preexisting us.” Then he said, “I beg you therefore, we have passed beyond the heavens, we essence, but that God, from himself, im- father, that you would send him to my fa- have reached the royal throne; and the planted the life, that which the Word al- ther’s house, for I have five brothers, that nature on whose account the Cherubim ready knew to be an intellectual soul and he may testify to them, lest they also come guarded paradise, is itself today seated image of God. And, the father’s statement to this place of torment.”32 higher than the Cherubim.” that God made man king over the earth, So Origen’s defenders are put to It is clear then that it is not as Origen being reigned over from above, does shame even from the words of the holy foolishly says, that souls which preexisted away with the assertion that the souls gospel. For if the souls were existing in heaven and afterwards sinned are sent were cast into bodies for the sake of pun- before the bodies, they would have also down into bodies for punishment’s sake. ishment; because to reign over the earth, been aware of the things done by them But the whole nature of the human being, and be reigned over by God alone, is not before the body, just as also after death created out of opposite things on earth, retribution, but is God’s great gift. they remembered the things done by them that is body and soul, has, through God’s Now besides these things it is neces- through the body. For we are taught this proper goodness, been counted worthy of sary also to say this: in answer to those from the sayings of the holy gospel. the kingdom in the heavens. Consequently who talk of preexistence we point out, Now from the very things said by the humans who both keep and fulfill God’s that if it were true that the souls existed holy fathers we have already proven clear- commandment are deemed worthy to before the bodies, they would have known ly that, following the divinely-inspired dwell with the angels in the heavens, and remembered what they were doing scriptures, the holy fathers condemned whom we have been commanded to emu- before they entered into the bodies, since such opinions, with Origen, the inventor late on earth through assent to God. For indeed, after their demise they also un- of those myths; and we will demonstrate God, on account of his inexpressible love derstand and are aware of the things done nothing less, through a succession of tes- for mankind, willing that the way of life by them in the bodies. And we will point timonies of the holy fathers, and we will glorified by the holy powers in the heav- out, the soul, after it has ceased to live first introduce St. Peter, who was bishop ens should also in this way be glorified hence, knows the things done by it, from of Alexandria and a martyr, who confirms by men on earth, fashioned man, a second the very words of the gospel: for in the such words as ours. angel on earth, so that all things might be gospel according to Luke, in the passage filled with the glory of God. And for this on Lazarus and the rich man, our master From the first discourse of St. Peter, reason, the Lord, handing down to poster- and savior Christ says this: bishop and martyr of the great city of ity that they are obliged to pray, says: Our There was a certain rich man who Alexandria, concerning that the soul Father in the heavens, hallowed be your was clothed in purple and fine linen and neither preexisted, nor sinned and was name; your kingdom come; your will be fared sumptuously every day. But there therefore put into a body: done, as in heaven, so on earth.30 was a certain beggar named Lazarus, full Also in harmony with what has been of sores, who was laid at his gate, desir- “We have thought it necessary to ex- said by us, [our father] among the saints ing to be fed with the crumbs which fell plain that which pertains to the first man, Gregory the Theologian speaks in this from the rich man’s table. Moreover the who is from the dust of earth, with a view way in his sermon on holy Pascha: dogs came and licked his sores. So it was to demonstrating that he came into be- “Now the Creator-Word, determining that the beggar died, and was carried ing at the same time, one and the same, to exhibit this, and to produce a single liv- by the angels to Abraham’s bosom. The although sometimes he is separately des- ing being out of both, the invisible and the rich man also died and was buried. And ignated as the man external and internal. visible nature, I mean, fashions man; and being in torments in Hades, he lifted up For if, according to the word of salvation, taking a body from already existing mat- his eyes and saw Abraham afar off, and he who made what is within also made that which is without, he certainly, by 29. Chrysostom. 31. St. Gregory the Theologian, Oration 45 (Second 30. Matt. 6:9,10. Oration on Easter). 32. Luke 16:19-28.

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one operation and at the same time made of Alexandria, said this in his discourse sixth day he made the four-footed animals both, on that day indeed on which God on the life of blessed Andrew: on the earth, and finally, the human being, said, Let us make man in our image, after “How can you bring yourself to mock from a rational soul and a body. And since our likeness;33 so that it is very plain that us for saying that Christ was made mani- the creation of the world his invisible at- man has not been produced from a com- fest a human being, when you yourselves, tributes are clearly seen, being under- ing together, as of a certain preexistent separating the soul from the intellect,35 al- stood by the things that are made;36 and entity and something coming to meet it lege that the soul was led astray and fell neither is the light as the night, nor the from some other place. For if there were a from the vault of heaven into a body?” sun as the moon, nor the irrational [ani- conjunction, for what reason, also, was it Our listeners should take note that mals] like the rational human being, nor recorded as that which was created?”34 [our father] among the saints Athanasius angels like the thrones, nor are these like And, further on: “Just as it is not pos- plainly opposes those who say the intel- the authorities; but all are creatures; and sible, before bodies, for souls to sin in lect preexists, and that the mind, which is of the things that have come into being, heaven, neither is it at all possible for born of it, sinned and afterwards fell from each one is, and remains, according to its them to exist before bodies. For that is the the vault of heaven into a body. kind, with respect to its own essence.” teaching of Greek philosophy, which is Notice, St. Athanasius teaches that af- strange and alien to those desiring to live The same saint Athanasius, from his sec- ter all the creatures, God made the human piously in Christ.” ond discourse against the Arians: being, from a body and from an intellec-

By the same author, from the mystagogy which he composed for the Church when he was about to receive the crown of martyrdom:

“For this reason I urge: be vigilant, for you are about to enter again into tribula- tion. You know the kind of dangers my fa- ther and bishop Theonas, who nourished and educated me, endured from those who were deluded towards the demons; and how I wish I had succeeded not to his throne but to his character. And great Dionysius, being hidden from place to place, and Sabellius close by, afflicting him. And what shall I say of Heraklas and Demetrius, the blessed bishops, who resisted such temptations by the raving Origen, who was planting his schisms in the Church which to this day stir up trou- bles for her?” How then, can someone from among The Emperor St. Constantine the Great (rt.) presents to Christ and the Theotokos, the city which he those having a good understanding, be founded and which bears his name, and the Emperor St. Justinian (left) presents Hagia Sophia, the against the things said in opposition to temple he built in the same city to the glory of Christ, the Holy Wisdom of God Origen by the holy martyr and bishop of Alexandria, Peter — who, having taken tual and rational soul. For he did not say it upon himself to fight the good fight for “Every creature that is seen, came into that the body came to be after all things, the sake of Christ, not only spoke openly being in six days; and there was light on in order that the preexisting soul might concerning Origen and his abominable the first, which he called day; while on the enter into it; for he makes clear that God doctrines, but also bears witness that the second there was the firmament, and on fashioned both at the same time, that is, holy fathers before him endured many the third, gathering the waters, he showed body and soul. temptations from his madness. forth the dry land, and the same day he But since, along with the other blas- And [our father] among the saints, produced diverse fruits, and on the fourth phemies, Origen said this too, that the Athanasius, who also himself was bishop day he made the sun and the moon, and soul of the Lord preexisted, and God the wholly formed the chorus of the stars; Word was united with this before his in- 33. Gen. 1:26. 34. created: pepoiemenon. Cf. Gen. 1:26, “Let us make man while on the fifth he created the things carnation from the Virgin; and the same ...” where the verb is poieswmen. The verb used in both that live in the sea, and there was the be- [father] among the saints Athanasius, do- places, a form of poiew, can be translated as make or create. ginning of the birds in the air; and on the Continued on the next page 33 Letters of St. Justinian

ing away with such foolish talk, says this has been raised in the churches touching naturally follows that that which comes in his letter to Epictetus: soul and body. Some of those before our to be in a life such as to contain more oc- “It is likely that they all will condemn time who have dealt with the question of casions of sin, is both placed in a region themselves who have thought that before ‘principles’ think it right to say that souls of greater wickedness and rendered more Mary, there existed the flesh derived from have a previous existence as a people in a subject to passion than before (now pas- her, and that God the Word, even prior to society of their own, and that among them sion in the human soul is a conformity her, had a human soul, and had always ex- also there are standards of vice and of vir- to the likeness of the irrational); and that isted in it before his visitation.”37 tue, and that the soul there, which abides being brought into close connection with So if, in accordance with what has in goodness, remains without experience this, it descends to the brute nature; and been said by [our father] among the saints of conjunction with the body; but if it does that when it has once set out on its way Athanasius, the soul of our Lord Jesus depart from its communion with good, it through wickedness, it does not cease its Christ, who was made like us in all things falls down to this lower life, and so comes advance towards evil even when found in except sin, did not exist before his sojourn to be in a body. Others, on the contrary, an irrational condition. For a halt in evil in the flesh, what madness is it to speak of marking the order of the making of man is the beginning of the impulse towards other souls of human beings as existing as stated by Moses, say that the soul was virtue. But in irrational creatures virtue before the bodies? second to the body in order of time, since does not exist. Thus it will necessarily be Now in addition to this, let us hear God first took dust from the earth and continually changed for the worse, always also [our father] among the saints Basil, formed man, and then animated the being proceeding to what is more degraded and in his homily on In the beginning was thus formed by his breath.”41 always finding out what is worse than the the Word, and the Word was with God,38 And a little further on: “Those who nature in which it is; and just as the sensi- where he speaks thus: stand by the former doctrine, and assert ble nature is lower than the rational, so too “Take care that the ambiguity of the that the state of souls is prior to their life there is a descent from this to the insen- language not mislead you; for how could in the flesh, do not seem to me to be pu- sible. Now up to this point in its course, there be human language39 in the begin- rified of the mythologic doctrines of the their doctrine, even if it does overstep ning, when things lower than man had heathen which they hold on the subject of the bounds of truth, at all events derives, received the beginning of the beginning? transmigration of souls. For if one should one absurdity from another, by a kind of Before man, were beasts; before man, search carefully, he will find that their doc- logical sequence; but from here onwards cattle, snakes, everything that lived on trine is of necessity brought down to this. their teaching takes the form of incoher- dry land or in the water, the birds of the They tell us that one of their sages said ent fable. Now strict inference points to sky, stars, sun, moon, plants, earth, sea, that he, being one and the same person, the complete destruction of the soul; for heaven.” was born a man, and afterwards assumed that which has once fallen from the ex- Notice that the Father clearly fore- the form of a woman, and flew about alted state will be unable to halt at any warns us not to be led away by Origen’s with the birds, and grew as a bush, and measure of wickedness, but will, through myths about the preexistence of souls. For obtained the life of an aquatic creature. its participation in the passions, pass from he does not teach us that there was human And he who said these things of himself the rational to the irrational, and from the language40 in the beginning, that is, the did not, so far as I can judge, go far from latter state will be transferred to the in- soul; but he distinctly cries out that man’s the truth; for such doctrines as this of say- sensibility of plants; and on the insensible genesis is later than all of God’s creatures. ing that one soul passed through so many there borders, so to say, the inanimate; If then all the creatures [are] before man, changes are really fitting for the chatter of and on this again follows the nonexistent. how were the souls preexisting? For the frogs or jackdaws, or the stupidity of fish- Therefore by this train of reasoning they father did not say that all things came into es, or the insensibility of trees. And the will have the soul pass into nothing: thus being before the body, but before the hu- cause of such absurdity is this: the sup- a return once more to the better state is man being, which is both soul and body. position of the preexistence of souls; for impossible for it. And yet they make the And from this it is clearly shown that the the first principle of such doctrine leads soul return from a bush to the man; they two are created together. the argument on by consequence to the therefore prove that the life in a bush is Now [our father] among the saints next and adjacent stage, until it astonishes more precious than an incorporeal state. Gregory of Nyssa says, in his study of us by reaching this point. For if the soul, For it has been shown that the process of man: being severed from the more exalted state deterioration which takes place in the soul “For it is perhaps not beyond our pres- by some wickedness, after having once, will probably be extended downwards. ent subject to discuss the question which as they say, tasted corporeal life, again And lower than the insensible we find becomes a man, and if the life in the flesh the inanimate, to which, by consequence, 35. intellect: nous. 36. Rom. 1:20. is, as may be presumed, acknowledged to the principle of their doctrine brings the 37. visitation: i.e. incarnation. St. Athanasius, Letter 59 to be more subject to passion in comparison soul. But as they do not wish this, they Epictetus. 38. John 1:1. with the eternal and incorporeal life, it either exclude the soul from insensibility, 39. Or, speech, reason, reasoning and related meanings. or if they are to bring it back to human Grk. logon. 41. Gregory of Nyssa, On the Making of Man, xxviii:1. NPNF 40. See previous note. ser. 2, vol. 5; translation slightly modified. life, they must as has been said declare

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the life of a tree to be preferable to the For the heathen think the accomplishment should be in our thoughts. But because of original state — if, that is, the fall towards of the feast is in the abundance of food; the slothfulness of many, we delay from vice took place from the one, and the re- the Jews, erring in the type and shadow, day to day. Let us then begin in these days. turn towards virtue takes place from the think it still such;1 the schismatics keep it To this end a time of remembrance is per- other. Thus this doctrine of theirs, which in separate places,2 and with vain imagi- mitted, that it may exhibit to the saints the maintains that souls have a life by them- nations. reward of their calling, and may exhort the selves before their life in the flesh and that But let us, my brethren, best the hea- careless while reproving them. Therefore they are bound to their bodies by reason then by keeping the feast with sincerity of in all the remaining days, let us persevere of wickedness, is shown to have neither soul and purity of body; the Jews by no in virtuous conduct, dutifully repenting beginning nor conclusion.”42 longer receiving the type and the shadow, of all that we have neglected, whatever Therefore the father’s teaching, and but as having been gloriously illumined it may be; for there is no one free from rejection of the assertion that the souls with the light of truth, and as looking defilement, though his course may have exist before the bodies, is plain. Let us upon the Sun of Righteousness; the schis- been but one hour on the earth, as Job, also listen to [our father] among the saints matics, by not rending the coat of Christ, that man of surpassing fortitude, testifies. Theophilus, the bishop of Alexandria, by but in one house, even in the Catholic But, stretching forth to those things that the words he wrote to certain monks who Church, let us eat the Pascha of the Lord, are to come, let us pray that we may not were kindly disposed to Origen, speaking who, by ordaining his holy laws, guided eat the Pascha unworthily, lest we be ex- thus: us towards virtue and counselled the ab- posed to dangers. For to those who keep “Therefore, anathematizing Origen stinence of this feast. For the Passover is the feast in purity, the Pascha is heavenly and the other heretics just as we ourselves indeed abstinence from evil for exercise of food; but to those who observe it profane- [do] is also Bishop Anastasius of the holy virtue, and a departure from death to life. ly and contemptuously, it is a danger and church of the Romans, who by reason of This may be learned even from the type reproach. For it is written, Whoever shall the older contests, was appointed a glori- of old time. For then they toiled earnestly eat and drink unworthily, is guilty of the ous general of a remarkable people, and to pass from Egypt to Jerusalem, but now death of our Lord. Therefore, let us not whom the whole synod of the blessed we depart from death to life; they then merely proceed to perform the festal rites, bishops in the west follows, gladly ac- passed from Pharaoh to Moses, but now but let us be prepared to draw near to the cepting the decree of the Church of the divine Lamb, and to touch heavenly food. Alexandrians against the impious one.” Let us cleanse our hands, let us purify the To be continued Remember Jesus body. Let us keep our whole mind from guile; not giving up ourselves to excess, Letter of St. Athanasius and to lusts, but occupying ourselves en- Continued from inside front cover Christ, that he rose tirely with our Lord, and with divine doc- when we acknowledge him who died, trines; so that, being altogether pure, we and live no longer for ourselves, but from the dead. may be able to partake of the Word. Christ lives in us from this time forward; We begin the holy fast on the four- when we render a recompense to the Lord we rise from the devil to the Savior. And teenth of Pharmuthi (April 9), on the [first] to the utmost of our power, though when as, at that time, the type of deliverance evening of the week; and having ceased we make a return we give nothing of our bore witness every year, so now we com- on the nineteenth of the same month own, but those things which we have be- memorate our salvation. We fast, meditat- Pharmuthi (April 14), the first day of the fore received from him — this being espe- ing on death, that we may be able to live; holy week dawns upon us on the twenti- cially of his grace, that he should require, and we keep vigil, not as mourners, but eth of the same month Pharmuthi (April as from us, his own gifts. He bears wit- as those who wait for the Lord, when he 15), to which we join the seven weeks of ness to this when he says, “My offerings shall have returned from the wedding, so Pentecost; with prayers, and fellowship are my own gifts.” That is, those things that we may vie with one other in the tri- with our neighbor, and love towards one which you give me are yours, as having umph, hastening to announce the sign of another, and that peaceable will which received them from me, but they are the victory over death. is above all. For in this way we shall be gifts of God. And let us offer to the Lord I wish, therefore, O my beloved, that heirs of the kingdom of heaven, through every virtue, and that true holiness which as the word requires, we might here gov- our Lord Jesus Christ, through whom be is in him, and in piety let us keep the feast ern ourselves at all times and entirely in glory and dominion to the Father for ever to him with those things which he has such a way, and live in such a way, as and ever. Amen. All the brethren who are sanctified for us. Let us thus engage in the never to forget the noble acts of God, nor with me salute you. Salute one another holy fasts, as having been prescribed by depart from the practice of virtue! As the with a holy kiss. him, and by means of which we find the Apostolic voice also exhorts: Remember 1. still such: that is, they still focus on the type and way to God. But let us not be like the hea- Jesus Christ, that he rose from the dead. shadow, the Passover, rather than its fulfillment which is then or the ignorant Jews, or as the her- the true Passover or Pascha, Christ’s resurrection. Not that any limited season of remem- 2. separate places: that is, in temples separated from etics and schismatics of the present time. brance was appointed, for at all times he and not in communion with Christ’s holy Church. 35 Orthodox Hierarchs Lead March

rthodox Christian march- ers from across the United OStates descended on the na- tion’s capital on Monday, January 22, 2007, to bear witness to the sanctity of life at the annual March for Life. His Beatitude, Metropolitan Herman, and His Grace, Bishop Tikhon of Philadelphia and Eastern Pennsylvania, led the marchers to the steps of the U.S. Supreme Court, where they offered prayers for the countless victims of legalized abor- tion. Just before the march, Father John from God, and lamented the deaths pro-life notables from across the U.S. Kowalczyk introduced Metropolitan of the millions of unborn children at the annual Rose Dinner. Herman and Bishop Tikhon to the who have fallen victim to abortion This year marks the 20th consec- tens of thousands of assembled on demand since the practice was utive year that Metropolitan Herman marchers. In a stirring address, His legalized over three decades ago. has addressed the marchers and led Beatitude challenged the marchers The evening before, Metropolitan them in witnessing to the sanctity of to proclaim that all life is a sacred gift Herman had addressed nearly 800 life.

36 for Life

37 The Cup of the Lord “For the Healing of Soul and Body” by Emanuel Kolyvas, M.D

.

Editor’s note: Based on theology, our faith excludes the possibility of transmis- sion of disease through the holy chalice. We include this article to provide ad- ditional support from the vantage point of scientifi c knowledge, for the benefi t of those readers who question the faith. The communion chalice is the life-giving Body and Blood of the risen Christ which is “for the healing of soul and body.”1

ontrary to popular opinion, In preparing communion, the hot wa- wines, and other beverages of ter that is added to the wine will increase antiquity produced through fer- greatly the antiseptic effect of the poly- mentation, were probably more phenols. Disinfection occurs more rap- Cimportant in providing disease-free drink- idly and more effectively at 45 degrees ing fl uids than in their tendency to intoxi- centigrade than at room temperature (22- cate. Ancient Greeks drank their water 25 degrees). Another contribution to the mixed with wine, and also used wine to antiseptic effect comes from the silver, cleanse wounds and soak dressings. More copper, zinc that make up the chalice it- recently, military physicians of the last self, ensuring that microbes are unable to century observed that during epidemics survive on its surface. of cholera, wine drinkers were relatively Throughout the centuries no disease shown to be some thirty-three times more spared by the disease, and troops were ad- has ever been transmitted by the taking powerful than the phenol used by Lister vised to mix wine into the water. of Holy Communion. Diseases, such as when he pioneered antiseptic surgery. Wine has been shown to be an effec- Infl uenza and Hepatitis B, known to be Same year wines can be diluted up to tive antiseptic even when the alcohol is transmitted by shared eating utensils, have ten times before beginning to show a de- removed. In fact, 10% alcohol is a poor never been acquired from the communion crease in their antiseptic effect. The better antiseptic, and alcohol only becomes spoon. HIV is known not to be transmit- wines gradually improve with age over the optimally effective at concentrations of ted through shared eating utensils, and fi rst ten years and can be diluted twenty 70%. The antiseptic substances in wine considering the antiseptic qualities of the times without a decrease of the antiseptic are inactive in fresh grapes because these Holy Communion received by the faith- effect. This effect then remains more or molecules are bound to complex sugars. ful, there is no likelihood of acquiring less constant over the next twenty years During fermentation these antiseptic sub- HIV infection through the Common Cup. and becomes equivalent to a new wine stances are split off from the sugars and in after another twenty-fi ve years. (Modern 1. The author, a physician and microbiologist, is a member this way become active. These molecules of Sign of the Theotokos Orthodox Church in Montreal. antiseptics and antibiotics for disinfect- are polyphenol, a class of substances used He kindly granted permission for this republication ing wounds have surpassed wine effec- of his article, which originally appeared in the Spring in hospitals to disinfect surfaces and in- 1995 issue of the Canadian Orthodox Messenger with tiveness because the active ingredients in struments. the title: “A Medical Opinion: Germs and the Reception wine are rapidly bound and inactivated by of Holy Communion: ...unto the Healing of soul and The polyphenol of wine has been proteins in body tissues.) body . . .”

38 St. Nicholas Church in Bethlehem Celebrates Anniversary

t. Nicholas Russian Orthodox Church in Bethlehem, Pa. cel- ebrated her 90th Anniversary Son the weekend of October 14- 15, 2006. His Beatitude, Metropolitan HERMAN, Primate of the Orthodox Church in America, and His Grace, Bishop TIKHON of Philadelphia joined the parishioners of St. Nicholas Church in their wonderful celebration. The anniversary celebration began on Saturday, October 14, with the arrival of both Metropolitan HERMAN and Bishop TIKHON in the afternoon. Great Vespers was served by Father Dimitri Oselinsky, rector of the parish, at 5:00 p.m. Fol- lowing services, members of the church council and the anniversary committee joined the guest hierarchs at an evening dinner at Best Western Hotel and Confer- MAN presented a synodal grammota to ence Center in Bethlehem. the parish members for their outstanding The offi cial 90th anniversary celebra- work and devotion, not only to St. Nicho- tion began on Sunday morning with the las Church, but also to the Diocese of greeting and vesting of both hierarchs at Eastern Pennsylvania and the Orthodox 9:30 a.m. Concelebrating the hierarchical Church in America. His Grace, Bishop Divine Liturgy with Metropolitan HER- TIKHON presented a diocesan grammota MAN and Bishop TIKHON were Arch- to the Reader Nicholas Lezinsky for his priest Dimitri Oselinsky, parish rector; dedicated and enthusiastic work for St. Archpriest Eugene Vansuch, who had de- Nicholas Choir and the Church. votedly served the parish for the immedi- Following the hierarchical Divine ate past 19 years; Archpriest Thomas Ed- Liturgy, a special coffee social was held wards, retired and attached to St. Nicho- in the Chernay Fellowship Hall for those teemed benefactor to St. Nicholas Church, las Church; and Archpriest James Mason, unable to attend the anniversary banquet. Deacon Michael Sawarynski, and Priest retired and attached to St. James Church Then, parishioners gathered at the main Timothy Hasenecz who are sons of the in Port St. Lucie, Fla. The St. Nicholas banquet room of the Sheraton Four Points parish working in the vineyard of Christ. Church choir sang under the direction of Hotel and Conference Center for the 90th Deacon Michael Sawarynski deliv- Reader Nicholas Lezinsky. After the lit- anniversary banquet. Special guests at the ered the main address at the banquet urgy, His Beatitude Metropolitan HER- banquet were Mr. Paul Chernay, an es- Continued on the next page

39 St. Nicholas in Bethlehem Continued from page 39 and made an outstanding presentation of “parish reflections” dealing with the early days of parish life at St. Nicholas Church, up to and including the building of the new church edifice on Bridle Path Road. In his address to the people of St. Nicholas Church, His Beatitude, Metro- politan HERMAN offered an interesting and very serious challenge: “In the next ten years, do everything possible by the grace of God to have the parish grow by at least 100 people.” This challenge is being taken very seriously by the parish community and ways and means are pres- ently being sought to invite and encour- age new people to worship at St. Nicholas Church and eventually become members of the parish. When Mr. Paul Chernay was called on to speak, he simply said, “Let me do what I do best” and then proceeded to give to St. Nicholas Church a check in the amount of $250,000. Everyone gasped, and then gave a standing ovation. The check was received by Michael Dorosh and Sarah Jubinski on behalf of the parish, and the entire amount was applied to the principle of the mortgage on the Chernay Fellow- ship Hall. Father Dimitri, pastor of the parish, said in his presentation to those gathered at the anniversary banquet, “For 90 years our great grandparents, grandparents, and parents, by their lives and labor, and under the guidance of the pastors sent by God to administer to their needs, have handed down to us the Divine truths and wor- ship of the ages. Today we are in thank- metal roof, and address all of the water ful recognition and celebration of what damage that had occurred in a storm from they have done, by God’s grace, for us. the previous winter. All of this work was Today, as we celebrate, we must remind accomplished by the end of January 2007 ourselves of the joyful responsibility we at a cost of $98,284. The project was com- have to give to our children what we have pletely paid for by donations of $75,010 with Mr. Michael Dorosh and Mr. Jeffrey received so that they, in turn, may give it from parishioners and an insurance claim Lobalbo having responsibility for its lay- to their children and future generations check of $24,795. The only thing remain- out and design. Mrs. Rose Bachik was in until the Second Coming of Jesus Christ ing to be done is the painting of the ceil- charge of reservations and seating for the our Lord.” ing of the interior of the church at as esti- 90th anniversary banquet, and Mr. Dami- Within a few weeks of the 90th anni- mated cost of $12,800 and the restoration an Drasher was in charge of favors. Mrs. versary celebration, St. Nicholas Church of one icon on the ceiling of the church, at Joann Brusko was in charge of the special undertook a major project of renovation, a cost yet to be determined. coffee social that followed the liturgy. to repair the cross on the main cupola, re- Planning for this celebration began We ask you to join us for our “Russian place all of the window frames and glass in June 2006. The anniversary commit- Days” Festival which will be held on the windows on all of the four corner cupo- tee was co-chaired by Mrs. Mary Dorosh weekend of September 8-9-10, 2007! We las, to replace the original fiberglass roof and Mrs. Sarah Jubinski. A commemo- will look forward to your visit with us. of the church (26 years old) with a new rative anniversary book was developed, —Archpriest Dimitri Oselinski 40 90th Anniversary continued

Paul Chernay presents quarter-million dollar donation to St. Nicholas Church

41 We Believe The Symbol of the Faith The Creed

Part X Conclusion of Article VIII

(Editor’s note: The previous installment offered the first part of the teaching on Article VIII of the Creed; here is the sec- ond, concluding part.)

nd in the Holy Spirit, the Lord, the Giver of Life, Who proceeds from Athe Father, Who with the Father and the Son together is worshipped and glorified; Who spoke through the proph- ets.

The Holy Spirit is in essence insepa- rable from the Father and the Son. He receives an equal worship to that of the Father and the Son. We say, “In the name of the Father and of the Son, and of the Holy Spirit,” “Glory to the Father and to the Son and to the Holy Spirit . . .” This is the manner in which we express in prayer our faith, “Who with the Father and the Son together is worshipped and glori- fied.” The Holy Spirit gives life to all that God created. His first activity among men is their “spiritual regeneration.” Together “The Spirit, in the form of a dove” with God the Father and God the Son, he gives to each man the gift of spiritual was very much aware of this, and he can do this. Before his death, David said, life. This is why He is called the Giver prayed to God thus, “Teach me to do Thy “The Spirit of the Lord speaks by me, and of life. During matins, before the Gospel will, for Thou art my God! Let Thy good His word is upon my tongue” (2 Samuel reading, we hear the hymn, “Through the spirit lead me on a level path!” (Psalms 23:2). This indicates that David knew that Holy Spirit is every soul given life and 143:10). When David sinned greatly, he he was inspired by the Holy Spirit and exalted in purity.” feared most of all that God would deprive this was especially evident when he com- The power of the Holy Spirit was him of the Holy Spirit and he prayed, posed the Psalms. made known in all its power in the New “Create in me a clean heart, O God; and We often speak of the inspiration of Testament during and after Pentecost. put a new and right spirit within me. Cast artists; indeed, one must be filled with In the Old Testament God sent the Holy me not away from Thy presence, and take spiritual power and inspiration to create Spirit to cleanse men from sin and to pre- not thy Holy Spirit from me” (Psalms anything of true beauty. Our human inspi- pare them to receive Jesus Christ. Certain 51:10-11). King David knew that man by ration, no matter how great, cannot com- God-fearing and saintly men were highly himself cannot cleanse himself from his pare with that flow of spiritual strength conscious of the Holy Spirit. King David sins. God alone, through His Holy Spirit, and insight which the Holy Spirit grants 42 freely to righteous men. This inspiration earthly and spiritual life is in the hands which can produce miraculous powers is of God. Man’s faith, of itself, is weak and the inspiration of divine love and truth. incomplete. It needs reinforcement and The Old Testament tells us of many men aid in order to be victorious. The Grace who were guided and directed by the Holy of the Holy Spirit is precisely that which Spirit. In addition to the Prophet, King can give us the strength, the courage, and David, there were many other prophets the good sense to have real faith; but only and righteous men filled with the Holy on the condition that we want it and strive Spirit. By their holy inspiration they were for it. To believe is not enough. We must able to lead men away from sin through live according to our faith as indicated by admonitions, warnings, denunciations, Jesus Christ. “If any man would come af- and they could console men by promis- ter me, let him deny himself and take up ing the coming of Christ the Savior and his cross and follow me” (Mark 8:34). All preparing them for this great event. In the good deeds stand closely related to faith. Symbol of the Faith we say, “Who spoke Where there are no good deeds it is be- through the prophets,” and indicate that cause there is no faith to bear fruit. But for the revelations of the prophets were pos- good actions we need the help of God’s sible only through the action and inspira- Grace. Good deeds are truly the fruit of tion of the Holy Spirit. the Holy Spirit. St. Paul says, “But the The Holy Spirit is the Spirit of Grace. fruit of the Spirit is love, joy, peace, pa- He comes to us and freely gives us His tience, kindness, goodness, faithfulness, Gifts, for no man is ever worthy of them. “They were all filled with the Holy Spirit” gentleness, self-control” (Galatians 5:22- The Holy Spirit is also the Spirit of Truth, 23). The Holy Spirit helps us to combat for He is the source of Truth and He leads you” (Matthew 10:20). The Holy Spirit, all temptations that would lead us astray to the Truth those who hear and obey through the Apostles and their successors, and gives us the strength and courage to Him. Man of himself cannot have any acts on those who hear and obey them, at- have faith, to live according to this faith, true knowledge of God. With his physi- tracting them to the Truth that is revealed, and to combat evil. It is for this reason witnessed, and taught. God searches out that every Christian should begin his day all men, giving them an opportunity to and any work with the prayer to the Holy The Holy Spirit come to a knowledge of truth, for God our Spirit, “O Heavenly King, the Comforter, Savior “desires all men to be saved and the Spirit of Truth, who art in all places continues to be to come to the knowledge of the truth” (I and fillest all things: Treasury of good Tim. 2:4). things and Giver of life; come and dwell the true guide Divine Grace calls all men. But not in us, and cleanse us from every stain, and all men respond. Jesus Christ said of save our souls, O Good One.” for all who search the people of Jerusalem, “O Jerusalem, In this prayer the frail and limited re- for God Jerusalem . . . How often would I have sources and capabilities of man are united gathered your children together as a hen to the powerful and unlimited actions of gathers her brood under her wings, and the Holy Spirit. Thus equipped, man can cal eyes man sees and can come to know you would not!” (Matthew 23:37). stand against every temptation and every the physical world around him. With his From the first day of Christianity, the trap of the Evil One — for if God be with spiritual eyes man “sees” and can come number of believers increased every day. us who can stand against us! to know God. But as he needs light to see At the same time the enemies and per- with his physical eyes, so he needs the secutors of Christianity increased. Why Questions for Article VIII light of Grace of the Holy Spirit to see do some refuse to accept God’s Grace (second part) and to know God. The teaching of the for salvation? Because not everyone is apostles after Pentecost by the power of ready and willing to go the way of hu- 6. Do we worship the Holy Spirit? the Holy Spirit brought about the conver- miliation, the way of Jesus Christ; that 7. Who or what is the source of all inspi- sion of three thousand men and women is, to deny oneself and to follow Christ. ration that is good? on that day. The Holy Spirit directed to- Of the twelve Apostles, one betrayed 8. Why do those who do not respond to ward the truth not only the Apostles who Christ and another denied Him. Today Divine Grace fail to do so? preached, but also the people who heard there are many who accept Christ easily 9. In the words of St. Paul, what are the them. So the Holy Spirit continues to be and as easily deny and betray Him. What fruits of the Spirit? the true guide for all who search for God, will happen to us? Will we remain faith- 10. What is the prayer to the Holy Spirit as well as for all true Christians. Jesus ful to Christ? Will we be able to resist all with which we begin every action? said, “For it is not you who speak, but the temptations and difficulties? By himself, Spirit of your Father speaking through no man will be ever faithful. Both our —Archpriest Vladimir Borichevsky 43 D A I L Y D E V O T I O N S

44 D A I L Y D E V O T I O N S

45 D A I L Y D E V O T I O N S

46 Holy Trinity Church Holds Open House

oly Trinity Church in Pottstown, prepared by Paul Boris also ran continu- — no matter where one goes — is the Pennsylvania hosted a successful ously to give visitors a glimpse of the li- same faith, the same doctrine, whether in Open House, the first in its his- turgical life of the parish. Russia, Romania, Greece, or Romania.” Htory, on Saturday, September 23. Parishioners greeted and mingled with Press releases announcing the Open Its purpose was to introduce the Orthodox guests and joined them for refreshments. House had been sent to area newspapers, faith, the church, and the parish commu- Visitors sampled holupki prepared by to Orthodox parishes of all jurisdictions nity to Pottstown and environs. More than Mrs. Kristina Bendyk, halushki prepared throughout Eastern Pennsylvania, to lo- 50 people attended the event, including by Mrs. Leanne Harrison, pierogi made by cal churches of every denomination in Orthodox and non-Orthodox clergy, and parishioners, and nutrolls graciously pre- the Pottstown area, and to individuals. lay people. Many stayed the entire after- pared by Matushka Anna Marie Slovesko. Posters were put up throughout Pottstown noon. Baked goods and beverages were offered, and its environs. As quoted in the press Among the day’s activities were church of course, and Ladies Altar Society mem- release, tours led by interim rector, the Very Rev. bers served the guests. “The Open House can give only a Michael Slovesko. Protodeacon Peter A short concert of liturgical music was brief introduction of what the Orthodox Skoog led a mini-discussion on the topic presented by the Holy Trinity Orthodox Church is all about,” said Anna Marie “Christ as the Orthodox Know Him,” and Church Choir and directed by Reader Black. “The worship at Divine Liturgy has Anna Marie Black led a mini-discussion John Black. Reader John gave brief ex- to be experienced with the music, chant- with the title “Icons.” Both talks generat- planations about the significance of the li- ing, the beautiful prayers and psalms, the ed questions and discussion from visitors. turgical texts as they related to Orthodox faces on the icons, and of course, Holy CDs of Orthodox liturgical music played worship and feast days. All music was Communion. As we say so often, ‘Come softly in the background. sung in English. The concert concluded and see.’” Ms. Jennifer Maurer, advisor to the with “Let God Arise” from the matins of The Open House had been conceived parish youth group, showcased some Pascha, and Fr. Michael intoned Many and chaired by Mrs. Black. of the work by parish youth about the Years for all the visitors present. The The efforts of parishioners working Orthodox Church world-wide, and she day’s activities ended with celebration of together — whether providing flowers prepared a display of resources avail- vespers sung by Holy Trinity’s Church to decorate the church, cleaning, baking, able to Orthodox youth. In addition, there Choir. cooking, or other tasks, small or large was a display table of Orthodox publica- “Orthodoxy is one of America’s best- — resulted in an event that proclaimed tions from a number of publishers as well kept secrets,” said Mrs. Kristina Bendyk, Orthodox Christianity to the local com- as brochures describing the Orthodox president of the Ladies Altar Society. munity. Seeds had been planted. A par- Church to visitors. “We have many different ethnic traditions ish was rejuvenated. Glory to God for all Videos about Orthodoxy were shown to draw from, and we enjoy our Russian things! continuously. A slide-show presentation and Polish foods, but the Orthodox faith —Anna Marie Black

New Diocesan Council convened in February at St. Tikhon’s Seminary 47 CHAPTER III. That the Son is not a Partaker of Life Commentary of from any other, but rather Life by Nature, as being begotten of God the St. Cyril of Alexandria Father Who is Life by Nature. s the living Father sent me, and on the I live because of the Father, so he who feeds on me will live Gospel of St. John Abecause of me. (John 6:57) The meaning of this passage is ob- scure, and enveloped in a difficulty that Part XXIV is not by chance; but it does not attain John 6:57-68 to utter impenetrability, for it can be ap- prehended and approached by those who choose to think aright. When, therefore, the Son says that he was sent, he clearly signifies his incarnation, and nothing else. And when we speak of his incarnation, we mean that he became a perfect human being. Further, as the Father has made me human, he says, and as I was begot- ten of that which is by nature life, I live, being God the Word, and having become human, I have filled my temple, that is, my body, with my own nature; in same way also will he who eats my flesh live because of me. For I took mortal flesh: but, having dwelt in it, being life by na- ture because I am from the living Father, I transformed it wholly into my own life; I have not been overcome by the corruption of the flesh, but have rather overcome it, as God. Therefore, as (for not hesitating at all, I will say it afresh on account of the use- fulness) although I became flesh, he says (for this is what being sent means), I live, again because of the living Father, that is, retaining in myself the actual nature of him who begot me; and in the same way, he who by the participation of my flesh receives me in himself shall live, being entirely transformed wholly into me, who am able to give life because I am, so to speak, from the life-giving root, that is, the God and Father. But he says that he was incarnate from the Father, although Solomon says, Wisdom has built a house for herself:1 and the blessed Gabriel at- tributes the creation of the divine body to the activity of the Spirit, when he was talking with the holy Virgin (for The Holy Spirit, he says, will come upon you, and St. John the Evangelist the power of the Highest will overshadow

1. Prov. 9:1. 48 you2) that you may, once again, under- perform lawless deeds and to speak er- that we may know him who is true; and stand that the deity, being one by nature, ror against the Lord.7 For what can be we are in13 his true Son Jesus Christ. This spiritually apprehended both in the Father more wicked than such a conception of is the true God and eternal life. and the Son and in the Holy Spirit — will the heretics? How is not the deepest er- Then who (tell me) will any longer en- not act each severally, as is so with any of ror uttered by them against Christ, who dure the trifling of the heterodox? Or who the things that are; but whatever is said to gives life to all things, since those most will not rightly cry out against the impiety be done by one, this is wholly the work foolish ones do not blush to say that he of them, who dare to say that the Son is of the whole divine nature. For since the lives by partaking of life from another, partaker of life from another, even though Holy Trinity is one in respect of consub- just like his creatures? Will then the Son the holy and God-inspired Scripture says stantiality, its power in respect to every at last be a creature too, inasmuch as it8 no such thing of him, but rather expressly thing will also most assuredly be one. For is a partaker of life but not by nature life cries aloud that he is God both by na- all things are from the Father through the itself? For the creature must necessarily ture, and true; and the fountain of life, Son in the Spirit. But what we have often be entirely other than that which is the life and again life eternal. For how will he be said, this we will say again. For to say the in it. But if they suppose that they may conceived of as true God, who needs life same things, though it may be burden- be the same, let them call every creature from another, and is not rather himself some, yet is it safe.3 It was the habit of our life. But I do not suppose that any one in life by nature? Or how will he any more Savior Christ, for our profit, to attribute to his senses would do that. Therefore nei- be called fountain of life, if he is helped the Father’s activity, those things which ther is the Only-Begotten a creature, but by another’s gifts to be able to live? surpass the power befitting man. For he will be conceived of as by nature life; for But yes, says the opponent; we grant humbled himself when he became man; how would he be truthful in saying, I am that the Son is life in this respect, that he and since he accepted the form of a ser- the Resurrection and the life?9 For life is too can make alive, as having in himself vant, he does not spurn not the measure of that which gives life, not that which needs the living Father. servants, yet he will not be excluded from to receive it from another, just as wisdom But this will not suffice, gentlemen, to doing all things with the Father. And he too is understood to be that which can exempt you from blasphemy against the who begot him works all things through make wise, not that which receives wis- Only-Begotten; but in this too will your him, according to the word of the Savior dom. Therefore according to you the truth argument be proved untutored and in ev- himself: The Father, (he says) who dwells will be false, and Christ, who says, I am ery way crumbling to pieces. For how is it in me does the works.4 Therefore, having the life, will not be speaking truly. And not replete with unmeasured folly to have given to the economy of the flesh what again the brilliant choir of saints would to say that the Son is called life because befits it,5 he attributes to the God and Fa- speak falsely, uttering words through the he can enliven things that are recipient ther that which is beyond human power. Spirit and calling the Only-Begotten life. of life, by reason of having the Father in For the building [of] a temple in the Vir- For the divine Psalmist is found saying himself? For it seems you do not know gin surpasses human power.6 to the Father, With you is the fountain of what by nature means, or what ‘being of But our opponent will again reply: life.10 And the wondrous evangelist John any thing by nature’ means as compared “And how else did the Son reveal what he in his epistles speaks thus: That which was with so being by circumstance.14 As fire is by nature, or how did he show clearly from the beginning, which we have heard, is hot by nature, and other things too, like that the Father is greater, if not by say- which we have seen with our eyes, which iron or wood, are hot by partaking of its ing, I live because of the Father? For if we have looked upon, and our hands have energy, but they are not said to be fire be- the Father is the giver of life to the Son, handled, concerning the Word of life: and cause they are heated, for they have an who will advance to such great stupidity the life was manifested, and we have seen, external in them and not one that is in vir- as to not to conceive with full certainty and bear witness, and declare to you that tue of their nature. that that which partakes of life, will not eternal life which was with the Father and But our argument will proceed by by nature be the same as life or that which was manifested to us.11 Do you see that means of illustrations in regard to our- is able to make alive?” the Psalmist speaks truth, even by the tes- selves too. Grammar for instance, or ge- And we will in turn oppose to such timony of John, when he says to the God ometry, are held to be species of rational things the word of the truth, and oppor- and Father of all, With you is the fountain knowledge, but when anyone becomes tunely say, The fool will speak folly, and of life? For the Son was and is, with him, skilled in grammar or the other, he is not his heart will conceive vain things, to the fountain of life. For the Spirit-bearer12 himself conceived of as grammar or ge- 2. Luke 1:35. will fully confirm again by his words that 3. Cf. Phil. 3:1. he says these things of him; for he writes 13. 1 John 5:20. For en tw alethinw, en tw Yiw autou, St. 4. John 14:10. Cyril appears to have read en tw alethiw Yiw autou; see 5. economy of the flesh: the incarnation. “Economy” means thus: And we know that the Son of God has below, Book 10 chap. 1 on 14:28 and compare chap 2. all of God’s activities pertaining to the creation, but come and has given us an understanding, on 15:1. In his treatise however on the Right Faith to especially his divine plan of salvation, above all, the the Princesses Areadia and Marina [p. 77D] the whole incarnation. 7. Isa. 32:6 Lxx. passage is given as we have it. 6. Those activities of the incarnate Christ that surpass hu- 8. it: a creature. 14. kata thesin as opposed to kata physin: God the Son is man nature and capability are attributed to the di- 9. John 11:25. Son kata physin (by nature) as begotten so; we are vine nature. One such activity is the creation of Jesus’ 10. Psa. 35(36):9. sons of God kata thesin (by circumstance or adoption) human body. While Jesus’ human nature is united 11. 1 John 1:1-2. as made so. perfectly with his divine nature, it retains its human 12. St. John the Apostle and Evangelist, and author of the limitations. Epistles of John. Continued on the next page 49 St. Cyril’s Commentary Son also. For this your argument too al- paths, and direct his ways,22 and look to lows. I would now with reason ask you, the simple beauty of the truth, believing Continued from page 49 desiring to learn it, what will he bring that the God and Father is by nature life, ometry, but from the grammar that is in to pass with regard to his Son, being in the Son begotten of him also life. For as him he is called a grammarian, and simi- him? Will he impart of his own life to his he is said to be light from light, so life larly with regard to the other; so too, that offspring — as though he needed it and from life; and as the God and Father by which is by nature life is something alto- had not life of himself? How then must his own light, his Son, illuminates things gether different from the things in which we not suppose the Son to be void of life? lacking light and through his own wis- it is, transforming to itself the fashion of That which is void of life, what is it, but dom, gives wisdom to things that receive what is not so by nature. So when you say subject to decay? But he will not impart it, and again through his own strength that the Father is in the Son as he might be of his own life to his offspring: for life strengthens things needing strength, so in matter (for instance), in order that since he is, even though he does not receive it too he quickens whatever things lack the former is life by nature, the latter too from him. the life from him, by his own life which may be able to make alive, you unintel- How is it then that some, unguardedly flows forth from him, his Son. When then ligently grant still that he is life and not babbling, still accuse him and say that he says, I live because of the Father, do rather a partaker of life from another, yet the Son therefore lives because he has in not suppose that he confesses that he him- called to the dignity of a dispenser condi- himself the Father who is by nature life? self lives because he receives life from tionally, and not rather by essence. And as For if he lives also beside16 the Father, as the Father, yet affirmed confidently that one would not reasonably call the heated being essentially and himself life, he will he lives for this reason too, that he was iron fire, even though it has the operation never live because of the Father, that is, begotten of a living Father. For it would of the fire, in that it is heated from it; or because of partaking of the Father. But be impossible that he who is from a living again someone who is skillful in gram- if he has the Father [as] the giver of his Father, should not live. As though any of mar is not called grammar, because he own life, manifestly he has no life of his us were to say, I am a rational human on can lead others also to the science, so I do own. For he borrows it from another, and account of my father, for I was born the not imagine that anyone of sense would is, as we said at first, a creature rather than child of a rational human — think in this call the Son life because he can quicken life, and by nature subject to decay. How way also regarding the Only-Begotten. I others also, though he does not, according then does he call himself life? For either live, he says, because of the Father. For to them, by nature have in him to be life, we too may safely say, I am the life,17 or since the Father who begot me is life by but as from the implanted operation of if this be no safe word (for it is not law- nature, and I am his natural and proper the Father, or by reason of the indwelling ful for the creature to rush after dignities offspring, I am endowed by nature with Father. For what, tell me, is to hinder us that are suitable for God), the Son knows what is his, that is, being life; for this the at last from conceiving of the Son as one that he is by nature life; since how will he Father too is. For since he is conceived of us, that is, of corruptible nature, if he be the express image of the hypostasis18 to be and is one from one (for the Son is lives because of the Father, that is, having of him that begot him, how [will he be] from the Father, even though he was with received the gift of life from the Father, as the image and accurate likeness? Or how him eternally), he with reason glories in they understand it? For he would perish, was Philip not right in saying, Lord, show the natural attributes of him who begot according to the analogy of their notions, us the Father, and it is sufficient for us.19 him, as his own. if he had not the living Father in himself. For in truth one ought to consider that he And if we confess that he speaks truly, I who had seen the Son, had not yet seen This is the bread which came down from am in the Father and the Father in me,15 the Father, if the one is by nature life, the heaven; not as your fathers ate the man- he indeed has in himself the Father who is other participant of life from him. For one na, and are dead. He who eats this bread life by nature, and is himself in the Father will never see that which quickens in that will live forever. (John 6:58) though [he is] not life by nature. I keep which is quickened, [one will never see] The effects of great things, he says, silent the blasphemy, though one must ut- him who is self-sufficient, in him who ought to be great, and the gifts of the grace ter it to convict the fighters against God of lacks. So in another way too would he be from above should be seen as divine and their impiety; for the Father will be found untrue when he says He who has seen me worthy of the divine munificence. For if to have in himself that which is destitute has seen the Father.20 you have wholly received in faith that the of life, that is, decay, or a decaying na- But again, he who loves the pious bread came down from heaven, let it pro- ture. For since the nature of the matter in doctrines of the Church sees what great duce in those who long after it continuous hand compels us to conceive of the Son in absurdities will follow their pratings. Let life, and have the unceasing operation of this way, we must investigate further and him then turn from them, and pass away,21 immortality. For this will be a clear proof go through various considerations, since as it is written, and let him make straight that it is the bread from heaven, which is our aim is by due precision to refine the from God, since we say that it is fitting question. 16. beside: dicha. for the eternal to bestow things eternal, 17. John 14:6. You say that the God and Father is by 18. Heb. 1:3. and not the enjoyment of temporary food, nature life. Well, so he is, but he is in the 19. John 14:8. which is barely able to last for just the 20. John 14:9. 15. John 14:10. 21. Cf. Prov. 4:15. 22. Ibid. 26 Lxx. 50 Eye has not seen, nor ear heard, nor have entered into the heart of man the things which God has prepared for those who love him.24 By little examples the law was prefiguring great ones, having a shadow of the good things to come, and not the very image of the things,25 as it is written: as in the food of manna is seen the bless- ing that is through Christ. For the shadow of the good things to come was prefigured to those of old.

These things he said in the synagogue as he taught in Capernaum. (John 6:59) In introducing to us the exposition of marvellous mysteries, the most wise evan- gelist naturally attributes to our Savior Christ the beginning of the teaching re- garding them, shaming by the clear view of his presence those who are opposed, and scaring off beforehand those who might indeed come with a view to gain- saying; for sometimes the eminence of the teachers makes the hearer more ready to believe and demands a more earnest assent on the part of the learners. Right well too does he add, in the synagogue.26 For the expression all but makes mani- fest this: that not one chance person, or two, heard Christ say these things; but he is seen teaching openly in the synagogue to all, as he himself says by the Prophet Isaiah too, I have not spoken in secret, nor in a dark place of the earth.27 For he was discoursing openly of these things, ren- dering their judgment without excuse to the Jews, and rendering the charges of not believing on him heavier to the disobe- dient. For, while not yet instructed in so sacred a mystery, they might reasonably have deprecated punishment, and plead- ing utter ignorance, have undergone a Christ Walking on Clouds lighter sentence from the judge; but since they — knowing, and often instructed in the divine mysteries — still affronted least moment. For no longer will some- be confirmed that this was the bread from him with their unbelief, how will they not one wisely consider that that which, when heaven — namely that which is through reasonably be punished, all mercy at last our forefathers ate it, they were overcome Christ, that is, his body. For it makes the taken away, and pay most a bitter penalty by death and did not repel the evil of cor- person tasting of it live for ever. In this to him who was dishonored by them? ruption, was the bread from God and from too is seen a great pledge of the divine na- Something like this too did the Savior above, and no wonder; for that was not ture, which does not deign to give a little himself say of them: If I had not come, the bread which has the power to render thing, but everything wonderful, even if immortal. Hence neither will it rightly be it surpasses our understanding, so that on 23. grace: or, gift. 24. 1 Cor. 2:9. 23 conceived and said by anyone to be from account of the greatness of the grace it 25. Heb. 10:1. heaven. For it was a work suited to that is even disbelieved by the more simple. 26. synagogue: Gk. synagoge, assembly, congregation; also a place of meeting or assembling; among the which comes down from thence, to render For with so wealthy a hand how would Jews after the captivity, a synagogue. the partakers of it superior to death and the will to give richly not be present? 27. Isa. 45:19. decay. Again, by undoubted proof will it Therefore Paul too says in amazement, Continued on the next page 51 St. Cyril’s Commentary befits man, always sinks down to the folly know the beauty of the mystery, and that Continued from page 51 which is his foster-brother, calling evil fairest economy35 devised for it. Besides he says, and spoken to them, they would good, and good evil,31 according to the this, they most assuredly reasoned with have no sin, but now they have no excuse prophet’s voice. He follows again his fa- themselves like this: How can the human for their sin.28 thers, and in this too he is caught imitating body implant in us everlasting life? And We must then guard against — even forefathers’ want of learning. For when of what benefit can something that is of more, we must renounce — disobedience the latter received the manna from God like nature with ourselves be, as regards as the procurer of death, and look upon and were made partakers of the blessing immortality? Christ therefore, under- faith in what Christ teaches, as produc- from above, they sank to their custom- standing their thoughts (for all things are tive of life. For in this way we will es- ary coarseness and sought the foulness of naked and open to his eyes)36 heals them cape being punished with them. But he Egypt, desiring to behold onions, leeks, again, leading them by the hand in differ- adds that Christ had spoken these things and cauldrons of flesh; and these, on be- ent ways to the understanding of those in Capernaum, that he may be proved to ing exhorted to receive the life-giving things of which they were as yet ignorant. have remembered accurately. For how grace of the Spirit, and taught to feed on Very foolishly, sirs (he says) are you of- would he who knows both place and vil- the true bread from the God and Father, fended at my words. For if, in spite of lage, fail in relating the things taught? turn aside after their own error, lovers of being often instructed, you cannot yet pleasure rather than lovers of God;32 and believe that my body will infuse life into Therefore many of his disciples, when as their forefathers used to find fault with you, how will you feel, he says, when you they heard this, said, “This is a hard say- the food itself of the manna, daring to say, shall see it ascend even into heaven? For ing; who can understand it?” When Jesus And our soul is dried up33 with this man- not only do promise that I will ascend knew in himself that his disciples com- na, so too do these again reject the true even into heaven itself, that you may not plained about this, he said to them, (John bread, and do not blush at saying This is again say, How? but the spectacle will be 6:60-61a) a hard saying. before your eyes, shaming every disputer. This is the custom of the simple: they Those who hear the divine myster- If then you should see, he says, the Son of always find fault with the more subtle ies must therefore be wise, they must be Man ascend into heaven, what will you doctrines and ignorantly disparage any re- approved exchangers, so as to know the say then? For you will be convicted of no flection that is above them, because they approved and the counterfeit coin, and to slight folly. For if you suppose that my themselves do not understand; although neither unsuitably bring insoluble inqui- flesh cannot put life into you, how can they should rather have been eager to ries on those things which are to be re- it ascend into heaven like a bird? For if learn and to love to investigate diligently ceived in faith, nor to lavish a faith some- it cannot give life, because its nature is the things said, and not on the contrary to times harmful upon those things that re- not to give life, how will it soar in the air, contend against such wise words and call quire investigation, but to render to every how will it ascend into the heavens? For hard that which they ought to have mar- thing that is said its due, and to advance this too is equally impossible for flesh. velled at. For they are in something of the by so to speak a straight path, refusing But if contrary to nature it ascends, what same plight as one may see in the case of to turn aside on either hand. For it fitting is to hinder it from also giving life, even people who have lost their teeth. For the for one who runs towards correctness of though its nature is not to make alive to latter, hurrying to the more delicate food, the faith which is in Christ, to travel by a the same extent as its own nature? For he often reject the more wholesome, and royal road. who made that which is from earth heav- sometimes blame the more excellent, not enly, will also render it lifegiving, even if acknowledging the disease by which they Does this offend you? What then if you its nature is to decay as regards its own are compelled to decline it; while these, should see the Son of Man ascend where principle. foster-brothers of ignorance and having a he was before? (John 6:61-62) We must observe how he does not less than good understanding, shrink from Because of great ignorance, certain of endure to be divided into two christs, ac- knowledge which they should have pur- those who were being taught by Christ the cording to the ill counsel of some.37 For sued with extreme toil, and attained by in- Savior were offended at his words. For he keeps himself in every way undivided tense zeal. The spiritual person, then, will when they heard him saying, Most assur- after the incarnation. For he says that the delight himself in the words of our Savior, edly, I say to you, unless you eat the flesh Son of Man ascends where he was before, and will rightly cry out, How sweet are of the Son of Man and drink his blood, 35. economy: in context the meaning is: ordering, arrange- your words to my throat! More so than you have no life in you,34 they supposed ment, provision. This refers to how God arranges that we partake of God himself under the forms of bread 29 honey and the comb to my mouth! while that they were invited to some brutish and wine that are familiar to us. Gk. oikonomian. the unspiritual30 Jew, ignorantly esteem- savageness, as though they were being 36. Heb. 4:13. 37. Nestorius’s writings seemed to suggest a separation in ing the spiritual mystery to be foolish- ordered to eat flesh and to quaff blood, Christ of his divine and human natures; in opposition ness, when admonished by the Savior’s and were required to do things which are to this the Chalcedonian Definition of Faith included dreadful even to hear. For they did not the language “one and the same Son,” “one and the words to rise up to the understanding that same Christ,” and “two natures . . . without separation,” 28. John 15:22. 31. Isa. 5:20. “concurring into one person and one hypostasis, not 29. Psa. 118(119):103. 32. 2 Tim. 3:4. as if Christ were parted or divided into two persons, 30. psychikos, carnal, material-minded, unspiritual. 33. Num 11:6. but one and the same Son and only-begotten God, Sometimes incorrectly translated as natural. 34. John 6:53. Word, Lord, Jesus Christ . . .” 52 although the earthly body was not above cannot in any way be subjected. Although of Christ alone it does not hold true, be- before this, but only the Word by itself, the nature of the flesh is therefore indeed cause in it dwelled life, that is the Only- before the union38 with flesh. Well there- in itself powerless to give life, yet it will Begotten. And he calls himself Spirit, for fore did Paul put in his epistles, One Lord achieve this when it has the life-working God is a Spirit44 and as the blessed Paul Jesus Christ.39 For he is one Son, both be- Word and is replete with his whole en- says, For the Lord is the Spirit.45 And we fore the incarnation and after the incarna- ergy. For it is the body of [him who is] do not say these things as taking away tion, and we do not reckon his own body life by nature, not of any earthly being, from the Holy Spirit his proper existence; as alien from the Word. Indeed, for this regarding whom The flesh profits nothing but as he calls himself Son of man since reason he says that the Word which came may rightly have force. For not the flesh he became human, so again he calls him- down from above from heaven is also Son self [Spirit] from his own Spirit. For his of Man. For he was made flesh, as the Spirit is not other than he. blessed evangelist says,40 and did not pass into flesh by change (for he is without The words that I have spoken to you are turning and is unchangeable by nature, as spirit, and they are life. (John 6:63b) God) but dwelling, as it were, in his own He wholly fills his own body with the temple, I mean that from the Virgin, and life-giving operation of the Spirit.46 For made human in very fact. But by saying he now calls the flesh Spirit, not turning it that he will ascend where he was before aside from being flesh; but because, on ac- also, he gives his listeners to understand count of its being perfectly united to him, that he has come down from heaven. For and now endued with his whole life-giv- in this way it was likely that they, under- ing power, it ought to be called Spirit too. standing the force of the argument, should And no wonder, for do not be offended at pay heed to him not as to a human being this. For if he who is joined to the Lord is only, but should at last know that he is one spirit,47 how shall not his own body God the Word in flesh, and believe that rather be called one with him? Something his body too is life-giving. like this, then, is what he means in the passage before us: I perceive from your It is the Spirit who gives life; the flesh reasonings within you (he says) that you profits nothing. (John 6:63a) foolishly imagine that I am telling you Not entirely unreasonably, he says, that the body of earth is of its own nature do you attribute to the flesh no power life-giving; but this is not the intent of my to quicken.41 For when the nature of the words. For my whole exposition to you flesh is considered alone and by itself, was of the divine Spirit and of eternal life. clearly it is not life-giving. For of the For it is not the nature of the flesh that ren- things that are, none will ever give life, ders the Spirit life-giving, but the power but rather has need itself of him who is of the Spirit makes the body life-giving. mighty to quicken. But when the mystery The words then which I have discoursed of the incarnation is carefully considered, with you, are spirit, that is spiritual and of and you learn then who it is who dwells in the Spirit, and are life, that is, life-giving this flesh, then, he says, unless you would and of that which is by nature life. And speak against the divine Spirit himself as St. Cyril of Alexandria he does not say these things as repudiat- well, you will surely feel that it42 can im- of Paul, for instance, nor yet that of Peter, ing his own flesh, but as teaching us what part life — though from itself, the flesh or of any other, would work this in us; is the truth. For what we have just said, profits nothing at all. For since it was unit- but only and especially that of our Savior we will repeat, obtaining the profit again. ed to the life-giving Word, it has become Christ in whom dwelled all the fullness of The nature of the flesh cannot, in virtue wholly life-giving, rising straight up to the Godhead bodily.43 For truly, it would of itself, give life (for what would be the the power of that which is better, not itself be a thing most absurd that honey should benefit in him who is God by nature?) But forcing towards its own nature him who infuse its own quality into things which 44. John 4:24. 38. union: or, lit., co-running, concurrence, concourse. Gk. naturally have no sweetness, and should 45. Cf. 1 Cor. 3:17. syndrome. 46. Cyril explains that the words that I have spoken are 39. 1 Cor 8:6. have power to transfer into itself that with Jesus’ mention of the flesh which immediately pre- 40. John 1:14. which it is mingled, but that the life-giv- ceded, in John 6:63a; and as he has just explained 41. Perhaps a reference to his hearers’ objections voiced ing nature of God the Word should not be in interpreting those words, the flesh profits nothing in John 6:41-42, 52, 60, where they apparently discern holds true in the case of ordinary humans, but with only Christ’s humanity (called “flesh” in the language able to elevate to its own good that body Jesus, while it is true that his flesh profits nothing of the scriptures) and not his deity. Flesh also means which it indwelt. Therefore, in the case of from itself, yet it does give profit because the Word the body, as in later in this paragraph. Quicken means who is life dwelled in it and is joined to it, and the to give life, or to come to life. all other things the saying will be true that Spirit as well; and the Lord is Spirit. Now he proceeds 42. it: namely, the flesh indwelled by the Word, or else, the the flesh profits nothing; but in the case to further elucidate this. Spirit. The context would seem to strongly favor the 47. 1 Cor 6:17. former. 43. Col. 2:9. Continued on the next page 53 St. Cyril’s Commentary to him by my Father.” (John 6:64-65) the ungodly leave his way, and the trans- Continued from page 53 In this one may again clearly see ful- gressor his counsel: and let him return also, in Christ it48 will not be conceived filled that which was foreheralded by one to the Lord, and he shall find mercy; for of as alone and by itself; for it has, united of the holy prophets, You shall hear in- he shall abundantly pardon your sins.55 to it, the Word which is by nature life. So deed, but not understand; and you shall You see how he says that he must first when Christ calls it life-giving, he does see indeed, but not perceive. For the heart rise up from his old way, and depart from not testify to the power of giving life with of this people has become gross, and their unlawful resolutions, that he may obtain respect to it so much, as to himself, or to ears are dull of hearing, and they have remission of sins, that is, through faith his Spirit. For it is because of him that closed their eyes; lest they should at all in Christ. For we are justified not by the his own body too is life-giving, since he see with their eyes, and understand with works of the law,56 but by the grace that is trans-elemented it to his own power. But their heart, and should be converted, and from him, and the forgiveness granted us the “how” is to be neither apprehended by I should heal them.52 For being them- from above. the mind nor spoken by the tongue, but selves ear-witnesses of Savior’s teach- But some one may say, So what in- honored in silence and faith above under- ings, and not learning them from some deed hindered him from pardoning the standing. other one of the saints, but rather in- Jews also, and from pouring out remis- But from what follows, we shall structed in the mysteries by the voice of sion on Israel together with us? For this know that the Son is often called also by the Lord of all, indeed, even seeing him too would have been fitting for him who the name of Spirit by the God-inspired with their bodily eyes, they waxed gross is perfectly good. And also, he says, how Scriptures. The blessed John then writes in their folly, and having closed the eyes will he speak truly when he says to us, I of him, This is he who came by water and of their understanding, they turned them did not come to call the righteous, but sin- Spirit, Jesus Christ; not only by water, but away from the Sun of Righteousness, not ners, to repentance.57 by the water and the Spirit. It is the Spirit admitting the illumination of the gospel What shall we say then to these who bears witness, because the Spirit is instruction. For they were evil, and guilty things? Only for those of Israel was the truth.49 For, see, he calls the Spirit truth, of many past offences. For this reason Savior’s grace devised, at the first. For although Christ openly cries out, I am the too, the wise Paul testified to us that hard- he was sent, as he himself affirmed, only Truth.50 Paul again writes to us saying, ness in part has happened to Israel.53 But to the lost sheep of the house of Israel.58 Those who are in the flesh cannot please since it is not everyday wisdom that rec- And in truth those who will believe may God. But you are not in the flesh but in the ognized that it was God who was veiled in yet attain to life everlasting. But some, Spirit of God, if indeed the Spirit of God human form, he says that he cannot come who lived a nobler way of life and were dwells in you. But if anyone does not have to him who has not yet received, that is, searchers for the truth, receiving the grace the Spirit of Christ, he is not his. And if understanding from the God and Father of the God and Father which worked with Christ is in you, the body is dead because — and with reason. For if every good gift them for salvation through faith, were of sin, but the Spirit is life because of and every perfect gift is from above, and being restored; but the haughty Pharisee righteousness.51 For behold, again having comes down from the Father of lights,54 and the hardhearted high-priests with proved in these words that the Spirit of how would the recognition of Christ not them, and the elders of the people, would God dwells in us, he said that Christ him- be, even more, a gift of the Father’s right not believe, though they were taught be- self is in us. For his Spirit is inseparable hand, and how will the apprehension of forehand by Moses and the prophets. But from the Son according to the reckoning the truth not be conceived to be beyond since through their own ill-counsel, they of identity of nature, even though he be all grace? For as much as it is shown to at length showed themselves unworthy conceived of as existing in his own en- be that which secures the highest goods, of everlasting life,59 they did receive the tity. For this reason he is often indifferent, so much the more fitting it is that it de- illumination which is from the God and naming sometimes the Spirit, sometimes pend upon the divine munificence. But it Father. And you have the model of this himself. is not to the unclean that the Father grants too in the older writings. For as entry into the knowledge of Christ, nor is it to those the land of promise was not given to those “But there are some of you who do not accustomed to stray in the direction of who disbelieved God in the wilderness, in believe.” For Jesus knew from the begin- strange unbelief, that he infuses the most the same way also, to these who by their ning who they were who did not believe, helpful grace of the Spirit: for it is not unbelief dishonor Christ, entrance was and who would betray him. And he said, right that the precious ointment be poured not granted into the kingdom of heaven, “Therefore I have said to you that no one forth on mud. And indeed the blessed of which the land of promise was the type. can come to me unless it has been granted prophet Jeremiah commands that they And God is not unjust who inflicts wrath60 first be purged by desire for every good upon each. For he, being just by nature, 48. it: i.e. the flesh. 49. Cf. 1 John 5:6; St. Cyril twice substitutes “Spirit” for work, who wish to draw near to Christ will discriminate entirely rightly and will “blood”. Pusey notes that that is how “our two remain- through faith, crying out, Seek the Lord, 54. James 1:17. ing manuscripts of St. Cyril here read, cf. supra p. 145 and when you find him, call upon him; 55. Isa. 55:6-7. note c; in a fuller citation however in the end of the 56. Gal. 2:16. books against Nestorius, St. Cyril has the usual read- and when he shall draw nigh to you, let 57. Matt. 9:13. ing.” 58. Matt. 15:24. 50. John 14:6. 52. Cf. Isa. 6:9,10 Lxx. 59. Acts 13:46. 51. Rom. 8:8-10. 53. Rom. 11:25. 60. Rom. 3:5. 54 guide his own judgment in a manner be- being dragged down to their customary Then Jesus said to the twelve, “Do you fitting his own nature, even if we do not passions. also want to go away?” (John 6:67) understand the path61 of [his] ordering,62 But let us see again whether we do Our Lord Jesus Christ does not exhort which is above us. not find the type of this too in the books the holy Apostles to leave him, nor is he To our benefit, the blessed Evangelist of Moses. Accordingly, when they had offering them free and unfettered liberty tells us that Jesus knew all things, and travelled through long journeys and tra- to do so, neither does he permit them was not unaware of who would disbe- versed that wild desert and were now at readily to depart as though they would lieve, and who was the minister of impi- the very land of promise, Joshua the son get no harm from doing so; but rather, he ety against him, that he, again, might be of Nun and certain others with him, were deftly threatens them, that if they are not spiritually apprehended as God, as know- sent by divine command to carefully ex- found to be superior to the undisciplined ing all things before their coming into be- amine it. But when they had spied out conduct of the Jews, they too will be sent ing.63 the whole land and had returned again away, and go no more with him, but de- to Moses, some of them began speaking part towards perdition. For it is not at all From that time many of his disciples went bitter things to the assembly. For “the the great number of worshippers that is back and walked with him no more. (John land,” they said, “which we examined, precious in the sight of God, but he who 6:66) has fierce inhabitants, and we saw the is excellent in right faith, even if such are To the unwise, wisdom is always dif- sons of giants there,”65 and concluded few. Therefore the divine Scripture says ficult indeed, and what one thinks will by adding such things as would strike that many are those who have been called, yield them no slight profit, is often ob- terror into the hearers. But Joshua, after but that only the chosen will be received, served to be even hurtful. For as the light them, tried to adorn the land with many and those who are approved, being very of the sun is an enemy to those who are praises, and exhorted them, saying, The few.71 And this the divine Word himself diseased in their bodily sight, and it is, for land which we surveyed is indeed ex- testified to us. Therefore it is as though them, pleasant to sit in dark places; so, tremely good. If the Lord chooses us, he the Savior said to his disciples, If you to the sick in mind, the more difficult of will bring us into this land.66 But the fore- unhesitatingly believe our words, if you lessons are hateful, and those that are ob- fathers of the Jews maintained that they receive the mystery with simple faith, scured by hard meanings are an abomina- ought to stone Joshua; and having found putting away wavering and accusing, if tion, even if the benefit is great; and petty God who is mighty to all things, guilty of it seems to you72 bitter, and completely things are pleasant and more acceptable, powerlessness, they sat down and wept,67 abhorrent, that my words are accused of even though sometimes no advantage ac- as it is written, and by this they, for cause, being hard, if you refuse to say in Jewish crues. Shall we not find this true in the provoke the Master of all. But since they fashion, How can this man give us his present case? When Christ was setting were thus faithless and outrageous, they flesh to eat,73 I will gladly see [you] with before them the great and divine mystery, fell from the promise; for he says, So I me and live together with [you] rejoicing, and was, through varied imagery, laying swore in my wrath, They shall not enter and I love [you who] are friends,74 but if open the understanding of it, and now all into my rest.68 And what besides? God you choose to think like those who have but rolling back the veil of the temple and commands them to return and go back fallen back, I both enjoin you to run away unveiling the inner tabernacle, they loathe again. For he says to Moses, Tomorrow with them, and do justly drive you away. the talk that is so wise and heavenly, and march away and return by the way of For worshippers will not be lacking when again they incline to the ignorance suited the Red Sea.69 For since they would not the gospel message shall be spoken not to beasts, and they went back, as the evan- enter into the land into which they were only in Judea, but presently shall be rang- gelist says, and declining, they walk with called, they are sent to turn around, and ing over the whole inhabited world and him no more; for this is in truth, falling are compelled to retrace the same way calling together those from all parts, as it back. It is for this reason that he says again again. For they would not obey Joshua’s were, into one company, and amply gath- by the prophet Jeremiah, to the senseless words, nor did they, on hearing of the ering them together with a view to the and obstinate Jerusalem, the nurse of good land, honor the adviser with their as- acknowledgment of the truth. Therefore unbelievers, You have turned away from sent. Therefore what those suffered then, consider the goodness and severity of me, says the Lord, and you will go back- this do these also now. For taught the way God,75 as Paul says; severity towards ward.64 For truly, falling back follows the of everlasting life, and exhorted to hasten the unbelievers, goodness again towards rejection of good things; and God is the to the kingdom of heaven, they outrage those who shall acknowledge him, if they whole good. Therefore the miserable ones him with their unbelief; for this reason continue in his goodness, as Paul again went back, and have fallen backwards, did they justly go back, being penalized affirms, otherwise they too will be cut not walking with the Savior any more, with the loss of proceeding on with their off. For he who did not spare the natu- but turning as it were to other paths, and guide towards salvation, because of their 61. path: or, way, pathway, road, track, course; method. 70 own perversity and evil disposition. 71. Matt. 20:16. Gk. odos. 65. Cf. Num. 13:33-34. 72. to you: so Pusey. Migne has: emin =to us. 62. ordering: or economy, dispensation, management, 66. Num. 14:7-8. 73. John 6:52. prudent handling, administration, provision. Gk. oiko- 67. Num. 11:4. 74. friends: or, genuine, true; Gr. gnesious. nomias. 68. Psa. 94(95):11. 75. Rom. 11:22. 63. Daniel (Susanna) 1:42. 69. Psa. 94(95):11. 64. Jer. 15:6 Lxx. 70. because ... disposition: tais eautwn dystropiais. Continued on the next page 55 St. Cyril’s Commentary that because they were honored with the a spiritual life81 removed from all corrup- Continued from page 55 grace of prophecy, they should therefore tion. It is, I suppose, perfectly clear to us ral branches,76 neither will he spare those speak in a disorderly manner; but because from these words that we must sit by one who were grafted in. So let him who be- they were wise, they were for that reason teacher only, Christ, and unceasingly and cause of folly grows lame regarding the commanded to speak the more wisely to undistractedly give attention to him and faith, know and be taught by these things, their hearers. It was then a work of wis- make him our instructor,82 who knows well that if he does not want to leave off from dom befitting saints, to leave it to him to guide our feet toward the unending life. such a sickness, he will regress to what alone who had preeminence in place to For in this way, in this way we shall climb lies behind, and — no longer having him answer for all. Therefore To whom shall up to the divine and heavenly courts, and who guides to eternal life — he will go we go away, he says, instead of, Who hastening into the church of the first-born, down wretched into hell, and there bewail his own ill advice. For there will be, he says, weeping and gnashing of teeth.77 Probably though, another profitable lesson is also conveyed to us by Jesus’ saying to his disciples, Do you also want to go away? For in order that they too should not be thought to have been car- ried away by Judaic folly and to have stumbled together with the unbelievers, or in any other way to cry out against him with them, as though he taught hard things and tried to instruct his hearers in the knowledge of impossibilities, he use- fully inquired of them whether they de- sired to depart with them, that he might, by this, invite them to the confession of the right and untainted faith, which in- deed also came to pass.

Chapter IV. That the holy Tabernacle which led the people in the wilderness was a type of Christ, and that the ark that was in it and the lamp and the altars — that of incense as well as that of sacrifice — signified Christ Himself.

But Simon Peter answered him, Lord, to whom shall we go? You have the words of eternal life. (John 6:68) Through one, the chief, they all speak, preserving the holy discipline that is truly most fitting, that in this too they might be found an example to those who would come after them, namely of sober and The Twelve Apostles admirable reasoning. For it was proper that they should speak in the ears of their teacher, not all confusedly hurrying to get shall similarly instruct us in divine mys- shall feast on the good things that pass hu- before the rest, and unsuitably seizing on teries? or, To whom shall we go, and find man understanding. For the very nature of speech, but wisely being ready to give what is better? You have the words of eter- the matter will indisputably prove that it way to those who had the first place, both nal life: not hard words, as those people is a good and salutary thing to desire to in wisdom and rank. For this reason Paul say, but words which lift us up to what follow Christ alone and to be always with says too, Let the prophets speak two or is, of all things, set apart:79 to a period of him. Yet we will also see this no less from three, and in turn.78 For it was not decreed life80 which is unceasing and endless, and the more ancient Scriptures. Therefore when the people of Israel 76. Ibid. 21. 79. set apart: or, choice, select; remarkable, special, ex- 77. Matt. 8:12. traordinary. exairetos. 81. spiritual life: or, eternal life; life to come; life. zoen. 78. Cf. 1 Cor. 14:27,29. 80. period of life: or, life, mode of life, way of life. bion. 82. instructor: or, leader, guide. kathegeten. 56 had put off the tyranny of the Egyptians warm through the Spirit; for I think that Such then is the meaning of this pas- and were pressing forward to the land of the cloud appeared over the tabernacle sage. But by applying a subtle mind to promise, God did not allow them to make by day and the fire by night, on account the things said to the holy Moses regard- disorderly marches, nor did the lawgiver of nothing other than that what we have ing the tabernacle, we shall know that it let each go where he wished. For there is explained previously. But he enjoined was, to the [Israelites] of old, a type of not a doubt that, having no leader, they those who were appointed to follow, not Christ. Our discourse on these matters would have gone completely astray. For to set out of their own accord on their may perhaps seem discursive to some, this reason, it is again written for our ex- journey, but to set out with the tabernacle but it will produce no small advantage. ample, in the book called Numbers, And and to halt with it, that again in figure you For we should, I think, with eagerness on the day in which the tabernacle was may understand what is said by Christ, closely discuss these points, repudiating pitched the cloud covered the tabernacle, If anyone serves me, let him follow me; the censoriousness of those who accuse the house of the testimony; and in the and where I am, there my servant will be us unreasonably. evening there was upon the tabernacle also.86 For steadfastness in following, and Surely then the divine message is like as the appearance of fire till the morning. diligence in perseverance, is signified by this: for we will set it forth in order, refin- So it was continually: the cloud covered his accompanying him inseparably. And ing the shadow of the letter as far as we it by day, and the appearance of fire by can. And the Lord spoke to Moses, say- night. And when the cloud went up from ing, On the first day of the first month, at the tabernacle, then after that the sons of the new moon, you shall set up the taber- Israel journeyed; and in whatever place nacle.88 One more fond of learning may the cloud rested, there the sons of Israel reasonably ask: what induced the Lord encamped. At the commandment of the of all to order the tabernacle to be set up Lord shall they set forth, and the children in one day, and not in two, or three, and of Israel shall keep the charge of God and in the new moon, and that not simply of shall not rise up. By the voice of the Lord any month, but of the first? Such things shall they pitch and by the command of may reasonably cause us a long investi- the Lord shall they journey.83 You see how gation, since none of the things said in they are commanded to follow, and to the Scriptures is for nothing. Therefore journey with the journeying of the cloud, (for we will follow up our own discourse and to halt again with it, and with it to on these things) the tabernacle that was rest. For to be with their guide, was sal- raised signifies the holy body of Christ vation: both of the people of Israel then, and, so to speak, the pitching of his pre- and to us now, not to depart from Christ cious Tabernacle, in which It was well is so. For long ago, he was with them un- pleasing that all the fullness of the Deity89 der the form of tabernacle and cloud and should dwell bodily.90 Moreover he com- fire. But the order of the narrative shall be mands it to be pitched in one day, and this transferred (as far as we are able) to the most wisely and providentially, in order spiritual interpretation. St. Peter that by the one day you might understand For when Wisdom, as it is written, has the act of accompanying the Savior Christ the present age, in which alone he became built a house for herself,84 and pitched the and following him is to be understood not a human. It is proper that we understand truer tabernacle, that is, the temple from at all with regard to the body, but is at- by the new moon, nothing other than the the Virgin, God the Word, who is in the tained rather by virtue in action, regard- sojourn of our Savior which renews us, bosom of the God and Father, came down ing which the most wise disciples, having by which old things have passed away, into it in an incomprehensible and divine firmly fixed their mind and having refused all things have become new.91 For a new manner, and became a human being, in (as leading to destruction) to go back with season was manifested to us in Christ, order that for those who are already en- those who did not believe, cry out reason- displacing the antiquity of the legal wor- lightened and walk as in the day,85 as Paul ably, Where can we go? as though they ship, and re-ordering us, through the gos- says, he might be a cloud overshadowing said, We will always be united with you pel teachings, towards a new and fresh them and put an end to the heat of the pas- and will cleave to your commandments, life, while indeed renewing with a view to sions [that issue] from infirmity; but, for and will receive your words, not finding the beginning of righteousness, those who those who are still ignorant and straying, fault with anything, nor considering (with had grown old from sin and were ready to and living as though in night and darkness, the uninstructed ones) that that which you vanish away,92 and undoing the agedness that he might be a fire to give light and to say in your instruction, is hard; but rather of the corruption that had been brought change [them] in the direction of fervor we will think, How sweet are your words 88. Exod. 40:1,2 Lxx. of spirit. For we believe that the good are to my throat! More so than honey and the 89. Deity: or, Godhead, Divinity. Gk. theotetos. comb to my mouth!87 90. Col. 1:19, cf. 2:9. 83. Num. 9:15-18 Lxx. 91. 2 Cor. 5:17. 84. Prov. 9:1. 86. John 12:26. 92. Heb. 8:13. 85. Rom. 13:13. 87. Psa. 118(119):103. Continued on the next page 57 St. Cyril’s Commentary the land of our spirits. And in this way do Word was unseen by the many, having his Continued from page 57 we fittingly understand that which is spo- own body as a covering, and lying hidden in, and beautifying with the newness of ken by one of the holy prophets as in the within his holy flesh as with a veil, with incorruption those who through faith had person of Christ, I who speak, am present the result that thereafter certain persons, hastened towards eternal life. For if any- as the spring upon the mountains.97 But not being aware of his divine rank, at one one is in Christ, he is a new creation,93 as what the spring — that is, the season of time endeavored to stone him, imputing it is written. spring — works upon the mountains, we it to him as a crime, that he, being man, But he commands the divine taberna- have already spoken of. said he was God;101 at another time, they cle to be erected in the first month, when Profitably, then, he commands that the did not blush to say, Is not this Jesus, the the beauty of springtime shines forth, tabernacle be set up in one day, appoint- son of Joseph, whose father and mother washing away, so to speak, the dejection ing a figure of Christ, that by this you may we know? How is it then that he says, ‘I of winter, and the earth is gently warmed understand his death once for all in this have come down from heaven’?102 The by now brighter and purer suns, and the one present time. For he will not be born veil, then, thrown upon the ark, signifies vines bloom,94 and gardener revels in the again hereafter, nor will he yet die, for he that Jesus will not be known by the many. sweet fragrances of the flowers, and the has once for all been born, and died, and Therefore the ark too was a type of him, plains bear grass, and entire fields bristle risen from the dead. For the Resurrection, for this is why it also preceded the peo- with the ears of grain, as certain of the which is in a certain way a pitching of the ple of Israel in the wilderness, filling the Greek poets say, when the winter is past, holy tabernacle, must of necessity follow place of God; for he was the leader of the as it is written, the rain is over and gone, his death. But it is in the new moon, be- people. And the Psalmist is a witness of when the time of pruning has arrived.95 cause in Christ we have a new age: for this, saying, O God, when you went forth All these you will understand spiritually: what is in him, in new creation. And the before your people, when you marched that the winter at its end and the rain pass- first month is taken, signifying the renew- through the wilderness, the earth quaked, ing away, are the temptations of devilish al of human nature from death and decay the heavens also let fall drops.103 For in tyranny that fall on us, and his ambitious to life and incorruption, and its passing that the ark always marched before and usurpations over all; for the devils’ might at length from barrenness to fruitfulness, preceded, God is distinctly declared to was brought to an end in the days of and its escape from the tyranny of the dev- have gone before. You may have a clearer Christ, and the bright Sun rose upon us, il, like the winter now passed away and proof of this, considering this. namely, that of which the God and Father come to its close. Again, in another way God once commanded the people says And the Sun of Righteousness shall he shows us Emmanuel in type and figure, of Israel, by Moses, to go up boldly on arise upon you,96 warming with fervor of saying, And you shall place the ark of the Mount Seir, and to besiege the Amorite,104 the Spirit towards righteousness, those testimony, and shall cover the ark with the but those who were so commanded, hav- who had lain cold and dead in sin. Again, veil.98 For in the preceding, the Word was ing fallen into feeble cowardice, and at- the spiritual vines and flowers and ears of sketched out in the complete tabernacle; tributing success to their own strength grain you will understand to be the saints for clearly the holy body of Christ was and not trusting rather in the help from who excel in many diversities of piety the house of God who dwelled in it. But above, sat and began weeping by the towards God, and shoot forth the many- no less is the same signified to us by the mountain, as it is written.105 At this the hued fruit of virtue. And (we must speak ark individually. For it was constructed of lawgiver was justly provoked, and threat- briefly) the spring brings forth flow- undecaying wood, that you might under- ened that he would not bring them into ers and prepares the whole earth to bear stand his body incorruptible; it was over- the land of promise. But stung (with dif- grass, and crowns the meadows with new laid with pure gold within and without,99 ficulty) by the threats and led to an unsea- bloom, and makes young again the trunks as it is written; for everything belonging sonable change of mind, they attempted long dry because of winter’s intolerable to him is precious and royal, both the deity to go up, by a second disobedience, and violence, and brings them to a better ap- and the humanity, and in all things he has snatched up arms against the Amorites.106 pearance and makes them bud all around the preeminence100 as Paul says. And the But God, by Moses, foretold to them the with their customary foliage, and causes gold is comprehended as a figure of honor result, for he said to them You shall not go the husbandman who owns them to glory and excellence in relation to all things. up (it says) and you shall not fall before in their natural fruits. We will find that Indeed the ark was fashioned therefore of your enemies, for I am not among you.107 something like this happens as regards undecaying wood, and overlaid with gold, ourselves too. For we who have long been and had the divine law deposited in it, for 101. John 10:33. 102. John 6:42. withered on account of the sin that reigns a type of God the Word dwelling in, and 103. Psa. 67(68):7-8. over us, and destitute of fruit for salvation, united to, his holy flesh (for the law, too, 104. Deut. 1:7,19. 105. Ibid. 45. have revived in regard to righteousness was the word of God, although not the 106. Deut. 1:41 cf. Num. 14:40ff. through Christ, and now through faith of- hypostatic Word as the Son is). And it is 107. That is, “you shall not go up, and by not going up, you covered by the veil. For God the incarnate will not be defeated; for I am not among you to give fer the fresh and new fruit to him who tills you the victory.” Cf. Deut. 1:42. Compare Num. 14:42, 93. 2 Cor. 5:17. 97. Isa. 52:6-7. which refers to the same incident, saying, again, that 94. Song 2:13. 98. Exod. 40:8. if Israel goes up they will be defeated: Do not go up, 95. Song 2:11-12. Lxx. 99. Exod. 25:11. for the Lord is not among you, so you will fall before the 96. Mal. 4:2. 100. Col. 1:18. face of your enemies. 58 But they, diseased with disobedience in understand Christ, for he is figured under Its feeders, in turn, signify the ministra- every way, forced themselves and went the form of a table having bread set upon tions of divine graces.124 Moreover the up into the mountain, as it is written.108 it, because in him all are nourished with prophet Zechariah testified that two olive Nevertheless, the ark, it says, of the cov- reference to life eternal, partaking, it is branches are round about it, that you may enant of the Lord109 did not go up with clear, of his holy flesh, according to what understand that the peoples who receive them, for it remained in the camp. Do you he said: I am the bread which came down mercy are two, whom he called sons also see that when God says, I am not among from heaven. If anyone eats of this bread, of fatness and says that they stand by the you, the ark does not go up with the dis- he will live forever; and the bread that I Lord of the whole earth,125 although in obedient, showing clearly (to those who shall give is my flesh, which I shall give that the olive branches are observed near are quicker learners) that it held the place for the life of the world.116 So that which is the lamp, he gives, by this, the clearest of their leader God? And indeed it was car- set forth upon the table, that is, the loaves, demonstration that Christ is the candle- ried around Jericho by the priests,110 and signifies the holy body of Christ which stick, who through obedience and faith the lofty wall of [the city] fell down, not nourishes all men towards to eternal life. placed near himself the people both of the by applying engines and rams, but rather But since the blessed David and those who Gentiles and of the Jews. by trumpets and shouting; and again this were with him, when they were hungry, Further, he adds these words, point- we shall find to be true in Christ. For he it as it is written, ate the showbread,117 let us ing him out to us in varied ways: And is, who is carried by saints and holy men, see whether something hidden and spiri- you shall place the golden altar for the and overturns the whole might of the tual118 is not described by this too. It was incense before the ark; and you shall put devil — not by arms, but by a shout and not lawful to taste of the showbread, ex- a covering of a veil on the door of the a trumpet, that is, by apostolic and evan- cept by the priests alone, according to the tabernacle of witness; and you shall set gelical preaching, and by the assent of all legal regulation; but David and those who up the tabernacle round about, and you the people, confessing their own Master were with him, not being of the priestly shall hallow all that belongs to it round in rightness of faith. We see this accom- tribe, partook of the most holy food, that about.126 For we must observe how Christ plished also in the mystical doxologies by this, again, might be signified the faith is represented to us in both altars. For af- of the priestly trumpet proclaiming in of the Gentiles, and in part [the faith] of ter he had ordered the golden altar to be advance before the people, which is also the people of Israel. For Christ was under laid aside127 on which was the incense be- spiritually apprehended in the voice of the obligation to those of Israel, as to those fore the ark, and had said that hangings minister; and thus the adversaries’ power who were more holy for the sake of the should be put across before the doors of falls and is shattered,111 for our weapons fathers,119and the law; but the multitude the tabernacle, so that the interior might are not carnal, as Paul says, but mighty of foreigners, although they were profane not be seen, he commands the altar of in God.112 That Christ is, after a fashion, on account of their straying, somehow burnt-offerings to stand at the door of the borne by and rests on his saints, both the entered in too, and ate the bread of life, tabernacle of testimony, not invisible, nor prophet Habakkuk will declare saying, David accompanying them and in a cer- hidden; for it was outside the veil. Behold you will ride upon your horses and your tain way supplying a type of the saved of him then, by the altar of incense ascend- chariots are salvation,113 and the Savior Israel, which the blessed Isaiah too calls ing up as an odor of a sweet smell to the himself no less will teach us, saying to a remnant.120 For many of them have be- God and Father (for this the incense sig- Ananias concerning Paul, Go, for he is a lieved on Christ. nifies), by the altar of burnt offering, of- chosen vessel of mine to bear my name In this way, then, will Christ be con- fered up as an offering and a sacrifice in before all the Gentiles. 114 ceived of through the holy table; but he our behalf. But the golden altar was hid- Yes, and you shall bring in the table is, in turn, the candlestick, as giving light den by the veil (for the glory of Christ was (it says moreover) and shall set forth that to the whole house, that is, the world (for hidden); the other, that of burnt offerings, which is to be set forth on it; and you I am the light of the world,121 he says) but on which are the sacrifices, was visible, shall bring in the candlestick and place its it holds seven lamps and not one;122 for he for the death of Christ was manifest and lamps on it.115 By both [images] you will illumines in many different ways, and en- known to all. Their position is not without lightens the souls of the faithful by diverse a distinction, for the one was opposite the 108. Num. 14:44. Deut. 1:43. 109. Num. 14:44 and Pusey. Migne PG reads ark of God in- graces; next, it is of pure gold, in that it is ark, the other by the doors of the taber- stead of ark of the covenant of the Lord. above all and precious; moreover it has a nacle. And the position of the golden altar 110. Joshua 6. 111. While there is some ambiguity here, the main idea solid stem (for thus it is written) for there in front of the ark, as if in the presence of appears to be that the mystical doxologies (ascrip- is nothing empty nor yet light in Christ. the God and Father, indicates by a symbol tions of praise and glory) by the priestly trumpets (Joshua 6:4) used at Jericho were a type of the prayers Also it has lilies, by reason of its good that the glory of the Son is wondrous, as of Christian priests, offered either in secret or audibly, savor of holiness, in accord with I am a it is said, No one knows who the Son is ex- which bring down the walls of spiritual fortresses. 123 “Mystical” can mean here (a) possessing a hidden flower of the plain, a lily of the valleys. or spiritual meaning (revealed, as just said, later in 116. John 6:51. 124. Zech. 4:2-14. Christian prayer) or (b) mystical in the sense of lead- 117. 1 Sam. 21:6, Luke 6:3-5. 125. Ibid. 4:3,14. ing to a direct experience of God; or (c) perhaps both 118. hidden and spiritual: Gk. mystikon. 126. Exod. 40:5,6. senses. 119. Rom. 11:28. 127. laid aside: i.e. treasured up out of sight as covered 112. 2 Cor 10:4. 120. Isa. 10:22. with the veil. Gk. apotethenai =laid aside, put by, put 113. Hab. 3:8. 121. John 8:12. away, stow away, etc. 114. Ibid. 122. Num. 7:2-4. Continued on the next page 115. Exod. 40:4. 123. Song 2:1. In the Hebrew, I am the rose of Sharon, a lily [etc.] 59 St. Cyril’s Commentary Continued from page 59 cept the Father.128 But the position of the altar of burnt offering at the very doors of the tabernacle, presenting a type of his death and of his sacrifice for all, in turn signifies, that we can come to the God and Father in no other way except by the sac- rifice of Christ, as he says, I am the door, and No one comes to the Father except through me.129 Further, he commanded the tabernacle to be pitched round about, embracing all things that were inside, that it might be seen to be one, and not many. For Christ among us is one, even though he is conceived of in many different ways: a tabernacle by reason of the veil of flesh, an ark holding the divine law as the Word of the God and Father; again, a table, as life and food, a candlestick as noetic130 and spiritual light; both altar of incense, as The Tabernacle of Israel (19th century reconstruction) an odor of a sweet smell in sanctification, and altar of fruit offering,131 as a sacrifice Since therefore the holy tabernacle not choosing to do this, those who had, for the life of the world. And all things was their leader,133 the people of Israel with many words, been instructed in the that are in it132 are sanctified; for holy is are commanded to set out with it, and mysteries, went back and walked with the whole Christ, in whatever manner he to rest with it: God again instructing us him no more.134 But the blessed Peter says is conceived of. and profitably teaching us to take as our most wisely to the Savior, Where do we leader and guide in the way to salvation, have to go? For in no way is it truly most 128. Luke 10:22. 129. John 10:9, 14:6. God the Word who was incarnate for our becoming for saints to go astray from 130. noetic: apprehensible by the nous, that is, the intel- sakes, and by obeying his commands un- God, but rather to strive spiritually to be lect or mind. Gr. noeton. hesitatingly, to ascend to eternal life. And with him. 131. fruit offering. Pusey and some Lxx versions render as: burnt offering. Gk. karpwmatwn. (skene), which contains all the objects mentioned. To be continued. 132. in it: en aute, probably referring to tabernacle 133. leader: or, guide. Gk. kathegoumenes. 134. John 6:66.

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The Sarov Hermitage Life and Teachings of St. Seraphim Price $4.95 38 pages Annual Advent clergy retreat held at Holy Trinity Church in Wilkes-Barre 60 Matthew, Alexander, & Nicholas Roberts Berwick, Pa. Mr. & Mrs. Nicholas Roman Holy Annunciation Orthodox Church Alex & Gregory Roman Father James & Matushka Lisa Christ Nancy A. Sabol Tamara, Jordan & Zachary Beckley John Saharuk Mary & Alex Berbick Patric & Cate Shea Mary K. Burns is Risen! 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Dimiti & Mat. Mary Ann Oselinsky Ivan & Marina Moroz V. Rev. & Mrs. James Mason Jeffrey J. 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61 Gloria Bench Frackville, Pa. Michael Bench Holy Ascension Orthodox Church Harry Bialis Fr. Barnabas, Mat. Daria, Myra & Matthew Fravel Anna Bogosh Christ Nicholas Tatusko Family Ted Bogosh Joshua & Melissa Paulonis Melanie & David Christman Midge Paulonis Vanessa & Analisha Christman is Risen! Sergius & Sandy Chrush Stephanie Chmel Dr. & Mrs. Richard Chwastiak Raymond & Mary Jo Danchak Richard & Nicole Chwastiak John & Mary Evetushick Mary & David A. Keysock Barbara Gallagher Mem. of Catherine Conick Anna Martin Rose Harkins Louise & Henry Gosh Paul Martin Olga Hebda Anne Janusz Mel Martin Catherine Hedes Rosemary Jubinski Mat. Helen & Christina Kuchta Joseph Herbert Tiffany Kilmer Donald & Kitty Bricker Helen & Wash King Larissa & Sam Laing Barbara, Joshua, Rebecca Kane John A. King In mem. Mary & Thomas Mikolaichik Peter Rachko John & Dorothy King Kay Owens Anna Dikun Ann Kononchuk George & Dolores Sheypuk & Family Sophie Osenbach Michael Lorchak Joseph Shipsky Mary Torick Nancy Lorchak Mary Steponaitis Eva Mucha Ted & Pauline Lorchak Betty Wargo Helen Polanchyck Mary Lutash Stephen Wargo Martha & Tom Fletcher Ben & Olga Macalush Yvonne & John Wargo Sara & Alexa Fletcher Helen & Nick Macenka Janice Witko Alex & Anna Peleschak Pauline Maholick Anna Wolfe David, Stephen & Sandra Peleschak Paul & Kay Maliniak Ronald Wolfe Anna Sowachak Helen Ostrosky Martha Woytowich Mary Reed Melanie & Joe Preschutti Donald Zaboltsky Olga Chrush Jack & Irene Puschak Patricia Zimowski Mr. & Mrs. Michael Cultic Ted & Kathy Puschak Larissa Holowaty Stephen Redash Edwardsville, Pa. Peter & Marie Weremedic Michael Ropitsky St. John the Baptist Church Peter Weremedic Jr. Larissa Seneres Fr. Martin & Mat. Heidi Browne Michael & Rosanne Weremedic Paul & Helen Sheers Sarah, Michael, James & Grace Browne John, Elizabeth & Madeline, Sophia Wittig Althea Shellock Christine Adamski Michael Weremedic John & Eleanor Sidoriak Janet Adamski Carole Sagan Olga Sidoriak Karen Adamski Theresa Basara Ann Slanta Doris Amos Mr. Michael Kasmer Simon & Martha Stafiniak Anna Billek Mrs. Sophie Pellock Elizabeth Pick Warcholak Lorraine Brader Olga & Jim Hreshko Julia Centek Jesse & Melissa Weidaw Olga Conant Olga Chuma Olga Weiss Michael Cook Margaret Nester Richard G. York Michael K. Cook Virginia & Dennis Schutte Ron & Marie Yurchak Tanya Cook Peter & Anna Swaboda Mary Cunius John & Helen Mogish Coatesville, Pa. Ed Davis Jake & Leanne Mogish & Family St. Nicholas Church Helen Deletconich Mary Burock Fr. Joseph, Mat. Kathy & Family William Deletconich Paul Malinchok Altar Boys Anna Dutko John & Nancy Malinchok Church Choir Elizabeth Dutko Church Council Christine Ferenchick Harrisburg, Pa. George Babich Tyler & Megan Ferenchik Christ the Saviour Orthodox Church Karen Campbelle & Family Gene & Shirley Gango Father Dan & Matushka Theodora Ressetar Kerim Doumit & Family Kathy Harmanos Father Michael & Matushka Olga Kovach Valiant & Sandy Dzwonczyk Kyra Harmanos Father Neal & Matushka Sherry Carrigan Nanette Hare & Family Margaret Hoidra Deacon Joseph & Matushka Tatiana Kreta Vera Hatcher Helen Kobusky Subdeacon Richard & Shirley Hathaway Dr. John Kosturos Florence Kotch Sebhatu Andemichael Nina Petro & Son John Pat Kulichowich Dorothy Barbu Nicholas & Ann Ruczhak Jule Maceik George Charlock Charles & Sheri Sarosi & Family Florence & Peter Mazur Jerry & Ann Cole Georgette Sarosi Helen Moncavich George Cvijic Michael Sarosi Joanne Olejnick Suzanne Demchak David & Maria Stauffer & Daughter Helen Piskorik Joshua DiFlorio Mike & Maria Toth & Sons Kathryn Prokopchak Anna (Kalenak) Doray Ann Wilson Mary Rilko John & Jean Dotsey Athens Zaffres Brandyn & Madison Robbison Paul J. Dotsey John & Mary Zatyczyc & Family Janet Romanchick Susan Dotsey Julie Sitar The Drozd Family Dundaff, Pa. Helen Spinicci Andy & Dotty Fedetz St. John the Baptist Church Peter & Marie Sonchick Kidane Ghebremichael & Family V. Rev. Dionysius & Matushka Marion Swencki Sam & Mary Stanchak Saba Ghebremichael Mary Allen Paul Steven, Sr. The Hadginske Family Tammy Anderline, Jesse & Austin Evelyn Swetts Bethann Rancher Philip & Nadine Belejchak Tamaze David R. Rancher & Brandon John Jacob Bidgood Eva Turaj Ronald & Libby Rancher, Sr Eugenia Congdon Wanda Wanko Ron Rancher, Jr. Greg & Kim Congdon & Casey Elizabeth Wozniak George& Pam Hatalowich & Family Mary Ann Congdon Joseph Wozniak, Jr. Elizabeth Stefero Howe

62 Daniel Husted John, Elizabeth, Andrew, Gayle Sultzbaugh William & Ruth Kantor John & Judy Sweikert Leavitt Keemer George Tiazkun George & Evelyn Krempasky Indeed He Patti & Joseph Welsh George & Helen Kruse Kathleen Welsh Kathy Kuchwara Alex & Jane Kuzupas & Family is Risen! McAdoo, Pa. Katherine Macut Holy Trinity Church Gloria M. Maliniak Tracy Baharsky,Chgristina & Jason Adam Mallick Helen Cortez Lydia Mantle Chris, Rebecca & Sarah Goetter Pearl Elko The Martin Family Tom & Helen Grancey Rosella Gardecki Paul G. Miller Dorothy & Andy Hanchak Zenovia Galagotis Roger & Ellen Miller Julia Hanchak Mary Ann Graino Angie Mioff & Children John & Mary Kay Hockin Joseph Jevit David & Katherine Newhouse Atty. John & Winona Hockin Michael & Michelle Klesh Dr. & Mrs. Joseph Norato & Family Jon, Debby & Jonathan Jaye Anna Mae Kuklis Evelyn J. 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64 Marge Maurer Elizabeth Teter James Merz Mrs. Sharon Vlasak Anna Miller Mr. & Mrs. Eugene Wanenchak & Family Christine Nass Indeed He Mr. & Mrs. Chip Weaver & Family Janice Nass Ryan & Traci Weinstein & Family Joseph O’Brick & Kerri Mrs. Deborah Wissler & Michael Lucas Olga Oprouseck Mr. & Mrs. Edward Yurick & Daughters Catherine Paulasack is Risen! Hank & Anne Zerbe Helen Plunkett Stephan & Marge Pron Simpson, Pa. St. Basil the Great Church Larissa M. Pron Tat Heffner Fr. Michael Demko Stephan N. Pron, III John Hoptak Matushka Catherine Demko Kathie & Sergio Rabaca Jim & Ruthann Kerick James & Mary Ann Braun Thomas, Nina, Nicholas, Steve & Justyna Pelak Maria K. & Jefferson H. Braun Deanna & Victoria Rapak Marge Rosenberger Olga & John Buberniak Peter & Heather Ren Ted & Jeanette Sagan Nadine Demianovich Katie Ren Sam & Joan Wisnosky Stephanie Ristvey & Valerie Ristvey Peter Getzie Paula Getzie John, Denise, Sonia & Michael Rowe Shillington, Pa. Christopher Getzie Anna D. 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Elena & Alex Golubov Protodeacon Peter & Matushka Marnie & family Daniel Hretz Eleanor Barnosky Xenia Hretz V. Rev. & Mrs. T. Stephen Kopestonsky Joseph, Kristina, Daniel & Alexander Bendyk Mr. & Mrs. Edward Hyland Rev. Fr. Richard & Mat. Cassiane Flom Reader Jon & Anna Marie Black Mrs. Helen Karel Protodeacon Keith S. Russin Reader John & Alexandra Black & family The Kawood Family Rev. Dn. Stephen & Mat. Anna Vernak & Sophia Mr. & Mrs. John Boretsky Dr. & Mrs. Vadim Kurjanowicz Reader Thomas Donlick Mr. & Mrs. Paul Boris & family Mr. & Mrs. Bernard Kusior Reader Gregory Hatrak Mr. & Mrs. Michael Brilla & family Reader & Mrs. Fred Leer & Family Reader Gregory Sulich Mr. & Mrs. Edwin Budich Daniel, Marina & Sophia Long Matushka Elizabeth Geeza Mr. & Mrs. Jonathan Carter Mr. & Mrs. John Lorchak Mat. Nina Stroyan Mr. John Chepetz Michael & Vera Losk Matushka Dorothy Sulich Mr. & Mrs. James Crawford Mrs. Irene Lupco Marge Barna Mr. & Mrs. Kraig Diener & family John, Dana & Raymond MacKoul JoAnn Bell David Daniel Drobesh Michael & Janice Mallick Alice Boga Mr. Joseph Dutzer Mr. & Mrs. Steve Matsick Mr. Carl Ecker Harry, Michael, Katerina, Maria & Andreas Boosalis Paul & Marie McCarty Mr. & Mrs. Tom Casper & Family Mr. & Mrs. David Eurillo Victoria McDonnell Mr. & Mrs. George & Lubov Gerasimowicz Jamie & Cindy Davis Mr. & Mrs. Matthew McDonnell & Moses John & Rose Derk Mr. & Mrs. Walter Green. & family John & Gertrude Melniczek Betty A. Figura Mr. & Mrs. Harrison & Anya Dr. & Mrs John Melniczek & Family Drs. David & Mary Ford, & Emmelia Rebecca Hutnyan Mr. & Mrs. Ppaul Melniczek William Harrold Mr. & Mrs. Krassi Kachorov & family Bernadette Metzler Georgia Karabotos Reader George Nakonetschny Mrs. Mary Huniak & Family Mrs. Darlene Kershner Dr. & Mrs. Tony Ngo Mrs. John Kuchmanich Mary Monarek Jennifer Mourar Mr. & Mrs. Karl Osterburg Metro Lazorack Mr. & Mrs. Mongomeri & family George & Danielle Pahomov Peter & Cindy Lazorack Martha Mossner Larissa Pahomov James & Kathleen McKee Helen Pershinsky Ms. Camille Palese John & JoAnne Paluch Mary Rapchinksi Mrs. Alexandra Prawlocki & Family Martin S. Paluch John & Diane Reinwald Bob & Cheryl Rowe Stephen Pregrim Effie Romanik Mrs. Ruth M. Ruth Jerusalem Pugh Mr. & Mrs. Kenneth Sekellick & family Paul & Amy Savage Robert H. Roth Douglas, Lana & Sofia Shaver Mr. & Mrs. David Scheese & Taylor Ann Sernak Charles & Alexandra Wurster Mr. & Mrs. Walter Sebastian George & Marilyn Serniak John & Lydia Seman Marija Stefansky St. Clair, Pa. Ms. Alexandra Semion Assumption of the Blessed Virgin Mary Church Len & Sandra Thorpe Mr. & Mrs. Nicholas Sichak & Family Edward J. Wawruch Fr. Michael & Matushka Hatrak Mrs. Tina Snyder Leah Chrush James & Liane Worthington & Family Ms. Gloria Spitko & Kyra Paul Wozniak Tusha Dernbach Mr. & Mrs. Michael Talley & Family Marguerite Dimoff The Terenchin Family Kyle, Daria & Zoe Wassil & Georgine Draovitch 65 Stroudsburg, Pa. Stephen Medvetz Holy Trinity Church James & Linda Blackstock Chris & Joanna Haritos Christ Jim Marine Dorothy Strzelczyk Mary Guretsky Peter & Helen Stavisky Anonymous Michael & Joanne Kondratick Hope LaChance Tom & Helen Kessler is Risen! Stephanie Hojnicki Michael Pinto Ed & Karen Hojnicki Kathryn Pinto Leah Hojnicki Stephanie Warmurstein David & Christine Roberts & David Jr. Mr & Mrs Sam Ostopick Elizabeth Afkari Kristin Roberts Alice Laskowski George & Pam Fetch James & Paula Flynn Paulie & Eva Bonisese Tom, Lynn, Daniel & Megan Sulpizi Dave & Doreen Donlick Wilkes-Barre, Pa. Edward Torvik Roland & Dalia Von Barbier Holy Trinity Church Paula Daubert Watler & Marion Zablotsky Fr. David & Matushka Sharon Shewczyk Nabih & Georgia Harb Carl & Jane Hoedel Timothy & Nicholas Shewczyk Eka Tsomaia & Ilya John & Olga Maleyeff Peter & Helen Welgo Norm, Yelena, Yakov, & Nina Fox Anna Goobic Natalia, Bobby & Andrey Uniondale, Pa. William & Mary Gurka Natalia Romaniouga & Family SS. Peter & Paul Church John Pawlak Harry & Evelyh Kutch Fr. David Mezynski Jeremy & Marianne Haugh Samuel & Family Martha Dorosh Jeremiah Haugh Luke & Anna Wales Betty & Demer Demianovich Mary & Stephen Krill Peter & Elizabeth Melnik Antoinette Terry Sue Bawn Gil Scheers Joseph Bendyk Michael & Leona Stchur Basil & Emmelia Peck & Family Walter Terry & Family Martha, Paul & Paul Andrew Tumavitch Rdr. Nicholas & Marie Holowatch Lubov Kilmer Mrs. Robert T. Rhodes Debra Hines & Family Don & Ann Bock Steve Lukachik Martha Lynne Karam John Demianovich Barbara King Jon Whalen & Laura Boyer Carol, Ryan, Emily Kelleher Mildred L. Mayher Rashid & Mona Elia & Family Melany McLaughlin Edward & Helen Gudaitis Vassily & Grace Schulgin Joe & Joan Bock Pearl Tutko Dorothy & Onufry Zabinko Rose Kennedy Mike & Jeri Basarab Nihmat & Alice Morjana & Family Mary Piznar Agnes Timchak Wilkes-Barre, Pa. In memory of William Talpash, Sr. Susan Skomorucha Holy Resurrection Cathedral Marie Talpash Mary Lewis Very Rev Joseph & Matushka Gloria Martin William Talpash, Jr. Michael and. Vera Sinovich Marina & Elena Martin Michael & Lisa Talpash Olga & John Maloney Jeff & Juliana Good & Children Rachael & Christa Talpash Judd & Debbie Good & Sara J P & Denise Meck Wrightstown, Pa. Dr & Mrs John Haber & Children Paul, Corie & Abby Meck St. Mark’s Church Protodeacon Keith S Russin Marie & Vladimir Dutko Archpriest Theodore Heckman Protodeacon Sergei & Matushka Vicki Kapral Stephen & Joann Dutko & Children Protodeacon Gregory & Mat. Martha Moser Andrew Buleza Mike & Vera Lisko Reader Peter, Sandy, & Stephanie Bohlender Reader David & Kathryn Kessler Liz & John Gurka Reader George Nakonetschny David, Tatiana, & Hannah Kessler Eleanor & Ted Sovyrda In Memory of Father Vladimir Borichevsky Matushka Shuga Lydia Homick In Memory of Mat. Mary Borichevsky Helen Umphred Jerry & Donna Stankiewicz In Memory of John & Anastasia Stavisky John & Doris Zoranski Jerry, Jason & Greg Stankiewicz Boris & Joanne Borichevsky Kyra Zoranski Greg, Laura, Michael & Christopher Polk Dorothy & Kenneth Martiak Michael & Nancy Pieck Andrew Dennis Nichole Martiak Mr & Mrs Nicholas Zedock Anastasia & Bernard Golubiewski Stephen Martiak Elizabeth Romanchek Evelyn Kozmiski Lucy Znak Margaret Anthony Olga Shewczyk Arlene & Michael Pasonick Sandra Prawlocki Marina, Larissa, Katerina Moser Olga Layton Williamsport, Pa. Nicholas Moser Sandy King & Mike Cooper Holy Cross Church Irene & Sergei Arhipov Mary Onufer Fr Dan, Myra & Natalia Kovalak Kevin, Mary Anne, Ryan, & Gregory Swan Helen Humko Matthew & Evelyn Chabal Sharon, Doug, Anna, John & Lydia Yates Myra Tarantini Ann Chabal Jeanette Ruano Vera & Ray Kraynanski Henry & Cally Herman Janet M.Kalenish Charles & Irene Urban Eileen & Michael Juran Samuel Mervis Marguerite & Tom Czekalski Phil Kundis Joe Siwiec Walter & Zora Narkoff Lamprinos Family Monia & James Pitra Sandy Kapelan Elsie Skvir Nierle Judi, Charles, & Joe Rybny Elizabeth Reese Sinatra Family Mrs Steve Krill John Wanko The Malriat Family John & Irene Zimich Wilmington, Del. The Sedor Family Andrew Skordinski St. Michael the Archangel Orthodox Church Andrew & Daria Cortese Marie Zingaretti Fr. & Mrs. Andrew J. Anderson & Family Anatole & Cynthia Bredikin Irene Husted Mim & Olga Riley Patrick Colucci Manusky Family Marie Karawulan Stephanos Kyriakodis Audrey & George Coslett Christopher & Nona Carey & Family Julia Petrov Bernard & Esther Dancheck & family Jim & Anne Riley & Family Elizabeth Werner Evelyn Suhoski Bill & Alice Dryden The Toma Family Justine & Jim Borino James Carpenter Justin Heckmann Natalie Gripp Dolores E. Karawulan Marguerite Kotarski Ned & Pearl Miinnich Dolores M Grabko

66 Remembering St. Nicholai of Zhicha, 1881-1956

n March 18, the second Saturday of the Great Fast Othis year, a retreat was held at St. Mark’s parish in Wrightstown hon- oring St. Nicholas Velimirovich, “The New Chrysostom,” Bishop of Ochrid and Zhicha. That very day marked exactly fifty years from the day of his repose at St. Tikhon’s Seminary in 1956. It was Young bishop in Serbia his friend Father Vasily (Philipoff) who discovered Bishop Nicholas’ body in his room at the Seminary in a kneeling posi- tion, asleep in the Lord at the age of 76. The anniversary remembrance at St. Mark’s began with a Memorial Liturgy for the Second Saturday. Present at the lit- urgy and throughout the day was a won- derful couple, Mr. and Mrs. Peter Djokic. Peter, known in this country as Pierre, many years ago as a child of nine had been personally blessed, along with the As rector of St. Tikhon’s Seminary other children of his school in Serbia, by the young Bishop Nicholas. “This bless- Serbia; along with a whole library of oth- ing,” Pierre said, “gave me special pro- er writings, a rich treasury of insights and tection throughout my whole life, but es- observations, which inspire us now and pecially preserved me from harm during will continue to nourish Orthodox faith- my military service.” What a joy it was to ful to the end of time. over the bright blue waters from his mon- have present at this retreat one with such In the afternoon sessions Father astery on the shore of Lake Ochrid. Like a personal connection to this great saint of Theodore read from some of these writ- the profound and deeply moving Psalms our Church! ings: from The Universe as Symbols of David in Holy Scripture, these medi- During the morning session, Father and Signs, from his Missionary Letters, tations explore and express all areas of Theodore, rector of St. Mark’s related and from “A Sermon on the Sunday of human experience, and show most won- the story of St. Nicholas’ life, from his Orthodoxy” in which Bishop Nicholas derfully Bishop Nicholas’ pure spiritual birth in the village of Lelich, Serbia, on challenged his hearers to grow in God’s vision, a vision he possessed from earli- December 23, 1880, to his blessed re- grace by developing three “jewels”: spiri- est childhood, so permanent and deeply pose at St. Tikhon’s, seventy-six years tual vision, moral discipline, and compe- rooted that it remained unshaken and later. Father Theodore also spoke about tition in doing good. undimmed even by his imprisonment and St. Nicholas’ vast and precious legacy to If all of Bishop Nicholas’ writings torture in Dachau — that all things in all of us: his Prologue from Ochrid, the are beloved to us, said Father Theodore, this material and transitory world reveal lives of saints and homilies for every day the one that is supremely valued is his in one way or another God’s radiant and of the year; his marvelous two volumes of Prayers by the Lake, one hundred medi- loving presence. sermons for all Sundays and major feast tations he penned in 1922 as he looked —Archpriest Theodore Heckman days; the life of his beloved St. Sava of 67 All in the Diocesan Family

Berwick Holy Annunciation Church The Holy Annunciation Ladies’ Organization (HALO) sponsored gradua- tion Sunday for our high school and col- lege graduates on June 25. HALO also sponsored our annual fun-filled parish picnic at the Briar Creek Park. Our church school students finished their year with a trip to Knobel’s Grove for an afternoon of fun and food. During the week of July 23, our church school presented a week-long vacation Bible school. We began our church school year with a traditional prayer service followed by confession and a communion break- fast. This fall, we enjoyed our annual hay ride at the Hinkle residence. We collected care packages in November to send to Newly illumined Lukas with his parents James Laurence Roberts and Michele Price Roberts (at far left) our U.S. Marines serving in Iraq. Most and family and friends recently, we found “Glory” during our otokos were received and blessed. Pavel church school St. Nicholas play, titled Antonovich Zharov wrote the icons. He “Searching for Gloria.” recently completed the Orthodox chapel at the airport in Minsk, Belarus. His work includes a chapel for the Metro- politan of Minsk, and he has worked on refurbishing Orthodox monasteries in Moldova and Poland. We are grateful to have this wonderful spiritual addition to our parish. Our parish family picture was taken for our annual HALO Christmas card. These Christmas cards were sent out to friends and family of our parish. Baptism: Lukas Patrick Roberts, Nov. 26. Sidney Bachet plays for the yolka Catasauqua Fr. James immerses Lukas Holy Trinity Church Also this summer, our Out-Reach Holy Trinity Church held a bazaar and Committee began two new services. We a quilt raffle in October to raise money now have a weekly greeter rotation, with for repairing the dome. A log cabin quilt many volunteers offering their welcoming was donated by a friend of Fr. Timothy. smiles to everyone entering the church. A ham and roast beef dinner was held These volunteers also offer assistance to in November. The church school pre- those using the lift system. The second sented a yolka this past December titled new service provides transportation to “Christmas Dreams.” and from the church for our area shut-ins. Both these services were well received Coaldale and complement our HALO sponsored St. Mary’s Church fellowship hour. His Grace, Bishop Tikhon made an A memorial gift of icons of our Savior archpastoral visitation to Coaldale on Jesus Christ and of the Most-Holy The- September 10 and celebrated the Divine Josh Morgan plays his clarinet for the yolka 68 Fr. Timothy with quilter and quilt Yolka children at Catasauqua Liturgy. Afterwards he attended the an- nual dinner.

Bishop Tikhon with Fr. Paul Fr. Martin with Christal Elko

Bishop Tikhon communes the faithful of St. Mary’s Church, Coaldale Edwardsville St. John the Baptist Church The fall began with our eighth annual Frackville: Fr. Barnabas with the newly-illumined ethnic food-fest on Sept. 16. The guests Fr. Martin chrismates Ethan child John and his godparents 69 All in the Diocesan Family enjoyed homemade pierogi, halupki and halushki, among other treats. Many Orthodox and non-Orthodox alike were in attendance, from the Wilkes-Barre area and beyond. Proceeds from the food-fest went to the building fund. On Nov. 5 the parish welcomed home its native son, Fr. Eugene Wozniak and Matushka Toni. Fr. Eugene was honored for his military service, which includes two tours of duty in Iraq with the Marine Corps. On Nov. 26 St. John’s hosted a meeting of the Fellowship of Orthodox Christians in America (FOCA) Anthracite District chapters under the chairmanship of Fr. Joseph Martin of Holy Resurrection Cathedral. Fr. Martin Browne, Elizabeth Dutko, Julie Sitar, and Julie Maceiko rep- resented St. John’s and participated in the Fr. Eugene and family with Fr. Martin and Matushka Heidi discussion on ways to revive and expand FOCA in the Anthracite District.

Fr. Martin with Frs. David and George On Dec. 6, newly ordained Fr. David Cowan and his classmate Fr. George Shwareb, both of St. Tikhon’s Seminary, joined Fr. Martin in serving a festal Divine Liturgy on St. Nicholas day, which is also the first anniversary of Fr. Martin’s ordi- Fr. Neal with the Davis family and their sponsors nation to the holy priesthood. Gradyville, St. Herman’s Church Baptism: Ethan James Collura, Dec. 10. Chrismation: Christal Marie Elko, Nov. 11.

Frackville Holy Ascension Church Baptism: John Michael Mogish Chrismation: Lynn Davis and Ryan Davis (father and son), Jan. 21.

Christ is Risen! St. Herman’s Church choir 70 Jermyn St. Michael’s Church St. Michael’s in Jermyn held its annual patronal parish celebration with the visi- tation of His Grace, Bishop Tikhon. Over 200 guests were in attendance for the an- nual dinner. The traditional holy supper on January 5 was held at St. Michael’s Center following the vigil for the Theophany services. The church school children made a trip to see “Disney on Ice” in Wilkes-Barre. During the Fridays of the Great Fast, a successful ethnic food sale was held, organized by the president of St. Michael’s Center, Protodeacon Gabriel Petorak. A special thank you to Alexander’s Restaurant in Mayfield for providing weekly clam chowder. St. Michael’s Center made over 1,600 Pascha breads and proceeds were divided between the Center and the “Adopt a Seminarian” Archpastoral visit to St. Herman’s Church in Gradyville Program at St. Tikhon’s Seminary. Baptism: Sarah Elizabeth Goetter, daugh- ter of Christopher & Rebecca Goetter.

Fr. John prepares to baptize Sarah

Newly married Stephen and Jean Malec St. Tikhon’s Summer Camp

July 8 to 14

Steve Malec presents portrait to Bishop Tikhon 71 All in the Diocesan Family

Mechanicsburg Holy Apostles Mission On Sunday, Nov. 12, in honor of St. John the Merciful, the youth of the parish raised over $1,000 to give to charitable cause. Three groups of youth met in the course of the week and prepared the meal, and then offered it at “Mission Central” following the Divine Liturgy that morn- ing.

Gramota recipients at Jermyn. Not pictured: Anne Narcoonis and Kay Fedirko

Fr. Timothy Hojnicki is awarded nabedrennik by Bishop Tikhon On Sunday, December 10, our choir combined with the choir of Christ the County Commissioner Michael Washo addresses parish banquet Saviour Church, in Harrisburg, for a sec- ond Annual Advent Christmas concert offering a few selections of Orthodox Advent and Christmas music at Good Shepherd Roman Catholic Church. Over 250 people were in attendance as well as the Roman Catholic Bishop of Harrisburg

Old Forge St. Michael’s Church On Sunday, Dec. 3, His Grace, Bishop Tikhon made an archpastoral visit to St. Michael’s. In addition to officiating at a hierarchical Divine Liturgy, His Grace also joined the parish for dinner and in Bishop Tikhon blesses the small entrance at St. Michael’s the afternoon celebrated an akathist to St. Nicholas attended by youth from through- Annual Women’s out the Wilkes-Barre Deanery. Before the akathist Fr. John Russin offered a homily Retreat August 11 on the saint. Baptisms: Lincoln Daniel Anderson, son At St. Tikhons of Jeremy & Judith Anderson; Harrison Birch, son of Sidney & Beverly Birch. Seminary 72 Bishop Tikhon with the children at St. Michael’s

Fr. John Russin delivers homily at Old Forge Olyphant All Saints Church

The DRE Committee met with Bishop Tikhon after the akathist

Bishop Tikhon with Fr. David Cowen at Olyphant

St. Tikhon’s SUMMER CAMP July 8 to 14 Bishop Tikhon serves moleben at All Saints

Don’t forget to submit graduate photos for our next issue

73 All in the Diocesan Family

Philadelphia St. Stephen’s Cathedral In a pastoral visitation on St. Stephen’s day, Bishop Tikhon tonsured James Adam, Christopher Jones, Michael Jones, and Nicholas Jones as readers.

Parishioners of All Saints Church welcome Fr. David and Mat. Tamara Cowen

Newly tonsured James Adam and Christopher Jones Shillington St. Herman of Alaska On Sunday, Oct. 29, Fr. Eugene Van- such, Director of the Fellowship of Ortho- dox Stewards, visited St. Herman’s and was presented with a $1000 check from the parish. On Sunday, Nov. 5, Michael and Vera Losk were honored for their 60th St. Stephen’s Cathedral church school with Bishop Tikhon wedding anniversary. In November the parish sponsored a bus trip to New York City to attend the Radio City Music Hall Christmas Show. In December St. Nicho- las paid a surprise visit to the parish and on Sunday, Dec. 17, the church school children offered a Nativity program to the parishioners. Baptisms: Elizabeth Lauren Talley, Oct. 7.

Society of the Friends of St. Tikhon’s Chicken Barbecue & Giant Flea Market Saturday, August 18 Patronal Feast day at St. Stephen’s, Philadelphia 74 Shillington St. Herman of Alaska

Check presented to FOS Elizabeth Lauren Talley and her family

Fr. John Onofrey with Vera & Michael Losk

Christmas program at St. Herman’s

St. Tikhonʼs Seminary Century Association CHICKEN BARBEQUE Take out Saturday, April 28 - Noon to 3 p.m. or Menu: Pecos Bill’s Barbecued Chicken, Baked Beans, Cole Slaw, Dine in Applesauce, Roll, and Rice Pudding Some of the parish children with St. Nicholas St. Michaelʼs Center, 403 Delaware St., Jermyn, Pa. For the benefit of St. Tikhonʼs Seminary Donation $8.00 75 All in the Diocesan Family South Canaan St. Tikhon’s Monastery Church Wilmington, Del. St. Michael’s Church Baptisms: Norm Edwin Fox, Sept. 9; John Elliot, Nov. 4; Sophia Wennberg (by her uncle, Fr. Timothy Hojnicki), Aug. 19; Jordan Michael Madanat, Oct. 1. Chrismations: Photini & Thomas Kusumi, Oct. 21. Wedding: Norm & Yelena Fox, Sept. 10.

Norm Fox with his godfather

Vladimir Kellachow III, pictured with family and Metropolitan Herman, received the St. George Cub Scout award after completing some studies about the Church

John Elliot at his baptism

U. of Del. OCF with display booth at fall activities The Kusumis with Fr. Andrew night Wilmington, Del. St. Michael’s Church

Newlyweds Norm & Yelena Fox Wennberg family at Sophia’s baptism Jordan Madanat & family 76 You are Cordially Invited to Attend the St. Tikhon’s Seminary Grand Banquet in honor of the 65th Annual Academic Commencement Sunday, May 27, 2007 5:00 p.m. Reception -- Cash Bar 6:00 p.m. Dinner Beef Dinner Genetti’s Manor, 1505 S. Main St., Dickson City, PA $35.00 per ticket For BANQUET RESERVATIONS, make your check payable to: St. Tikhon’s Seminary Please mail your check and reservations to: Mary Sernak, Reservations Chairperson 700 Delaware St., Mayfield, PA 18433 Phone: (570) 876-5855 Checks must accompany all reservations.

Name ______

Address ______

City ______State ______Zip______

For table reservations we request that the following be seated at our table: (Groups of 8 per table will be honored.) 1. ______5. ______2. ______6. ______3. ______7. ______4. ______8. ______

AREA HOTEL AND MOTEL ACCOMMODATIONS -- May 26 - May 28, 2007 The following list reflects availability of rooms as well as a special rate for pilgrims and guests. Therefore, please call the hotel or motel as soon as possible. Please reserve your room in advance.

Scranton / Fairfield Inn, Dickson City, PA 570-346-3222 Double $155 Sleep Inn, Dunmore, PA 570-961-1116 Double $90 Oliveri’s Motel, Simpson, PA 570-222-3181 Double $78 Fife & Drum Motel, Honesdale, PA 570- 253-1392 Double $69 - $79 Comfort Inn, Hamlin, PA 800-523-4426 Double $110. - $120 Holiday Inn, Dunmore, PA 570-343-4771 Double - $149 103rd Annual Pilgrimage St. Tikhon of Zadonsk Orthodox Monastery South Canaan, Pennsylvania May 25-28, 2007

We, the Brotherhood of the Monastery of St. Tikhon of Zadonsk, North America’s first Orthodox Monastery, located in the village of South Canaan, Pennsylvania in the beautiful Pocono Mountains, invite you to gather with our venerable Hierarchs, beloved Clergy, and faithful Orthodox Christians, for prayers and spiritual refreshment during our annual Monastery Pilgrimage Pilgrimage Schedule

Friday, May 25, 2007 4:00 p.m. Formal Opening of the Pilgrimage -- Vespers and Matins -- Monastery Church 6:00 p.m. Procession around the Monastery Church and Akathist to St. Tikhon of Zadonsk -- followed by the veneration of his relics

Saturday, May 26, 2007 9:00 a.m. Hierarchical Divine Liturgy 2:00 p.m. 64th Annual Academic Commencement of St. Tikhon’s Orthodox Theological Seminary -- Auditorium 4:00 p.m. All-Night Vigil -- Monastery Church

Sunday, May 27, 2007 9:00 a.m. Hierarchical Divine Liturgy 4:00 p.m. Vespers and Matins -- Monastery Church*

Monday, May 28, 2007 7:30 a.m. Divine Liturgy -- Monastery Church* 9:15 a.m. Pilgrims’ Procession to the Monastery, Greeting of the Primate and Bishops, and Vesting of the Main Celebrant 10:00 a.m. Hierarchical Divine Liturgy -- Pavilion 2:00 p.m. Molieben to the Most Holy Theotokos and Anointing of the Sick, Infirm, and all Pilgrims -- Monastery Bell Tower 4:00 p.m. Vespers and Matins -- Monastery Church *Priests will be available for confessions at these times.

Plan now to organize a bus from your parish or group