Who’s afraid of the Most Holy Virgin Mary?

The veneration of the Virgin Mary has long been point of contention among Christians. Although it may be difficult to delineate a uniform position among the plethora of Protestant denominations, it is generally recognized that most of the Reformed Churches have no particular place of honor for the Virgin Mary in their theology or worship. Most believe that her role was fulfilled at giving physical birth to the human Jesus Christ and from there on she is nothing but a regular woman that went on with her life, having other children and never to be heard of again. On the other hand the Roman Catholic and the Eastern Orthodox, although may differ in some theological aspects, hold the Virgin Mary in great respect and elevate her to a prominent role in one’s journey to salvation.

A recent article from a Catholic blog however speaks to a relative softening of the rigid position Protestant believers hold towards the Virgin Mary. Some of them are beginning to adjust their views. ”We’ve ignored Mary, and now we’re recovering her place in salvation history”, says for instance Rev. Prehn, pastor of St. Paul Lutheran Church. This new approach gives great hope that our Protestant brothers and sisters are beginning to be more open towards the richness of the Holy Tradition of the One Church. There is however a long way to go since most of Protestants continue to equal the veneration of the Virgin with idolatry and consider her as a potential brake in our relationship with God.

Looking at Bible accounts, that we all could agree on, we can appreciate that Mary has joined in the greatest miracles that ever happened: the conception of a baby without a father, water turning into wine, paralytics walking, blind men seeing, devils being cast away, people raising from the tombs. She was a witness of her Son’s crucifixion and a sword pierced her heart at His death, as Symeon prophesized (Luke 2:35). She was filled with the immense joy of His Resurrection and she again was there to receive a final blessing as He ascended into heavens.

If we try to weigh all these history shaping events that she was part of, I find very difficult to imagine the Virgin Mary afterwards as a regular housewife that contents herself with cleaning duties, taking care of her husband and raising other offspring. The salvation of the world accomplished by her Son Jesus Christ could not have just passed by without deeply affecting her. Everyone else that was touched by Christ in any way had a profound change of heart, what the Greeks call “metanoia”, and served no purpose in their changed lives other than spreading the good news of the Gospel.

The Apostles received the Great Commission from Christ and after Pentecost they went on and baptized the nations in the name of the Holy Trinity, ending their lives in martyrdom. Even Saul, a Pharisee that never met Christ, changed into Paul the Apostle of Grace and tirelessly preached the Gospel to the Gentiles. These teachings were handed down to the next generations and their effects were so profound that during the Christian persecutions many renounced their family lives and confessed Christ with their own blood under the sword of the executioners.

Acknowledging this “great cloud of witnesses” why would then someone deny that something similar happened to Mary? Why would we be thinking that for the only woman that was found worthy to carry The Christ in her womb, everything went backwards; instead of walking up into glory she descended into obscurity.

If the Apostles received the Great Commission from Christ, she also received her commission from the Archangel Gabriel and, accepting it with her humble words: “be unto me according to your word”, she became the New Eve of salvation. As the fiery tongues of the Holy Spirit descended upon the Apostles she also experienced her own personal Pentecost when the Holy Spirit “overshadowed her” and Jesus Christ was conceived in her womb. (Luke 1:35). Her purpose did not end in the manger of Bethlehem nor on the hill of Golgotha. At the foot of the Cross, she received a great and new commission. When Jesus Christ showed her to his beloved apostle John and said: “Woman, behold thy son!” (John 19:26), she became the mother of every man that lives on earth.

Her care, that initially surrounded the Holy Infant in His growing years, spreads today over all mankind. She continuously intercedes to God for our salvation, covering the entire world with her holy protection (Agia Skepi), as St. Andrew the Fool for Christ saw in his vision in the church of Blachernae.

The Ever Virgin Mary is indeed the Theotokos, the Birthgiver of God, the Mother of our Lord. The fact that she is called the Birthgiver of God does not make her a Goddess, it is but a way of recognizing that the One born of her is God and Man together, united without confusion. Jesus is God therefore she is Theotokos.

So is the veneration of Mary idolatry? We do not worship her or her icons, worship is only due to God, but we continuously venerate and remember her role in our salvation and ask her to give us a helping and comforting hand on the treacherous ladder that leads up to heavens.

Is she a brake in our salvation? Not more than a loving mother is a brake in the upbringing of her sons. There are no intercessions more powerful that the prayers of a mother to her Son, so the intercessions of the Theotokos are our greatest help on the way to salvation in Christ. In her, we can approach Christ without fear, knowing that she has a mother’s heart for all of us and is quick to hear our need and take it to her Son. At the feast of Dormition that we will celebrate soon, her motherly role becomes eternal.

Orthodox, Catholics or Protestants we should not be afraid of the Theotokos, she is not a dividing wall between us, nor a stumbling stone on our salvation, she is nothing but a loving mother that cares, not just for some, but for all her children, good or bad, she loves us all the same.

Blessed also are we who have you for patronage. For day and night, you intercede on our behalf, and the scepters of the empire are strengthened by your prayers.

Amin!

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Feeling Left Behind? What is "The Rapture"?

Don’t feel left out or left behind. The Orthodox Christian, Roman Catholic and mainstream Protestant Churches all reject this new popular myth. You might be surprised to know that the idea of rapture didn't even exist until about 170 years ago. No Christian believed in this term for the first 1,800 years of Christianity.

Lets start by discussing about what in the world people are talking about. Rapture is a popular term among some Protestant sects for the raising of the faithful from the dead. This part we can all agree on, but there’s more to it than that.

The belief in rapture tends to be what is called “pre-tribulation”. Believers of pre-tribulation rapture teach that this raising up will be prior to or after a period of immense trouble or “tribulation” (that’s why its pre, meaning before). After the 7 years of tribulation they then believe that there will be 1000 years of piece followed by the day of final judgment.

Orthodoxy rejects these teachings/innovations as being heretical in nature. There is also potential for great harm in mass dissemination of the notion of rapture.

Where Did the Term Rapture Come From?

All Christians up until the 1830’s believed in basically the same things about the second coming of Christ. During the 1830’s Margaret Macdonald, a Scottish member of a sect known as the Irvingites, made the first claim that there would be a trance (or rapture) and the faithful would be gathered to Christ before the period of persecution. The Protestant leader John Nelson Darby picked up this view. Cyrus Ingerson Scofield picked up Darby’s views and placed them in the footnotes of his Schofield Reference Bible. This Bible was widely used in England and America and many who read it readily accepted the idea of rapture.

Since that time other views on rapture have started, but all are still based on the notion of the rapture itself.

What is the “Orthodox View?”

As Orthodox Christians, we believe in the second coming of Jesus Christ, the ensuing judgment of our sins and the resulting eternal life (in Heaven or Hell). Everything that the Bible says about a time of tribulation and suffering is accepted, but that the faithful will be present for all of it.

Christ himself tells us that all will suffer and that no one knows when he will return for judgment day.

Matthew 24:9 Then they will deliver you up to tribulation and kill you, and you will be hated by all nations for My name's sake.

Why Don’t We Believe Rapture?

First of all we have to be suspicious something that no Church taught for 1,800 years suddenly emerges. That’s not enough of a reason to simply reject it, but it does mean that it should be viewed carefully.

Without getting into complex interpretations of Scripture, here are some basic Orthodox considerations:

• Tradition: The Orthodox teachings about the end of the world reflect 2000 years of tradition originating with Christ’s Apostles. Believe it or not, the Church Fathers and their successors weren't ignorant of scripture. We follow the teachings of the Church to avoid shortsighted interpretations of Scripture. This has helped the Orthodox Church avoid the spread of heretical teachings.
• Shaky Scriptural Basis: Through all the wonderful, intelligent teachers Christianity has had over time (Orthodox & non-Orthodox), the idea of rapture didn't come about until it was envisioned by a 15 year old girl in Scotland in the year 1830. The modern arguments in favor or rapture can be called into question through an even handed examination of the passages commonly used when arguing in favor of it. Even among Protestant denominations who believe in a totally literal reading of scripture the rapture is not universally accepted.

Is It Dangerous to Believe “Left Behind”?

Yes, it may well be. Many of the arguments used in favor of rapture are taken from the Book of Revelation. Chapter 22:18-19 warn that anyone who adds to or takes away from the words in Revelation will meet with punishment from God. The interpretation of Revelation is therefore a very sticky issue. Revelation is the only New Testament book that the Orthodox Church doesn’t read in Liturgy. Saint Peter also warns us that no prophecy is to be of private interpretation (2 Peter 1:20), yet many insist of reading into the book of Revelation and in applying creative interpretations to it.

Focus on the True Issue

Rather than argue over what the end will look like, we should keep in mind one unavoidable fact; we will all face judgment. Christ will examine each of us and as a result some will gain eternal life, while others will be sent to a hell of eternal torment. (John 5:29) Everything beyond preparing for Christ’s second coming (and judgment) is nothing more than a distraction. You have to ask who would benefit the most by causing us to be distracted?

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Saint Herman of Alaska

Saint Herman of Alaska (born 1756 or 1760 in Serpukhov, Russia – died December 13 or November 15, 1837 on Spruce Island, Alaska) was one of the first Eastern Orthodox missionaries to the New World, and is considered by Orthodox Christians to be the patron saint of the Americas.

Saint Herman was born in the town of Serpukhov in the Moscow Diocese around 1756. Herman is his name in monasticism; his birth name is unknown. At 16, he entered the Russian Orthodox monastic life at the Trinity-St. Sergius Hermitage near St. Petersburg.

There, while still a novice, he developed a severe throat infection or abscess. After fervent prayer before an icon of the Theotokos, he collapsed into a deep sleep. During this sleep, he saw a vision in which he was greeted by the Virgin Mary and healed. Upon waking the next day, there was no trace of the past infirmity. Approximately five years later he transferred from Trinity-St. Sergius Hermitage to Valaam Monastery. Eventually he was tonsured a monk, though he was never ordained to the priesthood. While at Valaam, he was under the spiritual guidance of Abbot Nazarius who had played a significant role in the revitalization of spiritual life in Russia. During this time, the head of the Golikov-Shelikov Company, Gregory Shelikov, visited Valaam and made a request for several monks to begin a mission into the Alaskan territory. Herman was selected, along with seven other monks.

St. Herman and the other monks arrived on Kodiak Island on September 24, 1794, aboard a ship named The Three Saints, a name which became that of Three Saints Bay, Alaska. The monks converted the native Aleuts, and as time progressed they found themselves protecting the natives from exploitation and abuse. Because of this moral stance the monks themselves were abused, arrested and physically threatened. In time, enduring hardship, inclement weather, illness and more, Herman stood as the only remainder from the original band of missionaries, the others either being martyred for their faith, dying of natural causes or returning to Russia.

St. Herman felt it his duty to protect the Aleuts from exploitation. He defended them against the often cruel treatment of those who controlled the colony. His concern for their needs have been documented, expressed in letters sent to the former administrator of the colony, Simeon Ivanovich Yanovsky. Herman also would intercede before the governors on behalf of the oppressed. He helped those in need in whatever way he found possible.

Between the years of 1808 and 1818, St. Herman lived on Spruce Island. Spruce Island is almost completely covered by forest and is separated by a strait about a mile and a quarter wide from Kodiak Island. Selecting this island for the location of his hermitage he called the land there "New Valaam" after the monastery from which he had left to come to America. He dug a cave in the ground and lived out his first full summer there. It was in this cave that he was later buried. To endure the harsh winters he constructed a cell in which he lived for more than forty years.

A small chapel was built as well, along with a school and guest house. The local people would visit him often. Food was produced from an experimental garden he planted for himself and the orphans of the land. He devoted his life to prayer and to performing those services he could do as a simple monk who had not been ordained to the priesthood.

His love for the people of Alaska was sincere and he found happiness in being around the children. An epidemic plagued Alaskans when an American ship made land at Kodiak. Herman remained with the ill and dying, offering them constant comfort and ceaseless prayer. It is said that his love was so genuine that he could see into the hearts of his spiritual children and help them.

The natives regarded him as their intercessor before God. When there was a tsunami on the Island, St. Herman took an icon of the Theotokos, placed it on the beach and assured the people that the water would not rise beyond the place where the icon was, and it did not. When there was a great fire on the island, it is said that he dug a trench and stayed the flames. Prior to his death he foretold that there would be no priest to bury him and that he would be forgotten for 30 years. He died on November 15, 1837, but was not buried until December 13 because a priest could not come to serve the funeral, and was forgotten until the first investigation of his life in 1867 by Bishop Peter of Alaska. This investigation was followed by publications of his life in 1894, 1900, and 1952. In 1952 an Akathist Hymn (devotional song, prayer or chant) was composed in his honor.

On March 11, 1969, the Great Synod of Bishops of the Orthodox Church in America (OCA) solemnly proclaimed the Act of the Universal Church Canonization of the Staretz Herman to Sainthood in the Orthodox Church in America: "Taking into consideration the long and undisputed witness of the grace of God, appearing through the servant of God, the Staretz Herman of Alaska." Saint Herman was the first saint from America to be canonized by the Orthodox Church. The glorification of Father Herman was performed on August 9, 1970, at Holy Resurrection Cathedral in Kodiak, Alaska by the OCA with parallel services at the Synodal Cathedral of Our Lady, Joy of all who Sorrow in San Francisco by the Russian Orthodox Church Outside Russia (ROCOR). His relics were transferred from his grave underneath the church of Saints Sergius and Herman of Valaam Chapel on Spruce Island to the Holy Resurrection Cathedral in Kodiak.

There are several feast days throughout the year on which Saint Herman of Alaska is commemorated. Since there are two different calendars currently in use among various Orthodox churches, two dates are listed: the first date is the date on the traditional Julian Calendar, the second date, after the slash, is the same day on the modern Gregorian Calendar:

• July 27/August 9—Glorification: This is the anniversary of the joint-glorification (canonization) of Herman of Alaska as a saint in 1970.
• November 15/28—Repose: This is the anniversary of the actual death of Saint Herman.
• December 13/25—Repose: Due to an error in record keeping, this was originally thought to be the day of Saint Herman's death, and because of the long-established tradition of celebrating his memory on this day, it has remained a feast day. It is more likely that this is the day he was buried. For those Orthodox Christians who follow the Julian Calendar, this day falls on December 25 of the Gregorian Calendar, and thus provides a spiritual alternative to what some believe to be the increasingly secularized celebration of Christmas.
• Second Sunday after Pentecost:, as one of the saints commemorated on the Synaxis of the Saints of North America—this is a moveable feast of the ecclesiastical year, and the date of its observance will change from year to year.

The major portion of his relics are preserved at Holy Resurrection Cathedral in Kodiak, Alaska, while his burial site at the Sts. Sergius and Herman Chapel, Spruce Island, Alaska is an important pilgrimage site, where the devout will often take soil from his grave and water from the spring named in his honour. A portion of his relics are enshrined at the St. Ignatius Chapel at the Antiochan Village in Pennsylvania, the headquarters of the Antiochian Orthodox Christian Archdiocese of North America, where he is regarded as one of their patron saints.

In 1963, with the blessing of St. John Maximovitch, Archbishop of Shanghai and San Francisco, a community of Orthodox booksellers and publishers called the St. Herman of Alaska Brotherhood was formed to publish Orthodox missionary information in English. One of the founders was Father Seraphim Rose. The Brotherhood did much to advance the cause of St. Herman's glorification as a saint. Saint Herman's Orthodox Theological Seminary in Kodiak, Alaska is named in his honor, as are numerous parish churches throughout the world.

On Tuesday, August 4, 1970, the 91st Congress of the United States acknowledged the Glorification of St Herman of Alaska with a speech in the Senate, and his biography was formally entered into the Congressional Record, Vol. 116, No. 133.

In 1993, Patriarch Alexis II visited Kodiak to venerate the relics of Saint Herman. He left as a gift an ornate lampada (oil lamp) which burns constantly over the reliquary. Pilgrims from all over the world are anointed with holy oil from this lampada.

Saint Herman is honored with a feast day on the liturgical calendar of the Episcopal Church (USA) on August 9.

Troparion (Tone 7)

Joyful North Star of the Church of Christ,

Guiding all people to the Heavenly Kingdom;

Teacher and apostle of the True Faith;

Intercessor and defender of the oppressed;

Adornment of the Orthodox Church in America:

Blessed Father Herman of Alaska,

Pray to our Lord Jesus Christ

For the salvation of our souls!

Troparion (Tone 4)

O blessed Father Herman of Alaska,

North star of Christ's holy Church,

The light of your holy life and great deeds

Guides those who follow the Orthodox way.

Together we lift high the Holy Cross

You planted firmly in America.

Let all behold and glorify Jesus Christ,

Singing his holy Resurrection.

Kontakion (Tone 3)

The eternal light of Christ our Savior

guided you, blessed Father Herman,

on your evangelical journey to America

to proclaim the Gospel of peace.

Now you stand before the throne of glory;

intercede for your land and its people:

Peace for the world and salvation for our souls!

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The Eleven Matins Gospels: Resurrection Appearances of Jesus

The major Resurrection appearances of Jesus in the Canonical gospels (and to a lesser extent other books of the New Testament) are reported to have occurred after his death and burial but prior to his Ascension. Among these primary sources, most scholars believe First Corinthians was written first, authored by Paul of Tarsus along with Sosthenes circa AD 55. Finally, the Gospel of the Hebrews‎ recounts the Resurrection appearance to James the brother of Jesus.

Paul lists several resurrection appearances of Jesus to various "men". In Matthew, Jesus appears to Mary Magdalene and another Mary at his empty tomb. Later, the eleven disciples go to a mountain in Galilee to meet Jesus, who appears to them and commissions them to baptize in the name of the Father, Son, and Holy Spirit, and to make disciples of all people (the Great Commission).

In Luke, Jesus appears to the disciples and eats with them, demonstrating that he is flesh and bones, not a ghost. He tells them to wait in Jerusalem for the start of their mission to the world, and then he ascends into the heavens. In Acts, written by the same author as Luke, Jesus appears to his disciples after his death and stays with them for 40 days before ascending to heaven. Acts also describes Jesus' appearance to Paul, in which a voice speaks to Paul and a light blinds him while he's on the road to Damascus. In John, Mary alone finds Jesus at the empty tomb, and he tells her not to touch him because he has not yet ascended to the Father. Later, he appears to the disciples. He moves through a closed door and has "doubting Thomas" touch his wounds to demonstrate that he is flesh and bones. In a later appearance, Jesus assigns Peter the role of tending to Jesus' sheep, that is, leading Jesus' followers. The traditional ending of Mark summarizes resurrection appearances from Matthew and Luke.

Appearances reported in the gospels


(Matthew 28)

• As Mary Magdalene and "the other Mary" were running from the empty tomb to inform the disciples that he is alive, Jesus tells the women to instruct the disciples to go to Galilee ahead of him to greet him.
• To the eleven apostles on a mountain in Galilee where Jesus had directed them .

(Luke 24)

• In the Road to Emmaus appearance to Cleopas and one other disciple as they walked to Emmaus. At first "their eyes were holden" so that they could not recognize him. Later while having supper at Emmaus "their eyes were opened" and they recognized him.
• To "Simon." This appearance is not described directly by Luke but it is reported by the other apostles. It is not clear whether this happened before or after the appearance at Emmaus.
• To the eleven, together with some others (including Cleopas and his companion), in Jerusalem.
• In Luke 24:13-32 Cleopas and his companion relate how Jesus was made known to them "in the breaking of bread". B. P. Robinson argues that this means the recognition occurred in the course of the meal, but Raymond Blacketer notes that "Many, perhaps even most, commentators, ancient and modern and in-between, have seen the revelation of Jesus' identity in the breaking of bread as having some kind of eucharistic referent or implication."

(John 20 & 21)

• To Mary of Magdala. At first she did not recognize him and thought that he was a gardener. When he said her name, she recognized him.
• To the disciples (not including Thomas) on that same day. They were indoors "for fear of the Jews." Jesus entered and stood in their midst while the doors were shut.
• To the disciples including Thomas, called Didymus. This was a week later, again indoors, and resulted in the famous doubting Thomas conversation.
• To "Simon Peter, Thomas called Didymus, Nathanael from Cana in Galilee, Zebedee's sons and two other of his disciples", by Lake Tiberias, which led to the miraculous catch of 153 fish. The disciple whom Jesus loved was present in this group.

(Mark 16)

• To Mary Magdalene, Mary, the mother of James, and Salome.
• To two of Jesus's followers as they were walking in the countryside (Jesus appeared to them in "another form").
• To the eleven while they were dining.

Appearances reported elsewhere in the New Testament


(Acts of the Apostles)

• To the Church in Jerusalem — forty days after the resurrection after which he ascended into heaven, with a prophecy to return ( 1:1-11).
• To Saul (Paul), on the Road to Damascus, though according to the text, it was a voice, not a vision, as Paul was blinded by a light ( 9:3-9, 22:6-11, 26:12-18) and also when Paul was in a trance he saw the Lord speaking ( 22:17-21).
• Stephen saw the Lord just before his death ( 7:55).
• Peter also heard a voice while in a trance ( 10:9-16, 11:4-10).

(1st Corinthians 15)

• "seen of Cephas, then of the twelve" 15:5
• "seen of above five hundred brethren at once" 15:6
• "seen of James; then of all the apostles" 15:7
• "last of all he was seen of me" (Paul) 15:8–9, also claimed in 9:1
• Paul's account in 1 Corinthians 15:3-7 seems to represent a pre-Pauline credal statement derived from the first Christian community.

(Galatians)

• Then after three years, I went up to Jerusalem to get acquainted with Cephas and stayed with him fifteen days. I saw none of the other apostles—only James, the Lord's brother. I assure you before God that what I am writing you is no lie. —Paul of Tarsus[Gal 1:18-20]

(Revelation/Apocalypse)

• John of Patmos experienced a vision of the resurrected Christ described in 1:12-20. According to 1:11, the Son of Man whom John sees is the one writing the letters to the seven churches in chapters 2 and 3. In 2:8, meanwhile, he calls himself "the First and the Last, who died and came to life again."

With the possible exceptions of the appearances to Paul and Ananias in Acts 9, Acts 22, Acts 26 and to Peter in Acts 10, Acts 11 and to John of Patmos in Revelation 1, the Bible only records pre-Ascension appearances of Christ. Yet a number of post-Ascension visions of Jesus and Mary have been reported long after the Book of Revelation was written, some as recently as this century.

In the Orthodox Church, the Resurrection appearances of Jesus which are found in the four Gospels are read at Matins in an eleven-week cycle of Gospel readings, known as The Eleven Matins Gospels.

The Matins Gospel is the solemn chanting of a lection from one of the Four Gospels during Matins in the Orthodox Church and those Eastern Catholic churches which follow the Byzantine Rite.

The reading of the Gospel is the highpoint of the service, and takes place near the end of the festive portion of the service known as the Polyeleos. During the Divine Liturgy the Gospel is usually read by the deacon, but the Matins Gospel is read by the priest. However, if the bishop is present, he will usually be the one who reads the Matins Gospel.

Every Sunday is a commemoration of the Resurrection of Jesus, and so it is always observed as a feast (in the Slavic churches it is customary to serve an All-Night Vigil every Saturday night).

The Sunday Matins Gospels (known as the "Matins Resurrection Gospels") are an eleven-week cycle of readings taken from the Gospel accounts of the Resurrection appearances of Jesus.

The Sunday Matins Gospels are:

1. Matthew 28:16-20
2. Mark 16:1-8
3. Mark 16:9-20
4. Luke 24:1-12
5. Luke 24:12-35
6. Luke 24:36-53
7. John 20:1-10
8. John 20:11-18
9. John 20:19-31
10. John 21:1-14
11. John 21:15-25

The cycle begins on the Sunday after Pentecost, and continues up to, but not including, Palm Sunday of the succeeding year. The eleven lessons are read in order and without interruption, except on Great Feasts of the Lord—which have their own Matins Gospels—until Pascha (Easter) of the following year. During the Pentecostarion (the period from Pascha until Pentecost), the same Gospels are read at Sunday Matins, but not in the same order.

The Gospel reading is preceded by a prokeimenon, a selection from the Psalms relevant to the theme of the resurrection. These prokeimena are chanted according to an eight-week cycle known as the Octoechos, and are chanted in a different liturgical mode each week of the cycle. The deacon then leads the choir in chanting, "Let every breath praise the Lord", which is chanted in the same mode as the prokeimenon.

On Sundays, the Matins Gospel is read at the Holy Table (altar), which symbolizes the Tomb of Christ. The priest does not hold the Gospel Book during the reading, but reads it as it lies open on the Holy Table. Immediately after the reading, the priest kisses the Gospel Book and hands it to the deacon who brings it out through the Holy Doors and stands on the ambon, holding the Gospel aloft for all to see, while the choir chants the following Hymn of the Resurrection:

Having beheld the Resurrection of Christ, let us worship the holy Lord Jesus, the only sinless one. We venerate Thy cross, O Christ, and Thy holy Resurrection we praise and glorify. For Thou art our God, and we know none other than Thee. We call on Thy name. O come, all ye faithful, let us venerate Christ's holy Resurrection. For behold, through the cross joy hath come into all the world. Ever blessing the Lord, we praise his Resurrection: for by enduring the cross, he hath slain death by death.

During the Paschal season this hymn is chanted three times.

The Gospel Book is then brought into center of nave and placed on an analogion to be venerated by the faithful. The reason for this is that the Orthodox consider the Gospel Book to be an icon of Christ. The deacon holding the Gospel, and the priest following him, symbolize the angels announcing the resurrection to the Myrrhbearers; the bringing forth of the Gospel Book into the center of the temple symbolizes Jesus' appearances to the disciples after his resurrection; and in venerating the Gospel Book the faithful are greeting the resurrected Christ, as the Apostles did (Matthew 28:9, John 20:19-20).

Later in the Matins service, there are two sets of hymns which are chanted in accordance with the Matins Resurrection Gospel that was read that week. One is the Exapostilarion, which is chanted at the end of the canon, and the other is a sticheron called the Eothinon (εωθινόν) which is chanted at the end of Lauds. The Eothinion is chanted to its own special melody, known as an idiomelon. Both of these sets of hymns are traditionally attributed to the Emperor Constantine VII Porphyrogenitus.

If a Great Feast of the Lord ( Transfiguration, Theophany, etc.) falls on a Sunday, the normal Sunday Resurrection service, including its Matins Gospel, is replaced entirely by the service for the feast. If a Great Feast of the Theotokos (Mother of God) falls on a Sunday, it is combined with the normal Sunday service, but the Matins Gospel read is the one for the Theotokos. If the feast day of a saint falls on Sunday, it is combined with the normal Sunday service, but the Matins Gospel read is for the Sunday.

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The Last Seven Sayings of Jesus the Christ on the Cross

There are seven expressions traditionally attributed to Jesus during his crucifixion, gathered from the four Canonical Gospels. Three of the sayings appear exclusively in the Gospel of Luke and three appear exclusively in the Gospel of John. The other saying appears both in the Gospel of Mark and the Gospel of Matthew. In Mark and Matthew, Jesus cries out to God. In Luke, he forgives his killers, reassures the good thief, and commends his spirit to the Father. In John, he speaks to his mother, says he thirsts, and declares the end of his earthly life.

Since the 16th century these sayings have been widely used in the preachings on Good Friday and entire books have been written on the theological analysis, and the devotional elements of the seven sayings.

Physicians and scientists who have studied the medical aspects of the crucifixion concluded that the sayings had to be short because crucifixion causes asphyxia. This makes inhaling air to speak difficult and painful, especially as death approaches.

The seven sayings form part of a Christian meditation that is often used during Lent, Holy Week and Good Friday. The traditional order of the sayings is:

1. Father forgive them, for they know not what they do (Luke 23:34).
2. Truly, I say to you, today you will be with me in paradise (Luke 23:43).
3. Woman, behold your son: behold your mother (John 19:26-27).
4. My God, My God, why have you forsaken me, (Matthew 27:46 and Mark 15:34).
5. I thirst (John 19:28).
6. It is finished (John 19:30).
7. Father, into your hands I commit my spirit (Luke 23:46).

Traditionally, these seven sayings are called words of 1. Forgiveness, 2. Salvation, 3. Relationship, 4. Abandonment, 5. Distress, 6. Triumph and 7. Reunion.

As can be seen from the above list, not all seven sayings can be found in any one account of Jesus' crucifixion. The ordering is a harmonisation of the texts from each of the four canonical gospels. In the gospels of Matthew and Mark, Jesus is quoted in Aramaic, shouting the fourth phrase only, and cries out wordlessly before dying. In Luke's Gospel, the first, second, and seventh sayings occur. The third, fifth and sixth sayings can only be found in John's Gospel. In other words:

In Matthew and Mark :

• My God, My God, why have you forsaken me?

In Luke:

• Father forgive them, for they know not what they do
• Truly, I say to you, today you will be with me in paradise (in response to one of the two thieves crucified next to him)
• Father, into your hands I commit my spirit (last words)

In John:

• Woman, behold your son: behold your mother (directed at Mary, the mother of Jesus, either as a self reference, or as a reference to the beloved disciple and an instruction to the disciple himself)
• I thirst (just before a wetted sponge, mentioned by all the Canonical Gospels, is offered)
• It is finished (last words)

Father forgive them, for they know not what they do
Luke 23:34

Then Jesus said, "Father forgive them, for they know not what they do".

This first saying of Jesus on the cross is traditionally called "The Word of Forgiveness". It is theologically interpreted as Jesus' prayer for forgiveness for those who were crucifying him: the Roman soldiers, and apparently for all others who were involved in his crucifixion.

Today you will be with me in paradise
Luke 23:43

And he said to him, "Truly, I say to you, today you will be with me in paradise".

This saying is traditionally called "The Word of Salvation". According to Luke's Gospel, Jesus was crucified between two thieves, one of whom supports Jesus' innocence and asks him to remember him when he comes into his kingdom. Jesus replies, "Truly, I say to you..." (ἀμήν λέγω σοί, amēn legō soi), followed with the only appearance of the word "paradise" in the Gospels (παραδείσω, paradeisō, from the Persian pairidaeza "paradise garden").

Behold your son: behold your mother
John 19:26-27

Jesus saw his own mother, and the disciple standing near whom he loved, he said to his mother, "Woman, behold your son". Then he said to the disciple, "Behold your mother". And from that hour, he took his mother into his family.

This statement is traditionally called "The Word of Relationship" and in it Jesus entrusts Mary, his mother, into the care of a disciple.

My God, my God, why have you forsaken me
Matthew 27:46

Around the ninth hour, Jesus shouted in a loud voice, saying "Eli Eli lama sabachthani?" which is, "My God, my God, why have you forsaken me?"

Mark 15:34

And at the ninth hour, Jesus shouted in a loud voice, "Eloi Eloi lama sabachthani?" which is translated, "My God, my God, why have you forsaken me?"

This saying is traditionally called "The Word of Abandonment" and is the only saying that appears in more than one Gospel. This saying is given in Aramaic with a translation (originally in Greek) after it. This phrase is the opening line of Psalm 22. It was common for people at this time to reference songs by quoting their first lines. In the verses immediately following this saying, in both Gospels, the onlookers who hear Jesus' cry understand him to be calling for help from Elijah (Eliyyâ). The slight differences between the two gospel accounts are most probably due to dialect. Matthew's version seems to have been more influenced by Hebrew, whereas Mark's is perhaps more colloquial.

The phrase could be either:

• אלי אלי למה עזבתני [ēlî ēlî lamâ azavtanî]; or
• אלי אלי למא שבקתני [ēlî ēlî lamâ šabaqtanî]; or
• אלהי אלהי למא שבקתני [ēlâhî ēlâhî lamâ šabaqtanî]

The Aramaic word šabaqtanî is based on the verb šabaq, 'to allow, to permit, to forgive, and to forsake', with the perfect tense ending -t (2nd person singular: 'you'), and the object suffix -anî (1st person singular: 'me').

I thirst
John 19:28

He said, "I thirst".

This statement is traditionally called "The Word of Distress" and is compared and contrasted with the encounter of Jesus with the Samaritan Woman at the Well in John 4:4-26.

It is finished
John 19:30

Jesus said, "It is finished".

This statement is traditionally called "The Word of Triumph" and is theologically interpreted as the announcement of the end of the earthly life of Jesus, in anticipation for the Resurrection.

Father, into your hands I commit my spirit
Luke 23:46

And speaking in a loud voice, Jesus said, "Father, into your hands I commit my spirit".

This saying, which is an announcement and not a request, is traditionally called "The Word of Reunion" and is theologically interpreted as the proclamation of Jesus joining the God the Father in Heaven.s

The last words of Jesus have been the subject of a wide range of Christian teachings and sermons, and a number of authors have written books specifically devoted to the last sayings of Christ.

Priest and author Timothy Radcliffe states that in the Bible, seven is the number of perfection, and he views the seven last words as God's completion of the circle of creation and performs analysis of the structure of the seven last words to obtain further insight.

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Jesus' Triumphal Entrance into Jerusalem

In the accounts of the four canonical Gospels, Jesus' Triumphal entry into Jerusalem takes place in the days before the last Last Supper, marking the beginning of his Passion.

According to the Gospels, before entering Jerusalem, Jesus was staying at Bethany and Bethphage, and John 12:1 states that he was in Bethany six days before passover. While there, Jesus sent two disciples to the village over against them, in order to retrieve a donkey that had been tied up but never been ridden, and to say, if questioned, that the donkey was needed by the Lord (or Master) but would be returned.

Jesus then rode the donkey into Jerusalem, with the three Synoptic gospels stating that the disciples had first put their cloaks on it, so as to make it more comfortable. In Mark and John the entry takes place on a Sunday.In Luke 19:41 as Jesus approaches Jerusalem, he looks at the city and weeps over it, foretelling the suffering that awaits the city.

The Gospels go on to recount how Jesus rode into Jerusalem, and how the people there lay down their cloaks in front of him, and also lay down small branches of trees. The people sang part of Psalms 118: 25-26 - ... Blessed is He who comes in the name of the Lord. We bless you from the house of the Lord ....
In the Synoptic Gospels, this episode is followed by the Cleansing of the Temple episode, and in all four Gospels Jesus performs various healings and teaches by way of parables while in Jerusalem, until the Last Supper.

Traditionally, entering the city on a donkey symbolizes arrival in peace, rather than as a war waging king arriving on a horse. Christians celebrate Jesus' entry into Jerusalem as Palm Sunday, a week before Easter Sunday.

Matthew 21:1-11 refers to a passage from Book of Zechariah (9:9) and states:

"All this was done, that it might be fulfilled which was spoken by the prophet, saying, Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass."

The location of the Mount of Olives is significant in the Old Testament in that Zechariah 9:9 and Zechariah 14:1-5 stated that the Messiah would come to Jerusalem from the Mount of Olives:

Then shall the Lord go forth and fight against those nations, as when he fought in the day of battle. And his feet shall stand in that day upon the Mount of Olives, which is before Jerusalem on the east.

The triumphal entry and the palm branches, resemble the celebration of Jewish liberation in the 1 Maccabees (13:51) which states:

And entered into it ... with thanksgiving, and branches of palm trees, and with harps, and cymbals, and with viols, and hymns, and songs.

Jesus' entry on a donkey has a parallel in Zechariah 9:9 which states that:

thy king cometh unto thee; he is just, and having salvation; lowly, and riding upon an ass.

The symbolism of the donkey also refers to the Eastern tradition that it is an animal of peace, versus the horse, which is the animal of war. Therefore, a king came riding upon a horse when he was bent on war and rode upon a donkey when he wanted to point out that he was coming in peace. Therefore Jesus' entry to Jerusalem symbolized his entry as the Prince of Peace, not as a war waging king.

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Saint Nicholas of Myra in Lycia, the Origin of Santa Claus

Saint Nicholas (Greek: Άγιος Νικόλαος, Aghios ["holy"] Nicolaos ["victory of the people"]) (270–6 December 346) is the canonical and most popular name for Nikolaos of Myra, a saint and Greek Bishop of Myra (Demre, in Lycia, part of modern-day Turkey). Because of the many miracles attributed to his intercession, he is also known as Nikolaos the Wonderworker (Greek: Νικόλαος ο Θαυματουργός, Nikolaos o Thaumaturgos). He had a reputation for secret gift-giving, such as putting coins in the shoes of those who left them out for him, and thus became the model for Santa Claus, whose English name comes from the Dutch Sinterklaas. His reputation evolved among the faithful, as is common for early Christian saints. In 1087, his relics were furtively translated to Bari, in southeastern Italy; for this reason, he is also known as Nikolaos of Bari.His feastday is December 6.

The historical Saint Nicholas is remembered and revered among Catholic and Orthodox Christians. He is also honored by various Anglican and Lutheran churches. Saint Nicholas is the patron saint of sailors, merchants, archers, thieves, children, and students in Greece, Belgium, France, Romania, Bulgaria, Georgia, Albania, Russia, the Republic of Macedonia, Slovakia, Serbia, and Montenegro. He is also the patron saint of Aberdeen, Amsterdam, Barranquilla, Bari, Beit Jala, Fribourg, Huguenots, Liverpool, Siggiewi, and Lorraine. In 1809, the New-York Historical Society convened and retroactively named Santa Claus the patron saint of New Amsterdam, the historical name for New York City. He was also a patron of the Varangian Guard of the Byzantine emperors, who protected his relics in Bari.

Although he is the patron saint of Russia, and the model for a northern invention such as Santa Claus, Nicholas of Myra was Grecian. Saint Nicholas (Bishop of Myra) replaced Sabino as the patron saint in Asia Minor during the third century in the Greek colony of Patara, Demre, Lycia (part of modern-day Turkey), at a time when the region was part of the Roman province of Asia and was Hellenistic in its culture and outlook. He was the only son of wealthy Christian parents named Epiphanus and Johanna, and was very religious from an early age. Nicholas was said to have rigorously observed the canonical fasts of Wednesdays and Fridays. His wealthy parents died in an epidemic while Nicholas was still young and he was raised by his uncle—also named Nicholas—who was the bishop of Patara. He tonsured the young Nicholas as a reader, and later as presbyter (priest). Nicholas also spent a stint at a monastery named Holy Sion, which had been founded by his uncle.

A terrible famine struck the island and a malicious butcher lured three little children into his house, where he slaughtered and butchered them, placing their remains in a barrel to cure, planning to sell them off as ham. Saint Nicholas, visiting the region to care for the hungry, not only saw through the butcher's horrific crime but also resurrected the three boys from the barrel by his prayers. The children may have been three clerks who wished to stay the night. The man murdered them, and was advised by his wife to dispose of them by turning them into meat pies. The Saint saw through this and brought the men back to life.

However, in his most famous exploit, a poor man had three daughters but could not afford a proper dowry for them. This meant that they would remain unmarried and probably, in absence of any other possible employment would have to become prostitutes. Hearing of the poor man's plight, Nicholas decided to help him. Being too modest to help the man in public (or to save the man the humiliation of accepting charity), he went to his house under the cover of night and threw three purses (one for each daughter) filled with gold coins through the window opening into the man's house.

One version has him throwing one purse for three consecutive nights. Another has him throw the purses over a period of three years, each time the night before one of the daughters comes "of age". Invariably, the third time the father lies in wait, trying to discover the identity of their benefactor. In one version the father confronts the saint, only to have Saint Nicholas say it is not him he should thank, but God alone. In another version, Nicholas learns of the poor man's plan and drops the third bag down the chimney instead; a variant holds that the daughter had washed her stockings that evening and hung them over the embers to dry, and that the bag of gold fell into the stocking.

During a great famine that the Bishop of Myra experienced, a ship was is in the port at anchor, which was loaded with wheat for the Emperor in Byzantium. He invited the sailors to unload a part of the wheat to help in time of need. The sailors at first disliked the request, because the wheat had to be weighed accurately and delivered to the Emperor. Only when Nicholas promised them that they would not take any damage for their consideration, the sailors agreed. When they arrived later in the capital, they made a surprising find. The weight of the load had not changed. The removed wheat in Myra was even enough for two full years and could even be used for sowing.

Among the Greeks and Italians he is a favourite of sailors, fishermen, ships and sailing. As such he has become over time the patron saint of several cities maintaining harbours. In centuries of Greek folklore, Nicholas was seen as "The Lord of the Sea", often described by modern Greek scholars as a kind of Christianised version of Poseidon. In modern Greece, he is still easily among the most recognisable saints and 6 December finds many cities celebrating their patron saint. He is also the patron saint of all of Greece.

In Russia, Saint Nicholas' memory is celebrated on every Thursday of the year (together with the Apostles), and special hymns to him are found in the liturgical text known as the Octoechos. Soon after the transfer of Saint Nicholas' relics from Myra to Bari, a Russian version of his Life and an account of the transfer of his relics were written by a contemporary to this event. Devotional akathists and canons have been composed in his honour, and are frequently chanted by the faithful as they ask for his intercession. He is mentioned in the Liturgy of Preparation during the Divine Liturgy (Eastern Orthodox Eucharist) and during the All-Night Vigil. Many Orthodox churches will have his icon, even if they are not named after him.

In late medieval England, on Saint Nicholas' Day parishes held Yuletide "boy bishop" celebrations. As part of this celebration, youths performed the functions of priests and bishops, and exercised rule over their elders. Today, Saint Nicholas is still celebrated as a great gift-giver in several Western European countries. According to one source, medieval nuns used the night of 6 December to anonymously deposit baskets of food and clothes at the doorsteps of the needy. According to another source, on 6 December every sailor or ex-sailor of the Low Countries (which at that time was virtually all of the male population) would descend to the harbour towns to participate in a church celebration for their patron saint. On the way back they would stop at one of the various Nicholas fairs to buy some hard-to-come-by goods, gifts for their loved ones and invariably some little presents for their children. While the real gifts would only be presented at Christmas, the little presents for the children were given right away, courtesy of Saint Nicholas. This and his miracle of him resurrecting the three butchered children, made Saint Nicholas a patron saint of children and later students as well.
Among Albanians, Saint Nicholas is known as Shen'Kollë and is venerated by most Catholic families, even those from villages that are devoted to other saints. The Feast of Saint Nicholas is celebrated on the eve of 5 December, known as Shen'Kolli i Dimnit (Saint Nicholas of Winter), as well as on the commemoration of the interring of his bones in Bari, the eve of 8 May, known as Shen'Kolli i Majit (Saint Nicholas of May). Albanian Catholics often swear by Saint Nicholas, saying "Pasha Shejnti Shen'Kollin!" ("May I see Holy Saint Nicholas!"), indicating the importance of this saint in Albanian culture, especially among the Albanians of Malësia. On the eve of his feast day, Albanians will light a candle and abstain from meat, preparing a feast of roasted lamb and pork, to be served to guests after midnight. Guests will greet each other, saying, "Nata e Shen'Kollit ju nihmoftë!" ("May the Night of Saint Nicholas help you!") and other such blessings. The bones of Albania's greatest hero, Gjergj Kastrioti, were also interred in the Church of Saint Nicholas in Lezha, Albania, upon his death.

Saint Nicholas is a popular subject portrayed on countless Eastern Orthodox icons, particularly Russian ones. He is depicted as an Orthodox bishop, wearing the omophorion and holding a Gospel Book, sometimes he is depicted wearing the Eastern Orthodox mitre, sometimes he is bareheaded. Iconographically, Nicholas is depicted as an elderly man with a short, full white beard and balding head. In commemoration of the miracle attributed to him by tradition at the Ecumenical Council of Nicea, he is sometimes depicted with Christ over his left shoulder holding out a Gospel Book to him and the Theotokos over his right shoulder holding the omophorion. Because of his patronage of mariners, occasionally Saint Nicholas will be shown standing in a boat or rescuing a drowning sailor.

In Roman Catholic iconography, Saint Nicholas is depicted as a bishop, wearing the insignia of this dignity: a red bishop's cloak, a red miter and a bishop's crozier. The episode with the three dowries is commemorated by showing him holding in his hand either three purses, three coins or three balls of gold. Depending on whether he is depicted as patron saint of children or sailors, his images will be completed by a background showing ships, children or three figures climbing out of a wooden barrel (the three slaughtered children he resurrected).

In a strange twist, the three gold balls referring to the dowry affair are sometimes metaphorically interpreted as being oranges or other fruits. As in the Low Countries in medieval times oranges most frequently came from Spain, this led to the belief that the Saint lives in Spain and comes to visit every winter bringing them oranges, other 'wintry' fruits and tales of magical creatures.

The tradition of Saint Nicholas Day, usually on 6 December, is a festival for children in many countries in Europe related to surviving legends of the saint, and particularly his reputation as a bringer of gifts. The American Santa Claus, as well as the Anglo-Canadian and British Father Christmas, derive from these legends. "Santa Claus" is itself derived from the Dutch Sinterklaas.

In Greece, Saint Nicholas does not carry an especial association with gift-giving, as this tradition is carried over to St. Basil of Cesarea, celebrated on New Year's Day. St. Nicholas being the protector of sailors, he is considered the patron saint of the Greek navy, war and merchant alike and his day is marked by festivities aboard all ships and boats, at sea and in port. It is also associated with the preceding feasts of St. Barbara (4 December), St. Savvas (5 December), and the following feast of St. Anne (9 December); all these are often collectively called the "Nikolobárbara", and are considered a succession of days that heralds the onset of truly wintry cold weather in the country. Therefore by tradition, homes should have already been laid with carpets, removed for the warm season, by St. Andrew's Day (30 November), a week ahead of the Nikolobárbara.

In Serbia and Republic of Macedonia, Saint Nicholas is celebrated as patron saint of many families, through the feast preserved amongst Serbs and inhabitants of Macedonia, widely known as slava. Since the feast of Saint Nicholas always falls in the fasting period preceding the Christmas, feast is celebrated according to the Eastern Orthodox Church fasting rules. Fasting refers in this context to the eating of a restricted diet for reasons of Religion.

In the Republic of Bulgaria, Saint Nicholas is one of the most celebrated saints. Many churches and monasteries are named after him. As a holiday Saint Nicholas is celebrated on the 6th of December.

The Way of the Didache: The Lord's Teaching Through the Twelve Apostles to the Nations

Chapter 1. The Two Ways; The First Commandment

There are two ways, one of life and one of death; but a great difference between the two ways. The way of life, then, is this: First, you shall love God who made you; second, your neighbour as yourself; and all things whatsoever you would should not occur to you, do not also do to another. And of these sayings the teaching is this: Bless those who curse you, and pray for your enemies, and fast for those who persecute you. For what reward is there, if you love those who love you? Do not also the Gentiles do the same? But love those who hate you, and you shall not have an enemy. Abstain from fleshly and worldly lusts. If someone gives you a blow upon your right cheek, turn to him the other also, and you shall be perfect. If someone impresses you for one mile, go with him two. If someone takes away your cloak, give him also your coat. If someone takes from you what is yours, ask it not back, for indeed you are not able. Give to every one that asks you, and ask it not back; for the Father wills that to all should be given of our own blessings (free gifts). Happy is he that gives according to the commandment; for he is guiltless. Woe to him that receives; for if one having need receives, he is guiltless; but he that receives not having need, shall pay the penalty, why he received and for what, and, coming into straits (confinement), he shall be examined concerning the things which he has done, and he shall not escape thence until he pay back the last farthing. Matthew 5:26 But also now concerning this, it has been said, Let your alms sweat in your hands, until you know to whom you should give.

Chapter 2. The Second Commandment: Gross Sin Forbidden

And the second commandment of the Teaching; You shall not commit murder, you shall not commit adultery, Exodus 20:13-14 you shall not commit pederasty, you shall not commit fornication, you shall not steal, Exodus 20:15 you shall not practice magic, you shall not practice witchcraft, you shall not murder a child by abortion nor kill that which is begotten. You shall not covet the things of your neighbour, Exodus 20:17 you shall not forswear yourself, Matthew 5:34 you shall not bear false witness, Exodus 20:16 you shall not speak evil, you shall bear no grudge. You shall not be double-minded nor double-tongued; for to be double-tongued is a snare of death. Your speech shall not be false, nor empty, but fulfilled by deed. You shall not be covetous, nor rapacious, nor a hypocrite, nor evil disposed, nor haughty. You shall not take evil counsel against your neighbour. You shall not hate any man; but some you shall reprove, and concerning some you shall pray, and some you shall love more than your own life.

Chapter 3. Other Sins Forbidden

My child, flee from every evil thing, and from every likeness of it. Be not prone to anger, for anger leads the way to murder; neither jealous, nor quarrelsome, nor of hot temper; for out of all these murders are engendered. My child, be not a lustful one; for lust leads the way to fornication; neither a filthy talker, nor of lofty eye; for out of all these adulteries are engendered. My child, be not an observer of omens, since it leads the way to idolatry; neither an enchanter, nor an astrologer, nor a purifier, nor be willing to took at these things; for out of all these idolatry is engendered. My child, be not a liar, since a lie leads the way to theft; neither money-loving, nor vainglorious, for out of all these thefts are engendered. My child, be not a murmurer, since it leads the way to blasphemy; neither self-willed nor evil-minded, for out of all these blasphemies are engendered. But be meek, since the meek shall inherit the earth. Matthew 5:5 Be long-suffering and pitiful and guileless and gentle and good and always trembling at the words which you have heard. You shall not exalt yourself, Luke 18:14 nor give over-confidence to your soul. Your soul shall not be joined with lofty ones, but with just and lowly ones shall it have its intercourse. The workings that befall you receive as good, knowing that apart from God nothing comes to pass.

Chapter 4. Various Precepts

My child, him that speaks to you the word of God remember night and day; and you shall honour him as the Lord; for in the place whence lordly rule is uttered, there is the Lord. And you shall seek out day by day the faces of the saints, in order that you may rest upon their words. You shall not long for division, but shall bring those who contend to peace. You shall judge righteously, you shall not respect persons in reproving for transgressions. You shall not be undecided whether it shall be or no. Be not a stretcher forth of the hands to receive and a drawer of them back to give. If you have anything, through your hands you shall give ransom for your sins. You shall not hesitate to give, nor murmur when you give; for you shall know who is the good repayer of the hire. You shall not turn away from him that is in want, but you shall share all things with your brother, and shall not say that they are your own; for if you are partakers in that which is immortal, how much more in things which are mortal? You shall not remove your hand from your son or from your daughter, but from their youth shall teach them the fear of God. Ephesians 6:4 You shall not enjoin anything in your bitterness upon your bondman or maidservant, who hope in the same God, lest ever they shall fear not God who is over both; Ephesians 6:9; Colossians 4:1 for he comes not to call according to the outward appearance, but unto them whom the Spirit has prepared. And you bondmen shall be subject to your masters as to a type of God, in modesty and fear. Ephesians 6:5; Colossians 3:22 You shall hate all hypocrisy and everything which is not pleasing to the Lord. Forsake in no way the commandments of the Lord; but you shall keep what you have received, neither adding thereto nor taking away therefrom . Deuteronomy 12:32 In the church you shall acknowledge your transgressions, and you shall not come near for your prayer with an evil conscience. This is the way of life.

Chapter 5. The Way of Death

And the way of death is this: First of all it is evil and full of curse: murders, adulteries, lusts, fornications, thefts, idolatries, magic arts, witchcrafts, rapines, false witnessings, hypocrisies, double-heartedness, deceit, haughtiness, depravity, self-will, greediness, filthy talking, jealousy, over-confidence, loftiness, boastfulness; persecutors of the good, hating truth, loving a lie, not knowing a reward for righteousness, not cleaving to good nor to righteous judgment, watching not for that which is good, but for that which is evil; from whom meekness and endurance are far, loving vanities, pursuing requital, not pitying a poor man, not labouring for the afflicted, not knowing Him that made them, murderers of children, destroyers of the handiwork of God, turning away from him that is in want, afflicting him that is distressed, advocates of the rich, lawless judges of the poor, utter sinners. Be delivered, children, from all these.

Chapter 6. Against False Teachers, and Food Offered to Idols

See that no one cause you to err from this way of the Teaching, since apart from God it teaches you. For if you are able to bear all the yoke of the Lord, you will be perfect; but if you are not able, what you are able that do. And concerning food, bear what you are able; but against that which is sacrificed to idols be exceedingly on your guard; for it is the service of dead gods.

Chapter 7. Concerning Baptism

And concerning baptism, baptize this way: Having first said all these things, baptize into the name of the Father, and of the Son, and of the Holy Spirit, Matthew 28:19 in living water. But if you have not living water, baptize into other water; and if you can not in cold, in warm. But if you have not either, pour out water thrice upon the head into the name of Father and Son and Holy Spirit. But before the baptism let the baptizer fast, and the baptized, and whatever others can; but you shall order the baptized to fast one or two days before.

Chapter 8. Concerning Fasting and Prayer (the Lord's Prayer)

But let not your fasts be with the hypocrites; Matthew 6:16 for they fast on Tuesday and Thursday; but fast on Wednesday and the Preparation (Friday). Neither pray as the hypocrites; but as the Lord commanded in His Gospel, thus pray: Our Father who art in heaven, hallowed be Your name. Your kingdom come. Your will be done, as in heaven, so on earth. Give us today our daily (needful) bread, and forgive us our debt as we also forgive our debtors. And bring us not into temptation, but deliver us from the evil one; for Yours is the power and the glory for ever. Thrice in the day thus pray.

Chapter 9. The Thanksgiving (Eucharist)

Now concerning the Thanksgiving (Eucharist), thus give thanks. First, concerning the cup: We thank you, our Father, for the holy vine of David Your servant, which You made known to us through Jesus Your Servant; to You be the glory for ever. And concerning the broken bread: We thank You, our Father, for the life and knowledge which You made known to us through Jesus Your Servant; to You be the glory for ever. Even as this broken bread was scattered over the hills, and was gathered together and became one, so let Your Church be gathered together from the ends of the earth into Your kingdom; for Yours is the glory and the power through Jesus Christ for ever. But let no one eat or drink of your Thanksgiving (Eucharist), but they who have been baptized into the name of the Lord; for concerning this also the Lord has said, Give not that which is holy to the dogs. Matthew 7:6

Chapter 10. Prayer After Communion

But after you are filled, thus give thanks: We thank You, holy Father, for Your holy name which You caused to tabernacle in our hearts, and for the knowledge and faith and immortality, which You made known to us through Jesus Your Servant; to You be the glory for ever. You, Master almighty, created all things for Your name's sake; You gave food and drink to men for enjoyment, that they might give thanks to You; but to us You freely gave spiritual food and drink and life eternal through Your Servant. Before all things we thank You that You are mighty; to You be the glory for ever. Remember, Lord, Your Church, to deliver it from all evil and to make it perfect in Your love, and gather it from the four winds, sanctified for Your kingdom which You have prepared for it; for Yours is the power and the glory for ever. Let grace come, and let this world pass away. Hosanna to the God (Son) of David! If any one is holy, let him come; if any one is not so, let him repent. Maranatha. Amen. But permit the prophets to make Thanksgiving as much as they desire.

Chapter 11. Concerning Teachers, Apostles, and Prophets

Whosoever, therefore, comes and teaches you all these things that have been said before, receive him. But if the teacher himself turn and teach another doctrine to the destruction of this, hear him not; but if he teach so as to increase righteousness and the knowledge of the Lord, receive him as the Lord. But concerning the apostles and prophets, according to the decree of the Gospel, thus do. Let every apostle that comes to you be received as the Lord. But he shall not remain except one day; but if there be need, also the next; but if he remain three days, he is a false prophet. And when the apostle goes away, let him take nothing but bread until he lodges; but if he ask money, he is a false prophet. And every prophet that speaks in the Spirit you shall neither try nor judge; for every sin shall be forgiven, but this sin shall not be forgiven. But not every one that speaks in the Spirit is a prophet; but only if he hold the ways of the Lord. Therefore from their ways shall the false prophet and the prophet be known. And every prophet who orders a meal in the Spirit eats not from it, except indeed he be a false prophet; and every prophet who teaches the truth, if he do not what he teaches, is a false prophet. And every prophet, proved true, working unto the mystery of the Church in the world, yet not teaching others to do what he himself does, shall not be judged among you, for with God he has his judgment; for so did also the ancient prophets. But whoever says in the Spirit, Give me money, or something else, you shall not listen to him; but if he says to you to give for others' sake who are in need, let no one judge him.

Chapter 12. Reception of Christians

But let every one that comes in the name of the Lord be received, and afterward you shall prove and know him; for you shall have understanding right and left. If he who comes is a wayfarer, assist him as far as you are able; but he shall not remain with you, except for two or three days, if need be. But if he wills to abide with you, being an artisan, let him work and eat; 2 Thessalonians 3:10 but if he has no trade, according to your understanding see to it that, as a Christian, he shall not live with you idle. But if he wills not to do, he is a Christ-monger. Watch that you keep aloof from such.

Chapter 13. Support of Prophets

But every true prophet that wills to abide among you is worthy of his support. So also a true teacher is himself worthy, as the workman, of his support. Matthew 10:10; cf. Luke 10:7 Every first-fruit, therefore, of the products of wine-press and threshing-floor, of oxen and of sheep, you shall take and give to the prophets, for they are your high priests. But if you have not a prophet, give it to the poor. If you make a batch of dough, take the first-fruit and give according to the commandment. So also when you open a jar of wine or of oil, take the first-fruit and give it to the prophets; and of money (silver) and clothing and every possession, take the first-fruit, as it may seem good to you, and give according to the commandment.

Chapter 14. Christian Assembly on the Lord's Day

But every Lord's day gather yourselves together, and break bread, and give thanksgiving after having confessed your transgressions, that your sacrifice may be pure. But let no one that is at variance with his fellow come together with you, until they be reconciled, that your sacrifice may not be profaned. For this is that which was spoken by the Lord: In every place and time offer to me a pure sacrifice; for I am a great King, says the Lord, and my name is wonderful among the nations.

Chapter 15. Bishops and Deacons; Christian Reproof

Therefore, appoint for yourselves bishops and deacons worthy of the Lord, men meek, and not lovers of money, 1 Timothy 3:4 and truthful and proven; for they also render to you the service of prophets and teachers. Despise them not therefore, for they are your honoured ones, together with the prophets and teachers. And reprove one another, not in anger, but in peace, as you have it in the Gospel; Matthew 18:15-17 but to every one that acts amiss against another, let no one speak, nor let him hear anything from you until he repents. But your prayers and alms and all your deeds so do, as you have it in the Gospel of our Lord.

Chapter 16. Watchfulness; The Coming of the Lord

Watch for your life's sake. Let not your lamps be quenched, nor your loins unloosed; but be ready, for you know not the hour in which our Lord comes. Matthew 24:42 But often shall you come together, seeking the things which are befitting to your souls: for the whole time of your faith will not profit you, if you be not made perfect in the last time. For in the last days false prophets and corrupters shall be multiplied, and the sheep shall be turned into wolves, and love shall be turned into hate; Matthew 24:11-12 for when lawlessness increases, they shall hate and persecute and betray one another, Matthew 24:10 and then shall appear the world-deceiver as the Son of God, and shall do signs and wonders, and the earth shall be delivered into his hands, and he shall do iniquitous things which have never yet come to pass since the beginning. Then shall the creation of men come into the fire of trial, and many shall be made to stumble and shall perish; but they that endure in their faith shall be saved from under the curse itself. And then shall appear the signs of the truth; first, the sign of an outspreading in heaven; then the sign of the sound of the trumpet; and the third, the resurrection of the dead; yet not of all, but as it is said: The Lord shall come and all His saints with Him. Then shall the world see the Lord coming upon the clouds of heaven.

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Saint Dionysius (Denys, Dionysi) the Areopagite

St. Dionysius the Areopagite (Greek Διονύσιος ὁ Ἀρεοπαγίτης) was a judge of the Areopagus who, as related in the Acts of the Apostles, (Acts 17:34), was converted to Christianity by the preaching of the Apostle Paul during the Areopagus sermon. According to Dionysius of Corinth, quoted by Eusebius, this Dionysius then became the second Bishop of Athens.

The Hieromartyr Dionysius the Areopagite, Bishop of Athens St Dionysius lived originally in the city of Athens. He was raised there and received a classical Greek education. He then went to Egypt, where he studied astronomy at the city of Heliopolis. It was in Heliopolis, along with his friend Apollophonos where he witnessed the solar eclipse that occurred at the moment of the death of the Lord Jesus Christ by Crucifixion. "Either the Creator of all the world now suffers, or this visible world is coming to an end," Dionysius said. Upon his return to Athens from Egypt, he was chosen to be a member of the Areopagus Council (Athenian high court).

When the holy Apostle Paul preached at the place on the Hill of Ares (Acts 17:16-34), Dionysius accepted his salvific proclamation and became a Christian. For three years St Dionysius remained a companion of the holy Apostle Paul in preaching the Word of God. Later on, the Apostle Paul selected him as bishop of the city of Athens. And in the year 57 St Dionysius was present at the repose of the Most Holy Theotokos.

During the lifetime of the Mother of God, St Dionysius had journeyed from Athens to Jerusalem to meet Her. He wrote to his teacher the Apostle Paul: "I witness by God, that besides the very God Himself, there is nothing else filled with such divine power and grace. No one can fully comprehend what I saw. I confess before God: when I was with John, who shone among the Apostles like the sun in the sky, when I was brought before the countenance of the Most Holy Virgin, I experienced an inexpressible sensation. Before me gleamed a sort of divine radiance which transfixed my spirit. I perceived the fragrance of indescribable aromas and was filled with such delight that my very body became faint, and my spirit could hardly endure these signs and marks of eternal majesty and heavenly power. The grace from her overwhelmed my heart and shook my very spirit. If I did not have in mind your instruction, I should have mistaken Her for the very God. It is impossible to stand before greater blessedness than this which I beheld."

After the death of the Apostle Paul, St Dionysius wanted to continue with his work, and therefore went off preaching in the West, accompanied by the Presbyter Rusticus and Deacon Eleutherius. They converted many to Christ at Rome, and then in Germany, and then in Spain. In Gaul, during a persecution against Christians by the pagan authorities, all three confessors were arrested and thrown into prison. By night St Dionysius celebrated the Divine Liturgy with angels of the Lord. In the morning the martyrs were beheaded. According to an old tradition, St Dionysius took up his head, proceeded with it to the church and fell down dead there. A pious woman named Catulla buried the relics of the saint.

The writings of St Dionysius the Areopagite hold great significance for the Orthodox Church. Four books of his have survived to the present day:

On the Celestial Hierarchy On the Ecclesiastical Hierarchy On the Names of God On Mystical Theology In addition, there are ten letters to various people.

The book On the Celestial Hierarchies was written actually in one of the countries of Western Europe, where St Dionysius was preaching. In it he speaks of the Christian teaching about the angelic world. The angelic (or Celestial-Heavenly) hierarchy comprises the nine angelic Ranks:

1. Seraphim 
2. Cherubim 
3. Thrones 
4. Dominions 
5. Powers 
6. Authorities 
7. Principalities 
8. Archangels 
9. Angels

The purpose of the divinely-established Angelic Hierarchy is the ascent towards godliness through purification, enlightenment and perfection. The highest ranks are bearers of divine light and divine life for the lower ranks. And not only are the sentient, bodiless angelic hosts included in the spiritual light-bearing hierarchy, but also the human race, created anew and sanctified in the Church of Christ.

The book of St Dionysius On the Ecclesiastical Hierarchies is a continuation of his book On the Celestial Hierarchies. The Church of Christ, like the Angelic ranks, in its universal service is set upon the foundation of priestly principles established by God.

In the earthly world, for the children of the Church, divine grace comes down indescribably in the holy Mysteries of the Church, which are spiritual in nature, though perceptible to the senses in form. Few, even among the holy ascetics, were able to behold with their earthly eyes the fiery vision of the Holy Mysteries of God. But outside of the Church's sacraments, outside of Baptism and the Eucharist, the light-bearing saving grace of God is not found, neither is divine knowledge nor theosis (deification).

The book On the Names of God expounds upon the way of divine knowledge through a progression of the Divine Names.

St Dionysius' book On Mystical Theology also sets forth the teaching about divine knowledge. The theology of the Orthodox Church is totally based upon experience of divine knowledge. In order to know God it is necessary to be in proximity to Him, to have come near to Him in some measure, so as to attain dommunion with God and deification (theosis). This condition is accomplished through prayer. This is not because prayer in itself brings us close to the incomprehensible God, but rather that the purity of heart in true prayer brings us closer to God.

The written works of St Dionysius the Areopagite are of extraordinary significance in the theology of the Orthodox Church, and also for late Medieval Western theology. For almost four centuries, until the beginning of the sixth century, the works of this holy Father of the Church were preserved in an obscure manuscript tradition, primarily by theologians of the Alexandrian Church. The concepts in these works were known and utilized by Clement of Alexandria, Origen, Dionysius the Great, pre-eminent figures of the catechetical school in Alexandria, and also by St Gregory the Theologian. St Dionysius of Alexandria wrote to St Gregory the Theologian a Commentary on the "Areopagitum." The works of St Dionysius the Areopagite received general Church recognition during the sixth-seventh centuries.

Particularly relevant are the Commentaries written by St Maximus the Confessor.

In the Russian Orthodox Church the teachings of St Dionysius the Areopagite about the spiritual principles and deification were at first known through the writings of St John of Damascus. The first Slavonic translation of the "Areopagitum" was done on Mt. Athos in about the year 1371 by a monk named Isaiah. Copies of it were widely distributed in Russia. Many of them have been preserved to the present day in historic manuscript collections, among which is a parchment manuscript "Works of St Dionysius the Areopagite" belonging to St Cyprian, Metropolitan of Kiev and All Rus in his own handwriting.

According to one tradition, he was killed at Lutetia (ancient name of Paris, France) in the year 96 during the persecution under the Roman emperor Dometian (81-96). Today most scholars and theologians believe that St Dionysius the Areopagite did not die in Gaul, and that St Dionysius (or Denys) of Paris is a different saint with the same name.

St Demetrius of Rostov says that the Hieromartyr Dionysius was beheaded in Athens, and that many miracles were worked at his grave.