Friday, April 14, 2017
The personal experience of Holy Week
Therefore,
no matter what we experience, or no matter how little we experience, let us
attend these services, let us immerse ourselves in what they have to say to us.
We will not try to forcibly squeeze some feelings out of ourselves: it is
enough to watch; it is enough to hear. Let the events themselves—for these are
events and not just memories—break us in body and soul. Then, when we forget
ourselves and think rather of Christ, about what is really taking place during
these days, we will reach also that Great Saturday when Christ is laid to rest
in the tomb—and we also will find rest. When at night we hear the announcement
of the Resurrection, we too will be able to suddenly come alive from that
terrible numbness, from that terrible death of Christ, from Christ’s dying, of
which we shall partake at least a little during these days of the Passion.
On Great and Holy Friday
A homily given by St. Ignatius Brianchaninov
And all the people that came together to that sight, beholding the things which were done, smote their breasts, and returned (Lk. 23:48).
What was this sight, which brought the onlookers to total bewilderment? What was this sight, which sealed the lips of the onlookers with silence, and yet struck their souls? They came as to a spectacle, just to satisfy their curiosity; they left the scene beating their breasts, carrying away a horrifying astonishment… What was this sight?
Not only did people look at this sight—the angels of God also looked upon it with terror and the deepest awe; their attention was no longer drawn to heavenly objects—their gaze was turned and riveted to the scene unfolding on the earth. The sun saw something it had never seen before, and, unable to bear what it saw, hid its rays like a man shutting his eyes against an unbearable sight; it cloaked itself in deep darkness, expressing with this dark cloak a sorrow so bitter—as bitter as death. The earth quaked and trembled beneath the event taking place upon it. The Old Testament Church rent its magnificent veil—that is how those experiencing an irrevocable calamity rack themselves, not sparing their most precious garments. All those who came to this sight, beholding the things which were done, smote their breasts, and returned… What was this sight?
It was the sight we now commemorate in the present Church service, and behold in the sacred Image before our eyes. The sight was the Son of God, Who came down from the heavens, became man for the salvation of the human race, and was mocked and scourged by men.
What feeling, if not that of horror, should wholly envelope the heart at this sight? What state, if not a state of absolute bewilderment, should be our state of mind? What word could be pronounced at this sight? Does not every human word die upon the lips, before it can even proceed from the lips?
All those who came to this sight, beholding the things which were done, smote their breasts, and returned.
They returned, smiting their breasts; they returned in bewilderment and fear, who had come to look at the Savior hanging on the tree of the cross, like a ripe and reddened fruit; they came to gape with probing thoughts, out of pompous and false self-importance. Faith was silent in them. The darkened sun called out to them, the quaking earth called out to them, the rocks, cracked with a loud noise and parted over the graves of corpses suddenly come to life by the death of the Savior. In vain did the curious come, for they returned in terror—not from the very act of deicide, but from the threatening gaze and voice of shuddering, insensible nature, expressing its knowledge of God before a humanity that had not recognized Him. Beating their breasts, they returned in fear for themselves, for their flesh and blood, for the sake of which the blood of the God-man was spilled, and His body tormented.
At the same time the Jews, who took their solace in the Law and boasted of their broad and exact knowledge of it, where bewildered when they beheld the events foretold by the Law and the prophets; when they beheld the voluntary Sacrifice of which they were the unwitting priests. At the same time that the Jews were bewildered and returned, shaken with dread and a dark presentiment of their own calamity, a pagan centurion stood fixed before the cross. He could not leave, for he was in charge of the watch that guarded the Sacrifice; to him was given that fortunate impossibility, because a faith was hidden in his heart that the Seer of hearts could see. When nature cried out its confession of God, the centurion gave an answer to the mysterious voice of nature, an answer to the mysterious testimony, by confessing clearly and for all to hear. Truly this was the Son of God (Mt. 27:54), he said of the executed stranger who hung before his eyes, recognizing in this executed stranger to be God.
The Jews, proud of their knowledge of the letter of the Law and their external ritual correctness, were bewildered before the crucified Son of Man and Son of God upon the cross. On the one hand they were stunned by the signs: the earthquake, the rending of the temple veil, the deep darkness that came at noon; on the other hand they were blinded and hardened by carnal reason and proud self-delusion, which pictured the Messiah as dazzling with earthly glory, as a magnificent king, the conqueror of the world, at the head of a great army, within a host of luxurious kingly palaces. Meanwhile the soldier, a pagan, confessed the executed stranger to be God; a criminal at that time confessed Him as God. "Come down from the cross!" the blind Judaic high priest and scribes said mockingly to the God-Man, not understanding what all-holy Sacrifice, what all-holy and all-powerful Whole Burnt Offering they were bringing to God. Come down from the cross, that we may see and believe (Mk. 15:30, 32). At that time, a coarse, ignorant thief recognized Him as God, and as One Who had ascended the cross by reason of His Divine righteousness, and not from any sin of His own. With his bodily eyes he saw one naked, crucified next to him, subjected to the same treatment with him, a helpless pauper, condemned by both the religious and civil authorities, tormented, punished, and again tormented and punished by all the expressions of hatred; but with the eyes of a humble heart, he saw God. The strong, glorious, intelligent, and righteous of the world covered God with cursing and mockery, while the thief turned to Him with a timely and effective prayer: Remember me, O Lord, when Thou comest into Thy Kingdom (Lk. 23:42).
The Most Holy Virgin stood by the cross and the crucified Lord. Her heart was pierced with grief as if by a sword: the prophecy of Elder Simeon was being fulfilled.[1] But She knew that the redemption of the human race was being fulfilled on the cross; She knew that Her Son, the Son of God, deigned to ascend the cross and offer Himself as a peace sacrifice for rejected mankind; She knew that the Lord, having brought the redemption of mankind by His death, will resurrect, and resurrect mankind with Himself. She knew this—and was silent. She was silent before the magnitude of the event; She was silent from the over-abundance of sorrow; She was silent before the fulfillment of God's will, which no voice can oppose.
The beloved disciple [John] of the Lord stood by the cross. He looked up at the height of the cross—in the ineffable love of the voluntary Sacrifice, and he contemplated Divine love. Divine love is the source of theology. Love is a gift of the Holy Spirit, and theology is a gift of the Holy Spirit (see Rom. 5:5). Love revealed to the Apostles the mystical meaning of redemption. God's love constraineth us, theologizes the disciple and emissary of Christ, reasoning thus: because we thus judge, that if one died for all, then were all dead (2 Cor 5:14). But the infinite love that the Lord had for mankind, and which only the Lord is capable of possessing, suffered on the cross in the person of the Lord; and all mankind died in the person of the Lord. If mankind suffered in Him, then it was justified in Him; if it died in Him, then it is also revived in Him. The Lord turned death into the source of life.
Suddenly came the voice of the crucified Lord from the cross to the Ever-virgin: Woman, behold thy son! Then saith he to the disciple, Behold thy mother! (Jn. 19:26–27). Destroying on the tree of the cross our forefather's and mother's sin, which they committed at the tree of paradise; giving mankind birth into a new life by a living-creating death, to the Lord passes the rights of the Father of mankind, and He proclaims His Mother according to the flesh to be the mother of his disciple and of all His disciples—the Christian race. The old Adam is replaced by the New Adam, and fallen Eve is replaced by the immaculate Mary. For if through the offence of one many be dead, said the Apostle [Paul], much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many (Rom 5:15). Through our Lord Jesus Christ, innumerable and unutterable benefactions are poured out upon the human race: not only was man redeemed, but he was also made a son of God by adoption.
Illumined by the contemplation of the great event, let us return, beloved brethren, to our homes, and bring along with us deep, saving thoughts, smiting our hearts with these thoughts. We remembered and vividly beheld the act of divine love; an act surpassing words, surpassing comprehension. Martyrs responded to this love by the streams of their blood, poured out like water; the saints responded to this love by the mortification of their flesh with the affections and lusts (Gal. 5:24); many sinners responded to this love with a flood of tears, heartfelt sighs, and the confession of their sins, and drew from it healing of their souls; many people burdened by sorrows and sickness responded to this love, and this love dissolved their sorrows by Divine consolation. Let us also respond to the love of our Lord Jesus Christ by our sympathy with His love: by a life according to His all-holy commandments. He demands this sign of love from us, and only this sign of love will He accept from us. If a man love me, said He, he will keep my words: He that loveth me not keepeth not my sayings (Jn 14:23-24). If we do not respond to the Lord's love for us by our love for Him, then was not the blood of the God-Man shed in vain? Was not His all-holy body tormented for us in vain? Was not the Great Sacrifice placed upon the table of oblation and pierced in vain? Its intercession for our salvation is all-powerful; all-powerful also is its indictment against those who disdain it. The blood of righteous Able rose from the earth to heaven, and stood before God to accuse those who had shed that blood; the voice of the great Sacrifice rings out through the very heavens, on the very throne of the Godhead, upon which the great Sacrifice is seated. The voice of Its indictment is also God's sentence of eternal punishment to the enemies and disdainers of the Son of God. What profit is there in My Blood when I go down into corruption? (Ps. 29:9) announces the all-holy Sacrifice, accusing Christians whom It has redeemed, who took the price of It on themselves, and cast It down along with themselves into the stench of sin. Anyone who has made his soul and body members of Christ, redeemed by Christ and belonging to Christ, commits a terrible crime when he then makes them the members of an harlot (1 Cor. 6:15) through multiform merging with sin. Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy (1 Cor. 3:16–17). Amen.
12 / 04 / 2012
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The
Crucifixion
Fresco by Dm. Mironenko
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And all the people that came together to that sight, beholding the things which were done, smote their breasts, and returned (Lk. 23:48).
What was this sight, which brought the onlookers to total bewilderment? What was this sight, which sealed the lips of the onlookers with silence, and yet struck their souls? They came as to a spectacle, just to satisfy their curiosity; they left the scene beating their breasts, carrying away a horrifying astonishment… What was this sight?
Not only did people look at this sight—the angels of God also looked upon it with terror and the deepest awe; their attention was no longer drawn to heavenly objects—their gaze was turned and riveted to the scene unfolding on the earth. The sun saw something it had never seen before, and, unable to bear what it saw, hid its rays like a man shutting his eyes against an unbearable sight; it cloaked itself in deep darkness, expressing with this dark cloak a sorrow so bitter—as bitter as death. The earth quaked and trembled beneath the event taking place upon it. The Old Testament Church rent its magnificent veil—that is how those experiencing an irrevocable calamity rack themselves, not sparing their most precious garments. All those who came to this sight, beholding the things which were done, smote their breasts, and returned… What was this sight?
It was the sight we now commemorate in the present Church service, and behold in the sacred Image before our eyes. The sight was the Son of God, Who came down from the heavens, became man for the salvation of the human race, and was mocked and scourged by men.
What feeling, if not that of horror, should wholly envelope the heart at this sight? What state, if not a state of absolute bewilderment, should be our state of mind? What word could be pronounced at this sight? Does not every human word die upon the lips, before it can even proceed from the lips?
All those who came to this sight, beholding the things which were done, smote their breasts, and returned.
They returned, smiting their breasts; they returned in bewilderment and fear, who had come to look at the Savior hanging on the tree of the cross, like a ripe and reddened fruit; they came to gape with probing thoughts, out of pompous and false self-importance. Faith was silent in them. The darkened sun called out to them, the quaking earth called out to them, the rocks, cracked with a loud noise and parted over the graves of corpses suddenly come to life by the death of the Savior. In vain did the curious come, for they returned in terror—not from the very act of deicide, but from the threatening gaze and voice of shuddering, insensible nature, expressing its knowledge of God before a humanity that had not recognized Him. Beating their breasts, they returned in fear for themselves, for their flesh and blood, for the sake of which the blood of the God-man was spilled, and His body tormented.
At the same time the Jews, who took their solace in the Law and boasted of their broad and exact knowledge of it, where bewildered when they beheld the events foretold by the Law and the prophets; when they beheld the voluntary Sacrifice of which they were the unwitting priests. At the same time that the Jews were bewildered and returned, shaken with dread and a dark presentiment of their own calamity, a pagan centurion stood fixed before the cross. He could not leave, for he was in charge of the watch that guarded the Sacrifice; to him was given that fortunate impossibility, because a faith was hidden in his heart that the Seer of hearts could see. When nature cried out its confession of God, the centurion gave an answer to the mysterious voice of nature, an answer to the mysterious testimony, by confessing clearly and for all to hear. Truly this was the Son of God (Mt. 27:54), he said of the executed stranger who hung before his eyes, recognizing in this executed stranger to be God.
The Jews, proud of their knowledge of the letter of the Law and their external ritual correctness, were bewildered before the crucified Son of Man and Son of God upon the cross. On the one hand they were stunned by the signs: the earthquake, the rending of the temple veil, the deep darkness that came at noon; on the other hand they were blinded and hardened by carnal reason and proud self-delusion, which pictured the Messiah as dazzling with earthly glory, as a magnificent king, the conqueror of the world, at the head of a great army, within a host of luxurious kingly palaces. Meanwhile the soldier, a pagan, confessed the executed stranger to be God; a criminal at that time confessed Him as God. "Come down from the cross!" the blind Judaic high priest and scribes said mockingly to the God-Man, not understanding what all-holy Sacrifice, what all-holy and all-powerful Whole Burnt Offering they were bringing to God. Come down from the cross, that we may see and believe (Mk. 15:30, 32). At that time, a coarse, ignorant thief recognized Him as God, and as One Who had ascended the cross by reason of His Divine righteousness, and not from any sin of His own. With his bodily eyes he saw one naked, crucified next to him, subjected to the same treatment with him, a helpless pauper, condemned by both the religious and civil authorities, tormented, punished, and again tormented and punished by all the expressions of hatred; but with the eyes of a humble heart, he saw God. The strong, glorious, intelligent, and righteous of the world covered God with cursing and mockery, while the thief turned to Him with a timely and effective prayer: Remember me, O Lord, when Thou comest into Thy Kingdom (Lk. 23:42).
The Most Holy Virgin stood by the cross and the crucified Lord. Her heart was pierced with grief as if by a sword: the prophecy of Elder Simeon was being fulfilled.[1] But She knew that the redemption of the human race was being fulfilled on the cross; She knew that Her Son, the Son of God, deigned to ascend the cross and offer Himself as a peace sacrifice for rejected mankind; She knew that the Lord, having brought the redemption of mankind by His death, will resurrect, and resurrect mankind with Himself. She knew this—and was silent. She was silent before the magnitude of the event; She was silent from the over-abundance of sorrow; She was silent before the fulfillment of God's will, which no voice can oppose.
The beloved disciple [John] of the Lord stood by the cross. He looked up at the height of the cross—in the ineffable love of the voluntary Sacrifice, and he contemplated Divine love. Divine love is the source of theology. Love is a gift of the Holy Spirit, and theology is a gift of the Holy Spirit (see Rom. 5:5). Love revealed to the Apostles the mystical meaning of redemption. God's love constraineth us, theologizes the disciple and emissary of Christ, reasoning thus: because we thus judge, that if one died for all, then were all dead (2 Cor 5:14). But the infinite love that the Lord had for mankind, and which only the Lord is capable of possessing, suffered on the cross in the person of the Lord; and all mankind died in the person of the Lord. If mankind suffered in Him, then it was justified in Him; if it died in Him, then it is also revived in Him. The Lord turned death into the source of life.
Suddenly came the voice of the crucified Lord from the cross to the Ever-virgin: Woman, behold thy son! Then saith he to the disciple, Behold thy mother! (Jn. 19:26–27). Destroying on the tree of the cross our forefather's and mother's sin, which they committed at the tree of paradise; giving mankind birth into a new life by a living-creating death, to the Lord passes the rights of the Father of mankind, and He proclaims His Mother according to the flesh to be the mother of his disciple and of all His disciples—the Christian race. The old Adam is replaced by the New Adam, and fallen Eve is replaced by the immaculate Mary. For if through the offence of one many be dead, said the Apostle [Paul], much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many (Rom 5:15). Through our Lord Jesus Christ, innumerable and unutterable benefactions are poured out upon the human race: not only was man redeemed, but he was also made a son of God by adoption.
Illumined by the contemplation of the great event, let us return, beloved brethren, to our homes, and bring along with us deep, saving thoughts, smiting our hearts with these thoughts. We remembered and vividly beheld the act of divine love; an act surpassing words, surpassing comprehension. Martyrs responded to this love by the streams of their blood, poured out like water; the saints responded to this love by the mortification of their flesh with the affections and lusts (Gal. 5:24); many sinners responded to this love with a flood of tears, heartfelt sighs, and the confession of their sins, and drew from it healing of their souls; many people burdened by sorrows and sickness responded to this love, and this love dissolved their sorrows by Divine consolation. Let us also respond to the love of our Lord Jesus Christ by our sympathy with His love: by a life according to His all-holy commandments. He demands this sign of love from us, and only this sign of love will He accept from us. If a man love me, said He, he will keep my words: He that loveth me not keepeth not my sayings (Jn 14:23-24). If we do not respond to the Lord's love for us by our love for Him, then was not the blood of the God-Man shed in vain? Was not His all-holy body tormented for us in vain? Was not the Great Sacrifice placed upon the table of oblation and pierced in vain? Its intercession for our salvation is all-powerful; all-powerful also is its indictment against those who disdain it. The blood of righteous Able rose from the earth to heaven, and stood before God to accuse those who had shed that blood; the voice of the great Sacrifice rings out through the very heavens, on the very throne of the Godhead, upon which the great Sacrifice is seated. The voice of Its indictment is also God's sentence of eternal punishment to the enemies and disdainers of the Son of God. What profit is there in My Blood when I go down into corruption? (Ps. 29:9) announces the all-holy Sacrifice, accusing Christians whom It has redeemed, who took the price of It on themselves, and cast It down along with themselves into the stench of sin. Anyone who has made his soul and body members of Christ, redeemed by Christ and belonging to Christ, commits a terrible crime when he then makes them the members of an harlot (1 Cor. 6:15) through multiform merging with sin. Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy (1 Cor. 3:16–17). Amen.
12 / 04 / 2012
[1]Yea, a sword
shall pierce through thy own soul also, said the holy God-receiver to the
Most Holy Virgin (see Lk. 2:35).
Thursday, April 13, 2017
A Homily for Holy Wednesday
Hasten to the Tree of the Cross of Christ
St. Innocent (Borisov)
Today is the day of the Lord’s betrayal, a day dark and dolorous, which is why the Holy Church marks it on par with the day of the Lord’s death, with the seal of fasting throughout the whole year. He who loves his Savior will not break this seal, but will with all faithfulness maintain this sign of sorrow and mourning for His beloved. For, although the betrayal, as well as the death of the Lord, served as the consequences of the salvation of the whole world, all the same, this action was the darkest and most atrocious. I imagine it was even more criminal than the Crucifixion itself. For those who crucified the Lord did not know Him as they should have: For had they known it, they would not have crucified the Lord of glory (1 Cor. 2:8). And who betrayed Him? His own disciple, one of the twelve—that is, the closest. He was betrayed by one who heard every one of the Lord’s conversations, was witness to His life and miracles, shared with Him, and continued with Him for more than three years, in joy and sorrow.
After all this, the betrayal by the traitor is so unexpected that the Church itself in bewilderment will wonder tomorrow, “What caused you to betray the Savior, O Judas? Did He expel you from the ranks of the apostles? Did He take from you the gift of healing? Did He send you from the table while taking supper with the others? Did He wash their feet and pass you by? How have you forgotten such good things? Your ingratitude is notorious, But His boundless long-suffering and great mercy are proclaimed to all!” (Matins of Holy Friday, Sedalen Tone 7).
Everything was done for Judas, and everything was despised by him! That he had no reason to lament and complain about his Teacher is demonstrated by his own words and terrible end: I have sinned, he said to the very men who would kill the Master, in that I have betrayed the innocent blood (Mt. 27:4).
What led you, you wretch, to this terrible sin? Avarice and the devil, say the Evangelists. Carrying the money chest, the Iscariot was addicted to what he was carrying, and turned out to be a thief. After that, the holy community of Jesus, which was dominated by a voluntary spirit of poverty and selflessness, became alien for him, heavy, repugnant to his soul, and infected with passion. Judas everywhere and in all things dreamed of lucre and silver pieces. The devil did not hesitate to take advantage of this miserably-disposed heart, and, establishing his dwelling in Judas’ soul, forced him to look at everything happening not with the eyes of faith and love, as the other apostles did, but with the self-serving eyes of publicans and Pharisees. That is how Judas looked upon the myrrh which Mary poured out upon the feet of Jesus, and, pretending to be a friend to paupers, he complained that it was not sold, and the money was not given to the disposal of his wickedness. Undoubtedly, Judas looked upon everything else this way too. “Why,” he thought, “do we walk from one corner of Judea to another like beggars? Why not take advantage of the people’s zeal, and take power into our hands, which belongs to Him anyway? After all, the Messiah should, in the end, reign over everyone and everything. Do we really have to wait for them to capture and execute us all? It will surely happen. Let others wait for that. The Iscariot is not so simple and near-sighted. He’ll get his before that.” “What are you waiting for?” the devil whispered in his ears.
Now the most favorable thing is for him to lag behind Jesus’ community. You see how the Sanhedrin seeks a chance to secretly take the Teacher. You can even do this subtly so the Master doesn’t consider you a traitor. For, what does it require? Just show where the Teacher stays at night. Moreover, they’ll pay you for this important service, and through this you’ll become connected with the top officials of the Sanhedrin. And it won’t be a big problem for Him: You yourself have seen how He more than once miraculously saved Himself from all the machinations and webs of His enemies; and He’ll save Himself now, and you will do your deed and make yourself happy. Take the opportunity, and hurry!
This miserable disciple truly hurries—to his death. Under the pretext of shopping for the feast, he finds occasion to secretly visit the high priests and arranges the betrayal with them. The desire not to present himself a lowly merchant, trading for blood, and to demonstrate an imaginary zeal for the good of the Sanhedrin, forces him to agree to the most insignificant price, in the hope of, in time, bigger and better rewards. For this he appeared even in the Garden of Gethsemane, with the appearance not of a traitor, but of a man returning from an errand, who therefore allowed himself to greet the Master as a friend, and even to kiss Him—although this kiss was itself a sign for those Jewish soldiers appearing then as if without any agreement with Judas. That is why none of the disciples could tell until the very end who the traitor was.
The Master alone saw and knew everything; He saw and spared no expense to save, not Himself, but this poor disciple. So much poignant teaching at the last supper! The washing of the feet, and the giving of the Body and Blood could touch the spirit of the reprobate, but it didn’t touch Judas! The passion of avarice suppressed all else!
But it was suppressed only temporarily. When the plan was accomplished, when the Master, instead of miraculously saving Himself from His enemies, gave Himself over to them as a lamb to the slaughter, Judas awoke and remembered all the good, holy, and Divine He saw in Jesus, and turned to remorse. The pieces of silver were thrown down, the Master’s innocence was publicly confessed; it remained only to, like Peter, cleanse his sin by tears and turn to the Lord and Master with faith. But the devil inspired something else: First he seduces him with impassivity, then he taunts him with his unforgiven guilt and sin. And now Judas hangs dead on a tree! Then, and not before, these terrible words overtook him in all their strength: It had been good for that man if he had not been born (Mt. 26:24; Mk. 14:41).
You see to what end the passion of avarice led this man, who was not even the evilest! For, if Judas had not promised much good from himself, he would not have been chosen as an apostle.
Let us, brethren, keep watch over these ailments, just as other passions, for they are all equally dangerous, and sooner or later, they will end in man’s spiritual and bodily death. But, having fallen, do not despond, and do not despair! There are no incurable diseases for the Heavenly Doctor. As long as we live, we can be saved, no matter how great our sins. If Judas himself, instead of the deadly tree, had hastened to the tree of the Cross of Christ with faith and repentance, then he would have entered Paradise with the repentant thief, without any silver pieces. This is how all the Divinely-wise fathers of the Church speak and teach about it. Amen.
Friday, April 7, 2017
My Tongue--Friend or Foe?
by Archpriest Artemy Vladimirov
Translated by Jesse Dominick
The identity of every one of us is unique and, moreover, can never be reproduced. It would seem that all have a soul and body, with much in common with one another to be found, but all the same, appearance, poise, and manner of dress are always individual, and especially our language, speech, words. Tell me a few words and I will tell you much about your soul.
Truly, our words, like it or not, reveal what is hidden deep within our hearts; or, as says the Gospel, out of the abundance of the heart the mouth speaketh (Mt. 12:34). In what here is the enigma? To say briefly, the word reveals the mysteries of the mind and heart. The word reveals a man’s way of thinking. The word bears witness to which force—good or evil—lives in the human soul.
If your word be ingratiating and deceiving, brimming with the spirit of pride, vexation, or petulance, if your word be filled with the venom of condemnation, then how much more full of this is the heart, from the abundance of which you speak, opening but a smidgeon of that which you conceal within your miserable soul. And conversely, when you hear a word true and clear, a word good and sprightly, comforting and conciliating, it remains for us only to guess at the spiritual treasure, which is the soul of the one speaking. However, Christ the Savior instructs us to discern a man not by word alone, but also by deed. From their fruits ye shall know them.
Our mindset—or worldview—just like our language, depends greatly upon our manner of life. Conducting a life that is reprehensible and disgraceful, acting dishonestly and unconscionably, a man will choose a philosophy in accordance with his own spoiled disposition. And no matter how he tries to disguise himself by unctuous and grandiloquent words, the cat is out of the bag. A cruel and impure heart will always express itself and begrudgingly unfold, smiting and biting suddenly its simplehearted listener with some caustic, cynical or indecent wordlet, as if having fallen off unexpectedly from some sycophantic and high-falutin’ tongue.
And do you know that by means of a word you can heal, and, moreover, cultivate and nourish a soul pure and beautiful? From the outset, from your language (or, as they say, lexicon) must be deleted all words offensive and wounding to our moral sense. May no such putrescent words escape from your mouth. The holy apostle of Christ gives us this precept. As long as we permit such words to profane and pollute ours and other’s hearing, there can be no question of any moral, God-pleasing life. I tell you that for every idle word thatpeople say, on the Day of Judgment they will give answer; for you will be justified by your words or condemned by them, warns the Gospel.
When we have worked well upon ourselves and our lives, introducing into our consciousness, mind, and heart words true, holy, and incorruptible: God, the Lord, mercy, chastity, innocence, faith, true, peace, joy and all the rest—then our manner of thought will change and our hearts will become open to the influence of another power—the grace of God, which strengthens a Christian in his striving to fulfill the evangelical commandments. But how, you ask, can we introduce these wondrous words into our consciousness, how can we cleanse the mind by them, that the Holy Spirit would consecrate our hearts, thoughts, yearnings and deeds? The answer is simple: pray. All the prayers of the Orthodox Church, beginning with the Lord’s Prayer, are holy links that unite this word-bearing reasonable creation—man—with God the Word.
Ivan Sergeevich Turgenev, a great author of this great earth, deemed our Russian language mighty and beautiful, as within itself it unites, as in a single stream, two living currents—the element of the sacred Church Slavonic language and the element of the precise, expressive, succinct, and wise folk, conversational language, from the words of which was formed, not without Pushkinian genius, the Russian literary language. And then Mikhail Vasilievich Lomonosov wrote on the benefits of reading Church books to young people, and in Rus’ of old the Book of Hours and the Psalter were the textbooks for those beginning to explore grammar, and those acquiring practical reading competency.
I am convinced, that if at least one of our readers has a personal prayer book (as we call a collection of morning, evening, and other prayers),[1] he already does not allow himself to use any vituperative word, or to pronounce the name of God in vain or carelessly, as you hear all too often, unfortunately, in the mouths of modern men.
We all recall from childhood those adult admonitions on the so-called magical words: hello, please, thank you. But perhaps not all have delved into their inner meaning. In the past, uttering a greeting was to heartily wish your interlocutor long life in health and prosperity;[2] using the word “please,” was to express a reverential attitude to a man older in age and wise in life experience. Namely with the words “Welcome, elder” a traveler, exhausted from the road, was welcomed into your domicile in antiquity, or the invited was asked to sit in a place more honorable, nearer to the head of the family.[3] “Christ save you, Lord save you, God save you” is what infuses our modern “thank you”—not a simple verbal gratitude, nor a formula of courtesy, but a prayer for salvation, for the attainment of mercy from the Lord on the Day of Judgment.[4] I hope it is becoming clear that using these words “with meaning,” we warm our speech with the breath of Divine grace, make our converse with others truly warm and cordial, and draw upon our own souls the mercy of God.
How great the gift of words; how lamentable the consequences of this gift’s misuse. The tongue, gifted us by the Creator for the glorification of His name and the increase of good in dialogue with one another, can be the cause of condemnation unto death eternal for the impenitent sinner! And just think—the truth of God, as the Gospel promises, will from each of us demand a reckoning for our every idle word! For any word, empty, meaningless, spoken without meaning and without avail, can be chronicled in the category of “idle.” What to say about the rest—the sharp, caustic, obscene, vulgar, and wicked?! This is why there developed the saying: “My tongue—my enemy.” Thankfully, our readers know that the Merciful Lord in the Mystery of Confession forgives all, if you repent with the fervent intent to reform.
In conclusion, I would like to offer to you three small, golden rules for the tongue. Who fulfills them ceases to sin by the tongue, which, you will agree, is no small thing.
First rule.
“Think about what you say.” In other words, weigh in your mind that word which finds itself on the tip of your tongue. Reflect as you should, and then simply speak. And never regret it.
Second rule.
“Never say that which you don’t think.” Don’t be disingenuous, and don’t prevaricate. Better to remain silent than to speak untruth.
Third rule.
“Do not say all that you are thinking.” This rule does not call us, as, perhaps, it seems to some, to hypocrisy and opportunism, but it advises to properly value our collocutor and the position of his soul. Is he ready today to hear from you those words, which three days later would peacefully lay upon his heart? Will they bring to him the benefit you intended to speak? Does he need to hear your opinion on this question? And won’t you disappoint anyone, won’t you release another’s secrets with your careless word? And dozens of other questions could justify this rule. In a word, do not say all that you are thinking.
Some rhetoricians reduced these three cited rules into one golden formula for wise speech: “Think about what you say, to whom you say it, why you are saying it, where you are saying it, and what will be the consequences of it.”
We close our reflections upon language and word with a simple wish: read more kind, wise, good, and above all, holy books!
Pokrov
28 / 01 / 2017
[1] Fr. Artemy is here explaining the Russian term for “prayer book,” “молитвослов”—a combination of the words for “prayer” and “words”—presumably for any non-Orthodox readers who may happen to be reading the article.
[2] The more formal Russian greetings, “здравствуй” and “здравствуйте” literally mean “be healthy.”
[3] Fr. Artemy is here saying that the phrase “пожалуй, старче” (“welcome, elder”) was condensed into “пожалуйста,” which means “you’re welcome,” “please,” etc.
Translated by Jesse Dominick
The identity of every one of us is unique and, moreover, can never be reproduced. It would seem that all have a soul and body, with much in common with one another to be found, but all the same, appearance, poise, and manner of dress are always individual, and especially our language, speech, words. Tell me a few words and I will tell you much about your soul.
Truly, our words, like it or not, reveal what is hidden deep within our hearts; or, as says the Gospel, out of the abundance of the heart the mouth speaketh (Mt. 12:34). In what here is the enigma? To say briefly, the word reveals the mysteries of the mind and heart. The word reveals a man’s way of thinking. The word bears witness to which force—good or evil—lives in the human soul.
If your word be ingratiating and deceiving, brimming with the spirit of pride, vexation, or petulance, if your word be filled with the venom of condemnation, then how much more full of this is the heart, from the abundance of which you speak, opening but a smidgeon of that which you conceal within your miserable soul. And conversely, when you hear a word true and clear, a word good and sprightly, comforting and conciliating, it remains for us only to guess at the spiritual treasure, which is the soul of the one speaking. However, Christ the Savior instructs us to discern a man not by word alone, but also by deed. From their fruits ye shall know them.
Our mindset—or worldview—just like our language, depends greatly upon our manner of life. Conducting a life that is reprehensible and disgraceful, acting dishonestly and unconscionably, a man will choose a philosophy in accordance with his own spoiled disposition. And no matter how he tries to disguise himself by unctuous and grandiloquent words, the cat is out of the bag. A cruel and impure heart will always express itself and begrudgingly unfold, smiting and biting suddenly its simplehearted listener with some caustic, cynical or indecent wordlet, as if having fallen off unexpectedly from some sycophantic and high-falutin’ tongue.
And do you know that by means of a word you can heal, and, moreover, cultivate and nourish a soul pure and beautiful? From the outset, from your language (or, as they say, lexicon) must be deleted all words offensive and wounding to our moral sense. May no such putrescent words escape from your mouth. The holy apostle of Christ gives us this precept. As long as we permit such words to profane and pollute ours and other’s hearing, there can be no question of any moral, God-pleasing life. I tell you that for every idle word thatpeople say, on the Day of Judgment they will give answer; for you will be justified by your words or condemned by them, warns the Gospel.
When we have worked well upon ourselves and our lives, introducing into our consciousness, mind, and heart words true, holy, and incorruptible: God, the Lord, mercy, chastity, innocence, faith, true, peace, joy and all the rest—then our manner of thought will change and our hearts will become open to the influence of another power—the grace of God, which strengthens a Christian in his striving to fulfill the evangelical commandments. But how, you ask, can we introduce these wondrous words into our consciousness, how can we cleanse the mind by them, that the Holy Spirit would consecrate our hearts, thoughts, yearnings and deeds? The answer is simple: pray. All the prayers of the Orthodox Church, beginning with the Lord’s Prayer, are holy links that unite this word-bearing reasonable creation—man—with God the Word.
Ivan Sergeevich Turgenev, a great author of this great earth, deemed our Russian language mighty and beautiful, as within itself it unites, as in a single stream, two living currents—the element of the sacred Church Slavonic language and the element of the precise, expressive, succinct, and wise folk, conversational language, from the words of which was formed, not without Pushkinian genius, the Russian literary language. And then Mikhail Vasilievich Lomonosov wrote on the benefits of reading Church books to young people, and in Rus’ of old the Book of Hours and the Psalter were the textbooks for those beginning to explore grammar, and those acquiring practical reading competency.
I am convinced, that if at least one of our readers has a personal prayer book (as we call a collection of morning, evening, and other prayers),[1] he already does not allow himself to use any vituperative word, or to pronounce the name of God in vain or carelessly, as you hear all too often, unfortunately, in the mouths of modern men.
We all recall from childhood those adult admonitions on the so-called magical words: hello, please, thank you. But perhaps not all have delved into their inner meaning. In the past, uttering a greeting was to heartily wish your interlocutor long life in health and prosperity;[2] using the word “please,” was to express a reverential attitude to a man older in age and wise in life experience. Namely with the words “Welcome, elder” a traveler, exhausted from the road, was welcomed into your domicile in antiquity, or the invited was asked to sit in a place more honorable, nearer to the head of the family.[3] “Christ save you, Lord save you, God save you” is what infuses our modern “thank you”—not a simple verbal gratitude, nor a formula of courtesy, but a prayer for salvation, for the attainment of mercy from the Lord on the Day of Judgment.[4] I hope it is becoming clear that using these words “with meaning,” we warm our speech with the breath of Divine grace, make our converse with others truly warm and cordial, and draw upon our own souls the mercy of God.
How great the gift of words; how lamentable the consequences of this gift’s misuse. The tongue, gifted us by the Creator for the glorification of His name and the increase of good in dialogue with one another, can be the cause of condemnation unto death eternal for the impenitent sinner! And just think—the truth of God, as the Gospel promises, will from each of us demand a reckoning for our every idle word! For any word, empty, meaningless, spoken without meaning and without avail, can be chronicled in the category of “idle.” What to say about the rest—the sharp, caustic, obscene, vulgar, and wicked?! This is why there developed the saying: “My tongue—my enemy.” Thankfully, our readers know that the Merciful Lord in the Mystery of Confession forgives all, if you repent with the fervent intent to reform.
In conclusion, I would like to offer to you three small, golden rules for the tongue. Who fulfills them ceases to sin by the tongue, which, you will agree, is no small thing.
First rule.
“Think about what you say.” In other words, weigh in your mind that word which finds itself on the tip of your tongue. Reflect as you should, and then simply speak. And never regret it.
Second rule.
“Never say that which you don’t think.” Don’t be disingenuous, and don’t prevaricate. Better to remain silent than to speak untruth.
Third rule.
“Do not say all that you are thinking.” This rule does not call us, as, perhaps, it seems to some, to hypocrisy and opportunism, but it advises to properly value our collocutor and the position of his soul. Is he ready today to hear from you those words, which three days later would peacefully lay upon his heart? Will they bring to him the benefit you intended to speak? Does he need to hear your opinion on this question? And won’t you disappoint anyone, won’t you release another’s secrets with your careless word? And dozens of other questions could justify this rule. In a word, do not say all that you are thinking.
Some rhetoricians reduced these three cited rules into one golden formula for wise speech: “Think about what you say, to whom you say it, why you are saying it, where you are saying it, and what will be the consequences of it.”
We close our reflections upon language and word with a simple wish: read more kind, wise, good, and above all, holy books!
Pokrov
28 / 01 / 2017
[1] Fr. Artemy is here explaining the Russian term for “prayer book,” “молитвослов”—a combination of the words for “prayer” and “words”—presumably for any non-Orthodox readers who may happen to be reading the article.
[2] The more formal Russian greetings, “здравствуй” and “здравствуйте” literally mean “be healthy.”
[3] Fr. Artemy is here saying that the phrase “пожалуй, старче” (“welcome, elder”) was condensed into “пожалуйста,” which means “you’re welcome,” “please,” etc.
[4] “Спаси тебя Бог”
(“God save you”), a prayer often said to express thanks to someone, was
condensed into “спасибо” (“thank you”).
Kosovo Today
Will a Lasting Christian
Witness Remain
for the Living and the Dead?
April
7, 2017
Beloved
Brethren,
Orthodox
Christians around the world begin the morning Orthros prayers with this
preface, followed by Psalm 3:
Glory to God in the
highest and on earth peace, good will to all people (3x).
O Lord, open my lips and
my mouth shall proclaim your praise (2x).
Psalm 3
O Lord, why are they who
afflict me multiplied? Many rise up against me. Many say to my soul, there is
no salvation for him in his God. But you, O Lord, are my helper, my glory, and
the lifter up of my head. I cried to the Lord with my voice, and he heard me
from his holy mountain. I laid down and slept. I awoke, for the Lord has
protected me. I will not be afraid of ten thousands of people who have set
themselves against me round about. Arise, O Lord. Save me, my God. For you have
struck all who without cause are my enemies. You have broken the teeth of
sinners. Salvation belongs to the Lord, and your blessing is upon your people.
(Again) I have laid
down and slept. I awoke, for the Lord has protected me.
When someone lives in a
“difficult neighborhood” of the world, the words of this Psalm take on greater
meaning. The believer senses its truth, both in the spiritual and physical
realms.
Like Orthodox Christians
everywhere, those in Kosovo unite their hearts with these prayers daily. They
know affliction and oppression from malicious enemies that live in their
“neighborhood.” They also recognize the great goodness of God, His protection
and care. They can heartily affirm the declaration “God is with us!” from the
Compline service prayers of Great Lent.
On-Going
Desecration of Christian Cemeteries
Today a note came from Fr.
Isaiah, a Decani Monastery monk, accompanied by photos of desecrations
of Serbian Orthodox cemeteries in the local area.
Christian persecution even
affects the faithful departed in Kosovo! Sadly, Serbian cemetery desecrations
began back in 2001. Since then, 400 cemeteries have been
desecrated/destroyed. Some date back to the 1400’s where the dead had laid
in peace for centuries.
We know these acts of
violence are aimed at the Living God, those who departed in Faith, and those
who now persevere as Orthodox Christians in Kosovo. Relatives and friends of
the departed are brokenhearted at this heartless display of blatant disrespect
for the dead.
The Orthodox Church
conducts special services during this season, remembering the souls of the
faithful departed. We visit the graves, place flowers, light vigil lamps, and
burn incense. We proclaim in deeds that we believe in the Resurrection of the
Dead and the Life of the Age to Come.
As we enter the Passion
Week, we remember our Lord’s Death in detail. On Holy Pascha we celebrate His
triumphant Resurrection. We recall that death is an inevitable part of our
earthly lives. We want to remember the dead honorably and rejoice in the hope
God has promised them and each of us.
What
Positive Action Can We Take?
I am wondering…would you
help the Decani Monastery Relief Fund provide consolation to the Orthodox
Christians of Kosovo this season? Let us help lift their hearts and spirits to
find encouragement and ultimate joy in the coming days.
Let us help them
prayerfully and materially. Let us help them tidy and repair their cemeteries
so that during Holy Week & Bright Week they can light vigil lamps and place
flowers on graves with peaceful hearts. Let us warm their homes with fuel and
provide an ample roast for every festal table. Let us bring happiness to the
children by helping local Bishop Teodosije purchase Paschal treats for them
all.
Stewards
of Manifold Blessings
We have so much materially
and they have…so little. Precious monuments of heritage and faith, material
goods, livelihoods--much has been taken from them and destroyed. God has
allowed their present circumstance; none would have chosen it. As brethren,
they both need and deserve our love. If you are reading this, you are among the
ones God can use to bring rejoicing to Kosovo this Pascha.
So, while we can, let us
deliver a blessing. Again, let us do for the brethren while we can. Has
God promised you tomorrow? There is no such promise for anyone. We all desire the same destiny—eternal life with Christ. Our
Faith has already knit us together. Please help us strengthen this existing
bond by acting now.
Let us bless these
brothers and sisters for the Paschal Feast this year. Then we will truly feel
the reverberation in our hearts on Holy Pascha—Christ is Risen! Truly He is
Risen! The souls of those laid to rest and those yet alive on the earth will
proclaim it together!
What a joy! What a
privilege! Will you join with us to prepare this blessing as we approach Holy
Pascha & Bright Week?
Ways
to Bless Both the Living and the Departed in Kosovo this Season
A Gift for the Faithful
Departed
$50
will help effect CEMETERY REPAIRS
Gifts for the Faithful
Living in Kosovo:
PORK
ROAST for a family’s
Paschal table. Note—most families only have meat twice a year (at
Christmas & Pascha). Please help us provide this meal, if you can.
We serve a minimum of 200 hard-pressed families yearly. We will serve more if
God provides the means:
$100 will
buy a pig large enough to feed a family for a week
$50 will
buy a pig that will feed a family of 4 for two days
FIREWOOD
(fuel for heating &
cooking--for homes, schools, monasteries &
churches)
$250 buys
enough firewood to last 3 months
Undesignated gifts go to
General Fund (distributed according to greatest needs). These include staple
foods (for families & monasteries), farm animals (replacing stolen), farm
equipment (replacing stolen or vandalized), soup kitchen supplies, medicine,
funding for utility bills (extreme hardship), replacement appliances, home
repairs (i.e., leaking roof).
The Decani Monastery Relief Fund accepts donations via
Paypal. It is both quick and efficient to use this method. Please visit our web
site http://www.thedecanifund.org/
and use the “donate” button near the top of the page.
Alternatively, you can donate by check. Write a check in any
amount payable to: Decani Monastery Relief Fund. Write “Pascha 2017” in
the memo. Mail to:
c/o Very Rev.
Archimandrite Nektarios Serfes
DECANI
MONASTERY RELIEF FUND
2618 West
Bannock Street
Boise, Idaho
83702
The Decani Monastery Relief Fund is a 501c3
tax-exempt charity and issues receipts for donations made.
May the joy of Holy Pascha fill your loving heart!
Humbly in Christ our Lord,
+ Very Reverend Archimandrite Nektarios Serfes
DMRF President
Who prays for you and with you!
Christ is Risen! Truly He is Risen!
Христос
васкрсе! Ваистину васкрсе!
Saturday, April 1, 2017
Two Consolations for the Faithful
The first one came to me, below, from an Ortho Thought
reader:
Subject: Miracle of the Crucified Christ in Jerusalem
Subject: Miracle of the Crucified Christ in Jerusalem
Regarding the miracle of the crucified Christ opening his
eyes in the Holy Sepulcher this week:
After receiving several messages inquiring about what is
being circulated on Facebook regarding the miracle of the crucified Christ
opening his eyes in the church of the Holy Sepulcher—where Christ was
crucified—I would like to clarify the following:
1. The miraculous
event occurred this past Wednesday before the eyes of many priests and
visitors, including my friend Archimandrite Malateus Basal whose friend took
the pictures , who assured me of what happened in detail, which is that the
eyes of the crucified Christ on the icon—which are always closed—remained open
throughout the day.
2. Miracles
allowed by God’s Love strengthen our weak faith, but they are not the reason
for our faith. Our faith goes deeper than that. We have seen God in the flesh,
we have heard Him, we have eaten with Him, and we witnessed His Crucifixion,
His Death, His Resurrection and His Ascension to Heaven. The greatest miracle
which is far under appreciated occurs in every Divine Liturgy, where bread and
wine are transformed to the Body and Blood of Christ. Let us always be mindful
of this.
3. We look at this
miracle and all miracles as a sign from God to strengthen our faith and to
remember the Divine Love of the One who died on the cross for our sins. May we
repent and prepare ourselves for a true Holy Week and Resurrection.
Praise God for all things.
Father Theodoros Daoud"
The next item is a link to a beautiful Lenten retreat
that was hosted by Holy Resurrection Orthodox Church in Boston on Saturday,
March 18. You can listen to retreat
speaker, Fr. Maximos of the Holy Mountain (Athos) speaking about the depths of
St. Ephraim's prayer, used during Great Lent every year:
Your sister in Christ,
Presbytera CandaceFriday, March 24, 2017
St. Artemon
Here is an early Christian Saint who may be less familiar to you
than others, perhaps. But his life is
quite amazing and his memory is commemorated today, March 24. Holy
Hieromartyr Artemon, pray for us!
Troparion
& Kontakion
The Hieromartyr Artemon was born of Christian parents in Laodicea, Syria in the first half of the third century. From his youth, he dedicated himself to the service of the Church. The saint served the Church as a a Reader for sixteen years.
For his zeal in Church services, Bishop Sisinius ordained him deacon. Saint Artemon also fulfilled this service with fervor and diligence for twenty-eight years, then he was ordained to the priesthood. In this position, Saint Artemon served the Church of God for thirty-three years, preaching Christianity among pagans. When the emperor Diocletian (284-305) began his fierce persecution against Christians, Saint Artemon was already old. The emperor issued an edict ordering Christians to offer sacrifice to idols.
Saint Sisinius, knowing of the impending arrival of the military commander Patricius in Laodicea, went with the priest Artemon and other Christians into the temple of the goddess Artemis. There they smashed and burned the idols, reducing them all to dust.
Afterwards, Saint Sisinius and Saint Artemon gathered the flock into the church and fervently exhorted the Christians to remain firm in the Faith and not to fear the threats of torturers.
When he arrived in Laodicea, Patricius celebrated a five-day festival in honor of the pagan gods, and then went to the temple of Artemis to offer sacrifice. He learned who had destroyed the temple, and went with a detachment of soldiers to the church where the Christians were praying.
As he approached the church, Patricius suddenly felt a chill, and then developed a fever, which left him barely alive. They carried him home and put him to bed. “The Christians have put a curse on me, and their God torments me,” he said to those about him. Although Patricius prayed to the idols, they did not relieve his sufferings. He sent a messenger to Saint Sisinius and asked for his help, promising to set up a gold statue of the bishop in the middle of the city. The saint replied, “Keep your gold, but if you believe in Christ, He will heal you.”
Patricius was afraid of dying, so he declared that he believed in Christ, and the affliction left him. But even this miracle did not affect the obdurate soul of the pagan. Although he did not touch Saint Sisinius, he did enforce the imperial edict against other Christians in the city of Caesarea. Along the way he encountered Saint Artemon, who was followed by six wild donkeys and two deer.
When Patricius asked how he was able to control these wild beasts, Saint Artemon replied that he held them with the Word of Christ.
Patricius learned from the pagans that the old man was the same Artemon who had destroyed the pagan temple of Artemis. He ordered that Artemon be arrested and taken to the city of Caesarea. Saint Artemon went with the soldiers without fear, but he ordered the animals to go to Saint Sisinius.
Seeing the animals Bishop Sisinius asked, “Why have these animals come here?” A doe received the gift of speech from God and said, “The servant of God Artemon is being held by the impious Patricius, and is being brought to Caesarea in chains. He commanded us to come here to give you this news.” Do not be astonished that the Lord, Who opened the mouth of Balaam’s ass (Num. 22:28), also permits the doe to speak. The bishop sent Deacon Phileas to Caesarea to verify this information.
In Caesarea Patricius brought Saint Artemon to trial and tried to force him to offer sacrifice in the temple of Asclepius. In this pagan temple there lived many poisonous vipers. The pagan priest never opened the doors, nor did he place the sacrifice before the idol. But Saint Artemon, calling on the Name of Jesus Christ, went into the temple and released the snakes. The pagans fled, but the saint stopped them and killed the snakes by his breath. One of the pagan priests, Vitalius, believed in Christ and asked Saint Artemon to baptize him.
Patricius thought that Saint Artemon killed the snakes by sorcery, and again he interrogated and tortured him. Then the doe which had spoken arrived in Caesarea. The doe lay down at the feet of the martyr, licking his wounds. By God’s command the doe spoke again, denouncing the impious pagans. Addressing Patricius, the doe predicted that he would be seized by two birds of prey, and dropped into a cauldron of burning pitch. Patricius was enraged because he had been censured by a wild beast. He commanded his soldiers to shoot the doe with arrows, but she escaped. Afraid that the miracles performed by Saint Artemon would draw more people to him, Patricius gave orders to execute him.
They filled an enormous cauldron with boiling pitch, intending to throw the saint into it. Patricius rode up to the cauldron on horseback to see if the pitch was indeed boiling. Then two angels in the form of eagles seized Patricius and threw him into the cauldron. His body was consumed so that not a single bone remained.
Seeing the miracle, everyone ran away except Saint Artemon, who blessed and glorified God. When the saint finished his prayer, a spring of water issued from the ground. Saint Artemon baptized the pagan priest Vitalius and many pagans, who had come to believe in Christ. On the following morning Saint Artemon communed the newly-baptized with the Holy Mysteries.
Many of the baptized were ordained to the diaconate and priesthood, and Vitalius was made Bishop of Palestine. The hieromartyr Artemon, instructed by the voice of God, preached the Gospel in Asia Minor. Then an angel appeared to him and transported him to the place which had been revealed to him, where he converted many to Christ. Pagans seized the saint and beheaded him (+ 303).
Saint Artemon is commemorated on March 24 on the Greek calendar.
Source text: https://oca.org/saints/lives/2015/04/13/101072-hieromartyr-artemon-the-presbyter-of-laodicea-in-syria
Hieromartyr Artemon
Presbyter of Laodicea in Syria
The Hieromartyr Artemon was born of Christian parents in Laodicea, Syria in the first half of the third century. From his youth, he dedicated himself to the service of the Church. The saint served the Church as a a Reader for sixteen years.
For his zeal in Church services, Bishop Sisinius ordained him deacon. Saint Artemon also fulfilled this service with fervor and diligence for twenty-eight years, then he was ordained to the priesthood. In this position, Saint Artemon served the Church of God for thirty-three years, preaching Christianity among pagans. When the emperor Diocletian (284-305) began his fierce persecution against Christians, Saint Artemon was already old. The emperor issued an edict ordering Christians to offer sacrifice to idols.
Saint Sisinius, knowing of the impending arrival of the military commander Patricius in Laodicea, went with the priest Artemon and other Christians into the temple of the goddess Artemis. There they smashed and burned the idols, reducing them all to dust.
Afterwards, Saint Sisinius and Saint Artemon gathered the flock into the church and fervently exhorted the Christians to remain firm in the Faith and not to fear the threats of torturers.
When he arrived in Laodicea, Patricius celebrated a five-day festival in honor of the pagan gods, and then went to the temple of Artemis to offer sacrifice. He learned who had destroyed the temple, and went with a detachment of soldiers to the church where the Christians were praying.
As he approached the church, Patricius suddenly felt a chill, and then developed a fever, which left him barely alive. They carried him home and put him to bed. “The Christians have put a curse on me, and their God torments me,” he said to those about him. Although Patricius prayed to the idols, they did not relieve his sufferings. He sent a messenger to Saint Sisinius and asked for his help, promising to set up a gold statue of the bishop in the middle of the city. The saint replied, “Keep your gold, but if you believe in Christ, He will heal you.”
Patricius was afraid of dying, so he declared that he believed in Christ, and the affliction left him. But even this miracle did not affect the obdurate soul of the pagan. Although he did not touch Saint Sisinius, he did enforce the imperial edict against other Christians in the city of Caesarea. Along the way he encountered Saint Artemon, who was followed by six wild donkeys and two deer.
When Patricius asked how he was able to control these wild beasts, Saint Artemon replied that he held them with the Word of Christ.
Patricius learned from the pagans that the old man was the same Artemon who had destroyed the pagan temple of Artemis. He ordered that Artemon be arrested and taken to the city of Caesarea. Saint Artemon went with the soldiers without fear, but he ordered the animals to go to Saint Sisinius.
Seeing the animals Bishop Sisinius asked, “Why have these animals come here?” A doe received the gift of speech from God and said, “The servant of God Artemon is being held by the impious Patricius, and is being brought to Caesarea in chains. He commanded us to come here to give you this news.” Do not be astonished that the Lord, Who opened the mouth of Balaam’s ass (Num. 22:28), also permits the doe to speak. The bishop sent Deacon Phileas to Caesarea to verify this information.
In Caesarea Patricius brought Saint Artemon to trial and tried to force him to offer sacrifice in the temple of Asclepius. In this pagan temple there lived many poisonous vipers. The pagan priest never opened the doors, nor did he place the sacrifice before the idol. But Saint Artemon, calling on the Name of Jesus Christ, went into the temple and released the snakes. The pagans fled, but the saint stopped them and killed the snakes by his breath. One of the pagan priests, Vitalius, believed in Christ and asked Saint Artemon to baptize him.
Patricius thought that Saint Artemon killed the snakes by sorcery, and again he interrogated and tortured him. Then the doe which had spoken arrived in Caesarea. The doe lay down at the feet of the martyr, licking his wounds. By God’s command the doe spoke again, denouncing the impious pagans. Addressing Patricius, the doe predicted that he would be seized by two birds of prey, and dropped into a cauldron of burning pitch. Patricius was enraged because he had been censured by a wild beast. He commanded his soldiers to shoot the doe with arrows, but she escaped. Afraid that the miracles performed by Saint Artemon would draw more people to him, Patricius gave orders to execute him.
They filled an enormous cauldron with boiling pitch, intending to throw the saint into it. Patricius rode up to the cauldron on horseback to see if the pitch was indeed boiling. Then two angels in the form of eagles seized Patricius and threw him into the cauldron. His body was consumed so that not a single bone remained.
Seeing the miracle, everyone ran away except Saint Artemon, who blessed and glorified God. When the saint finished his prayer, a spring of water issued from the ground. Saint Artemon baptized the pagan priest Vitalius and many pagans, who had come to believe in Christ. On the following morning Saint Artemon communed the newly-baptized with the Holy Mysteries.
Many of the baptized were ordained to the diaconate and priesthood, and Vitalius was made Bishop of Palestine. The hieromartyr Artemon, instructed by the voice of God, preached the Gospel in Asia Minor. Then an angel appeared to him and transported him to the place which had been revealed to him, where he converted many to Christ. Pagans seized the saint and beheaded him (+ 303).
Saint Artemon is commemorated on March 24 on the Greek calendar.
Source text: https://oca.org/saints/lives/2015/04/13/101072-hieromartyr-artemon-the-presbyter-of-laodicea-in-syria
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