by St. Nikolai Velimirovich
"That by these you might be partakers of the divine nature" (2 Peter 1:4).
Brethren, how can mortal man have a part in God's nature? How can eternity be a companion of time and glory with unglory, the incorruptible with the corruptible, the pure with the impure? They cannot without particular conditions and these conditions the Apostle Peter mentions: one condition on the part of God and the other on the part of men. As a condition on God's part, the apostle mentions: "According as His divine power hath given unto us all things that pertain to life and godliness" (2 Peter 1:3). As a condition on the part of man: "having escaped the corruption that is in the world through lust" (2 Peter 1:4). God has fulfilled His condition and gave us His power. "Through the knowledge of Him that hath called us to glory and virtue" (2 Peter 1:3). Now it is man's turn to fulfill his condition, i.e., to know Christ the Lord is to escape from the bodily desires of this world.
From Abba Isidore
Isidore the Priest was a monk of Scetis and early companion of Macarius (the Great). He is mentioned by Cassian as one of the heads of the four communities in Scetis.
2. A brother asked him, 'Why are the demons so frightened of you?' The old man said to him, 'Because I have practiced asceticism the day I became a monk, and not allowed anger to reach my lips.'
3. He also said that for forty years he had been tempted to sin in thought but that he had never consented either to covetousness or to anger.
7. Abba Isidore said, 'One day I went to the market place to sell some small goods; when I saw anger approaching me, I left the things and fled.'
5. Someone said to blessed Arsenius, 'How is it that we, with all our education and our wide knowledge get nowhere, while these Egyptian peasants acquire so many virtues?' Abba Arsenius said to him, 'We indeed get nothing from our secular education, but these Egyptian peasants acquire the virtues by hard work.'
6. One day Abba Arsenius consulted an old Egyptian monk about his own thoughts. Someone noticed this and said to him, 'Abba Arsenius, how is it that you with such a good Latin and Greek education ask this peasant about your thoughts?' He replied, 'I have indeed been taught Latin and Greek, but I do not know even the alphabet of this peasant.'
Metropolitan Philip's translation has left us with uncertainty. Change is always difficult, especially in the Church. Here we have grown to rely on things continuing for the most part unchanging. Feeling a little uncertain and afraid is at the very least understandable, but it is not a sign of weakness or faithlessness. How often in the scriptures does God tell us to "Fear not!"?
Now, I've been told often that I see the world through rose-colored glasses. I don't know if this is always meant as a compliment. Nevertheless, I prefer to see the world as a gift from God, with amazing opportunities and possibilities. I see the world as the means by which we develop our relationships with God and each other. This world is a place to discover and delight in God and all that He creates for us. I believe that everyone in our lives can help us stretch and grow. That which is negative or challenging can help us identify areas that need attention and will profit us. I also believe that, given everyone's needs, wounds, personalities and uniqueness, the world is the best it can be. I believe that God has brought every one of us together so that together we can come to know Him and return His love. The Church is a mother who fosters and builds relationships that bring us to God. God created and gave to us our Church, which is a Divine and human organization that allows us to be grafted to Christ and each other. She allows us to enter into Christ's own praise of the Father and care for His people. This action is fueled by God's Spirit and guided by the Holy Trinity. This life allows us to delight in God and for God to delight in us. This life allows us to discover the uniqueness and beauty of everyone and everything that God created; even when that which is created may be temporarily in disorder or dirtied up.
"Christ is Risen! Our dear Metropolitan Philip has reposed." With these words Bishop Nicholas began his telephone greetings to each of the bishops of our God-protected Archdiocese on Wednesday night, March 19, 2014, after hearing of the falling asleep of our Metropolitan. Metropolitan Philip himself regularly shared that, in this greeting, "Christ Is Risen," is our hope and our consolation. We are a people of hope, we are the people of the Resurrection; in Christ we are God's own and God has made us free. Metropolitan Philip, expressing his thoughts on this freedom, writes:
Man was not created to be a slave, neither to society nor to history, neither to science nor to technology, neither to communism nor to capitalism. Even though nature has limitations, these limitations can be overcome by the sacramental life of the Church. Each and every one of us can become Christlike through prayer, contemplation and action.
Metropolitan Philip was a true teacher of Antioch, stressing incarnational theology, which Sayidna described as theology in action. He called us to action, and asked us not to theologize but to serve the poor, clothe the naked and feed the hungry. He organized the Archdiocese into ministries and gave the people he served opportunities to serve on the parochial, regional and archdiocesan levels. His mission was to America and to the world.
Metropolitan Philip was the champion of Orthodox cooperation and unity in America; a unity that needs to be local and independent. Such a unity expresses the real missionary zeal of Orthodoxy, not a transplant of ethnic customs in a new world. He worked hard and long with many local leaders, as well as the leaders of the Mother Churches, and has contributed much to this work.
As deacon, priest and bishop he [St. John Chysostom] not only remained a monk at heart (what, after all, was a monk but a Christian striving to live out the gospel to the full?), but continued as far as his new situation permitted, to practice his routine of monstic austerities - for example living alone as much as possible. Consistently with this, he never hesitated as bishop, when the needs of the church seemed to warrant it, to call monks from their seclusion and either ordain them and associate them with his ministry or employ them as missionaries. However romantically he could idealise monks in their secluded retreats, he could never, with his wider understanding of the monastic voation, envisage them as standing apart from the church and its prediciments.
By Fr. George Morelli
The Gospels of the Sundays after Pascha in the Eastern Church deal with brokenness, hope and healing. Illnesses first appear to be
by St. John of Kronstadt
You wish to comprehend the incomprehensible; but can you understand how the inward sorrows with which your heart is overwhelmed overtake you, and can you find, except in the Lord, the means to drive them away? Learn at first, with your heart, how to free yourself from sorrows, how to ensure peace in your heart, and then, if necessary, philosophize on the incomprehensible, for "if ye then be not able to do that thing which is least, why take ye thought for the rest'' (St. Luke xii. 26)?
by St. John Chrysostom
"For let no one tell me that our children ought not to be occupied with these things; they ought not only to be occupied with them, but to be zealous about them only. And although on account of your infirmity I do not assert this, nor take them away from their worldly learning, just as I do not draw you either from your civil business; yet of these seven days I claim that you dedicate one to the common Lord of us all... And yet when you take your children into the theaters, you allege neither their mathematical lessons, nor anything of the kind; but if it be required to gain or collect anything spiritual, you call the matter a waste of time. And how shall you not anger God, if you find leisure and assign a season for everything else, and yet think it a troublesome and unseasonable thing for your children to take in hand what relates to Him?
by St. Nikolai Velimirovich
This done, in like manner there appeared a man with gray hairs and exceeding glorious, who was of a wonderful and excellent majesty. Then Onias answered, saying, This is a lover of the brethren, who prays much for the people and for the holy city, to wit, Jeremiah the prophet of God (2 Maccabees 15:13-14).
This was the vision which was seen by the courageous Judas Maccabees. The first to appear to him from the other world was Onias the high priest and after that the holy Prophet Jeremiah. Just as Moses and Elijah were seen in glory by the apostles on Mt. Tabor, thus, at one time Judas Maccabees saw the Prophet Jeremiah in glory. Not even before the resurrected Christ did God the Merciful leave men without proof of life after death. In Christian times, however, those proofs are without number and without end. Whoever, even after all of this, doubts in life after death, that one stands under the curse of his sin as under his grave stone. As inanimate things cannot see the light of day, so neither can he see who doubts life which is and to which there is no end.